L I B R A R Y 
 
 PRIWCETOW, JV. J. 
 
 DONATION OF 
 
 S A M U E I i A ( i N E W , 
 
 Li iter 
 
 91-3 
 
 HfllLAUKLPHlA. V .\ . 
 
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 Case. 
 
 Divisior 
 
 Shelf, 
 \ Book, 
 
 iQ*L. 
 
 
A 
 
 VINDICATION 
 
 Of the WORSHIP of the 
 
 LORD JESUS CHRIST 
 
 A S T H E 
 
 Supreme God 5 
 
 In all the Difpenfations, Tatriarchal, 
 Afofaick and Chrijlian. 
 
 DEMONSTRATING, 
 
 That CHRIST was fo known and worfhip'd 
 in all Ages, from Adam to this Day. 
 
 Ifaiah xlv. 24. All that are incensed againjl hirajball 
 he ajbam^d. 
 
 1 John ii. 23. Whofoever denieth the Son^ the fame 
 hath not the Father, 
 
 Ignatii Ep. ad Antiochenos, TJai ovv o<rt4 Iva ^ yj> V w (fe '„ 
 
 By G. De Gols, Re<3or of St. Teters at 
 Sandwich. 
 
 LONDON, 
 
 Printed by J.Darby and T.Browne in Bartho- 
 lomew-Clofe^ and fold by Arthur Bettes- 
 worth in tpater-nofter-Row, and JacobSilveb* 
 Bookfeller in Sandwich. M.DCC.XXV1. 
 
(Hi) 
 
 t9»tsvm if i »st6 
 
 To the Right Honourable 
 
 Peter Lord King, 
 
 Baron of Ockhani, and Lord 
 High Chancellor of Great 
 Britain. 
 
 My Lord, 
 
 HE Occajion of this Treat ife was 
 given by Mr. Staunton, a Gentle- 
 man late of the Chancery ; and 
 that is the Reafon of my offering 
 it to the Lord High Chan- 
 cellor. 
 
 If the Trefumption be too great, from one 
 whofe Terfon (if not Name) is altogether 
 unknown to Ton, let the Sublimity of the 
 Subject be his Apology. That, my Lord, is 
 worthy of your Regard. 
 
 Defender of the Faith is none of the leaft 
 Titles that adorn the Britiih Diadem j and 
 
 A z we 
 
iv Dedication. 
 
 we have Reafbn to blefs God that his Ma- 
 jefiy, our moji gracious Sovereign, not only 
 frofejfes the Faith of 'Christ, the Supreme 
 God, but defends it too, is the Guardian at 
 home, and the Refuge to the Terfecuted a- 
 broad. 
 
 'Difdain not, my Lord, thefe Sheets ; J 
 was the more ready to infcribe them to Tou, 
 becaufe Tou ttnderfiand thefe Matters, Tou 
 believe the Scriptures ; and it is certainly as 
 honourable to defend the Honour and Adora- 
 tion of Tour God and Saviour, as to do 
 Jufiice among Men. 
 
 ^Pardon this Addrefs, and believe that the 
 Liberty I have taken is only to exprefs my 
 Veneration for Tour great Chara6ler. 
 
 May God be your Guide here, and your 
 great Reward hereafter. I am, 
 
 My Lord, 
 
 Tour Lordfhifs 
 Mojl Obedient Humble Servant ; 
 
 Sandwich, April 10. 
 
 G. De Gols. 
 
(v) 
 
 mmmm^mm^m 
 
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 THE 
 
THE 
 
 CONTENTS. 
 
 HE Introdu&ion, The great Boldnefs of the Socinians 
 in printing and publifhing profane Tracls againjl the 
 Chriftian Religion, and the Worfhip of Chrift. Page I. 
 
 Chap. I. Mr. Staunton** Proportion borrowed from Socinus, ivith 
 
 an Account of the Controverfy between Socinus and Fr. Da- 
 
 vides. 7. 
 
 Chap. II. The Objecl of Religious Worfhip, and why God is to be 
 
 worfhip' d. \ 2. 
 
 Chap. III. God alone the Objecl of Adoration. 18. 
 
 Chap. IV. The Worflnp of God, what it is. 23. 
 
 Chap. V. Divine Worfhip due to Chrift, who is the true God. 2*5. 
 
 His Divinity prov d from the divine Names given to Chrift. 30. 
 
 From the Divine Attributes pertaining to Chrift, 46. 
 
 From the Divine Works afcrWd. to Chrift. 52. 
 
 Chap. VI. Pofitive Precepts of Scripture to worfhip Chrift as God. 71. 
 
 Faith and Reliance. 7 $ . 
 
 Love. 76. 
 
 Honour. 77. 
 
 Service and Obedience. 82. 
 
 Chrift not the Cbjecl of Fear, but Love, 83. 
 
 Prayer required in the Old Teftament. 84. 
 
 Prayer no new Precept of Chrifi's. 87. 
 
 Chap. VII. Chrift worfhip" d as God by Angels and Men. 90. 
 
 The Appearances of God in the Old Teftament, by Mamre, or 
 
 Word, or Logos. 91. 
 
 Logos or Word' explain* d; u fed for a divine P erf on by Jews 
 
 and Gentiles, before and after St. John. 92. 
 
 Chap VIII. chrift worfloip'd by the Patriarchs from Adam to 
 
 Mofes, and their Altars erecled to him. 104. 
 
 Chap. IX. Chrift worftnp'd as the fupreme God under the Mofaick 
 
 Difpenfation. 13L 
 
 Chrift 
 
CONTENTS. 
 
 Chrijl Jejus was the God of the Covenant 'with the Jews, 1 $5. 
 
 Chrijl dwelt in the Tabernacle as God and King of the Jewijh 
 Church. I $ ?• 
 
 Chrijl was the Guardian God of Ifrael in the Wildernefs. 142. 
 
 The Jewijh Church <worjlnfd Chrijl as God. 1 44. 
 
 Chrijl Jejus the true Htgh-Priejl of the Jews. 146. 
 
 Jofhua <worfuip % d Chrijl as God. 148. 
 
 Chrijl the God of Ifrael in Canaan. 149. 
 
 Judges and Prophets iv or -flnp'd Chrijl as God. 150. 
 
 David, Solomon, and Ifaiah, worjhifd Chrijl as God. 159. 
 
 A Parallel between the Creed of the Prophets and the Creed of 
 the Apofiles, 1 7 1 . 
 
 The Prayers of the Jcwijli Church in and by Chrijl. 192. 
 
 A Parallel between the Lord's-Prayer and the Prayer of thz 
 
 Jewijlj Church. 194. 
 
 Chap. X. The Gofpel-Difpenfation. zoo. 
 
 Tejlimonies of Chrijl in relation to his Divinity, in feventeen 
 
 Particulars. 201. 
 
 Chap. XI. Chrijl ivorJJjip'd as God, by fever al Injlances recorded in 
 
 the Gojpel before his Kefnrretl'wn. 247. 
 
 Chap. XII. Chrijl v;orjlnp $ d as God after his Afcenjion into Hea- 
 ven, by the Apojlles St. Stephen and Paul. 2,72. 
 Chap. XIII. Tejlimonies of Chrijl y s Divinity from Adverfaries, 
 
 Evil Spirits, Jews and Gentiles. 279. 
 
 Chap. XIV. The Divinity and Worjlnp of Chrijl prov'd from the 
 
 Ante-Nicene Creeds. 286. 
 
 Chap. XV. The Divinity and Worjlnp of Chrijl prov'd from the 
 
 antient Liturgies. 2*)G. 
 
 Chap. XVI. The Primitive Chrijlians prafd to Chrijl in their 
 
 daily Prayers. 3 20. 
 
 Chap. XVII. The Divinity and Worflnp of Chrifl proved from the 
 
 Doxology. 325. 
 
 Chap. XVIII. The Liturgy of the Church of England vindicated 
 
 from the Charge of favouring Arianifm and Socinianifm. 328. 
 Chap. XIX. The Divinity and Worjhip of Chrifl prov'd from the 
 
 Martyrs directing their Lajl Prayers to Chrijl as God. 338. 
 
 Chap. XX. The antient Chrijlian Fathers ill-treated by the Soci- 
 
 nians. 341. 
 
 Chap. XXI. The Divinity and Worjlnp of Chrifl proved from the 
 
 Obfervation of the Lord' s-Day. 344. 
 
 Chap. XXII. The Divinity and Worjlnp of Chrijl prov'd from the 
 
 building and dedicating of Churches to Chrijl as God. 34$. 
 
 Chap. XX II I. A Recapitulation, with a Catalogue of Socinian 
 
 Errors, jliewing the tendency of Socinianifm to Turcifm. 348. 
 Chap. XXIV. The Conclufion. 377. 
 
 THE 
 
** ^P^If IRfSIf JE^lt I^^If JE}f3I* l» 
 THE 
 
 INTRODUCTION. 
 
 T is an Obfervation of Solomon, Ecclef. 
 viii. ii. Becaufe fentence againfi an evil 
 work is not executed fyeedily, therefore the 
 heart of thsfons of men is fully fet in them 
 to do evil. Such is the Perverfnefs of 
 human Nature, that what Evil they do at one time 
 with Impunity, they are apt to repeat ; and take 
 Courage and Encouragement from their Impunity, 
 to go on in Evil, and that with greater Allurance.' 
 
 This is moft particularly evident in the Here- 
 ticks of this prefent Age, who openly fpeak and 
 write againft the Articles of our Christian Faith, 
 and principally againfl that fundamental Article of 
 the Ever-blefled Trinity, and the Honour due to 
 our great God and Saviour Jefus Chrifl ; an Article 
 fo great, fo fundamental, that if that be over- 
 thrown, the whole Chriftian Religion mud fall 
 with it. 
 
 This is that diftinguifhing Article of Chriftia- 
 nity which Satan has oppofed with all his Force 
 and Craft in every Age of the Church, and which 
 our prefent Hereticks have made the Subject of their 
 Malice, Wit, and Ridicule. 
 
 B Un- 
 
2 The lntrodu&ion. 
 
 Unhappy Age that we live in, when it is be- 
 come genteel to be profane! and Blafphemy is 
 reckon'd Wit and Gallantry ! When God is af- 
 fronted, and the Son of God is entreated with 
 more Malice, and greater Contempt, bythofethat 
 call themfelves Chriftians, than ever he was cruci- 
 fied by the Jews ! When the Divinity of our Lord 
 and Saviour is not only denied, but the Merits of 
 his Sufferings reje&ed, and the Worfhip and Adora- 
 tion which is due to him as the Eternal God, is 
 refufed him ; and Men endeavour to dethrone him, 
 and caft him out of his Temple. 
 
 And becaufe the Lenity, the Mercy, and Ten- 
 dernefs of our Government, have not puniflied 
 thefe Men, hoping to reclaim them by Forbear- 
 ance, and convince them by the Evidence of Truth, 
 they are become more daring and infolent, and 
 have taken Courage from their Impunity, to vent 
 their falfe and pernicious Tenets in the mod in- 
 fulting manner ; for amongft the Number of pro- 
 phane Books that have of late been printed, one 
 is called, Sincere Thoughts of a private Chrifti an touch- 
 ing the Faith of our Lord J ejus thrift, and the Doctrine 
 of the Apoftles, humbly offered in Abatement of the So- 
 cinian and Trinitarian Controverfies* This was 
 printed Anno 1719; and tho the Defign of that 
 Book was equally evil then as now, yet it appeared 
 with a modeft Title; but fince that, the fame 
 Book has been newly publifhed, but in another 
 and very differing manner ; for in the Evening- 
 Pott of the 5th of May, of the Year 1724, we had 
 this furprizing Advertifement : 
 
 Offered to the Confederation of the Bifhops, 
 
 Six Theological Tratls written by William Staunton, 
 late Clerk in Chancery , concerning the Dofirine of the 
 Trinity. 
 
 » Where- 
 
fthe Introduction. ~f 
 
 Whereof the fecond runs in thefe Words : 
 Sincere Thoughts touching the Faith of Jefus Chrifl 
 and the Dotlrine of the Apoftles ; proving that there is 
 neither Precept nor Example for vjorjhippittg Chrifl as 
 God % in the holy Scriptures, &c 
 
 Amazing Confidence ! Thus to affront our God 
 in a Chriftian Country where Chrifl: is adored ! in 
 a Chriftian Land where we bend our Knees, and 
 lift up our Hearts to Chrift as God ; thus w infulc 
 him, this is a furprizing Boldnefs ! 
 
 What a daring Infolence is this! And this of- 
 fered as a Challenge to the Conti deration of the 
 Bifhops ! What do thefe Men aim at ? Would chey 
 root out all Religion ? Would they make us believe 
 that that Homage and Adoration which the Chril- 
 tian Church in all Parts of the World pay to Jefus 
 Chrift, and have paid in themoft folemn manner for 
 one Thoufand feven Hundred Years v as all Idolatry, 
 and publick robbing God of his Honour? that 
 it was neither Duty nor Rt\igion, but a naock De- 
 votion ? Would they make ui believe rhe Chrifti- 
 an World his lain under as deep Darknefs, and in 
 as great Idolatry as ever the Heathen World did? 
 Would they advife us to fuch a dangerous Inno- 
 vation in Worfhip, as either to leave out the Son 
 entirely, or no: to worfhip him as God ? Would 
 they have us ungod the Son in our Practice, even 
 before we defpoil him of his Divinity in our 
 Principles? Or muft we ftrike Chrift's Divinity out 
 of our publick Service^ before we blot him out of 
 our Creed? It will be time enough to do that 
 when the World (hall be aflured that he is not 
 God; when it (hall appear as clear as the Sim 
 in the Heavens, that the Chriftian World is mif- 
 taken; that all Chriftians are in an Error, and 
 have been Idolaters from the very Beginning of 
 the Gofpcl. But that will never be done as long 
 
 B % as 
 
4 The Introduction* 
 
 as the World endures. If the God of this World 
 has id much blinded their Eyes, that they cannot 
 fee, and poffefled their Hearts that they will not 
 understand, let 'em be quiet in their own Errors ,* 
 but why will they become Agents for Satan to de- 
 lude others, and make them as wicked and as pro- 
 fane as themfelves ? 
 
 No doubt but the Right Reverend Fathers the 
 Bifhops of our Church, will take a fit Opportunity 
 to anfwer this profane Proposition ; they will ex- 
 pofe its Falmood, and demonstrate the Truth of 
 our moSt holy Worfhip paid to our great God and 
 Saviour Jefus ChriSt, in the moft full and fatisfa&ory 
 manner, for the quieting of Mens Confciences, 
 and avoiding of all Scruple and Doubtfulnefs. 
 
 But Since thbfe Advertifements fly about the Na- 
 tion fwifterthan the Anfwers can poSIiblydo, and 
 are artfully fpread to poifon Peoples Minds and 
 debauch their Principles : Since good Christians, 
 tho perhaps they may never fee the Book it felf, 
 cannot but be greatly offended at the very Ad- 
 vertifements, and mourn becaufe of them, and 
 wonder at the daring Boldnefs of the Propofers, 
 and more at their Impunity ; and Since other well- 
 meaning Christians are made to doubt by them, 
 whether there may not be fome Truth in a Pro- 
 position publifhed in fo audacious a manner, and 
 thereby caufe their Faith to Stagger, and fo their 
 Duty of Worfhip, if not to ceafe, vet to be doubted 
 of: 
 
 I have thought it my Duty, as a Minister of the 
 Gofpel of Jefus ChriSt, the Son of God, and the 
 Saviour of the World, to prevent fuch Suggestions 
 in any Christian, and efpecially in thofe whofe 
 Souls are committed to my Charge, and for whom 
 I muft give Account to God, by difcovering the 
 Fal/hood of that Proposition, and by demonstra- 
 ting to you, 
 
 3 Fivfl, 
 
The Introduction. j 
 
 Firft, That we Chriftiaos are commanded to 
 worfhip Chrift as God, as the eternal, the 
 true God, in the Scriptures, by moil plain 
 and pofkive Precepts. And, 
 
 Secondly, To prove, in Facl, that Jefus Chrift was 
 worftiipped as God, by Examples extant in 
 the Scriptures, and that in all Difpenfations of 
 the Church, from the Creation of the World 
 to this prefent Day. 
 
 And I think my felf the more obliged thereto, 
 being called upon by the King's mofl Excellent 
 Majefty, and the moft Reverend Father in God the 
 Archbiihop of the Province *, To be ready with all 
 faithful Diligence, to banijh and drive away all erroneous 
 and ftrange DoElrines that pervert , or endeavour to 
 fervert the Truth of the Lord. 
 
 And now O God the Son, Redeemer of the 
 World, have Mercy upon me, and affift me 
 with thy Grace, that I may know thee, and 
 declare thy Truth worthily of thee, and glo- 
 rify thy holy Name, and caufe thee to be 
 glorified by them that hear me. 
 
 In order therefore to fet this Matter in the cleared 
 Light I can, I purpofe firft. to difcover whence this 
 Proportion was taken, namely, from among the 
 Proportions of Socinw : And then I intend, with 
 the Grace of God, to fliew the Falfhood of that 
 Proportion, and prove, even to a Demonftration, 
 That the fame divine Worfhip which is required to 
 be paid to the One, Only^ Eternal, and Supreme 
 God, is in ail its Parts and Circumftances required 
 
 * Direclions to our Archbifliops and Bijhops for preferving of 
 Unity in the Church, and the Purity of the Chrijhan Faith, par- 
 ticularly in the Dottrine of the wly Trinity, Anno 1 721. 
 
 B 3 of 
 
6 The Introduflion. 
 
 of us Chriftians, by pofitive Precepts laid down in 
 the holy Scriptures, to be paid to the Lord Jefus ; 
 and that the fame was in Fad paid to trie Lord 
 Chr ft, as God, by Inflances recorded in the 
 Scriptures in all the Ages of the World. 
 
 I defign not to examine this Writer Page by Page, 
 nor follow him Paragraph by Paragraph; nor look 
 into his Wiles and Artifices, his DiiTimulations and 
 Bifguifes; the falfe Conductions of Texts, and 
 perverfe Interpretations of them ; which are fo noto- 
 rious that they are not worthy of a particular Anfw er. 
 
 This has been, and ever will be the Cafe of the 
 Socinian Scheme, that they dare not appear openly ; 
 but nice themfelves under ftrange Subtilcies and 
 Subterfuges, cavil at the natural and known Senfe 
 of Scripture, oppofe, object, and rail at our Prin- 
 ciples, and yet never fairly open their own. 
 
 Let him that thinks it worth his while anfwer 
 every Particular of this Pamphlet, 1 do not think it 
 Worth mine ,• but fince the whole is levelled to de- 
 throne the Son of God, and rob him of his Honour 
 and Wortfr*. , and that with Falfhood and Untruths, 
 I think it worth my wh:le, and my Duty, to unde- 
 ceive the World, and (hew the Injury done to Chrift, 
 and fo Truth, and lay open the Impertinency of this 
 Writer, whole whole Drift is to difturbthe Minds 
 of the Simple, to raife Diftraftion among the Weak, 
 to ~jve a Handle to Libertines, and encourage the 
 Profane. 
 
