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XXXVIII.

† John i. 18. No man hath SEEN GOD at any time. Ibid. xiv. 8, 9. Philip saith unto him, Lord SHEW US THE FATHER-hast thou not SEEN ME Philip? he that hath seen ME hath seen THE FATHER.

"These words (says Dr. Clarke) do not signify, that he who hath seen the Person of Christ hath seen the person of the Fa"ther." No surely; but that he who hath seen all that was visible of Christ, hath seen the person, to whom was joined that invisible and divine Nature, which the Scripture has called by the Name of the Father, And to shew that Christ (though he was God manifest in the flesh*) is yet no other than the same invisible God, whom no man hath or can see and live, we are told, that "when he shall appear (glorified, not with any secondary divinity, "but with the FATHER'S OWNSELF †) we shall be like him "(fashioned like unto his own glorious body, and conformed to his "Image||) for we shall SEE him AS HE IS;" which no man ev"er yet hath done.

XXXIX.

+ 1 Cor. xv. 27. But when he saith all things are put under him, it is manifest that HE IS EXCEPTED (EXTOS To Unoragarros) which did put all things under him. And when all things shall be SUBDUED (Torwyn).

UNTO HIM.

Phil. iii. 20, 21. We look for THE SAVIOUR, the Lord JESUS CHRIST-who-is ABLE even to SUBDUE ALL THINGS (Vraža, va arra) to HIMSELF.

It is manifest, therefore, that the exception in the former text, is not meant to set one person of God above another person of God; but only to distinguish the Power of the Divine Nature from that of the human in its greatest exaltation. As Christ is man, all things are subdued unto him by ANOTHER; as Christ is God, he himself is that other, and able to subdue all things to HIM. SELF. And this will be sufficient to confirm the Reader in what I have already observed that the cause of Arianism borrows its chief support from the humiliation of Christ in the flesh. Search the very best of their arguments to the bottom, by a diligent comparing of the Scripture with itself, and they all amount to this great absurdity- -Man is inferior to God; therefore God is, inferior to himself: and this they prove, by imputing to Christ's Divinity what is said only of his humanity.

I have now presented to the Reader's consideration the most noted texts, which, under the management of Arian or Socinian Expositors, may seem to have favored their Doctrine. Many, I hope, will be of opinion, that the Catholic cause is rather beholden to them, particularly in this last instance, for the opposition * 1 Tim. iii. 16. ↑ John xyii. 5. Phil i 21. Rom. vii. 29.

they have made against it; inasmuch as the objections they have drawn from the holy Scriptures have directed us to some very clear proofs, which might otherwise have escaped our notice. If there be any other Texts more for their purpose than what I have here set down, they have my free consent to produce and enlarge upon them as much as they please. In the mean time I shall proceed to give the Reader, some farther satisfaction, and endeavor to convince him, with the Blessing of God, that while Heresy is obliged to glean up a few scattered passages, hard to be understood, and for that reason, easy to be wrested by men of perverse Inclinations; the Faith of the Church has the suffrage of the whole Bible, speaking in such words, as need not be refined upon by any metaphysical Expositions, but only applied and considered.

XL.

Jude 4. Denying the ONLY LORD GOD, and OUR LORD JESUS CHRIST—τον μόνον δεσποτην θεον και Κυριον Ιησου Χρισον.

As there is no article before Kupiev, the first and second comma are both meant of the same person; and the plain sense, when freed from the ambiguity of the English version is this- -Denying the only Lord God and our Lord, Jesus Christ. This literal sense of the Greek may be supported by the parallel Greek of Phil. iv. 20. Τω δε θεω και πατρί ημών. There being here no article before warp, it would be violent and unnatural, to refer de to one person and warp to another: whence Grotius paraphrases the expression by-Deo qui IDEM est Pater noster; and thus may the other be rendered with equal strictness and propriety— δεσποτην qui idem est Κυρι@ ημων : and though we do not rest the proof of the Trinity on any single passage, yet is the more natural construction of this text very strong and conclusive for it.

If this should be denied, I think the sense also is capable of demonstration. The words include this proposition-There is,. Mov AЕZПOTHE, one supreme Governor*: Now if this term be applied to Christ, it must follow that HE is that one supreme Governor, in the Unity of the Father. But it is applied to him in the parallel place of 2 Pet. ii. 1. Denying (AEEпOтHN) the Lord that hath bought them-- τον αγορασαντα αυτός. And if it should be doubted, whether this latter text be meant of Christ, it is demonstrated by another-THOU wast slain, and hust BOUGHT us (vyopavas) unto God by thy Bloodt. If this chain, of reasoning be inverted, the force of it will be clear and undeniable. 1. Christ hath bought us. 2. He that hath bought us, is дEEпOTHΣ, the Lord, or supreme Governor. But 3dly, there is, o por AEZNOTHE, cne only supreme Governor. Therefore Christ is he.

Jude. 24, 25.

XLI.

Unto HIM that is able-to PRESENT

So Dr. Clarke has construed it. C. i. § 3. 411. † Rey. v. 9.

you

faultless before the PRESENCE of HIS GLORY— to the ONLY WISE GOD Our SAVIOUR.

Eph. v. 27. That HE (Christ) might PRESENT it to HIMSELF a glorious Church, &c.

It is the only wise God, who is able to present us before the presence of his Glory: but Christ is to present us, as members of the Church in glory, to himself: therefore he is the only wise God, to whom also appertains the presence of Glory; for that is no other than his own presence himself.

