OBSERVATIONS, &c. THE HE following obfervations are not intended to charge any thing difrefpectful on the characters of thofe whofe opinions may be here opposed, but to vindicate the character of Chrift as the firft-born of every creature, by whom all things were created that are in heaven and that are on earth. Our regard for all men ought to be proportionated according to their love to God and relation to Chrift, and this is the love of God, that we keep his commandments. Chrift alfo fays, Ye are my friends if ye do whatsoever I command you.' In whomfoever, therefore, we fee the love of God manifeited by an uniform regard to his commands, we ought to have a fpecial love to fuch, though we may fee caufe to differ from fome of their opinions concerning matters of very great importance. What relates to the perfonal glory and mediatory adminiftration of Jefus Chrift is furely of very great importance, and to remove the force of the objections that have been made against the fcripture account of these, and tỏ fupport the fcripture teftimony, that Chrift is 'before all things," and that by him all things confift, is the design of the following obfervations. . Mr Lindsey, with other Socinian writers, maintains, that Christ had no existence before his incarnation, and in his Sequel he endeavours to explain the paffages of fcripture which oppose this opinion, fo as to agree with, and give fupport thereto. John i. from the 1ft to the 14th verse, inclufive, affords a very decifive proof that Jesus Christ existed before his incarnation; but against this Mr Lindsey argues, the Logos, or Word, there mentioned, does not mean a perfon, but an attribute of God. I. Becaufe (fays he) John never once gives him the fame title, or calls him by this name through his whole Gofpel afterwards, where he is continually fpeaking of him.' In answer to this, it needs only to be obferved, that the apostle in this introduction speaks of Chrift in a state very different from that in which he was, when he did the works, and delivered the doctrines of which he afterwards writes; and though he does not call him by this name in his account of his doctrine, miracles, and fufferings, yet we find this name in his first epistle; and in the book of Revelation he undoubtedly affirms this to be a name of Chrift, Rev. xix. 13. His name is called the Word of God." But to prevent all doubt about what he meant by the Logos, or Word, he shews in this very introduction, in as plain a manner as words can exprefs, that by the Word he meant a person, and that the perfon is Chrift; for ५ for he fays, ver. 14th, The Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only-begotten of "the Father, full of grace and truth.' This is alfo evident from the fame apostle's introduction to his firft epiftle, of which Mr Lindfey fays, The word of life, the life, both of which are faid to have been feen and handled, &c. plainly fignify Chrift, who is the way, the truth, and the life.' It is furprising, that one who believes the Word of life fignifies Chrift in the one paffage, can doubt, much less deny, that the Word fignifies Christ also in the other. Let us take a view of the two paffages, The fame was in the beginning with God. 1 John i. 1, 2. That which was in the beginning. Thateternal life which was with the Father. But notwithstanding the fimilarity of these two paffages, Mr Lindsey allows the one to be understood of Chrift, and denies that the other is to be fo understood, for he fays, . II. The Logos, Word, cannot here be under• stood of Chrift, because if so, the apostle would begin his hiftory with a downright affertion of two fupreme Gods. For the proper and peculiar characteristics of the true God are af figned to the Logos, or Word, viz. to be in the beginning with God, to be God, and the Crea . A 2 tor tor of all things.' As to this it may be ob ferved, that there is not one thing here affigned to the Logos, or Word, that is a peculiar characteristic of God the Father. The first thing here affigned to the Word, is, that he was in the beginning.' This agrees with what is faid of Chrift being, In the beginning,' 1 John, i. 1. The beginning of the creation of God,' Rev. iii. 14. The firft-born of every creature,' Col. i. 15; but is no proof that the Word is not a diflinct perfon or being from the Father. Second, The Word was with God;' this is fo far from being characteristic of the Word being one and the fame perfon or being with the Father, that nothing can be more expref five of diftin&t exiftence. To fay a perfon was with himself, is neither common nor proper lan guage. 6 And Third, The Word was God.' This can be no peculiar characteristic of God the Father, fince, as Mr Lindfey himself fays, page 204, • God himself gives this title to Mofes.' we have the authority of our Lord, that be called them Gods to whom the word of God came. This title may therefore well be applied to Chrift, without any prejudice to the diftin& perfonal existence of the Logos, or Word, from that of God the Father. 6 Fourth, All things were made by him'. This agrees with what we are taught, 1 Cor. viii, 6. There is one God the Father, of whom are are all things, and one Lord Jefus Chrift, by whom are all things.' And Eph. ii. 9. Who created all things by Jefus Chrift.' 6 III. Another argument (fays Mr Lindsey that Chrift is not the Logos, or Word, may be drawn from the apoftle's declared intent in writing his gofpel, which is thus expreffed by him: Many other figns truly did Jesus in the prefence of his difciples, which are not written in this book: But these things are written • that ye might believe that Jefus is the Chrift, the Son of God; and that believing ye might • have life through his name; John xx. 30, 31.. Our apoftle's defign, then, which was allo ⚫ that of all the other evangelifts) being to prove that Jefus was the Son of God, the Meffiah, the great prophet foretold and promised to his nation, he can never be fuppofed, at his firstfetting out, to describe and characterise Jefus as God in the beginning, by whom all things were made, becaufe to the Jews, who believed only one God and Creator in the strictest fenfe, it would have the appearance of maintaining the ftrangeft contradictions and impoffibilities, namely, that one and the fame person was the Son of God, and the God ⚫ whofe Son he was; the prophet of God, and • the God of whom he was the prophet; the father of himself; the fender and the perfon ⚫ fent, at the fame time.' Sequel, page 106.) It might be observed, in answer to this, that the contradictions and impoffibilities that are brought 6 A 3 |