 And I ihall think this fufficiently done,when I fhall 
 have fhew n that Jefus Chrift is that very God whom 
 the Scripture fets before us as the Objecl: of divine 
 Wo * Chip • and that the Precepts for woriliipping of 
 Chrift, a*-e the very fame, and couched in the very 
 fame Words as thefeare which require Worfhip to 
 the Father ; and that the Inftances and Examples 
 are as many as the Saints of God whofe Names 
 are recorded in the Scriptures. 
 
 CHAP. 
 
^5»§ y!§ y*y w y^^iy! ^!£*y vft? ^yISsv^ 
 
 CHAP. I. 
 
 The fir ft thing I am to do, is to give an hifto- 
 rical account of the Rife of that deteftable 
 Trof option, That there is neither precept 
 nor example for worjhipping Chrift as God, 
 in the holy Scripture, 
 
 HIS is not only owing to the Socman 
 Principles of Chrift being a Creature, 
 tho exalted to the higheft degree of 
 honour, but is what Socinus himfelf 
 taught, and endeavoured to introduce 
 by degrees : For having positively aflerted that his 
 Opinion of Chrift * was different from all Christi- 
 ans, and contrary to ail the Interpreters of Scrip- 
 ture to his time, and that he is not God, but a Man 
 only t, tho honoured with the Title of the Son of 
 God, becaufe of his Conception, and Reflirredion 
 from the dead ; he himfelf began to doubt whether 
 he fhould therefore be worfhipp'd or not, and at 
 
 * Socinus contra Wiek. c. <>. clajf. 5. arg. 14, Nos ingenue pro- 
 fitemur fententiam noftram de Chrifti natura, five eflentia, adver- 
 fari omnibus fcripturae interpretibus, quorum fcripta ad noftram 
 aetatem pervenere. 
 
 f Racov. Catech. de perfona Chrifti, c. i. f 4. ^ Dixeris do- 
 minum Jefum natura effe hominem, an idem habet naturam 
 divinam > 
 
 Refp. Nequaquam. Nam id non folum rationi fans, verum 
 etiam diyinis Uteris repugnat. 
 
 B 4 laft 
 
8 ffle Tropojinon borrow d Chap, i , 
 
 laft concluded he ougiit not. But fearing to difclofe 
 fo monftrous a Tenet, he fafd at fir/1; that it was an 
 indifferent thing ; for writing to the Minifters of 
 c f,anj)l e vania he fays *, That we are not command- 
 ed any where in Scripture to pray to Chrift : That 
 we may indeed do it, and lawfully too f, but we 
 are not by virtue of any Law or Precept bound to 
 do it. After that he went one ftep farther, and 
 afferted that it was needlefs to pray to Chrift ; 
 for fo he fays directly j| : If any one be endowed 
 with fo much Faith as to dare immediately and di- 
 rectly toaddrefsGod himfelf, and does not ftand in 
 need o^ that Confolation which flows from the In- 
 vocation of Chrift his Brother, who was tempted in 
 all things, he has no need, there is no neceflity that 
 he fhould pray to Chrift. 
 
 This at hVft ftartled feveral of his Difciples, but 
 at length they were of his Opinion, that if Chrift 
 was not God, he was not to be worfhipp'd : And of 
 thefe F/ancifcus Davides was the firft that refusM to 
 pray to Chrift, or yield him any Worfhip. Budnaus^ 
 Chriftian F'anken y and others, join'd with Davides> 
 and defended his Thefes, That Chrift was not to 
 be worfliipp'd, if he was not God; and that they 
 would not do it. 
 
 Hereupon the mod illuftrious Prince oilranfylva' 
 via, Chriftopher Bathoratis^ caft Davides in Prifon, 
 Anno 1580, where he died in a moft raging Dif- 
 traction **. When he was imprifoned, Socinus y from 
 
 * Socin. ad Minifl. Tranfyl. At nullum extat in facris Uteris 
 pracceptum de Chrifto invocando. 
 
 f Ibid. Poife nos jure Chriftum invocnre, non tamen id facere 
 teneri. Et ad Nkmojeviuin, refp, ^. Nullo jure cogimur. 
 
 || Socin. refp. adJViek. torn. 1. p, <>$8. col. 1. Quod fi quis tanta 
 eft fide pra?ditus, ut ad Deum ipfum perpetuo rette accedere au- 
 deat, nee confolatione, qu<e ex Chrifti fratris fui per omnia ten- 
 tari, invocatione proftcifcitur indigeat, hie non opus habetut Chri- 
 ftum invocet. 
 
 ** Smalcius difp. 9. contra Frantz. 
 
 what 
 
Chap, i . from Socinus. 9 
 
 what Motive God only knows, (ides about, and 
 defends the Worfhip of Chrift, faying, Akho there 
 is no pofitive Command to worfhip Chrifi, vet he 
 would engage them to do it; and defends the Law- 
 fulnefs of it, by urging a neceflity of worshipping 
 him, altho he be not God : Becaufe, fays he *, it fuf- 
 ficiently appears from the Scriptures, that Chrift 
 was invoked, which Invocation included Worfhip 
 and Reliance ; for that we find St. Paul, in the Be- 
 ginning of his Epiftles, prays not only to God the 
 Father, but alfo to the Lord Jefus Chrift, for Grace, 
 Peace, and Mercy, and concludes the fame Epiftles 
 with the Grace of our Lord Jefus Chrift' 
 
 Davides remains obftinate, as they term'd it,- and 
 this put Socinus upon that horrible Pofition, That 
 God is not the only Object of divine Adoration, 
 but that divine Worfhip may be given to fome cre- 
 ated Beings ; and w ith fuch a pitiful Shift as of fu- 
 perior and inferior Worfhip. A blafphemous po- 
 fition ! For which Franken both reproves and ri- 
 dicules him, Mirabilis tu fhilofophus^ that he was a 
 wonderful Philofopher ]. But, wonderful or not, 
 Socinus carry'd his Point |], and would have Chrift 
 adored as Mediator, with a fecondary Worfhip, 
 with a Worfhip not absolutely divine, becaufe Chrift 
 is not the ultimate End of our Faith and Adoration ; 
 and accordingly the Racovian Catechifm diftinguifh- 
 es between the Wor/hip given to God, and that gi- 
 ven to Chrift **i 
 
 * Dico fatis apparere invocatum fuiffe Chriftum, dc invoca- 
 tionem, quae cultum & fiduciam, qua aliquid petitur, compie&a- 
 tur, ei in facra fcriptura fuiffe tributam ; ex eo, quod Paul us in 
 initio omnium fuarum epiftolarum, non a Deo Patre tan turn, fed 
 it Domino quoque Jefu Chrifto, gratiam, pacem, & alicubi mife- 
 ricordiam iis ad quosfcribit precatur ; & eafdem epiftolas plerumq; 
 ita concludit gratia Domini. Socin. contra Fran. David. De Chrijlo 
 invocando. 
 
 f Hoornbedc. Apparat. p. $5. 
 
 II Socinu* in refp. 1. ad Volan. ** Catech. Racov. 
 
 "Davides 
 
i o The Tropojition borrow cl Chap, i . 
 
 Davides and F/anken continue in their Opinion *, 
 and laugh at that filly Diftinction of a primary and 
 Secondary Adoration ; and Franken tells him f, that 
 he believes there never was, nor ever would be any 
 one that underftood the Chriftian Religion, that 
 would fay that religious Adoration might be given to 
 any created Being, however excellent, but himfelf. 
 This availed nothing with Socinus, but rather provo- 
 ked him ; for Socinus rinding that Davides would nei- 
 ther be led nor drove, he renounces him, called him, 
 and all that fided with him, Blafphemers^ and would 
 not own him for a Brother or a Chriftian %. Smal- 
 cius alfo fell fmartly upon Davides **, and fays, Tho 
 he was of his own Opinion, that Chrift w r as not God, 
 yet if he would not worfhip Chrift, he would hold 
 no longer Communion with him ,* for whofoever, 
 fays he, will not worfhip Chrift. is no Chriftian. 
 And accordingly the Racovian Catechifm has this 
 Queftion, What do you think of thofe that will not 
 worfhip and adore Chrift ? And the Anfwer is, I 
 think they are no Chriftians ft- 
 
 What ! muft they adore him altho he be not God ? 
 Yes, fays S?nalcius i altho Chrift be not God, we are 
 taught to rely on Chrift our King and Prieft in the 
 fame manner as on God, and to obey his Precepts 
 as divine. Strange ! that when Socinus had ufed 
 
 * Fr. David, thefes, p. 181. 
 
 f Sane nullns unquam in chriftiana religione do£us vir fufr, 
 nee nunc prater te quifquam eft, nee pofthac, ut arbitror, futurus 
 eft, qui dicat religiofam adorationem tribui pofTe ulli quantumvis 
 excellent! creaturae. Frank, difp. Utrum Chriftus, zrc t p. 2,8. 
 
 A. M 84. 
 
 X Socin. contra Wiek. c. z. 
 
 *"* SmaLius, c. 2,4. de div. Chrift. Quicunq; vivorum hominum 
 non Temper adorat Jefum Chriftum, is proculdubio chriftianus 
 effe defiftit. 
 
 And alfo, Contra Graverum y de incarnat. Fraterculi non fu- 
 mus Fiancifci Davidis, is enim Jefu Chrifti adorationem & invo- 
 cation em negabat. 
 
 If P. 177. Cenfeoeos non efle chriftianos. 
 
 Chrift 
 
Chap, i* from Socinus. 1 1 
 
 Chrift fo very contemptuously, as that he was hard- 
 ly worthy of his Regard *, they fhould then wor- 
 (hip him with divine Honours, pay Adoration to 
 him as God, and obey his Precepts as divine. 
 
 So we fee chat from this abominable Herefy both 
 thefe fad Popofitions flow, That Chrift is not to, 
 be wor(hipp*d, becaufe nor God ; and the very con- 
 trary to i:, That Chrift is to be worrtiipp'd, altho 
 he be not God. And hence we fee whence Mr. 
 Staunton has borrov.'d his evil Principles, and 
 whence he has learned to diflemble, as if he wor- 
 fhipoed Chrift, and prayed to Chrift, as he tells us 
 he icaietimes did, cho he wor/hipp'd him not f* 
 
 Having thus (hewn you the Rife of this horrible 
 Prrpoluicn, I proceed to (hew the notorious Falf- 
 hocd of ir, and lay open the horrid Wickednefs of 
 thole that have embraced it, and endeavour to in- 
 fed others with it. 
 
 * Socin. in flit. rel. chr» p. \6. g. Quid ex us quae ad Chrift i 
 naturam five eflentiam pertinent cognita eiTe ncceflarium cenfes ? 
 R. Vix quicquam. 
 f Staunton, j>. 77. 
 
 CHAP. 
 
XI 
 
 
 CHAP. II. 
 
 Of the ObjeEi of Adoration. 
 Ere are two Things to be proved : 
 
 Firft, That God is the Object of Ado- 
 ration and Worfhip. 
 
 Secondly, That God alone is the Object of Divine 
 Worihip. 
 
 Firft, God is the ObjeEl of Adoration and Worjhip. 
 
 All Men that have any Notion or Knowledge of 
 a divine Being, acknowledge that that divine Be- 
 ing is to be worfhipped. 
 
 The Light of Nature taught the Gentiles, that 
 the Worfhip and Adoration they paid to any Be- 
 ing was upon the account of its Divinity, of 
 fome divine Spirit redding in that Being, for that 
 nothing but a divine Nature was worthy or capa- 
 ble of Adoration. 
 
 And, as human Nature cannot be conceived with- 
 out the innate Notion of a Deity, fo that innate 
 Notion taught Men that that Deity was to be 
 worfhipped. This is that htdtayut <r« 0$?, that 
 Rigbteoufnefs of God, Rom.i. 32. which is wrote in 
 the Hearts of all Men. The Word Rigbteoufnefs 
 does not come up to the full meaning of hwap* ; 
 
 for 
 
Chap. 2. TheObjefi of Adoration. \ 3 
 
 for that fignifies that Law which God has put in 
 every Man's Confidence, which aflures him that 
 God is to be worfliipped *, that God has a 
 Right to Worfhip from his Creatures f, and that 
 God may legally, juftly, and righteoufly reward 
 thofe that pay him, and punifh thofe that with- 
 hold that divine Worfhip from him ; This is that 
 to yvwlv <rb ©€«, Rom. i. 19. that Knowledge of 
 God, which God has planted within the Hearts of 
 all Men, whereby every Mation and People knew 
 there was a God, and that he was to be worship- 
 ped, however they did miftake in the Knowledge 
 of the true God. 
 
 Nay the Scripture fets this Matter fo plain be- 
 fore us, that denying God, and not worfhipping 
 him, go hand in hand; for in the 14th Pfalm it is 
 faid, The fool hath faid in his heart there is no God, 
 ver. 1. and ver. 4. it is added, They call not upon the 
 Lord. So on the other hand, the believing God and 
 worshipping him, are join'd together 
 
 ■* 
 
 But why is God to be worjhipped ? 
 
 The Anfwer is eafy : Becaufe of his infinite 
 Perfections : Great is the Lord, and marvellous, -worthy 
 to be praifed ; there is no end of his greatnefs^ Pfal. 
 cxlv. 3. 
 
 God is ever glorious in himfelf, and to be adored 
 by his Creatures ; and the more his intelligent 
 Creatures know of his Perfections, the more are 
 they bound to magnify that blefled Being : For 
 blejfing) and glory, and wifdom, and thankf giving^ and 
 
 * Beza in loc. Aty.aivpct fignificat Jus a Deo ipfi naturae ho- 
 minum infitum, quod a philofophis Lex naturae, a Jurifconfultis 
 Jus Gentium dicitur. 
 
 f Wollaftonfo/. of Nature. Se&. 5. p. 120. Lond. 1725. 
 
 ** Wollafton, ;>. izi, 
 
 honour. 
 
14 The Obje& of Adoration. Chap* 2; 
 
 honour, and power, and might, be unto our God for 
 ever and ever* Amen, Rev. vii 12. 
 
 Now thefe Perfections of God are made known 
 to us feveral Ways : 
 
 Firft, By God's Name. 
 
 For altho God wants no Name, as being only 
 ONE *, and as One only cannot be diftinguimed 
 from others, which is the End of proper Names f; 
 yet God was pleafed, in companion to our Infir- 
 mities, to make ufe of fome Names and Denomi- 
 nations, that he might thereby the better reveal 
 himfelf to our Underftandings. 
 
 And thefe Names are fuch as declare to us the 
 Excellency of his Being, or the Greatnefs of his 
 Power, or his Dominion over us, or his Mercy 
 towards us, and his Love and Regard for us ,• that 
 all and every of thefe Names, as foon, and as often 
 as we hear them, fhould move us to glorify that 
 tremendous Being, and to adore that God to 
 whom we owe our very felves, and to whofe Mercy 
 we are indebted for every Gift, and every Blefling 
 we enjoy. 
 
 Secondly, By God's Attributes. 
 
 Secondly, God difcovers the Excellency of his 
 Nature to us, by his Attributes ; which are thofe 
 Perfections of the divine Nature whereby God is 
 
 * Mercurms Trifmegtflus t cited by Laftanttus, 1. I.e. 6. 
 
 eov ttvcJvV(JL@'» 
 And that of Apollo. 
 
 'Avlotpvm, dMa/l& etfxnjup JevQiKtKlQ- 
 Oi/j/ofAflfc, yM^i hoya yv%*\u-vw kv TVfi t/atuv 
 Toujo 0g^. 
 t Nee opus eft proprio vocabulo, nifi cum difcrimen cxigit 
 multitude Latt. 1. 1. c. 6. 
 
 diftin- 
 
Chap 2. The Objeff of Adoration. ij 
 
 dlftingui flied from his Creatures, and whereby he- 
 is made known to them as their God and Creator : 
 Such are the divine Independency, Simplicity, 
 Immutability, Eternity, and Immenfity. Thefe are 
 fo peculiarly God's Perfections, that they are not 
 even communicable to any created Being, how- 
 ever excellent and glorious. 
 
 And the other Attributes of Knowledge, Good- 
 nefs, and Juftice, which God has in fome meafurc 
 communicated to us, declare the Excellency of his 
 Nature, that we might know him our God, that 
 we might tafle and fee that the Lord is gracious, 
 that we may fear his Juftice, love his Goodnefs, 
 dread his Power, have a Senfe of his Perfections, 
 and adore that tremendous Being. 
 
 Thirdly, By the Works of Nature and Grace. 
 
 Thirdly, God has declared the Excellency of his 
 Grcacnefs, both by the Works of Nature and 
 Gr ace. 
 
 The Work of the Creation declares both his Wif- 
 dom, Power, and Mercy ; and the daily vifible 
 Providences magnify his Regard and Goodnefs. 
 
 The Gentiles knew God by the Work of the Cre- 
 ation ; St. Paul tells us Co, both his Power and God- 
 head, Rom. i. 20. God being invifible, manifefted 
 himfelf by the moft excellent Fabrick of the World; 
 and the Senfe the Gentiles had of the Almighty 
 Power (hewn in the Creation, led them to adore 
 the Great Creator: Thence Pythagoras, whofe 
 Words are preferv'd in Juflin Martyr, has this ex- 
 cellent Observation *. 
 
 ElT/f lp« 060? tt(ti, Wf«§ Ivof, ot/J©- op«A« 
 
 Juftin. M. de Monarch. Dei. 
 
 h 
 
I 6 TheObjefiofAdbiration. Chap, tl 
 
 He that will fay I am a Power divine^ 
 A God befides that One, let him firft make 
 A World like this, and fay that this is mine y 
 Before he to himfelf that Title take. 
 
 And as the Works of Nature, fo the Works of 
 Grace are greatly to be praifed; and the Love, 
 the Mercy, and Companion of God, do as greatly 
 declare the Infinity of his Goodnefs, as the Crea- 
 tion does the Infinity of his Power. 
 
 God is to be glorified for his Mercy ; greater 
 Thankfgiving is due to our God for our Redemp- 
 tion, than for our Creation, as it is an Ad: of 
 greater Mercy to us ; for it is much better not 
 to be at all, than to be eternally miferable. And 
 therefore we find the Adoration and Thankfgiving 
 for our Redemption, as well as for our Creation. 
 
 Rev. v. 12. 
 
