Prefervation of them, yet is He more peculiarly the Lord of us, who by Faith are confecrated to His Service: For thro' the Work of our Redemption, He becomes our Lord, both by the right of Conquest, and of Purchase (g); and making us the Sons of GOD, and providing Heavenly. Manfions for us, He acquires a farther Right of Promotion (b), which, confidering the Covenant, that we All make to ferve Him, is at laft completed in the Right of a Voluntary Obligation (i). rendred (a) Tho' the Word which we render Lord is fometimes ufed, as well by the Interpreters of the Old Teftament as by the Writers of the New, with refpect to no other than Human Dominion; yet fince the former do likewife ufe it, as the Name of the Supreme GOD, fometimes for El, or Elohim, fometimes for Shaddai, often for Adonai, and moft univerfally for Jehovah; and fince the latter (the Apostles,) followed their Tranflation, we may juftly appropriate the Term to that Notion which the Original requires; as we may indeed derive it from a Verb† of the fame import with the Hebrew Radix, denoting neceffary Existence. (The † Kugw, Socinians have two Pretences in this matter. First, they fay, that the LXX meeting with Adonai for Jehovah dp xw, in the Hebrew Copies, applied Kúgios, as the meaning Tv, of that, not of this. Now tho' the Maforeths did thus by the Etymologifts. read Adonai for Jehovah, and tho' Jofephus, and, before him, Philo, intimate that the Jews of their Age held it unlawful to pronounce the Tegragrammaton; yet it doth by no means appear that this Superftition had crept in 300 Years before, in the time of the LXX. Befides, we find thefe Tranflators, when Adonai and Jehovah occur in the fame Sentence, ufing Oeds for the former, and Kue for the latter. In other places of their Tranflation, Kue cannot ftand for Adonai (nor Adonai for * Neh. x. 29. Jehovah,) without a manifeft Injury to the Sente. Particularly, where we read, I appeared unto abraham, unto aac, and unto Jacob, by the Name of GOD almighty, but by Exod. vi. 3 Lib. 1. by my Name Jehovah was I not known unto them*. GOD was known to the Patriarchs as much by the true importance of the Title Adonai, as by the Name Shaddai, as much by his Dominion and Sovereignty, as by his Power and All-fufficiency; but not by the meaning of the Name Jehovah, not by the experimental Senfe, the actual Accomplishment and Existence of what was promis'd. The other Socinian Plea is, That the Greeks utterly omitted the Name of Jehovah, as inexpreffible in their Language; whereas the very Gentile Greeks had their 'Ia, which Diodorus Siculus exprefly fays is the Name of GOD in the Writings of Mofes: And the Greek Tranflators of the Old Teftament were fo exact as to render the Word Jehovah, according to its Derivation, by I am, in one remarkable place; whence we may well infer, that, in others, they thought Kve an equivalent to it, on account of the like Original. Which is farther confirm'd by the antient Custom of diftinguishing Kue in their Copies, where it ftood for Jehovah, by writing the Tetragrammaton it felf in the Margin; which by the Ignorance of the Scribes was afterwards turn'd into four Greek Letters of no fignification, TI; and the fame corrupt Word was used for Jehovah, when they writ the Hebrew Text in Greek Characters.) Since therefore it appears, in general, that the Title of Lord is the true Interpretation of the Name Jehovah; we may proceed to evince in particular, that this Name is pofitively attributed to the Meffias, by the Prophets, and that Title, (as the juft Expofition of this Name,) by the Apoftles. I will have mercy (fays GOD) upon the Houfe of Judah, and will fave them by the Lord (JEHOVAH,) their GOD, and will not fave them by Bow, nor Sword t. Where not only He is describ'd who is the Original Caufe, but also He who is the im mediate Efficient of our Salvation; and that, in oppofition to all other Means, or Inftrumental Caufes. In like manner; I will frengthen them in the Lord, (Je hovah,) and they shall walk up and