This is another express Instance, that pov 9, the only God, is not God in one person, but the Unity of the Trinity. For if you confine this phrase, with the Arians, to the single Person of the Father, then of course you exclude the person of Christ, and then, it is manifest, you contradict the Scripture. For though it be affirmed in this place, that the only wise God is to present us before his own presence, yet the same is elsewhere expressed by Christ presenting us to himself. Which is no way to be accounted for, unless you believe Christ to be a partaker in the Being, attributes, and offices of the one, undivided, only wise God our Saviour. Then there is no farther difficulty.

XLII.

Eph. iii. 2, 3.-The Dispensation of the Grace of GOD, which is given me to youward: How that BY REVELATION HE (God) made known unto me the mystery.

Gal. i. 12. I neither received it of man neither was I taught it, but BY THE REVELATION OF JESUS

CHRIST.

1 Kings viii. 39.

the HEARTS of

XLIII.

THOU, even THOU ONLY KNOWEST all the children of men.

This, it seems, is the privilege of God ONLY: but this God is Christ; for says he,

Rev. ii, 23. All the Churches shall know that I am HE which searcheth the reins and HEARTS.

Indeed this latter verse speaks plain enough for itself without being compared with the former. It implies, that there is one only who searcheth the hearts of men, and that Christ is he. And the Greek will very well bear it; as the learned reader will easily perceive. It is thus • εγω ειμι ο ερευνων There is ὀ ερευνων, εγω ειμαι I am He.

one that searcheth but

XLIV.

2 Pet. i. 4.-Exceeding great and precious promises that by these you might be (θείας κοινωνοι φυσεως) PARTAKERS of the DIVINE NATURE,

Hebr. iii. 14. For we are made (Toyo T8 Xpi) PARTAKERS OF CHRIST, if we hold the beginning of our confidence (in the precious promises of God) steadfast unto the end. ·

What St. Peter proposes, as the end of our hope, in the promises, is to be partakers of the divine Nature: but this, according to St. Paul, is to be partakers of Christ; therefore, Christ is in or of the Divine Nature; the same Almighty God* and Lord, who declared to Abraham I am thy Shield, and thy EXCEEDING

GREAT REWARD†,

XLV.

It is a rule laid down by St. Paul, that GOD swears by HIMSELF, for this reason because he can swear by NO GREATER. Heb. vi. 13.

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But Christ has sworn by himself,

Isai. xlv. 23. I have sworn by MYSELF,-that unto me every knee shall bow, every tongue shall swear.

Which words being compared with Rom. xiv. 10, 11. are proved to be the words of Christ- -We shall all stand before the judgment-seat of Christ: For it is written, as I live, saith the Lord, every knee shall bow to me, and every tongue shall confess unto God.

Christ, therefore, has sworn by HIMSELF: so that if the Apostle's rule be applied, he must for this reason be GOD, and there can be NO GREATER.

XLVI.

Eph. iv. 8. When нE (Christ) ascended up on high, he led captivity captive, and gave gifts unto men.

Yet the Scripture here referred to, expressly affirms the person who escended, &c. to be the Lord God.

Ps. lxviii. 17, 18. The chariots of GOD are twenty thousand, even thousands of Angels: the LORD is among them, as in Sinai, in the holy Place. Thou hast ascended on high, THOU bast led captivity captive, &c.

XLVII.

Heb. ix. 20. This is the Blood of the TESTAMENT which GOD hath enjoined you.

Ibid. v. 16. Where a TESTAMENT is, there must also of necessity be the DEATH of the TESTATOR.

God is a Testator: but, argues the Apostle, every Testator must die, before the last Will or Testament enjoined by him, can be of force. Therefore, if you keep close to the terms, the natural conclusion is, that GOD, being a Testator, should die, to make way † xv. 1.

* Gen. xvii. 1,

for the execution of his Testament. But it being impossible that the divine nature of God should be capable of Death; it follows, that the person, who was capable of Death, and did die as a man, was also God the Testator. And it is to express the strict and perfect union of the two natures in the single person of Christ, that what is true only of one, is predicated of both. Of this, two more examples shall be added in the articles that immediately follow.

XLVIII.

Rev. v. 9. THOU wast slain, and hast redeemed us to GOD by THY BLOOD.

A distinction is here observed between the two natures of Christ: and the act of redeeming us by the shedding of his blood is ascribed to the Lamb, the Messiah's Humanity. But in another place it is imputed to his Divinity-Feed the Church of GOD, which he hath purchased with HIS OWN BLOOD*: not that God, strictly speaking, has any blood of his own to shed; but that he who shed his blood for us, as man, was God as well as man : or, in other words, that God and man were united in the same person; something being predicated of God, which cannot possibly be true without such an union. So again

XLIX.

Zech. xii. 4.-In that day saith the LORD-v. 10— they shall look on ME whom they have PIERCED.

But, according to the Evangelist St. John, this Scripture saith, John xix. 37. They shall look on HIM (Christ) whom they have PIERCED.

As it stands in the Prophet the Lord (Jehovah) was to be pierced. So that unless Christ, who hung upon the Cross, was also the Lord Jehovah, the Evangelist is found to be a false witness, in applying to him a prophecy that could not possibly be fulfilled in him.

L.

Phil. i. 10. That ye may be sincere and without offence, till the DAY of CHRIST.

2 Pet. iii. 12. Looking for and hasting to the coming of the DAY of GOD.

LI.

Isai. xl. 10. Behold, the LORD GOD will COME.

HIS REWARD IS WITH HIM.

Rev. xxii. 12. Behold I (Jesus) COME quickly, and

MY REWARD IS WITH ME.

Amen: even so come LORD JESUS.

[To be continued.]

* Acts xx. 28.

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