 Rev. iv. ii. Worthy is the lamb that 
 
 Thou art worthy ,0 Lord, was /lain, to receive power, 
 to receive glory, and honour, and riches, and wifdom, 
 and power ; for thou haft and ftrength, and honour , 
 created all things, and for and glory, and bleffing. 
 thy fie a fur e they are y and Ver. 9. For thou waft (lain, 
 were created. and haft redeemed us to God 
 
 by thy blood. 
 God therefore is to be glorified for his own great 
 Glory. 
 
 1 But further, God is to be worfhipped by us his 
 Creatures for our own fakes, becaufe of the Benefit 
 which redounds to us thereby ; for when we con- 
 fider our continual * Dependency, when we reflect 
 
 * Culms dicitur Deo debitus, nam Deo dcbetur ille cultus a cre~ 
 atura rationali : Ratio additur, quia eft piimum rertim omnium 
 piincipium, a quo omnia dependent j propter hanc igitur excel- 
 lentiam debetur lilt cultus. Becani Sum, TheoU Schol. I, 8 1. p. 48 ?. 
 
 on 
 
Chap. 2. The Objeff of Adoration. 17 
 
 on the many Streights and Difficulties, the conti- 
 nual Wants and Exigences, and the many Dangers 
 we are continually expos'd to, we have continual 
 reafon to look up, and pray, as well for his gra- 
 cious Aid, as we have to render him Praife and 
 Thankfgiving for Mercies already received, and 
 for the hope of thofe to come. 
 
 For thefe Reafons God is to be adored, and 
 many more ; but thefe I could but only name, as 
 introductory only to the principal Defign of this 
 Difcourfe. 
 
 CHAP, 
 
1 8 God alone the Chap. 3 . 
 
 
 CHAP. III. 
 
 God alone is the ObjeEi of our Adoration. 
 
 Hat God is the Object of our Adorati- 
 on, we have feen before, and why. It 
 remafns now that I /hew, That God is 
 this Object of Adoration alone, exclu- 
 five of all other Beings whatever. 
 
 Exod. 20. 3. 
 Thoufhalt have no other Gods before me. 
 
 Dent. vi. 13. 
 'Thou fink fear the Lord thy God 7 and ferve him, and 
 Jhaltfwear by his name. 
 
 Matth. iv. 10. 
 Thou jhalt worjhip the Lord thy God 7 and him only 
 pi alt thou ferve. 
 
 From thefe, and abundant other Texts of Scrip- 
 ture it is plain, that the worfhipping any other 
 but God only, is Polytheifm or Idolatry ; for that 
 all Beings whatfoever are excluded from having 
 any Share in divine Worfhip : for to worfhip any 
 Being, tho of the moft exalted Nature, that is not 
 really and truly God, is robbing God of his Ho- 
 nour, and giving his Glory to another. For it is 
 evident from the whole Tenor of the Scripture, 
 that God has not only not commanded, but abso- 
 lutely prohibited all Creature-worfhip, and laid it 
 down as a fundamental Rule, That God alone is 
 to be worfhipped, becaufe he is God, in oppo- 
 
 fition 
 
Chap. 3 . Objeti of Adorathn. 1 9 
 
 fition to all that do not ftand pofieiTed of thofe 
 Excellencies which belong to God. And the 
 Worfhip that is to be paid him, is not fupreme 
 Worfhip only, but all Worfhip ; not our higfreft 
 religious Service only, but our whole religious 
 Service, without referving any Part or Degree of 
 it for any other. And St. Paul condemns the Ga- 
 iatiansy as guilty of Idolatry, becaufe that wfyen 
 they knew not God, they didfervice unto them which by 
 nature are no Gods, Gal. iv. 8. Whence it is plain, 
 That no Being is the Object of Adoration but 
 what is God by Nature. And that was the Reafon 
 the Angel refufed St. Johns Worfhip, and directed 
 him to worjhip God, Rev. xix. 10. 
 
 The Arian Kypothefis, which is better than the 
 Socinian, as it makes Chrift a diftinct Spirit, and 
 God's Inftrument in the Creation *, is contrary 
 to, and condemned by the firft Commandment as 
 idolatrous ; how much more the Socman, which 
 {lands in full opposition to the Scriptures, and the 
 Practice of the Jewjjh and Chriftian Church, making 
 Chrift. a mere Creature only, tho advanced to the 
 higheft Honour, and to the Denomination of a 
 God? 
 
 The Diftinction between divine and mediatorial 
 Worfhip is not grounded on Scripture, no one can 
 prove that mediatorial Worfhip is diftinct from di- 
 vine : It is a pitiful Shift which will excufe Pagan 
 Polytheifm, and Popifh Idolatry, as well as their 
 own Practice. And what Sclecifm is it to make 
 Chrift a God by Exaltation, and then deny him 
 divine Worfhip ? for whatever the Unitarians in- 
 tend, they do by confequence make more than 
 one God, and fo are Ditheifts ; or they give di- 
 
 * The Unity of God not inconfiftent with the Divinity of 
 Chrift, p. 7, and 26. 
 
 C 2 vine 
 
2o God alone the Chap. j. 
 
 vine Honour to a Creature, and fo become Ido- 
 laters. 
 
 They do not indeed believe two fupreme Gods. 
 They are not fpeculative Polytheifts, orDitheifts; 
 yet they are practically fuch, by paying religious 
 Worfhip (which is the incommunicable Honour due 
 to the Supreme God only) to more than one God ; 
 and if you change the Name, they become I- 
 dolaters. 
 
 Polytheifm among the Heathens was this, The 
 Belief and Worshipping of more Gods than one, 
 tho one was fuperior and the other inferior ; for the 
 Pagans believed there was one fupreme Only God, 
 and that all the other were the fubordinate Minifters 
 of that One only fupreme God : yet both Jews and 
 Chriftians have notwithftanding always charged 
 them with Polytheifm. Thus Jupiter and Mercury , 
 Acts xiv. ii, 12. tho one was fuppofed to be the 
 fubordinate Minifter of the other, were by the 
 Lycabnians fpoken of in the plural Number as Gods, 
 as two Gods. 
 
 And if the Belief of the one only fupreme God, 
 and the other fubordinate, can excufe the Socimans, 
 then the Pagans w ere not guilty of it j for the 
 Pagans never believed that there were many fu- 
 preme Gods, that's too filly, and too much of a 
 Contradiction, even for blind Heathens : They 
 believed there were many inferior Deitys, but all 
 in fubordination to One Supreme. 
 
 And this will remain a dead weight upon Socm- 
 an? fm, which will fink it for ever, That it either 
 makes two Gods in Pracuce, or that they become 
 Idolaters, by giving the divine Honour to a mere 
 Creature. 
 
 This made Francifcus Davides, as I fhew'd before, 
 defift from praying to Chrift, and put Socinus upon 
 that mean Shift of fuperior and inferiorWor(hip y \\'hich 
 he borrow'd from the Church of Rome, and has long 
 
 fincc 
 
Chap. j. Objefi of Adoration. 21 
 
 fince been exploded, becaufe that will juflify the 
 moft ftupid Idolatry in the World ; for fo Davides 
 concluded, c If it be Iauful to worfhip God in 
 
 * Chrift, then it is alfo lawful to worfhip him in 
 c the Sun, Moon, and Stars :' and all Idolaters muft 
 be excus'd, who prof'efs that they worfhip God 
 in their Images. For if this Diftin&ion will fe- 
 cure Men from Idolatry, I do not fee how there 
 can be any Breach of the fir ft Commandment at 
 all : then Baal and Ajhtarotb, and the Gods of 
 the Nations may be worfhipped with a fubordinate 
 Worfhip ; and Solomon might facrifice to AJhtarath 
 and Mdcom, to Chemojh and Moloch , provided he 
 did but ferve the God of Ifrael with the fupreme 
 Worfhip, and acknowledge him as the fuperior 
 God. Nay, this would excufe the Samaritans for 
 ferving their own Gods, as long as it was done 
 in fubordination to the fupreme God. 
 
 Divine Worfhip can be but one, and Socinus 
 
 * himfelf, when he could not anfwcr Davides, ac- 
 knowledges that religious Adoration cannot be 
 more religious and lefs religious. And when in 
 his Anfwer to Franken, he had aflerted that reli- 
 gious Worfhip was not God's Property, for that 
 the Scriptures had given this Honour to Chrift 
 altho not God, becaufe Almighty Power was gi- 
 ven to Chrift : Franken anfwers very right, That 
 the divine Power cannot claim divine Adoration ; 
 for that muft be extended, and given to the divine 
 Nature ; and that there is an indiffoluble Connexion 
 between the divine Power and the divine Eflence, 
 with divine Adoration ; and that it is downright 
 Idolatry, to feparate the Adoration from the Di- 
 vinity. For this Argument of Chriftian Franken\ 
 againft Socinus, will hold good for ever ,• namely, 
 
 * Hoombeck Apparatus, p. 34. Non pofHt una adoratio reli- 
 giofa efTe, alia vero minime religiofa, 
 
 f Frank, com. Socin. difputat. Anno 1^84* 
 
 C 3 That 
 
<c 
 
 22 God alone y Sec. Chap. 3. 
 
 ;< That fo great as the Difference is between the 
 c Creator and the Creature, fo great muft the Dif- 
 " ference be between the Honour that is paid to 
 c the Creator and the Creature ; but the Difference 
 :c between the Creator and the Creature is the 
 c greateft that can poflibly be, is infinite : And 
 £ therefore fnch muft the Difference be between the 
 Wotfhip alfo ; for religious Worfhip is owing to 
 God only, and cannot, without -the greateft In- 
 tc jury and Affront to the divine Majefty, be given 
 <c to any Creature." 
 
 . Thus we fee God is only to be adored, by the 
 exprefs Command of God. 
 
 Greater and ftronger Proofs cannot be expe&ed or 
 reafonably defired, than the exprefs Law of God, 
 and the fir ft and fundamental Commandment, and 
 that Commandment enforced by many exprefs 
 Texts of Scripture, and both confirmed by the 
 Practice of the Jewifh Church before the Gofpel, 
 and the Chriftian Church fince the Gofpel. 
 
 CHAP. 
 
^'Si l!^ls^Ss&^^ Si 
 
 CHAP. IV. 
 
 What that JVorJliip is which is due to God 
 alone. 
 
 .Jm Come now to confider what that Worfhip is 
 
 I W which is due to God only, and that muft 
 be ifuitable to the Greatnefs of God v and 
 agreeable to his Excellencies. 
 
 The Word Wcrjhi£ includes all the Honour that a 
 created Being can peffibly yield to God his Creator. 
 But ttl put this in the Words of a Socman *, who 
 fays that it is cc Invocation and Reliance, whereby 
 " we prav to God, and hope to obtain of God all 
 cc corporal and fpiritual Bleffings." We are there- 
 fore commanded to love God with all our Heart, and 
 with all our Soul, and with all our Mind, Mat. xxi'u 
 37. with all the Paflions and Powers of the Soul. 
 
 We muft therefore have the mod venerable 
 Thoughts of the divine Majefty, and abhor every 
 thing diat is derogatory to his Honour and Praife f. 
 We muft fpeak good of his Name, ever mention 
 him with due Veneration, remembring that they 
 are called God's Enemies that take his Name in vain, 
 and what fevere Penalty he has threatned againft 
 tbofe that abufe and affront him. 
 *- We muft have a Senfe of our Dependency on him, 
 and love him as our God, to whom we owe our ve- 
 
 * Davidis. Vocabulum invocationis pro culm & fiducia acci- 
 pitur, qua petimus a Deo bona corporate & fpiritualia, Hoorn* 
 beck, apparat. p. 31. 
 
 f Wollafton, p. 114. 
 
 c 4 *y 
 
%\ What Worjhipy See. Chap.4. 
 
 ry felves, and from whom we receive all we enjoy ; 
 and above all, ro whom we (land indebted for the 
 greateft of ail Mercies, our Redemption : and 
 therefore honour him as our Lord, fear him as our 
 Judge, as that Almighty Judge, who is able to fave 
 and to deftroy. 
 
 And this Honour, Fear, Love, and Adoration, 
 we are to pay to God, in the moll: fecret Recefles 
 K)f our Souls, our mod private Thoughts*, in all our 
 Words and Works, by Shewing a chearful Obedi- 
 ence to his divine Will ; and especially in our mod 
 folemn Devotions, our Prayers and Praifes, both 
 private in our Clofcts, and publick in God's Church ; 
 publickly, folemnly, declaring the Senfe we have 
 of God's Greatnefs, and the Honour we pay to 
 the divine Majefty ; exciting others by our Exam- 
 ple to give God the Praife that is due to his ho- 
 ly Name. 
 
 CHAP. 
 
*5 
 
 
 CHAP. V. 
 
 That divine Adoration is due to Chriji, be- 
 caufe he is God. 
 
 g^Sgg Come now to demonftrate that this holy 
 
 I U Worfhip, this divine Adoration, which is 
 God's Due, and his incommunicable Pro- 
 perty, is in all its Circumfhnces paid to 
 the Lord Chrifl in the Scriptures, and required of 
 us to be paid to Chrift by the Scriptures. 
 
 And this I (hall demonftrate, by (hewing that 
 Chrift is that God who is (o to be worshipped. 
 
 We Chriftians profefs that there is one God, one 
 only God, the fundamental Article of all Religion: 
 and we believe that that God, whofe higheft Per- 
 fection is that be cannot lye, can no more deceive 
 us, than he can be deceived by us; we believe that 
 that God is one only, and that in the Unity of that 
 Divinity there are three Perfoas, the Father, the 
 Son, and the Holy Ghoft, who are that one God. 
 And this we believe, altho we cannot underftand 
 it, becaufe that great God, who only knows him- 
 felf, has fo reveal'd himfelt to us; becaufe we are 
 aiTiiredthat that great God is too holy to deceive 
 us, and too good to lead us into Error, and too jea- 
 lous of his Honour, to make any other that is not 
 God, a Sharer of his Prerogatives, and Partaker of 
 his Worfhip and Adoration. 
 
 And we find cur felves obliged to believe this 
 
 Trinity of Perfons in the Unity of the Divinity, from 
 
 'Sioft exprefs Words of Scripture. ^ 
 
 For 
 
I 6 ^Adoration due to Chr'tjl Chap. 5 m 
 
 For thofe facred Pages aflure us both in the Old 
 and New Teftament and the New, 
 
 That there is but NE GOD. 
 
 In the Old Teftament. 
 Deut. vi. 4. Hear lf- 
 rael, the Lord our God is 
 one Lord. 
 
 Ifaiah xlir. 8. Is there a 
 God befides me ? Tea, there 
 is no God; I know not any. 
 
 In the New Teftament. 
 
 Mark *ii. 29. Andje- 
 fus anfwered him— He a, 
 Ifrael, the Lord our God is 
 one Lord* 
 
 1 Cor. viih 4. There is 
 none other God but One. 
 
 Gal. lii. 20. God is one. 
 
 The fame holy Pages affiire u$ 3 both in the Old 
 and New Teftament, 
 
 That there are three Perfons in the Unity of the Divinity, 
 the Father, Son, and Holy Spirit. 
 
 In the Old Teftament. 
 
 Gen. i. 26. Let us make 
 Alan in our Image, after 
 our Likenefs *. 
 
 Pfal. xxxiii. 6. By the 
 Word of the Lord were the 
 
 In the New Teftament. 
 Mat. iii. 16, 17. And 
 
 lo the Heavens were opened— 
 and he Jaw the Spirit of God 
 defending like a Dove, and 
 lighting upon him : and lo a 
 
 Heavens made, and all the Voice from Heaven faying, 
 Hofl of them by the Breath This is my beloved Son, in 
 of his Mouth* whom I am well pie afed, 
 
 "* God /peaking in the plural Ka?nber here> expreffes a Plurality 0/ 
 Per/ons in the Unity 0/ the Divinity j /or that God /pake not to the 
 Angels is certain , becau/e they had.no hand in the Creation, neither 
 was Man made after their Image, but only God's : And that God 
 did not. /peak in the plural Number aficr the manner 0/ Princes, is as 
 certain, becau/e it is evident that the Ka/iern Princes /pake in thefin- 
 gular, Dan. iv. 4, 18, 20. v. 14. vi. 26. and God always /pake by 
 the Prophets in the /ingular Number, Gen. xvii. i. Exod.xx. I, Numb. 
 xiv. 55. and el/ewhere. And Zancliy ajfures us that the mofl an- 
 cient Jews have rendered it by the div'me Per/ons : De trib. Eloh^ 
 1. 8. c. 3. § 1. p. 344. & Part, pofter. 1. 2. c 1. $ z. p. 31)7. 
 
 In 
 
Chap. 5 . becaufe he is God. 2 7 
 
 In the Old Teftament. In theNewTefh.ment. 
 
 Pfal. xlv. 6, 7. Thy Mat. xxviii. 19. Go yj 
 
 Throve, God, is for ever therefore and teach all Na- 
 
 and ever God, thy God, tions^ baptising than in the 
 
 has anointed thee. Name of the Father, and 
 
 Pfal. ex. 1. The Lord cf the Son, and of the HJy 
 
 f aid unto my Lor d. ' Gh'fi. 
 
 Ifa. Ixi. 1. The Spirit of ]^hn x. 30. / and my 
 
 the Lord God is upon me, be- Father are One. 
 canfe the Lord has anointed John xiv. 17. / wijf 
 
 m e. pray the Father, and he 
 
 Ifa. brill. 9, 10, 1 1, 14. Jhall give you another Com- 
 
 The Angel of his Prefence forter even the Spirit of 
 
 faved them but they Truth. 
 
 vexed his Holy Spirit 2 Cor. xiiL 13. The 
 
 the Spirit of the Lord can- Grace of the Lord Jyfus 
 
 fed him to reft. Chrift, and the Love of God, 
 
 [Numb. vi. 24, 25, 2(5- and the Felmvjhip cf the 
 
 Ifa.vi. ver. 3. wither. 8. Holy Ghft he r/ith you all- 
 
 Ifa. xxxiii. 22.] Amen. 
 
 1 John v. 7. For there 
 
 are three that bear record in Heaven, the Father^ the 
 Word, and the Holy Ghoft, and thefe three are one * 
 
 The 
 
 * Mr. Whifton, m his Reply to the Earl of Nottingham, impo- 
 fes a mofl horrid Faljhood upon the World, in ajferting that this 
 Ver ft never was in the Text, till about the Middle of the Reign of 
 Queen Elizabeth, and that no Greek Copy in the World, that, was 
 really zvritten before Printing, ever had it otherzvife than in the 
 Margm, Page 10, 11. for Mr. Martini; proved as plain as the 
 Sun M Noonday, that this very Ver ft is to be found in the Greek 
 
 tfcripts, as well as in the Latin ; that the Greek Church re- 
 ceives it as authentkk, and that it has been always in St. HieromV 
 Translation, and that it was in the old Italick Vcrfion before that 
 
 . Hierom : Crit. DifTert. on 1 John v. 7. Anno 17 19 4f*d 
 Eijhop Reveridge ajjures us, that it never was fo much as queftion- 
 ed in the Bays of Arms, on Art. i. Anno 17 1 1. p.$?« A ' li ' 
 Spanheim proves that it was in the Text in the Cjprianick Age y 
 frequently made ufe of by him, and that it was in the Latin Vtr- 
 ' fecond Century, Eccl. Hift. Sec. $. pag. 707. And Bt- 
 
 fion in ttje j. 
 