down in his Name, faith the Lord, (Jehovah). Where He which ftrengthen Zach. x. 12. eth is one, and He by whom he ftrengtheneth is another, clearly diftinguifh'd from Him by the Perfonal Pronoun. If thofe Words, Sing and rejoice, O Daughter of Sion; for lo I come, and I dwell in the midst of thee, Jaith Zach. ii, 19,11. the Lord †, (Jehovah,) did not of themselves fufficiently defcribe our Saviour dwelling amongst us, as they certainly do; yet the Words which follow would demon Haf. i. 7. ftrably ftrably evince it: And many Nations shall be joined to the Lord in that day, and shall be my People, and I will dwell in the midst of thee, and thou shalt know that the Lord of Hofts hath Jent me unto thee: For what other Lord, but Christ, can we conceive dwelling in the midst of us, and fent unto us, by the Lord of Hofts? We know therefore, that Chrift is the Righteous Branch raised unto David, the King that shall reign and profper, in whose days Judah fhall be saved, and Ifrael fhall dwell Jafely; we are affured that this is the Name by which He fhall be called the Lord our Righteousness †. † Jer. xxiii. ́s, 6' Socinus's two Objections against this laft place are equally invalid. He cannot make it probable that this Title belongs to Ifrael rather than to Chrift; fince the Jewish Rabbins from this very Text attribute the Name of Jehovah to the Meffias; and fince the pretended parallel place of the fame Prophet, This is the Name by which he shall be called, the Lord our Righteousnes is not indeed parallel, Jer. xxxiii. 16, unless render'd as it ought to be, And He that shall call her (i. e. Jerufalem,) is the Lord our Righteoufnels: There being no mention of a Name in the Original of this latter Verfe. Nor will his other Evasion, borrowed from fome of the modern Jews, be of more Service to him; that Jehovah our Righteoufnels is delivered as the Title of the Meffias, but then in the way of a Propofi tion only, as Jehovah Niffi, Jehovah Shalom, and Jehovah Shammah, intimating that the Father of our Lord Jefus Chrift does juftifie us. For fince the Name Jehovah may be applied to.Chrift, which it cannot be to the Altars, or the City, in the Examples alledg'd; and fince He is exprefly faid to be made Righteousness unto as †, and to be + 1 Cor. i. 30, the End of the Law for Righteoufnels to every one that be- Ron.. x. 4. lieveth, He has fulfilled the Prophefy, in being as much Jehovah, as our Righteousness. * And as the Name Jehovah is attributed to Chrift by the Prophets, fo the Title of Lord, as the Interpretation of that Name, by the Apostles; which will appear by a Comparison between them. In that fignal Prediction of the first Age of the Gospel, GOD promifed by Joel, that whosoever shall call on the Name of the Lord t+Joel ü.32. (Jehovah,) shall be faved: And St. Paul hath affur'd us, that Chrift is that Lord, by proving thence, that whoseever believeth in Him fhall not be afbam'd, and inferring from that, if we confess with our Mouth the Lord Jesus, we shall be faved". Where if the term (Lord) be am-*Rom. x. 9. biguous, the Argument is fallacious. Concerning St. John 11. 13. Baptift, we are affur'd, This is he of whom it is written, (in D Mat. ii. 10. + Mat. iii. 3. (in the Prophet Malachi,) I will fend my Messenger, and he hall prepare the way before me *; and, This is he that was spoken of by the Prophet Ifaiah, the Voice of one crying in the Wilderness, prepare ye the way of the Lordt: And we are no less certain that the Words are spoken by Jehovah, in Malachi, and of Jekovah in jaiah. Here again, Socinus and Crellius have recourfe to their Article-Diftinctions: But fo that their. Rule in this cafe, is the reverfe of that which they invented before; for they will have the Article to be a Diminution from Kue, which they inade an Acceffion to Oɛds. They tell us, that Jehovah having the greatest Affinity to a proper Name, and in proper Names the Article being rather omitted than inferted, we find accordingly, that in the New Teftament, the Title of Kuei applied