 J ' - Jl,op 
 
2 8 Adoration due to Chrijl Chap. 5 . 
 
 The fame holy Scriptures tell us both in the Old 
 and New Teftament, 
 
 That this God is holy and jufi, that he cannot Ije nor 
 
 deceive us* 
 
 In the Old Teftament. In the New Teftament. 
 Pfal. lxxxix. 35. Once Tit. i.2. God that can- 
 have I fivorn by my HAi- not lye. 
 nefs, that I will not lye. Heb. vi. 18. It is im- 
 
 poffible for God to lye. 
 
 And laftly, the fame Scriptures affure us, both 
 in the Old and New Teftament, 
 
 'That Godwill not give his Honour to any created Being. 
 
 In the Old Teflament- In the New Teftament. 
 Ifa. xlii. 8. / am the Phil. ii. 10. That at the 
 Lord, that is my Name, Name of Jefus every Knee 
 and my Glory will I not give Jhould bow. 
 to another. Jude xxv. To the only 
 
 Ifa.xlviii.il. I will not wife God our Saviour, be 
 give my Glory unto another. Glory and Majefly, Domi- 
 nion and Power, both now 
 and for ever. Amen. 
 1 John v. 21. Keep your jelves from Idols. 
 
 Having therefore this Foundation of God's Ve- 
 racity, and Concern for his own Honour, and he 
 having Co plainly reveal'd to us that there are three 
 
 fliop Bull giites us a very convincing Argument thai this Verfe was 
 in the Text s from certain Heretichs who were called Alogi, becaufe 
 they rejected the Logos : Which Heretichs denied the Go f pel of St. 
 John, and this Epiflle 9 becaufe that Word ivas found in them. Now 
 the Word Logos is not found in this llpiftle, but only in this Verfe j 
 which proves therefore that this Verfe was in the Epiflle, for other- 
 wife they would not have rejected it. Bifhop Bull'; Tra£ls, by Mr. 
 Nelfon, Vol. 3. p. 847. 
 
 Perfons 
 
Chap. 5 . becaafe he is God. 29 
 
 Perfons in the Unity of the divine Majefty, we hum- 
 bly receive his Revelation with all due Regard, 
 and mod awful Submiflion. And this we believe, 
 altho we have not a full Perception of it. We be- 
 lieve it on the Authority and Fidelity of the mod 
 holy God that has re veal 'd it, altho we underdand 
 not how that can be ; we are not defirous of fearch- 
 ing into that Secret which Gcd has withheld from 
 us, and referv'd for a brighter Light, and a more 
 exalted Station : We are fatisfied it is fo, tho we 
 know not how. Even as in refpect to the Creation, 
 we believe the Creatures are made, tho we under- 
 hand not how they were made : We jangle not with 
 the Works of God, becaufe we know not how he 
 made them ; for it is my Opinion, that if we per- 
 fectly underftood how any of the Creatures were 
 made, we fhould be able to make them too. Since 
 we are therefore fatisfied about the one, why fhould 
 we not be about the other ? For if we know not 
 the Architecture of a Fly, nor underftand the For- 
 mation of a Gnat, which furpafles our Underftand- 
 ing as much as our Power to make them, how much 
 more unable are we to comprehend the Nature of 
 that Being, which infinitely exceeds ail Beings, the 
 Lord and Giver of Life ? 
 
 In confidence therefore of Gcd's Veracity, and 
 in reliance on his Wifdom, Holinefsand Truth, we 
 believe that there are three perfons in the undivided 
 Unity of the Divinity ; and that Jefus Chrift, 
 whom we, and all the Hods of Heaven, and all the 
 Churches on Earth adore, is the true God : and we 
 adore him as God, with the fame Honour and Wor- 
 fhip, as we honour the Father, and that not rafhly, 
 not unadvifedly, not inconfiderately, but accord- 
 ing to, and in obedience to God's own Command, 
 That all Men fhould honour the Son even as they honour the 
 Father ', for he that honour eth not the Son, honoureth not 
 the Father who has fent him, John v. 22, 23. Which 
 
 Words 
 
3 o Adoration due to Child Chap. 5. 
 
 Words moft positively enjoin that the felf-fime Ho- 
 nour muic be paid to the Son as is paid to the Fa- 
 ther : and that whatever Pretence Men may make, 
 that Honour is due to the Father only, that God 
 here himfelf teftifies that he is dishonoured, if the 
 fame Honour that is due to him be not paid to the 
 Son ; and the Reafon and Foundation is y becaufe 
 this Son, this Jefus Chrift, is very God, is really 
 and truly God. 
 
 And that Chrift is that very God that is to be 
 worfhipped, appears 
 
 From the Divine Name s. 
 
 All the Names and Titles which belong to the 
 glorious Ma jerry of God, are given to the Lord 
 Chrift ; and thefe are given not once, but always ; 
 not only without, but with the diftinguifhing Ar- 
 ticle ; not barely, but with the moft glorious Attri- 
 butes, in the very felf-fame manner as they are given 
 to God the Father : He is called God abfolutely, 
 the incommunicable Name of J EH OVA is given 
 to him, he is called the true God, the mighty God, 
 the great God and Saviour ; and all the fublime Ti- 
 tles whereby the only true God is dignified and dif- 
 tinguifhed, are given to him. 
 
 Jesus Christ is God Jehova. 
 
 The Jews fay that J E HO VA is God's proper 
 Name, and fo peculiarly God's Name, that it ne- 
 ver was nor can be communicated to any created 
 Being *. And this is grounded upon the Scriptures, 
 Jfa. xlii. 8. I am the Lord, Jehova, that is my Name \ 
 and my Glory wiU I tot give to am they, neither my Praife 
 to graven Images : And Hofea xii. 5. Even the Lord 
 
 * Euxtorf. Lex. p. 157. Szegedin con£ de Trin. p. $99. 
 
 God 
 
Chap. 5. becanfe he is God. 3 1 
 
 God of Ht (Is, the Lord is his Memorial : Where the 
 Word Memorial excludes all created Beings from 
 participating in that Name, and appropriates it to 
 God only. Nay, God himfelf does infift upon his 
 being Jehova only, in opposition to all other Gods, 
 glorying, in a manner, and triumphing in it as the 
 difiinguifhing Chara&er, by which he would be 
 known to be infinitely fuperior to all the Gods of 
 the Nations. Exod. xii. 12. Againfl all the Gods of 
 Egypt I will execute Judgment, I am the Lord-, Jeho- 
 va. And Jer. xxxii. 27. I am the Lord, Jehova, the 
 God of all Flefi ; is there any thing too hard for ?ne ? 
 
 The Jew s farther fay, that in the Letters of the 
 Name * Jehova, the three Tenfes, pail:, prefent, and 
 future, are contained, was, is, and fhall be ,• and 
 that St. John from thence interprets it, Who is, who 
 was, and is to come, Rev. i. 18. whence it is called 
 the Name of God's Exiftence : For when God had 
 faid, Exod. iii. 14. I AM WHAT I AM, he 
 prefently after calls himfelf JEHOVA, wer. iy. 
 and fays, that that is his peculiar Name ; This is my 
 Name for ever, and this is my Memorial unto all Ge- 
 nerations : And our Adverfaries do allow, that the 
 Name Jehova has reference to the necefiary Exiftence 
 of the Perfon fo named in his own Right f. 
 
 And this Name J E HO VA, this peculiar Name, 
 which the Pfalmift fays is God's Name alone, Pfal. 
 Ixxxiii. 18. is given to the Son of God, even to 
 Jefus Chrift. This Name is diftinguifh'd in our 
 Tranflation by Capital Letters, tho the Word Jab, 
 which is a Contraction of Jehova, is noted with the 
 fame Capitals, and alfo rendered LORD ||. 
 
 * Euxtorf. ibid. 
 f Clark'* Reply, pag. 164. 
 
 |j Exod. xv. 1. xvii. 16. in the Pfalras f often, I fa. xxxviii. 11. 
 Cant. viii. 6, 
 
 In 
 
3 1 Adoration du 
 
 In the Old Teftament. 
 I fa. xlv. 21, £7*. 7~We 
 w #o GW <?//? be fide me, a 
 juft God, and a Saviour : 
 Lock unto me and be ye fa- 
 yed, all the Ends of the 
 Earth ; for I am God, and 
 there is none elfe. I have 
 fwom by my felf, the Word 
 is gone out of my Mouth in 
 Righteoufnefs, and Jh all not 
 return, 'that unto me every 
 Knee ft? all bow, every Tongue 
 Jhallfwear. Surely Jh all one 
 fay, In the Lord [Jehova] 
 have I Righteoufnefs and 
 Strength : Even unto him 
 Jh all Men come, and all that 
 are incenfed againfl him 
 fhall be ajhamed. In the 
 Lord [Jehova] fhall all 
 the Seed of Ifrael be jufti- 
 fied, and ft: all glory. 
 
 Ifa. xliv. 6. Thus faith 
 the Lord the King of Ifrael, 
 and his Redeemer the Lord 
 of Hefts, I am thefirfl, and 
 I am the lajl, and befides 
 me there is no God, 
 
 etoChrifl Chap. 5. 
 
 In the New Teftament. 
 
 Rom. xiv. 10, 11. Fur 
 ice mufl all appear before 
 the 'Judgment- feat oj Cbrift. 
 And the Apoftle proves 
 it from that very Text of 
 Ifaiah, As Hive, faith the 
 Lord, every Knee Jh all bow 
 to me, and every Tongue JJj all 
 confefs to God. 
 
 Phil. ii. 10. Wherefore 
 God has highly exalted him, 
 and given him a Name 
 which is above every Name, 
 that at the Name of Jefus 
 every Knee Jhould bow, of 
 Things in Heaven , and 
 things in Earth, and Things 
 under the Earth ; and that 
 every tongue Jhould confefs 
 that Jefus Chrifl is the Lord, 
 to the Glory of God the Fa- 
 ther. 
 
 Rev. i. 8. / am Alpha 
 and Omega, the beginning 
 and the ending, faith the 
 Lord, which is, and which 
 was, and which is to come, 
 the Almighty. 
 
 It were endlefs to enumerate all the Texts of 
 Scripture ,* for it is obferved that the Name Jehova 
 is more than fixty times given to Chrift in the Old 
 Teftament, and all fuch Places, as by the Autho- 
 rity of Chrifl and the Apoftles, are applied to Chrift 
 in the New Teftament, as the Son of God, and the 
 Saviour of the World. I fhall only take notice of 
 one more. 
 
 Jer. 
 
Chap. 5 . becaufe he is God. -> i 
 
 Jer.xxiii. 6. InhisDays i Cor. i. 30. But of hint 
 
 {hall Judah be faved, and ye are inChrifl Jefus, who 
 
 Ifrael fiall dwell fafely ; of God is made unto us Wif 
 
 and this is his Name -where- dom, and Righteoufnefs, ayid 
 
 by he fiall be called, The Sanclification, and Redemp- 
 
 Lord our Righteous- tion, 
 
 NESS. 
 
 Here I am to obferve, that the Lord our Righteouf- 
 nefs is not all the Name of Chrift, but Jehova only ; 
 and our Righteoufnefs is a Defer iption both of his di- 
 vine Nature, and of the Mercy Mankind fhould re- 
 ceive from him. In the Original it is *»0piy TzJd- 
 kenu j and Buxtorf tells us, that the Word pltf rigb- 
 teousj was a common Addition to the Titles of the 
 Kings of Jerusalem* : And fo here Chrift is called 
 Jehova the righteous, and particularly our Righte- 
 oufnefs, to declare his Government, and what Man- 
 kind fhould receive from him, who is both their 
 King and their God. And this Text is explain'd by 
 Jer. xxxiii. 16. where it is not faid to be his Name, 
 but his Title, and Defcription of his Nature. 
 
 I /hall only add, that the Jews fay f, the Name 
 jehova is not only God's great and glorious Name, 
 but that it is alfo the Name of Grace and Mercy, 
 from Exod. xxxiv. 6. The Lord, the Lord God, merci* 
 ful and gracious, hng-fuffering, and abundant in Good' 
 nefs andTruth* And that this Name of Grace be- 
 longs to the Meflias, the fame Jews acknowledge, 
 when they fay, " Why do the Ifraelites pray, and 
 c< are not heard ? and anfwer, Becaufe they do 
 " not underftand (Shemhamphorafi) the Name of 
 cc Jehova explained ,• but in the Age of the MefTias 
 " Godfhall make it known to them, and then /hall 
 " they be heard." 
 
 * Buxtorf. Lex. p. 6 $2, f Ibid, p. 30, & 167- 
 
 D And 
 
54 Adoration due to Chrifl Chap. 5. 
 
 And again, " The Scripture fays, the Name of 
 tc the Meflias is the Lord our Righteousness, 
 " or the Jehova our Righteoufnefs : And why ? 
 " Becaufe he is to be God the Mediator, by 
 " vvhofe Hand we fhall obtain Righteoufnefs of 
 " God. God therefore calls him by the Name of 
 " Jebova*." 
 
 From what has been faid it appears, that Jefus 
 Chrifl: the Meflias is Jehova : for fince that Title is 
 in Scripture a principal Note of Diftin&ion, by 
 which the true God was pleafed to manifeft himfelf, 
 and to fet forth his own fuperior Excellency, in op- 
 pofition to all pretended Deities ; and fince this 
 Name is given to Chrift, and applied to Chrifl: fo 
 frequently, it follows, and the Confequence is un- 
 deniable, that* Chrift is that God, that only true 
 God, that is poflefled of all thofe diftinguifhing 
 Powers and Perfections which go along with that 
 fublime Title. 
 
 Chrift is the Firft and Laft. 
 
 In the Old Teftament. In the New Teftament. 
 Ifa. xliv. 6. I am the Rev. i. n. 1 am Alpha 
 
 firft, and I am the laft, and and Omega r the firft and 
 
 b fides me there is no God. the laft. 
 
 I cited this Text of Ifaiah before to prove that 
 Chrift is Jehova ; now I produce it as it exprefles 
 the eternal Greatnefs and infinite Majefty of God, 
 and to prove that Chrift is-'that God, becaufe this 
 moft glorious Title is given to him : A Title 
 which exprefles the Eternity not only of the di- 
 vine Bemg, but his fupreme Power, Dignity, and 
 Glory, and his Government of all Things, Ifa* 
 xliv. 6, 7, 8. 
 
 * Buxtorf. Lexic. p. 164. 
 
 Maimonides 
 
Chap. 5 . becaufe he is God. 3 5 
 
 Maimonides tells us, that it is the fourth Article 
 of the Jewijk Faith to believe, That God is the Firft 
 and the Laft * ; but the Gofpel has made it the firft, 
 the principal, the fundamental Article of the Chrif- 
 tian Faith, That our Lord Jefus Chrift is the'Firft 
 and the Laft, is the fupreme God, with the Father 
 and the Holy Ghoft, the only one God. 
 
 Jesus Christ is called God abfolutely. 
 
 AEls xx. 28. We find Chrift called God abfolutely, 
 Feed the Church of God, which he haspurchafed with his 
 own Blood: And i Tim. ii'u 16. God is manifefl in 
 the Flejh. In both thefe Places the Name of God is 
 given to Chrift in the moft ftrict. and proper Senfe, 
 in the fame manner as it is given to the Father. 
 
 Jesus Christ is the True God. 
 
 1 John v. 20. We are in him that is true, even in 
 his Son Jefus Chrift. This is the true God and eternal 
 Life. That this was fpoke of Jefus Chrift is moft 
 certain, from the Scope of the whole Epiftle, where- 
 in the Apoftle purpos'd to fpeak of thrift's Divi- 
 nity ; for there were Hereticks at that Time, name- 
 ly Cerimhus and the Ebonites, who taught that Chrift 
 was Man only : the Apoftle therefore, in oppofition 
 to thefe Hereticks, aflerts this of Jefus Chrift, for 
 no body can doubt it of the Father. 
 
 He afTerts therefore that Chriftians are in God, 
 becaufe that Jefus Chrift is God ,• and he calls God 
 «tM0/voj>, the true, and then explains that cv *al 4» *VJ», 
 even in his Son : and that this Son is hcra faid to be 
 the true God and eternal Life, is evident from the PiO- 
 noun Ovtos, this ; and all Grammar obliges us to 
 refer that to both Predicates. 
 
 * Maimon, in Sanh. c. 10. 
 
 D 2 For 
 
3 6 Adoration due to Chrtft Chap. 5. 
 
 For thefe two Predicates are of great weight, 
 the fir ft this is the true God^ and the next and eternal 
 Life. Now it has been acknowledged even by an 
 Adverfary, that Eternal Life is a Name of Jefus 
 (Thrift *, and appropriated to him ,• and it is as cer- 
 tain that the other Predicate pertains to the fame 
 Perfon : For had it been intended of the Father, 
 that he is the true God, and Chrift the eternal Life, 
 the Text fhould have run oJVo*, this is the true God, 
 and %*«Vof, that other is eternal Life ; but the Words 
 are, This is the true God , and eternal Life : There is 
 but one Subject to both Predicates. 
 
 Some Copies read the firft Part of this Verfe, We 
 are in him that is the true God, r amuMv ®&v : and this 
 ftrengthens the Apoftle's Aflertion, for then the 
 Senfe muft be this, We know that the Son of God 
 is come, and has given us an Underftanding that 
 we may know the true God ; and we are in him 
 that is the true God, even in his Son Jefus Chrift : 
 This is the true God and Eternal Life. 
 
 And this Conftrudion does moft powerfully affert 
 that there is no way of knowing the true God fo 
 certain, as by fuch a Teacher who is God himfelf. 
 And Chrift has both taught us the true God, and 
 united us to the true God, himfelf being the true 
 God. And this is agreeable to the whole Defign 
 of St. John, which is both in his Gofpel and Epiftles 
 to vindicate the Divinity of Chrift, againft the He- 
 reticks of thofe Times : And therefore as he began 
 his Gofpel, fo he ends this Epiftle, averting the di- 
 vine Nature of Chrift ; and in both, he frequently 
 inculcates the Neceflity of believing Chrift to be 
 the true God. 
 
 * Modejl Plea, p. 264. Vide Becman. Exercit. X. Amft. 1^43. 
 
 Jesuj 
 
Chap. 5. becaufe he is God. 37 
 
 Jesus Christ is the Great God and Saviour. 
 
 Tit. 11.13. Looking for that blejfed Hope, and the glo- 
 rious appearing of the great God, and our Saviour Jefus 
 Chrift. 
 
 In this Text both the Titles of great God and 
 Saviour are given to Chrift ,• and that they pertain 
 to Chrift only appears, becaufe there is no mention 
 of the Father, but Chrift only, in the following Part 
 of the Difcourfe : And it is evident farther from the 
 Article <f* being but once ufed, whereby one and 
 the fame Perfon is only fpoke of; for had two di tie- 
 rent Perfons been defign'd, the Article muft have 
 been fet before Saviour, and becaufe the scwpaVaa, 
 the Appearing, is always afcribed to the Son alone, 
 and never to the Father*. And therefore, with 
 fubmiftion, the Verfion might fairly be, and indeed 
 ought to be, the glorious appearing of our great God and 
 Saviour Jefus Chrift. And our old Translation, tho 
 it does not come up to the Force of the Greek, yet 
 comes nearer than the prefent ; for that has it, Look- 
 ing for that blejjed Hope and appearing of that Glory of 
 that mighty God, and of our Saviour Jefus Chrift. And 
 our Adverfaries themfelves confefs, that the gram- 
 matical Conftru&ion requires both to be afcribed to 
 Chrift * 
 
 Jesus Christ is the only Sovereign God and Lord. 
 
 Jude, ver. 4. For there are certain Men crept in tin' 
 awares denying the only Lord God, and our Lord 
 
 Jefus Chrift. 
 
 The one Article denotes that Jefus Chrift is that 
 only Lord and God. The Force of the Word As«r- 
 m%i is not fufficiently explain'd : The Words may 
 
 * a Thef. ii. 8. 1 Tim. vi. 14. 2 Tim. i. 10. iy. i, 8. 
 f Clark's Scriptun-Dottrine, p. 11* id Edit* 
 
 D 3 be 
 
3 8 Adoration due to Chr'tjl Chap. 5 . 
 
 be thus render'd, that only Sovereign God and Lord 
 of ours, Jefus Chrift. The Complntenfian Codex"* 
 reads it, 70V pavov Qzqp xJ'AmWJw tit Kveiov ; that only 
 God and our Sovereign Lord. And Mr. Perkins t> 
 the only Ruler who is God, and our Lord Jefus 
 Chrift. 
 
 Jesus Christ is the Mighty God. 
 
 Ifa. ix. (5. His Name fljall be called Wonderful, Conn- 
 fellor, the Mighty God. 
 
 Before I explain this Text, I mud obferve, that 
 the LXX have every where render'd the Hebrew El 
 and Elohim, by Oew, God. Aquila has render'd 
 it by \%y&v> from its proper Signification, the pow- 
 erful God; tho fome rather derive it from a Word 
 expreflmg God's Omniprefence, according to Jer. 
 xxiii. 23. Am I a God at hand, faith the Lord, and not 
 a God afar off ? But whatever the Etymon be, this 
 is the proper Name of God : and St. Jerom fays, 
 that it is the proper Title of the only true God, 
 becaufe he alone poflefles Almighty Power ||. And 
 this is given to the Child Chrift Jefus, as well as to 
 the eternal Father. 
 
 To the Father. To Chrift Jefus. 
 
 Jfa.x. 21. 'The Remnant Ifa. ix. 6. Unto us a 
 
 (hall return, even the Rem- Child is born, a Son is gi- 
 
 nant of Jacob unto the ven and his Name 
 
 mighty God, the El Gib- fiall be the El Gibbor, 
 
 bor. the mighty God* 
 
 The LXX have taken a ftrange Liberty in ren- 
 dring this Place ,• for inftead of tranflating it the 
 mighty God, they have made a Comment, and 
 
 * Beza in loc. 
 
 f Perkins Expo/it. in loc. 
 
 jj Hieron. in Efa. p. 85. Ed. Bencd. 
 
 turned 
 
Chap, 5. hecaufe he is God. 3 9 
 
 turned it by t&ythK /3a?w "A^Jsao*, ?/;? Angel of the 
 great Council, And St. Jerom * thinks the reafon was, 
 becaufe they thought it flrange to apply the Name 
 of God and Mighty to a Child. And fome are of opi- 
 nion, that the latter Jews had corrupted fome Co- 
 pies of the Seventy, and that thereupon feveral of 
 the moft antient Chriflian Writers, who highly va- 
 lued the Septuagint Verfion, quoted this Text, not 
 as that has it, but as it is in the Hebrew Text f. 
 
 And as this Name of El is given to Chrift. in the 
 fingular, fo it is alfo in the plural Number. 
 
 jefus Chrift is Jehova Elohim, the Lord God, and El 
 Elohim, the God of Gods, 
 
 This Word is ufed in the plural, both to denote 
 the Trinity of Perfons in the Unity of the divine 
 Eflence, as alfo to flgnify the exceeding Greatnefs 
 of God's Power ; and tho it be given fometimes a- 
 nalogically to Angels and Princes j|, it is notwith- 
 flanding the proper Name of God. 
 
 This Name is conftrued with a Verb of the fin- 
 gular Number, and 'has the Name of Jehova added 
 to it, to denote the Trinity of Perfons in the Unity 
 of the Divinity **. 
 
 And this Name is given to Chrift, Pfal. xlviii. 8, 
 9, 10. As we have heard, fo have we feen in the City of 
 the Lord of HjJIs, in the City of our God y God will eft a- 
 blijh it for ever ; ive have thought of thy loving-kin dnefs, 
 God, in the midfl of thy Temple : according to thy 
 Name, God, fo is thy Praife. Here the Name of 
 
 * Hieron. in Efa. p. 86. 
 
 f Dr. Waterland, Serm.6. p. 219. 
 
 |1 Pfal. xcvii. 5, Gen. vi. 13. Exod. iv. 5. 
 
 ** Hoornbeck. confut. Socin. J. z. c. 5. p. 42O. 
 
 Nomen ergo Elohim velut expofitio quaedam prions nominis 
 eft, ut videlicet fciamus ilium verum Deum, qui Jehova appel- 
 lator, effe Patrem, Filium, 8c Spiritum Sanftum. Szegedin. conf. 
 d? Tr'in. p. 601. 
 
 D 4 Elohim 
 
4© Adoration due to Chrift Chap, j, 
 
 Elohim is four times together given to Chrift, and 
 twice in the 1 aft Vet (q^ This God is cur God for ever 
 and ever, he will be our Guide unto Death* And fo 
 again by Hofea y ch>i. 7. / will have Mercy upon the 
 ffoufe of Judah, and will fave them by the Lord their 
 God ; by the Jehova their Elohim : and the Jews 
 themfelves acknowledge this Text to relate to the 
 Mefiias, and accordingly the Chaldee Paraphrafe 
 reads it by his Word which is their God. 
 
 And in the New Teftament we find the fame 
 Title of Lord God given to Chrift : for Luke i. 
 16, 17. we find the Angel fpeaking of John the 
 Baptift, Manyfiall he turn to the Lord their God, and 
 he Jhall go before him, namely before Chrift, who is 
 that Lord God ; for in ftrictnefs of Conftru&ion 
 the Words Lord their God are fo immediately con- 
 nected to btm 9 that they cannot poflibly be under- 
 stood of any Perfon but Chrift : and if this be com- 
 pared with Luke iii.4. and Malachi iii. 1. it is im- 
 portable that any Perfon can be underftood but 
 Chrift, w ho is the ^ord. 
 
 And as Chrift is called Jehova Elohim, the Lord 
 God y fo he is alfo called El Elohim, the God of Gods, 
 Pfal. I. 1. as our old Tranflation has it : which Pfalm 
 has ever been look'd upon as relating to Chrift, and 
 his coming to Judgment, and as fuch it muft necef- 
 farily pertain to Chrift; For the Father judgeth no 
 Man, but has committed all Judgment unto the Son, 
 John v. 22. And fo the Pfalmift fpeaks to Chrift, 
 Arife, God, and judge the Earth, Pfal. lxxxii. 8. 
 Upon which Text the Jews have this Comment, 
 c< When the Judgment goeth forth in Mercy and 
 <c Favour, the Judge is called Jehova -, but when he 
 " punifhes, he is called Elohim *." 
 
 * Buxtorf. Lexicon, p. 30. 
 
 Christ 
 
Chap. 5. becaufe he is God. 41 
 
 Christ is over all G o d blejfed for ever. 
 
 Rom. lx. 5. Whofe are the Fathers, and of whom as 
 concerning the Flejh Chrifl came, who is over all God 
 blejfed for ever-, Amen. 
 
 That St. Paul fpeaks this of Chrifl, is fo plain 
 from the whole Context, that no Expreflion what- 
 ever can be plainer j for the Father is not fo much 
 as nam'd in the foregoing part of the Chapter : 
 and «V, who is y does naturally refer to the Perfon 
 immediately before fpoken of, and that is Chrift ; 
 and the Antithesis, between what he is according 
 to the Flefli, and according to the Spirit, requires 
 it. 
 
 It is pretended as an Objection to the force of 
 this Text, that fome Manufcripts read it, who is 
 over all blejfed for ever, without the Word God; and 
 that Erafmus has obferv'd that fome of the Fathers 
 have not the Word God in this Text. 
 
 Eut Dr. Mills * fays that the Manufcripts have 
 it, as alfo the Syriac Verfion; and Erafmus f his 
 Pretence from the Fathers is vain, for he names 
 but two, only Cyprian and Hilary, and are they of 
 of weight againft the whole Catholick || Church ? 
 And as Bez,a ** has obferv'd, tho the Word God 
 were not in the Text, the Senfe would be tlfe 
 fame, and the Divinity of Chrift fufficiently ex- 
 prefs'd by being over ally and by blejfed for ever ; 
 the Significancy of which Phraies I fhall tell you 
 prefently. 
 
 * Mills in loc. f Erafm. in loc. 
 
 J] That the Word God was in the Greek Copies in the time of 
 Noetus, is evident from his quoting the Text with it at his fecond 
 Appearance, Epiph. Hzer. 57. p. 114. Edit. Billii Col. Agrip. Anno 
 1617. ** Bez.a in loc. 
 
 Further, 
 
4 2 jidoration due to Chrijl Chap, j . 
 
 Further, our Author pretends from the Socinians 
 that this is a Doxology, and that it is a Form ufed 
 by the Jews y God be blefled for ever • and there- 
 fore the Evidence of this Text vanilhes by an El- 
 lipfis * 
 
 That the Jews ufed f.ich a Form is true, but that 
 this is fuch here, all the Figures in the World can 
 never make out, and nothing but open Violence 
 to Grammar can pretend to it ; and when all is done, 
 will make the Senfe broken and confufed : for nei- 
 ther the Grammar nor the Antithesis will allow of 
 fuch an Ellipfis ,• for the Antithefis absolutely re- 
 quires that the divine Nature fhould be exprefs'd, 
 as well as the human, as we find, Rom.i. 3. where 
 he fays that Chrift wds made of the Seed of David, 
 here of the father \f, ill both kaJcl^ka, according to 
 the Flejh ; and there he fays that he was declared 
 with Power to be the Son of God y according to the Spirit 
 of HAinefs, kaJa mvw\*.& 'ayiorums, and here that he is 
 aver all God blejfed for ever. So that here is no Doxo- 
 logy* but a plain Defcription of the divine Nature 
 of Jefus Chrift, that as certain as he is of the Fa- 
 thers, fo furely that felf-fame Perfon Jefus Chrift 
 is over all God blejfed for ever. 
 
 Having vindicated the Text, I may now (hew 
 you the Significancy of the Expreflion over all God 
 blejfed for ever, which is the mod: lofty Expreflion 
 that can be made ; for Chrilt is not only here calf d 
 God, but God with the moft exalted Epithet, over 
 all, even as it is given to God the Father. 
 
 Eph. iv. 6. One God and Rom. ix. 5. Chrijl, who 
 Father of all, who is above is over all God blejfed for 
 all. ever. 
 
 * Srauntorfs Sincere Thoughts, p. 6 5, 
 
 And 
 
Chap. 5. becaufe he is God. 45 
 
 And befides this, he is call'd blejfed for ever, %v\cy«- 
 vU as w diSv&s ; which is alfo exactly the fame as is 
 given to God the Father. 
 
 Rom.i. 25. The Crea- Rom. ix. 5. Chrijl who 
 tor who is blejfed for ever, is God blejfed for ever. 
 Amen. Amen. 
 
 Now here we mud obferve, that this Phrafe 
 blejfed for ever, was always ufed by the Jews as a 
 Name of God, whereby they exprefled the One 
 God of Ifrael * : and therefore were there no other 
 Words to exprefs the Divinity of Chrift, this alone 
 would be enough ; for according to the Jewifh 
 Phrafe, which the Jews certainly underftood, he is 
 God, that is bleffedfor ever, and he that is blejfed fur 
 ever is mod certainly God. 
 
 Christ iV ^Lord of Glory. 
 
 In the Old Teftament. In the New Teftamcnt. 
 Pfal. xxiv. 8. Who is 1 Cor. ii. 8. Which 
 
 this King of Glory ? the none of the Princes of this 
 
 \. o r d jlrong and mighty, World knew, for had they 
 
 the Lord mighty in bat- known it, they would not 
 
 tie. have crucified the Lord of 
 
 10. Who is this King of Glory. 
 Glory ? the Lord of Hojls, 
 he is the King of Glory. 
 
 * Bijhop Pearfon on the Creed, Art.z. p. 155. Bijhop Bull, 
 Def.Pid. Nic. S. z.C. 3. §. 10. 
 
 Jesits 
 
44 Adoration due to Chriji Chap. 5. 
 
 Jesus Christ f; Ring o/Kings, and 
 Lord of Lords. 
 
 Thefe Titles St. Paul makes the diflinguifhing 
 Characters of the one true God ; and thefe are 
 given and afcrib'd to the Son, with the fame Pomp 
 and Magnificence, as they are to the Father. 
 
 To the Father. To the Son. 
 
 1 Tim. vi. 15. Who is Rev,xvii,i4. The Lamb 
 
 the blejjed and only Poten- (hall overcome them, for he 
 tate, the King of Kings, and is Lord of Lords , and King 
 Lord of Lords. of Kings. 
 
 Rev.xix. 1 6. And he 
 has on his Veflure, and on his Thigh, a Name ivritten r 
 King of Kings, and Lord of Lords. 
 
 Jefus Chrift/VZ,/F.E, 
 
 This Title, which is none of the lead of God's 
 glorious Titles, is equally afcrib'd to Jefus Chrift 
 as to the Father. 
 
 To the Father. To the Son. 
 
 Johnv. 26. The Father John v. 26. As the Fa- 
 hath Life in himfelf ther has Life in himfelf, 
 Deut.xxxii. 40. / live fo hath he given the Son to 
 for ever. have Life in himfelf 
 
 Jer.x. 10. The Lord is Jobxix. 25. Iknowthat 
 the true God, he is the li- my Redeemer liveth. 
 ving God. John i. 4. In him was 
 
 Life. 
 
 John xi. 25. lam the Life. 
 
 A&siii. 15. The Prince of Life. 
 
 Jefus 
 
Chap. 5. hecaufe he Is God. 45 
 
 Jefus Chrift is the Fulnefs of the Godhead. 
 
 Col.ii. 9. For in him dwel/eth all the Fulnefs of the 
 Godhead bodily. 
 
 Thefe Words of St. Paul are very extraordinary ; 
 for the Apoftle forefeeing that Hereticks would 
 arife that fhould fpeak of a fecondary God, a God 
 made of a Creature, he purpolsly exprefs'd himielf 
 in fuch a manner concerning • Chrift his Divinity, 
 as muft make him the real and true God, the very 
 fupreme God, and not a nominal, a factitious God. 
 The Apoftle therefore did not fay that Chrift was 
 God, becaufe that Name might be liable to Ex- 
 ception, having been given to Men, Princes and 
 Prophets ; but to put that matter above all Excep- 
 tion, he fays, that in this Jefus all the Fulnefs of the 
 Godhead dwelt bodily ; that altho he appear'd to be a 
 Man, he was God alfo ; for he exprefles two Na- 
 tures in the fame Perfon, the divine inhabiting, 
 and the human inhabited. 
 
 St. Paul did not fay **»**&* OefMI*, which might 
 have been underftood for the Fulnefs of Gifts and 
 Graces, Wifdom, Power, Mercy, and the like, a 
 Fulnefs of Gifs greater than ever a created Being 
 enjoy'd ; but he exprefly fays, 7% Qsotmto?, of the 
 very Godhead, of the Divinity it felf. This is a 
 diftinguiftiing Expreflion, the other fignifies the 
 Qualities, this the very Eflence of Divinity ,• nay 
 more, he fpeaks of the Fulnefs of the Godhead, to 
 let us know that Chrift is in all Refpe&s the very 
 God, the eternal and fupreme God : nay, and 
 adds *£v tS *A«?«^a, all the Fulnefs of the Godhead, 
 to aflure us that fuch as the Father is, fuch is the 
 Son; and that the Godhead of the Father and 
 of the Son is all one, the Glory equal, the Majefty 
 co-eternal, 
 
 3 Secondly, 
 
4<5 Adoration due to Chrijl Chap. 5. 
 
 Secondly, That Chrift is the very God that is to 
 be worshipped, appears from 
 
 The Divine Attributes. 
 
 By the Word Attributes I would fignify jfuch Per- 
 fections and Excellencies of the divine Nature, 
 whereby God is diftinguifhed from the Creatures, 
 and whereby God makes himfelf known to his 
 Creatures *. Now thefe are all afcribed to Chrift. 
 
 Firft, Eternity is afcribed to Jefus Chrift. 
 
 Rev. i. 8. I am Alpha and Omega, the Beginning and 
 the Ending, faith the Lord, which is, and which was y 
 and which is to conie, the Almighty. \ This is the ve- 
 ry Defcription which the Prophet gives to the one 
 God of Ifrael, Ifa* xliii. 20. But having fpoken to 
 this before, I pafs to other Texts. 
 
 Micah v. 2. Rut thou Bethlehem Ephrata, thothou 
 he little among the thoufands of Judah, yet out of thee 
 jhall he come forth unto me, that is to be Ruler in If- 
 rael, whofe Goings-forth have been from of old, from 
 everlafling. In which Words we plainly find two 
 Comings-forth, the one promis'd to be in Bethlehem, 
 the other from Eternity : Which is not only a plain 
 Proof that Chrift was pre-exifting before his Birth 
 of the Virgin, but is as full a Proof as Words can 
 cxprefs of his Eternity alfo. 
 
 Prov. viii. 22, 23. 'The Lord poffeffed me in the Be* 
 ginning of his Way, bsjore his Works of old : I was 
 
 * Attribute funt perfe&iones, quibus fe nobis infirmis Deus 
 cognofcendum pva;bet, &: a creaturis diftinguitur magis. Mark'}'; 
 Theol.c. 4. de Deo § 17. Amftel. Anno 1690. 
 