to the Supreme GOD, is, for the most part, without an Article, and feldom with an Article, when applied to Chrift. This is one of the weakest Artifices of the Socinian Caufe, and which visibly betrays it-self. For were all these Remarks allow'd to be true, as thus qualified by the uncertainty of the Expreffion, they would afford no Argument beyond a vain Conjecture. But as the First is not pretended to be abfolutely true, (tho' all must be fo,to form an Argument,) fo the Second and Third are falfe, even in their qualified Expreffion : Since it doth not appear cuftomary, in the Language of the Scripture, to ufe proper Names more frequently without Articles than with them; and fince we produce Thirty five Places in which & Kue is applied to the Father with an Article, and Ninety eight Places in which Kue without an Article is applied to Chrift: Which Inftances, tho' they equal not the number of their contrary Acceptions, yet come fo near them, as to yield no manner of ground for fuch an Affertion or Obfervation. Indeed, the Sacred Authors are so far *Jam.v.11. To TéxC Kueis fpeaking, in the fame Place, of the fame from difcovering fuch a Defign, that τέλΘ Κυρία ASETE ŐT TOAVOTλays Perfon, they affix, or omit, the Article Biro Kve. 2 Tim. i. 18. at Pleasure. Befides, as we meet with Δώη αυτῷ ὁ Κύριο ευρών no Variety in the Antient MSS fo freΕλεΘ παρά Κυρί. Vid. quent as that of the Words and Articles 1 Cor. vii. 17, 22. Rom. of Kue and Osòs; fo we know that xiv. 6, 7, 8. this Expreffion in our Creed has Kú†Καὶ εἰς Ἰησῶν e without an Article +. Χρισόν - Κύ τον ἡμῶν. can But where the Title of Lord is applied to Chrift, as the Interpretation of Adonai, not of Jehovah; as, the Lord Lord faid unto my Lord* (Jehovah unto Adon,) and the Pf. cx. x. Lord whom ye Jeek shall fuddenly come to his Templet; this + Malach. I. r. deth not only agree with the other Notion of Jehovah, but pre-fuppofes it, as following, and flowing from it. For he who alone is felf-criginated, and therefore the Fountain of all things befides Himfelf, muft likewife have full Power, Authority, and Dominion over all. (b) All things were made by Him, and without Him was 20t any thing made that was made*: Therefore He is Joh. i. 3over all things t. (c) What David fpoke of Man, the Apostle has peculiarly applied to Chrift: Thou crownedft Him with Glory, and Honour, and didft Jet Him over the Works of thy Hands thou haft put all things in fubjection under his Feet *. † Rom. ix. 15. Heb. ii. 7. 8. (a) The Lord faid unto my Lord, fit thou at my right hand 'till I make thine Enemies thy Footstoolt. When He shall † Pial. c. 2. have put down all Rule, and all Authority, and Power, then fball He deliver up the Kingdom to GOD, even the Father. And when all things fhall be fubdued unto Him, then shall the Son alfo be fubject unto Him that put all things under Him, that GOD may be all in all. * I Cor. IV. 25. 24. 28. (e) For tho' it be true, that Jefus knew, before his Death, that the Father had delivered all things into his Hands; yet He likewife knew that He was from GOD, and went to GOD†: Part of that Power He received tJoh. xiii 3. when He came from GOD; with Part He was invefted when He went to GOD: The first to enable Him; the fecond not only fo, but to reward Him. To this end Chrift both died, rofe, and revived, that He might be Lord both of the dead and living. He drunk of* Rom. xiv. 9. the Brook in the way; therefore He hath lift up his Head. † † Pfal. cx. 7. Because He humbled Himself, and became obedient unto Death, even the Death of the Cross; therefore GOD bath also highly exalted Him, and given Him a Name which is above every Name; that at the Name of Jefus every Knee fhould bow, both in things in Heaven, and things in Earth, • and things under the Earth; and that every Tongue should confefs that Jefus Chrift is the Lord, to the Glory of GOD Phil. ii. 8.19 the Father t. (f) We must not look upon Chrift, as in the Nature of a General, or an Abmaffador; but of the Only Son of GOD, 10. XI. |