 ■j- yEternitas eft Dei perfedio, per quam omnis principii, ter. 
 mini Sc fucceflionis cxpers, jugiter exiftet. Ibid. § 31. 
 
 Boetius. Imerminabih's vita; tota (ImulSc peife&a poflcffio. 
 
 fit 
 
Chap. 5. becaufe he is God. 47 
 
 fet up from everlafling, from the Beginning, or ever tlx 
 Earth was. But more of this Text hereafter. 
 
 J ejus Chrifl is Omniprefent. 
 
 This is the divine Perfection, whereby God can- 
 not be contained by any meafure of Things created, 
 or to be created, is prefent with all Creatures, and 
 infinit >ly exceeding the Limits of the Creatures * 
 And fo the third Article of the Jewijh Faith, ex- 
 prefles God's Ubiquity : I perie&ly believe, that 
 the Creator is not a Body, neither can he be compre- 
 hended by any bodily Comprehensions, neither is 
 there any thing like unto him t- 
 
 This is afcribed to God the Father, and alfo in 
 the felf-fame manner to God the Son. 
 
 To the Father. To the Son. 
 
 Jer. xxiii. 23, 24. Am Mat. xviii. 20. Where 
 
 I a God at hand, faith the two or three are gathered to- 
 
 Lord, and not a God afar get her in my Name, there 
 
 off ? Can any hide himfelf am I in the midfl of them, 
 
 in ferret Places, that I ]l all Mat. xxviii. 20. Lo I 
 
 not fee him, faith the Lord? am -with you always, even 
 
 Do not I fill Heaven and unto the End of the World. 
 
 Earth, faith the Lord ? Col. i. 17. By him all 
 
 Ads xviu 28. In him "things confifi. 
 
 we live, and move, and Heb. i. 3. Upholding aU 
 
 have our Being. 'Things. 
 
 * Immenfitas eft perfeftio Dei, per quam nulla menfuri re? 
 ium creatarum, vei creabilium, ipfe cominetur : omnibus crc- 
 aturis prsfcns, earumq; limfres exceden*. Markb ibid. § 17. 
 
 f Maimonid. in Sanhedr. c. 10. 
 
 Jtfys 
 
4 8 Adoration due to Chrtfi Chap. 5 * 
 
 jefus Chrift is Immutable. 
 
 Immutability, which is that moft perfect Con- 
 ftancy of God *, whereby he is perfectly free from 
 all Change actual or poflible : This is God's Prero- 
 gative, and is afcribed to the Son, in the fame 
 Pomp and Magnificence, as it is to the Father. 
 
 To the Father. To the Son. 
 
 Pfal. cii. 2j, 26, 27. St. Paul, Hebi* 10, il s 
 Thou, Lord, in the Begin- 12. oppofing the Imrnu- 
 ning haft laid the Founda- tability of Chrift to the 
 Hon of the Earth, and the fading and perifhing Na- 
 Heavens are the Works of ture of the Heavens and 
 thine Hands : "they jhall ' pe- Earth, afcribes the Glo- 
 riJh,butthourema.ine{i^and ry of that Perfection to 
 they all Jhall wax old as doth Chrift in the very Words 
 a Garment, and as a Vef- of David, Pfal. cii. 
 ture jh alt thou fold them up^ Heb.xiii.8. Jefus Cbrift, 
 and they Jhall be changed ; the fame yeflerday, to day* 
 but thou art the fame, and and for ever. 
 thy Tears fi all not fail* 
 
 Mai. iii.5. I am the Lord, I change not, 
 James i. 17. The Father of Lights, with whom is no 
 Variablenefs, neither Shadow of turning. 
 
 Before I proceed, let me make a Remark on thofe 
 admirable Words of David y Pfal. cii. applied by St. 
 Paul to Chrift Jefus. No Words can be devifed 
 more emphatical to defcribe the Etjp rnity and Im- 
 mutability of the one only true and eternal God; 
 and fince they are here afcribed, and that by an 
 Apoftle, without any Referve, without the leaft 
 Reftri&ion, to Jefus Chrift, we are obliged to be- 
 
 * Immutabilitas eft perfe£Hflima ilia Dei conftantia, qua ora- 
 nis plane mutationis expers eft turn a&ualis turn poillbilis. Mar- 
 k'ti ibid. § z6. 
 
 lieve 
 
Chap, j. hecaufe he is God. 45? 
 
 lie've that this Jefus Chrifi is the eternal and immu- 
 table God. When David firft exprefled thefe Words, 
 he fpake of the Jehova, the God of 1/rael; when 
 the Apoftle applies them, it is to Chrift. The great 
 Actions there mentioned, are the Actions of Chrift, 
 as the expanding of the Heavens, and laying the 
 Foundations of the Earth. Thofe great Attributes 
 of the divine Nature there' related, Immutability 
 and Eternity, are the Perfeftions of Jefus Chrift ; 
 Chrift therefore is that Jehova, that God of Ifrael, 
 the one only God, as well as the Father. 
 
 And it is very obfervable, that this Text is Co 
 penn'd by the facred Writer, that all Occafions of 
 Criticifm, by Prepofitions or Articles, are prevented : 
 whatever doubt there may be by them, or becaufe 
 of them, in other Texts, there can be none in this ; 
 Chrift is the eternal God, Chrift is God immu- 
 table, 
 
 Jefus Chrift is the Independent God* 
 
 Independency, which is that Perfection of God, 
 whereby he is fufficient to himfelf, and the only 
 Caufe of all Things *, is a divine Perfection, and 
 that Perfection which declares the All-fufficiency, 
 and Beatitude of the divine Nature. This is afcri- 
 bed to the Son equally as to the Father. 
 
 To the Father. To the Son, 
 
 Gen. xvii. i. I am the John v. 26. For ay the 
 
 'Almighty God ; or, as the Father hath Life in himfelf, 
 
 old Tranflation has it,ac- fo hath he given to the Son 
 
 cording to the Hebrew^ I to have Life in himfelf 
 am the All-fujficient. 
 
 * Independent eft perfe&io Dei, qua fibi fuftkiens, omnium 
 extra fe caufa eft fumma. Markii ibid. § 20. 
 
 E This 
 
5 o Adoration due to Chrtji Chap. jr. 
 
 This Text of Sr. John is very veil worthy of our 
 Confederation, as it does moft admirably atfert 
 Chrift's Divinity, and explain his Independency : 
 For this Text clearly intimates, that akho he had 
 his divine Life and Nature from the Father, as the 
 Fountain of the Deity, yet he received it not by 
 Participation, but by Communication ; he did not 
 only participate of it, but it was wholly communi- 
 cated to him. Hence it is that the Chriftian Fa- 
 thers have called Chrift *, 'Ai/tc]^«o^ dLv-nHvAuM, c£v- 
 7iQios, dvTi<pu$, ctvTivZf, and the like ; that is y Self-Per- 
 fection, Self- Power, Self-Gcd, Self- Light, and Self- 
 Underftanding. All which Expreffions Epiphanius\ 
 feems to explain moft clearly, plainly fhew ing, that 
 thofe Expreflions Signify, not that Chrift has them 
 1% ictvjx, but that he has them h> Uvja, not of him- 
 feif, but in himfelf : and that tho he be ®tU U 05«*, 
 God of God, yet he is GiU h ku7<», God in himfelf, 
 and that is fufficient to denominate him dvTofeos, Self- 
 God ,• for dvjokoi is the fame with dv\U o Qw, one 
 who is God in himfelf, and fo is God himfelf ,• not 
 another God, but another Perfon from the Father, 
 having the fame Eflence communicated to him. 
 
 Chrift is the Omnifcient God: 
 
 Omnifcience is that Perfection of God, whereby 
 he moft perfectly knoweth all Things in himfelf, by 
 one eternal Act ||. This is moft certainly a divine 
 Perfection, and the divine Privilege ; and is in the 
 Scriptures afcribed to the Son equally as to the 
 Father. 
 
 * Greg. NyfTen. in Catech. major. Bafil. 1. 2. contra Euno 
 mium, pag. 740. torn. 1. Ed. Par. 16 $8. 
 
 f Epiph. Hasr. 77. p. 245. Edit. Colon. 1617. 
 
 || Scientia eft perfe&io Dei, per quam uno a&U Kterno, in fe 
 perfeftiflime omnia cognofcit. Mark. § 34. 
 
 * To 
 
Chap. 5 . becatife he is God. 5 1 
 
 To the Father. To the Son. 
 
 1 Kings viii. £p. Thou John xvi. 30. Now we 
 even thou only Jmoweft the are fure that thou knoweft 
 Hearts of all the Children of all Things* 
 Men. John xxi. 17. Lord, thou 
 
 Ads xv. 8. God which knoweft all Things, 
 knoweth the Hearts. . Rev. ii. 23. I am he that 
 
 Jer. xvii. 10. I the Lord fearcheth the Reins and the 
 fearch the Hearts y I try the Heart. 
 Reins. Ads i. 34. Thou Lord 
 
 which know eft the Hearts of 
 all Men* 
 Col. ii. 3. In whom are hid all the Treafures of Wif- 
 dom and Knowledge* 
 
 Jefus Chrift is the Almighty God* . 
 
 That Omnipotence is a divine Attribute all Men 
 do allow ; and that it is the Perfedion of the Son as 
 well as of the Father, the Scriptures aiuire us, which 
 afcribe it to the Father and to the Son, in the fame 
 Wor^s, and the fame Strength of Exoreflion. 
 
 Before I fhew you that it is applied to the Son, 
 I muft obferve, that the Word Almighty, n*vlox,&la§ 9 
 anfwers to the Hebrew nt^, the All- f efficient ^ Gen* 
 xvii. 1. where our old Trantlation has All faffiricnt ; 
 and alfo that it anfwers to another Phrafe ufed in 
 Scripture to exprefs Almiehty Power, and that is 
 the Lord of Hfts, Jehova Sabaoth, .rTNM |—fliT 
 And St. Ambrofe * and Jerom ] have obferved, Tnat 
 the LXX have rendered J>hova Sabaoth indifferent- 
 ly by Lord of Hfts and Almighty. And St. John, 
 
 * Sabaoth autem interpretes alicubi Dominum virtutum, alf- 
 cubi regem, alicubi omnipotentem, inte'-pvetnri funt. Anhroj. dt 
 fide, I.4. c. 1. p. $14. Edit. Par. Anno 1569. 
 
 | Sciendum,]-, quia ubicumq; frptuaginta interpvetes Dominum 
 virtutum, & Dominum omnipotentem exprefTerint, in Haebiaeo 
 lit pofltum Dominus Sabaoth. Hkron. torn. 3. p. 5*9- 
 
 E 2 Rev, 
 
5 i Adoration due to Chfijl Chap. y. 
 
 Rev. iv. 8. alluding to the thrice holy of Ifaiah, in- 
 ftead of Ky^oj Jbvctys.uv, as the Septuagint has it, or 
 Sabaoth as the Hebrew, which is Lord of Hofts, has 
 Ky'e/o? o ©go* o TmvloKg/.Tat, Lord God Almighty. 
 
 That this Attribute is the Property of the Father 
 needs no Proof ; but that it is. applied only to the 
 Father, is not true, for it is applied to the Son both 
 in the Old and New Teftament. 
 
 In the Old Teftament. In the New Teftament. 
 
 Ifa. vi. 5. Wo is me — John xii. 41. Thefe 
 for mine Eyes have feen the Things /aid Efaias, when 
 King, the Lord of Hofls* he faw (ChriftJ his Glo- 
 
 Zech. xii. 5. The Inha- ry, and fpake of him. 
 bit ants of JerufalemyW/fo John xix. 34. But one of 
 my Strength in the Lord of the Soldiers with a Spear 
 H-fls their God. pierced his Side. 
 
 And wy. 10. I will pour Ver. 37. And again a- 
 upon the Honfe of David, nother Scripture faith, they 
 and upon the Inhabitants of JhaU look on him whom they 
 Jerufalem, the Spirit of pierced. 
 Grace and oj Supplications, Rev. i. 7, 8. Behold he 
 and they fiall look upon me comet h zvith Clouds, and 
 whom they have pierced. every Eye Jh all fee him, and 
 
 they alfo which pierced him* 
 And all Kindreds of the Earth Jh all wail becaufe of him* 
 Even fo, Amen. I am Alpha and Omega, the Beginning 
 and the Ending, faith the Lord, which is, and which 
 was, and which is to come, the Almighty. 
 
 'Thirdly, That Chrift is the very God that is to 
 be worshipped, appears from 
 
 The Divine Operations* 
 
 All the Works of God are afcribed to Chrift in the 
 
 fame manner as they are to the Father, John v. 19. 
 
 '\, verily, I fay unto you, the Son can do nothing of 
 
 himfelf 
 
Chap. 5. becaufe he is God. o 
 
 himfelf but whatever he feeth the Father do ; for what 
 Things foever he doth, thefe alfo doth the Son likewife. 
 
 This very Text the Adverfaries of the Divinity 
 of Chrift make ufe of againft Chrift, as an Argument 
 againft his Almighty Power ; but then I mud ob- 
 ferve to you that they divide the Text, and take 
 only the firft Part, being well aflured, fliould they 
 take it as it lies, it is moft pofitively againft them : 
 For the full Meaning of the Text is, that God the 
 Son is intimately united with the Father, never fe- 
 parate from him, and therefore never ads but in 
 concert with him ; for that the Operation is undi- 
 vided, and the Work one. And then it appears^ 
 that this Text is fo far from denoting any Imper- 
 fection in the Power of the Son, that, on the con- 
 trary, it fets forth the Greatnefs and unmeafurabie 
 Perfedion of it, as being infeparably linked with, 
 and indeed one and the fame, in extent and degree, 
 with the Father's. 
 
 Jefus Chrift is the Creator of the World, 
 
 That the creating of the World is an Ad of God, 
 of Almighty Power, is a Truth known to all Man- 
 kind, and acknowledged by the very Light of Na- 
 ture. See Page 1 j. And this is afcribed to Jefus 
 Chrift in the Scriptures exactly as it is to the eternal 
 Father. 
 
 ; To the Father. To the Son. 
 
 Gen. i. 1. In the Begin' John i. 3. All Things 
 
 ning God created the Hea- were made by him (Chrift 
 
 uen and the Earth. the Word) and without 
 
 Exod. X3£. 11. In fix him warnot any Thing made 
 
 Days the Lotd made Hea' that was made. 
 
 *ven and Earth, the Sea 7 Ver. 10. He was in the 
 
 and all that in them is. World, and the World was 
 
 made by him. 
 
 2 Kings E 3 Col, 
 
54 Adoration due to Chrijl Chap. 5. 
 
 2 Kings xix. 15. Thou Col.i. 15,16, 17. /^a 
 art the God, even thou alone, is the Image of' the iwo'ifibh 
 of all the Kingdoms of the God, the firft-born of every 
 Earthy thou haft made Hea- Creature ; for by him were 
 ven and Earth, all 'Things created that are 
 
 Heb. iii. 4. He that in Heaven, and that are in 
 built all Things is God. Earth, vifible and invi/ible, 
 
 •whether they be Thrones, or 
 Do?ninions, or Principalities, or Powers : All Things were 
 created by him and for him , and he is before all Things, 
 and by him all Things confift. 
 
 Before I proceed I muft obferve, that feveral of 
 the Ancients, namely, Origen, BafiU and Ambrofe, 
 have rendered Gen. i. 1. PVttWY the Beginning, by the 
 Son ; and that the Chaldee Paraph rail, for in principio y 
 in the Beginning, has in fapientia, in or by his VVif- 
 dom ; and that this Wifdom is the Logos, the Son 
 of God. And this agrees excellently well with that 
 of Solomon, Prov. viii. 2.2. The Lord peffeffed me 
 .1 j")H rVt^NH Principiumvixfua, the Beginning of his 
 Way ; that is, of his Works, as Vatablus expounds 
 it. And the Text makes it good, for the fame Verfe 
 has, / was before his Works of old ; where the Word 
 Olp adverbially fignifies before, as we have ren- 
 dered it, but fubftamively fignifies Oriens, the Sun- 
 rij: of his Works of old : And there is no neceftity of 
 making Rafh.th an Adverb neither, they are both 
 Subftantives. 
 
 ^Wherefore rrtJWl is the effential Wifdom of 
 God, not a Property but a Sabftance ; for true Wif- 
 dom if Sub'' nee, according to Plotims, H ethnfr.'b 
 cvqU iaicL, )t) Yt dhnStvYi trine av<pi&. And this fubftantial 
 Wifdom is the Logos J( fus Chrifi, the Son of 
 God, called by St. Pad, The fi ft born of every Crea- 
 ture. This is the Wifdom of G d, or the Idea ac- 
 cording to which he framed all Things, and there- 
 tore muft be boforeall Things. And anfwerable to 
 this are the two Attributes Philo gives to the fame 
 
 Subject, 
 
Chap. 5. hecaufe he is God. 5 5 
 
 Subject, calling him, ^oyovov 0g* Koy>v^ the firft- 
 born Word of God, and *§yw, the Beginning*. 
 
 And I mud obferve farther, That our Transla- 
 tion, which has rendered *Er$oloiowma*s x!liffws> by 
 the firft-born of every Creature, does not come up to 
 the Force of the Greek ; for the Original fignifies 
 Firft-born before all .the Creation. And St. Paul him- 
 felt fhows it muft be fo underftood, becaufe ver. 17. 
 he fays he is before all Things, which pofitively ex- 
 empts him from being one of the Creatures, becaufe 
 all Things were made by him. And therefore our Ver- 
 sion ought to be corrected, with fubmiffion, in this 
 Place, as it is not agreeing with the Text, and as 
 it may give a Handle to our Adverfaries to believe 
 Chrift a created Being, tho the firft of the Creation; 
 when St. Paul intended to fignify the very contrary, 
 that Chrift is no Creature : So far from that, that 
 he exifted before all Things, and that the very 
 Creatures both in Heaven and Earth were even 
 made and created by him. 
 
 Eph. iii. o. God -who created all Things by Jefus Chrift. 
 
 Heb« i. 2. Bv whom alfo he made the Worlds. 
 
 1 Cor. viii. 6. To us there is hut one God, the Father, 
 of whom are all Things, and we in him; and one Lord 
 Jefus Chrift, by whom are all Things, and we by him. 
 
 In this laft Text St. iWoppofes both Father and 
 Son to the Gods many, and Lords many. There is 
 but one Lord to us, namely Jefus Chrift ; Is then the 
 Father excluded, who alfo is the Lord, by whom are 
 all Things, Rom. xi. 34,36. among the Lords many ? 
 God forbid, but Father and Son are one Lord. So 
 again, to us there is but one God, namely the Fa- 
 ther ; Is then the Son excluded amon? the Gods 
 many ? that Son who is over all, God blejfed for ever> 
 
 * See Dr. H. More, Defence of Cabala, p. 73, 74- 
 
 E 4 Rom. 
 
5 6 Adoration due to Chrijl Chap: y. 
 
 Rom. ix. 5. God forbid, but Father and Son are 
 one God. For St. Paul in this Place not only tells 
 us that the Father and Son are one God, and one 
 Lord, but alfo intimates the Reafon why, and on 
 what Account they are one, becaufe all Things 
 flow from both. There is nothing of the Father 
 but by the Son ; nor any thing by the Son but what 
 is alfo of the Father : So that the Original of all 
 Creatures is referr'd to both, as to one individual 
 Fountain, and Caufe of their Exiftence. 
 
 I mu ft further obferve, That the Expreflions 
 IvolvIq, in him, and cT/ *V7«, by him , and hsavJqv, for 
 him, are ufed both in refpect. to the Father as to the 
 Son; and aifo «$ «V]oy -m cr*V7«. and S 1 } *i/J« t* qtdti\& % 
 are equally applied to the Father and to the Son, 
 all 'Things are for him, and all Things are by him. 
 Which Expreftion being equally applied to Father and 
 Sen, did not drop by chance from the Pen of infpired 
 Writers, but have a certain and full Meaning, to fig- 
 nify that thefe two Perfons are the fame God and 
 Creator : and by confequence takes off effectually 
 any Pretence the Avians can have, merely from the 
 Force of the Prepositions, as if they were intended 
 for a Note of Inferiority, when they are nothing 
 more than a Note of Diftindion, that the Opera- 
 tion of one is of equal Extent with the Operation 
 of the other, and indeed is but one Work of both. 
 
 Before I leave this Head, I /hall only mention * 
 that the Work of Creation is every where represent- 
 ed as the certain Mark or Characteriftick of the true 
 God. It is the favourite Topick which God is 
 pleafed to infift moft upon, whenever he would 
 either diflinguifh his own peculiar Majefty and 
 Power above and beyond all the Gods of the Na- 
 tions; or when he would excite in his People the 
 higheft Idea poffible, fuitable to his tranfeendent 
 Excellency, and peerlefs Perfections. 
 
 * Dr. Waterland on the Divinity of Chrijl, Sermon nl.p. 93. 
 
 For 
 
Chap. 5. lecaufe he is God. 57 
 
 For inftance, Ifa. xl. 26. Lift up your Eyes on high y 
 and behold who hath created thefe Tubings, that bringeth 
 out their Hofl by Number. And Job xii. 7, 8, 9. But 
 ask now the Beafts and they Jhall teach thee, and the 
 Fowls of the Air, and they Jhall tell thee ; or [peak to 
 the Earth, and it Jhall teach thee, and the Ftjhes of the 
 Sea jhall declare unto thee, Who knoweth not in all thefe, 
 that the Hand of the Lord has wrought this ? 
 
 Creation is the diftinguifhing Chara&er of the one 
 true God ; and whenever the Scripture intended to 
 raife in Mens Minds fuch Efteem and Veneration 
 as they ought to have for the fupreme God, nothing 
 higher nor greater could be faid than this, that he 
 is the Creator, that he created the Univerfe, that 
 he had laid the Foundations of the Earth, and that 
 the Heavens are the Works of his Hands. And 
 therefore Socinus^ to evade the Force of that Argu- 
 ment, and of the Confequence St. Paul draws from 
 thence for divine Worship, Rom.i- 2>. fell into this 
 mad Notion, that God is not to be known from the 
 Creation * ; and him Oftorodus f, and others, fol- 
 lowed. 
 
 But if fome are fo blind that they cannot fee, 
 and others fo prejudiced that they will not fee, theie 
 are but few ; and thefe perhaps rather exprefs their 
 Wifhes than their Sentiments, and are no Argument 
 againft univerfal Confent ,• unlefs we mud conclude 
 that Nature is not regular in its Courfe, becaufe it 
 produces fome Monfters and Prodigies. No ! thefe 
 few are rather to be deem'd delirious, than that 
 all the World fhould be Fools. 
 
 * Negamus Deum aliquo modo ex operibus agnofci pofle. 
 Socin. pr&lett. Ci 2. 
 
 f Ofiorod. inftit. p. 1 e? io. Quod homines de Deo aliquid 
 fciunt, id non habent ex natura, neq ; ex confideratione creationis, 
 fed ex auditu, quoniam. ab initio Deus fe hominibus manifeftavit. 
 
 Jefus 
 
5 8 Adoratton due to Chriji Chap. 5, 
 
 JefusChrift is the Preferver of the World. 
 
 Altho Prefervation be always included in Crea- 
 tion, as it is a continual Creation ; yet the Scrip- 
 tures having often exprefly named it, and laid a 
 very great Strefs upon it, I thought bed to mention 
 it by it felf. 
 
 This is a Divine Act, which none but Infinite 
 Power can perform; for there is no lefs Power and 
 Wifdom, and Goodnefs in the Prefervation of the 
 Creatures, than in their firft Creation; and God 
 is as greatly to be prais'd for our Well-being, as for 
 our Being. The Scholafticks have happily call'd this 
 Manutenentia, a continual holding his Hand to his 
 Work; for fhould God withdraw his Aid, how 
 foon would all things perifh > 
 
 And this Act of Divine Power and Mercy, as it 
 is afcrib'd to God the Father, fo it is alio with 
 great Force and Emphafis to God the Son in the 
 holy Scriptures. 
 
 To the Father. To the Son. 
 
 Neh.ix. 6. Thou, even John v. 17. My Father 
 
 thou art Lord alone, thou worketh hitherto, and I 
 
 haft made Heaven, the Hea- work, 
 
 ven of Heaven , with all Col. i. 17. By him all 
 
 their Hoft^ the Earth and things confift- 
 
 all things that are therein^ Heb. i. 5. Upholding all 
 
 the Seas and all that is things by the Word of his 
 
 therein ; and thou pre ferveft Power. 
 them all. 
 
 Pfal. xxxv i. 6. O Lord, thou freferveft Man and 
 Beafi. 
 
 Pfal. cxlv. 15. The Eyes of all wait upon thee, and 
 thou give ft them their Meat in due feafon. 
 
 Chrift 
 
Chap. 5 . becaufe he is God. 5 $> 
 
 Chrifl: is the Worker of Miracles. 
 
 The working of Miracles has by all Men been 
 efleem'd die peculiar Prerogative of God, becaufe 
 none but he has the Springs of Nature in his Handst- 
 and he onlv can bend them to fuch Ends, as his 
 Will and VVifdom (hall direct them : for Miracles 
 are fuch Ads which are above, and contrary to the 
 Cou.fe of Nature ; and as the holy Scriptures a- 
 fcribe them to God, and God only, fo they alfo 
 afcribe them to JefusXhrift, the Son of God, as a 
 Demonnration of his almighty Power, and his di- 
 vine Nature, that he with the Father is that One 
 only Gcd. 
 
 TotheFarher. To the Son. 
 
 Efel. lxxii. 1 3. Bkfjed Luke vi. 19. There went 
 
 be the LordG .1, the God Virtue out of him, and heal- 
 
 of Ifrael, who ohly doth ed them all. 
 
 wondrous things. Matth. xi. 5. Go and 
 
 Pfal. Ixxxvi. 10. For Jhew]o\m< the blind re- 
 
 thou art g eat, and doft ceive their fight, and the 
 
 wondrous things, thou art lame walk; the lepers are 
 
 God alone. cleanfed, and the deaj hear ; 
 
 Pfal. exxxvv 4. O give the dead are raifedup, and 
 
 thank to him who a- the poor have the Gofpel 
 
 lone d.th great Wonders. 
 
 iGr.xii.6. And there 
 are diver/hie* cf Operations, 
 kit it is the fame God which 
 worketh ail in all* 
 
 preached unto them. 
 
 And Chrift not only 
 wrought Miracles him- 
 felf, but as a further De- 
 monftration of his Divi- 
 nity, he empower'd his 
 Apoflles to do the fame. 
 
 Luke x. 19. Behold, I give unto you Power to tread 
 on Serpents and Scorpions, and over all the Power of the 
 Enemy. 
 
 Ads 
 
6o Adoration due to Chrifi Chap. jr. 
 
 A&siv. 10. Be it known unto you all, and to all the 
 People of Ifrael, that by the Name of "Jefus Chrifi of 
 Nazareth, whom ye crucified , whom God raifed from 
 the dead, even by him doth this Man ft and here before 
 you whole, 
 
 Chrift is the God of all Mercy and Grace, the Redeemer. 
 
 The Word Grace not only fignifies Pity and 
 Companion, but Aid and Afliftance, which we re- 
 ceive from God, and whereby we are enabled to 
 do thofe things that pleafe God. And it alfo fig- 
 nifies the whole Work of Redemption, which God 
 was pleas'd to effecl: by Jefus Chrift, and all the 
 Bleflings and Favours which flow from that Re- 
 demption. 
 
 Redemption is the highefl Act of God's Wifdom, 
 Power and Mercy, an Act far exceeding the Work 
 of Creation ; in the Creation there was nothing to 
 withftand almighty Power, God fpake and it was 
 done, Pfal. xxxii* 9. He commanded, and they were 
 created, Pfal.cxlviii. 5. but in the Redemption, 
 God's Juflice was to be fatisfied, and his Law, 
 which was violated by Man's Tranfgreflion, was 
 firft to be fulfilled, and Atonement made for Tranf- 
 greflors, before Mankind could be receiv'd into fa- 
 vour, and God become gracious unto them. For 
 God is a Law to himfelf, his Attributes are a Rule 
 and Meafure to his Works ; God fet forth Chrifi 
 Jefus therefore, for a Demonflration of his Righteoufnefs 
 again ft Sin \ and God made him to be Sin for us who knew 
 no Sin, that we might be made the Righteoufnefs of God 
 in him. 
 
 And as this is the highefl Demonflration of God's 
 Love, that he gave his Son for our Redemption, Joh. Hi. 
 16. Co the whole Ad of Redemption by Chrift, is 
 the Demonftration of the fublimeft Wifdom, and 
 
 the 
 
Chap. 5. hecaufe he is God. 6 1 
 
 the greateft Power ; whence Chrift is call'd both 
 the Wifdom and Power of God* 
 
 And as it was only God's Power that could re- 
 deem Mankind, fo the Scriptures, the Revelation 
 of that Redemption, afcribe it to God only, but 
 both to the Father and to the Son, including the 
 Holy Ghoft, who are that one God who has re- 
 deemed us. 
 
 To the Father. 
 
 Ifa.lxiii. 1 6. Thou, 
 Lord, art our Father, our 
 Redeemer. 
 
 Eph. ii. 4. God who is 
 rich in Mercy, for his great 
 Love wherewith he loved 
 us y even when we were dead 
 in Sinsy has quickned us 
 
 together with Chrift — - 
 
 8 For by Grace are ye 
 Jawed. 
 
 Hof.i. 7. I will have 
 Mercy upon the Houfe of 
 Judah, and will fave them 
 by the Lord their God ■ 
 
 Luke i. 68. Bleffed be 
 the Lord God o/Ifrael, for 
 he has vijited and redeemed 
 his People* 
 
 To the Son. 
 
 Ifa.xxv. 9. And it JhaU 
 be faid in that Day, Lo, 
 this is our God, we have 
 waited for him, and he will 
 fave us ; this is the Lord, 
 we have waited for him, 
 we will be glad and rejoice 
 in his Salvation* 
 
 Ads xx. 28. Feed the 
 Church of God, which he 
 has purchased with his own 
 Blood. 
 
 1 Cor. i. 30. But of him 
 are ye in Chrift Jefus, who 
 oj God is made unto us 
 Wifdom, and Righteoufnefs , 
 and Sanflification, and Re- 
 demption. 
 
 Johni. 16. And of his 
 Fulnefs have all we receivd, 
 and Grace for Grace. 
 
 Chrift is the God that forgives Sins. 
 
 Sin is the Tranfgreffion of the Law, 1 John iii. 4. and 
 
 the Law is God's Image, his Will ; and therefore 
 
 all Sin is againft God, and it is God's Property and 
 
 Privilege alone to forgive Sins : and fo the holy 
 
 3 Scriptures 
 
6 z Adoration due to Chrtfi Chap. J. 
 
 Scriptures afcribe it only to God, as an Act of God, 
 and of God only ; and this they afcribe both to 
 Father and Son, and alfo to the Holy Ghoft, who 
 are that one and only God. 
 
 To the Father. 
 
 Fxod. xxxiv. 7. The 
 Lord, the Lord God merci- 
 ful and gracious, long-fuf- 
 fering and abundant in good- 
 nefs and truth, keeping mer- 
 cy for thoufands, • forgiving 
 Iniquity, and Tranfgref- 
 fion, and Sin. 
 
 Ifa. xliii. 25. /, even I) 
 am he that blotteth out thy 
 Tranfgrejfions for mine own 
 fake, and will not remem- 
 ber thy Sins. 
 
 Jer. xxxi. 34. / will for- 
 give their Iniquity^ and I 
 will remember their Sin no 
 more. 
 
 Luke v. 21. Who can 
 forgive Sins but God alone ? 
 
 Chrift is God that regenerates and fanftifies. 
 
 Regeneration and San&ification are as much out 
 of Man's Power, as his Creation ; Men fpiritually 
 dead in Sin, can no more raife themfelves to a new 
 Life, than a Man naturally dead can raife himfelf 
 to natural Life. Regeneration is the Gift of God, 
 and of God only; and the holy Scripture afcribes 
 it to God only, as his own Act and Deed, and his 
 only : and fo it is afcrib'd to God the Father, and 
 in the fame manner to God the Son, who, with 
 
 the 
 
 To the Son. 
 
 Matth. ix. 2. Son be of 
 good cheer, thy Sins be for- 
 given thee. Ver. <5. But 
 that ye may know that the 
 Son of Man hath power on 
 Earth to forgive Sins, then 
 faith he to the Jick of the 
 Palfey, Anfe, take up thy 
 Bed, and go unto thine Hntfe. 
 
 Matth. xxvi. 28. For 
 this is my Blood of the New 
 Teftament, wh'ch is Jhedfor 
 the forgivenef of Sins. 
 
 Col. i. 14. In whom we 
 have redemption through his 
 Blood, even the Forgive* 
 nefs of Sins. 
 
Chap. 5. hecaufe he is God. 6$ 
 
 the Holy Ghoft, is that one God who is the Lord 
 and Giver of Life. 
 
 To the Father. To the Son. 
 
 1 Theff. v. 23. And the John xvii- 19. And for 
 very Gi>d of Peace fanElify their fakes IfanEiify my f elf 
 you wholly . ■ th.it they alfo might be fane- 
 
 tified through the Truth* 
 
 1 Cor. vi. 1 1. Ye are fanElified, ye are juflified in the 
 name of the Lord jfefis, and by the Spirit of our God. 
 
 Heb ii. n. For both he that fancli 'flet h, and they 
 that are fancli fie d y are all of one ; fir which caufe he is 
 not ajham d to call them Brethren. 
 
 Chrift is God the SanBifier. 
 
 And therefore St. Paul calls Chrift the Lord from 
 Heaven* and the quickning Spirit, when he oppofes 
 hirii to the rirft Adam, 1 Cor. xv. 22. For as in Adam 
 all die^ even fo in Chrifl fiall all be made alive : How 
 fo ? be-aufe Cnrift is the Lord from Heaven^ ver. 47. 
 and ver. 4?. he is the quickning Spirit ; where the Ex- 
 preiTion We/os ej icevvy and where Tnv^A ([aonotvr 
 fignify his divine Nature, and can fignify nothing 
 elfe. 
 
 For that Lord from Heaven fignifies God, is be- 
 yond dif.uite, and appears evidently from John iii. 
 
 31. He that cmeth from above, is above all He that 
 
 comet h from Heaven is above all : and the Jews us'd to 
 call God, the Adam above who is biffed; and the 
 Cabal ids fay, that this Adam above was married to 
 the Congregation cf Ifrael, whereot the Marriage be- 
 tween Adam and Eve w as a Reprefentaticn, which 
 St. Paul applies to Chrifl and his Churchy Eph. v. 
 32 *. 
 
 * Bijhop Bull, Jud. Eccl. Cath. C. 5. $. 5. 
 
 An 
 
64 Adoration due to Chrift Chap. 5 1 
 
 And the other Phrafe alfo fignifies the Divinity 
 of Chrift ; for in this Verfe Adam, who was only a 
 Man, is fully diftinguifh'd from the laft Adam, who 
 was more than a Man, who was God alfo : the fir ft 
 Man Adam was made a living Soul, the laft Adam 
 was made a quickning Spirit* And both the Scrip- 
 tures and the antient Jews, by Spirit, underftand 
 the divine Nature of the Meffias; for fo they in- 
 terpret Gen.i. 2. the Spirit of God, for the Spirit 
 of King Meflias *. 
 
 Chrift is God, the Judge of the World. 
 
 That God is Judge of the whole World, is a Truth 
 we have receiv'd from God, not by Revelation 
 only ; but God has imprinted it in the Law of Na- 
 ture, and wrote it in the Hearts of all Man- 
 kind f. 
 
 And that God only is Judge, is as certain ; and 
 the Scriptures have afcrib'd the Judgment to God, 
 both to the Father and to the Son as God, as that 
 one God. 
 
 And becaufe the Judgment is to be executed in 
 a vifible manner, the Scripture tells us, that God 
 has appointed Jefus Chrift the Son of God, and 
 the Son of Man, God and Man, to hold that Judg- 
 ment vifibly : For the Father judgeth no Man, but has 
 committed adjudgment to the Son, John v. 22. 
 
 To the Father. To the Son. 
 Eccl. xii. 16. God flail John v. 27. And hath 
 bring every Work into Judg- given him Authority to ele- 
 ment, cute Judgment alfo, becaufe 
 
 * Hor. Heb. Lightf. in 1 Cor. xv. 45. 
 
 ■f- Riddems, the Faith and Morality of the Gentiles, Amfterd. 
 1*70. pag. 54. 
 
 Eccl. 
 
Chap. 5. becaafe he is God. 65 
 
 Eccl. xi. 9. God Jhall he is the Son of Man. 
 bring thee into Judgment. Ads xvii. 3 1. Because 
 
 Gen. xviii. 25. »$]&/?# he has appointed a Day, in 
 not the Judge of all the which he will judge the 
 Earth do right. World in Righteoufnefs , by 
 
 that Man whom h£ has or- 
 dain d, whereof he has given ajfurance unto all Men, in 
 that he hath raifed him from the dead. 
 
 2 Cor. v. 10. For we mufl aU appear before the Judg- 
 ment-Seat of Chrift, that every one may receive the things 
 done in his Body, according to that he has done, whether 
 it be good or bad. 
 
 Now if we examine the Texts of the Old Tefta- 
 ment, and compare them with thofe of the New, 
 we fhall find the Natures of the Judge mod exactly 
 defcrib'd. 
 
 Pfal 1. 1. The Judge is call'd El Elohim, Jehwa, 
 the God of Gods, the Lord, or as our Veriion reads 
 it, the mighty God, even the Lord ; or as the other 
 Tranflaticn, the Lord, even the mod mighty 
 God. And Pfal. xcvi. 13. and Pfal. xcviii. 9. we 
 find that it is Jehova, the Lord, that cometh to judge 
 the Earthy and that he Jhall judge the World with Righ- 
 teoufnefs. 
 
 Now from the New Teftament we learn, that 
 the Father judgeth no Man, but has committed all Judg- 
 ment to the Son, John v. 22. and that Chrift: is the 
 Judge ; then it neceflarily follows, that that Chrift 
 the Judge, is both Gcd and Man ; that that 
 Chrift the Judge is that Jehova, that God of 
 Gods, that mighty God that cometh to judge the 
 Earth. 
 
 Jefus 
 
66 Adoration due to Chriji Chap. 5, 
 
 Jefus Chrift the fupreme God. 
 
 Having thus far feen that all the high Titles, all 
 the divine Attributes, and all the divine Works 
 which are afcrib'd to God the Father, are afcrib'd 
 to Chrift the Son of God alfo ; we muft conclude, 
 that this Chrift is the very God, the one fupreme 
 God with the Father, whofe Glory is equal, whofe 
 Majefty is coeternal. 
 
 Every Title, every Attribute, every Work pro- 
 claims Chrift to be God ; and all together make (o 
 clear, fo full, fo irrefragable a Demonftration of 
 his Divinity, that one may juftly wonder how any, 
 who retain the lead regard to the Scriptures, can 
 make any doubt of it. 
 
 For if thefe Names, Attributes and Operations, 
 are God's Prerogative, and God is by them made 
 known to us, and God is by them diftinguifhed 
 from us ,- and we have no other Criteria to know 
 the divine Nature by than thefe ; we mud conclude, 
 that wherever thefe are found, there we find God ; 
 and where thefe are not found, God is not there. 
 
 And therefore, if thefe Attributes declare God, 
 we muft declare Jefus' Chrift to be God; forafmuch 
 as they are all found in him, and afcrib'd to him : 
 And if thefe Criteria are not conclusive in regard 
 to Chrift, not with (landing they are found in him, 
 then neither can they be conclusive in any other 
 Perfon, no, not for the Father,- for we have no 
 other Criteria given unto us, whereby to know the 
 only true God, than thefe ; and i( thefe be not fuf- 
 ficient to the one, they cannot be to the other ; 
 and if they are conclufive to one, they muft be alfo 
 to the other. 
 
 To 
 
Chap. 5. hecaufe he is God. &7 
 
 To pretend that they are given to the Father iri 
 a more eminent manner * than to the Son, is falfe 
 and frivolous. Whereby have they difcoverM that 
 Diftindion ? and where is it found ? they are given 
 exadly alike, and in the mod folemn and auguft 
 manner to the Son, as they are to the Father j and 
 our Adverfaries will be eternally at a lofs to dis- 
 cover a Difference: for inftance, John I 1. where 
 the Word is call'd God, in the fame Verfe where 
 the Father is mention'd as God *, would not any 
 Man believe that it was to be underftood in the 
 fame ftrift and proper Senfe to the one as to the 
 other ? How (hall any the mod judicious Reader 
 be ever able to underftand Language, if in the fame 
 Verfe and fame Sentence, the fame Word fhould 
 ftand for two Ideas, or bear two Senfes widely dif- 
 ferent from each other ? What fliould move any one 
 there to underftand one the true God, and the other 
 an inferior God, which is a Contradiction in Terms ? 
 when all the Circumftances of the Context give us 
 no fufpicion of any fuch different Meaning* but 
 are all tending to confirm us that the Word is to 
 be underftood in the find Senfe, as the true God, to 
 both. - 
 
 The Socinianswere fo fenfible of the force of the 
 Names and Attributes of God, that to evade it, 
 rather than acknowledge Chrift to be God, they 
 pretend that the Attributes of God are no Criteria 
 of the divine Nature ; and deny that thefe Attri- 
 butes are fuch Perfedions of the Divinity, as we 
 aver them to be ; but that they are rather a fome- 
 thing different from God, fomething between God 
 and a Creature. So Adam Goflavius f and others : 
 
 The 
 
 * Modefl Plea, £148, 
 
 f Goflavius contn Kecherman, p.i. e. \. fag. 71. Quid len- 
 ds de attributis Dei ? refpondeo, efle medium five effs tertiurn 
 
 F % 3 uld 
 
68 Adoration due to Chriji Chap. 5. 
 
 The divine |j Attributes are fomething, Tome third 
 thing between God and the Creature, the Faculties 
 of God, and the Powers of God ; nay, and the 
 Eternity of God cannot be God himfeif ; for it is 
 falfe that ail is God that is in God. But is not this 
 plain Diftraction ? Oh when Men are wife beyond 
 Revelation, how does God give them up to a repro- 
 bate Mind ! When Men wilfully depart from the 
 right way, what amazing Folly and Madnefs do 
 they run into 1 
 
 But no more of this ; I fhall only obferve, that 
 it is a peculiar Providence of God, that he has 
 vouchfafed us fuch a number of Evidences for the 
 Proof of our Lord's Divinity : lefs raoft certainly 
 might have done ; but divine Wifdom forefeeing 
 what Oppofitron the Gofpel of God manifefl in the 
 F/eJb would meet with, purpofely guarded it with fo 
 many, fo great and powerful Arguments, that were 
 it poifible fome (ingle Evidence might by the Craft 
 of the Devil be eluded, the Power of the whole 
 fliould never be overcome. 
 
 And God's Providence is the more eminent in 
 this, becaufe the Confequence is fo very great ; for 
 God would never have brought fo many concurring 
 Teftimonies of a Creature's Dignity to rob him- 
 feif of his Honour, and to deceive the World ; for 
 if we be deceiv'd in this Article of Faith, it is not 
 Man, but God that has deceiv'd us : but as this is 
 
 quid inter Deum 6c creaturam. Quid eft hujufmodi, inquies ? 
 ^Eternitas aio, & a&iones Dei, turn facultates illee quibus Deus 
 a<*it quicquid vult. And pag, 2,7. c. 3. par, 1. Falfum eft Deum 
 efTe quicquid in Deo eft. 
 
 || Jonas Schlichtingius, p. 11. contr. Melfner. Ponamus enim 
 falfum efle ut quidem eft, illorum fententiam, qui perfuafum ha- 
 bent omnia div'na attributa, puta Dei fapientiam, potentiam, 
 bonitatem, voluntatem, 6c quicquid illi inefte Scriptura tefta- 
 tur, efTe ipfum Deum. 
 
 * not 
 
Chap. 5 . becaufe he is God. 69 
 
 not reconcilable to -eternal Juftice, Veracity and 
 Goodnefs ; fo God for the Honour of his own e- 
 ternal Son, took all that care and pains to convince 
 us of his Divinity, and furnifti'd us with fo many 
 excellent Arguments to plead in his behalf, that 
 we might honour the Son, even as we honour the 
 Father. . 
 
 And accordingly all the Churches of God in all 
 the Difpenfations, in all Ages of the World, whe- 
 ther Patriarchal, Jewifh or Chriftian, were tram d 
 up in the knowledge of the Son of God, and to 
 know him as the God of their Salvation, tho in 
 different Degrees, by thofe very Criteria that are 
 here given of the Divinity of Chrift. And truly 
 upon full Confideration we may believe, that all 
 Mankind would deem it the higheft Blafphemy to 
 afcribe thefe lofty Titles, thefe fublime Attributes, 
 thefe Almighty Works, to any created Being, 
 which are the only Charaders whereby the Nature 
 of the one only and true God, can be made known 
 
 to us. 
 
 And yet we find that from the very Age that 
 Chrift himfelf \W&-> all Chriftians have afcrib'd them 
 to Chrift, and ftoutly defended them agajnft the He- 
 reticks in every Age; and have accordingly ador'd 
 and worfhip'd Chrift. as the eternal God, the only 
 one and God, to whom all Honour and Veneration 
 
 is due. m . 
 
 For thefe Evidences, which the holy Scriptures 
 have given us, in Words as plain, as intelligible as 
 poflibly could be exprefs'd, have had fuch powerful 
 Influence upon mens Minds, and not the unthink- 
 ing part of Mankind, but on the moft learned , 
 judicious, prudent, and fcrupulous, the wifeft and 
 moft confiderate, that they were forc'd, to embrace 
 
 * Grotius de Veritat. Rel. Chr. I. z. $.. $, 4. 
 
70 Adoration due to Chrijlfac. Chap.y. 
 
 the Evidence of Truth, and ftoop'd down with 
 Joy and Gladnefs, to give glory to the Son of God, 
 and to adore God in the Trinity of Perfons, in the 
 Unity of the divine Majefty, and worfhip'd the 
 Father, Son, and Holy Ghoft, as the one and only 
 GocL 
 
 chap. 
 
yx 
 
 
 C ,H A P. VI. 
 
 Trecefits of the Scripture that enjoin us to 
 ivorjhip Chriji as God. 
 
 U T perhaps it will be faid, that all 
 that I have faid hitherto is nothing to 
 the purpofe ,* that this is neither Pre- 
 cept nor Example. 
 
 I come therefore now to (hew you 
 both Precept and Example ; and /hall give you 
 enough of both to convince any Man. 
 
 But what I have thus largely proved concerning 
 the Divinity of Chrift was extremely to the pur- 
 pofe, that being the very Foundation, Ground and 
 Reafon of Adoration : For we have not a. God who 
 is a Creature, a God made in Time, a God of yef- 
 terdav, a nominal God, fuch as Socims and mofl of 
 his Followers worfhip ; but we worfhip the true 
 God, and glory herein, that we have not a created 
 Being, but the eternal God, for the Object of our 
 Worfhip and Adoration. 
 
 But before I come to Particulars, I mufl obferve, 
 that we in our Adoration, worfhip the Triunal 
 God, the three Perfons in the Unity of the divine 
 v Majefty, not excluding but always including the 
 Son and Holy Spirit. And tho we fometimes, nay 
 and often, pray to God the Father only, without 
 praying dire&ly to the Son or Spirit, we do not 
 then exclude them ; but we fo pray, becaufe the 
 
 F 4 Father 
 
?i 'Precepts for worfhipphig Chap.6. 
 
 Father is the Fcntal Divinity, and becaufe we are . 
 directed fo to pray even by his Son. 
 
 Divines obferve, That the Word God is fome- 
 times ufed wMt, that is. efientially ,• and then the 
 three Perfons, Father, Son, and Holy Ghoft: are 
 included and invoked ; and whenever the Word God 
 is ufed with particular reference to the Father, or 
 Son, or Spirit, that is exprefled U7rostt7i*»*, perfo- 
 nally. As Mat. iv. 7. 7%ou)bah not tempt the Lord thy 
 God: And ver. 10. Thou jhalt zvorjhip the Lord thy 
 God : And John iv. 24. God is a Spirit' In thefe 
 and other Piaces the Word is taken eflentially, foiv^ 
 the Father, Son, and Holy Ghoft, three Perfons in 
 the Unity o[ the divine Nature. It is ufed perfo- 
 nally, as Jcfan xiv, 1. Ye believe in God, for the Fa- 
 ther ; 1 1 im. in. 16. God is manifeft in the Flejh, for 
 the Son ; Acts v. 4. Thou haft lyed unto God, for the 
 Holy Ghoft ; for fo it is explained ver. 3. 
 
 The fame is obferved of the Word Father alfo, 
 that it is eflentially ufed for God, who is called the 
 Father of Spirits, Heb. sii- 9- and the Father of ally 
 1 Cor. viii. 6. and the Gentiles ukd to call God by 
 the Name of Father : But by the Revelation God 
 has given us of his own Nature, that Word Fa- 
 ther fo ejfextial/y ufed, includes all the three Perfons, 
 the Father, Son, and Holy Ghoft. And fo God is 
 our Father, Mat. vi. 4. and our heavenly Father, Mat. 
 v. \6. And fo it is alfo ufed perfonally for the firft: 
 Perfon of the facred Trinity, The Father, in a hun- 
 dred Places of Scripture : Nay, and the Son is alfo 
 called by Ifaiah, Chap. ix. 6. The everlafling Father • 
 where, under Correction, the Hebrew fignifies the 
 Father of Eternity, and fo Junius and Tremcllius ren- 
 der it, and the marginal Notes of our old Verfion 
 have it, the Author of Eternity ; and the laft Belgick 
 Verfion *, and the French. 
 
 f 0/1618, "®mx MX CCttfotgiW* Pc're d'Eternirc. 
 
 But 
 
Chap. 6. Chriftas God. 75 
 
 But that we may pray to the Son of God Chriil 
 Jefus, and to the Holy Spirit directly, we have not 
 only Warrants from Examples in Scripture, but we 
 are enjoined fo to do; which Injunctions will ap- 
 pear as bright as the Sun in full Glory. For there 
 is no Act of Adoration fo exalted, nor Supplication 
 fo low, nor Veneration fo high, nor Honour, Glo- 
 ry, Praife, Thankfgiving, or Obedience, required 
 of us, to be paid to the Father, but what is alfo re- 
 quir'd of us, in Words of equal Weight, and by 
 equal Strength of Expreffion, to be paid to Chrift 
 the Son of God. 
 
 I come now to Particulars, and the firft Precept 
 is of 
 
 Faith and Reliance. 
 
 I begin with this firft* becaufe St. Paul has laid 
 it the Foundation of all Worfhip, and the princi- 
 pal Article of Adoration, Heb. xi. 6. For without 
 Faith it is impoffible to pleafe him ; for he that cometh 
 to God mufl believe that he is, and that he is a Reward- 
 er of them that diligently feek him. And this Faith 
 and Reliance, which we are bound to have in the 
 Father, we are by the fame Scripcures required to 
 have in the Son. 
 
 In the Father. In the Son. 
 
 John xvii. 3. This is John xvii. 3. This is 
 Life eternal* that they might Life eternal, that they might 
 know thee the only true God. know thee the only true God, 
 John xiv. 1. Let not your and Jefus Chrift whom thou 
 Heart be troubled, ye believe haflfent. 
 in God. John xiv. 1. Let not your 
 
 Heart be troubled, ye believe 
 in God, believe alfo in me. 
 
 And here I muft obferve, ; A there be any extraor- 
 dinary Strength in the Expreffion of believing in, 
 
 as 
 
74 Precepts for wor/hipping Chap.6. 
 
 as St. Auftin firft, and the Schoolmen after him, and 
 feveral eminent Proteftants affert, of a mod Angu- 
 lar Significancy, that it is the higheft and mod ex- 
 cellent Act or Degree of Faith ; the wknweict, or 
 full Affurance of the Underftanding, which St. Paul 
 fpeaks of Col. ii. i. higher than which a Chriftian 
 cannot go in this prefent Life : 1 fay, if there be 
 any Strength in that ExprefTion, which, however, I 
 dare not fay *, but if there be, then it is here equal- 
 ly ufed of the Son as of the Father. But whether 
 there be or be not any thing extraordinary in the 
 Form of Words, I am very fare there is in the Du- 
 ty required ; namely, that whatever Faith, Reli- 
 ance, Hope, Truft, or Confidence, we are to put 
 by virtue of God's Excellencies, and his Dominion 
 over us, in God, we are to put the fame Faith, 
 Reliance, Hope, Truft, and Confidence in the Lord 
 Jefus, and that becaufe of his divine Excellencies, 
 and his Dominion over us as God, and our Re- 
 deemer. 
 
 When we confider Jer. xvii. 7. Blejfed is the Man 
 that trufleth in the Lord, and whofe H.ipe the Lord is ; 
 and on the contrary, Curfed be the Man that trufleth 
 in Man, and maketh Flejh his Arm, and whofe Heart 
 departeth from the Lord, ver. 5. when, I fay, we du- 
 ly weigh this, and compare it with the Text of 
 St. John, requiring our Faith and Reliance in Jefus 
 Chrift, equally as in the Father, -muft we not con- 
 clude that Jefus is the fame God with the Father, 
 cr that his Gofpel draws us away from God, and 
 expofes us to the direft Curfes ? 
 
 But as we know that the End of the Gofpel is 
 to bring us to God, and fpeaks Peace to Believers, 
 fo we are allured that this Jefus in whom we muft 
 believe equally as in the Father, is God, is the 
 Son of God, of the fame divine Nature with the 
 
 "* See Heylin on the Creed, p. 5, &c. Crit* HiJI. of the Creed, 
 
 Father^ 
 
Chap. 6. Chrtjl as God. 75 
 
 Father, whofe Glory is equal, whofe Majefty is 
 co-eternal. And we are further affur'd by the fame 
 Scriptures, that God the Father, for the higheft 
 Demonftration of his Love towards us, has given us 
 this very Jefus, that we might believe in him, and 
 be happy thro' that Faith. I am fure our Saviour 
 fays Co, John iii. 16. Fur Godfo loved the World, that 
 he gave his only begotten Son, that whofoever believeth in 
 him fhould not perifi, but have everlafting Life : For 
 God feat not his Son into the World to condemn the World? 
 but that the World thro him might be faved. And it 
 is very remarkable, that St. John, who wrote his 
 Gofpel purpofely to vindicate and prove the Divini- 
 ty of Chrift mere than the other Evangelifts, infills 
 on this Duty of believing in him, in a very extra- 
 ordinary manner : As, John iii. 3 6. He that believeth 
 on the Son hath everlafting Life, and he that believeth 
 not the Son Jhall not fee Life, but the Wrath of God ahi- 
 deth on him. Chap. vi. 29. This is the Work of God, 
 that ye believe on him whom he hath fent : And elfe- 
 where *. For this Chrift is he to whom give all the 
 Prophets witnefs, that thro his Name whofoever believeth 
 in him Jhall receive Remiffion of Sins^ Ads x. 43 . From 
 whence, and a World of Places more in the New 
 Teftament, we have a fuflicient Warrant and Pre- 
 cept for believing in Chrift, which is the principal 
 Part of Worfhip and Adoration. 
 
 Nay, the Scripture proves that believing in Chrift: 
 is actually believing in God ; for when Paul and Sh 
 las had exhorted the Keeper of the Prifon, Ads xvi. 
 31. To believe on the Lord J(-fus Chrift, it is faid, ver. 
 34. That when he was baptised he rejoiced, believing 
 in God with all his Houfe. 
 
 * John vi-. tj, 45, 47. lx. •$<, 36, 38. xx. 31, &c. 
 
 The 
 
76 Precepts for worshipping Chap.6, 
 
 The fecond Precept is, To love God. 
 
 This Duty God requires of us as our God, Cre- 
 ator, and Benefa&or; and alfo for our own Sakes, 
 that our Love of God may return with a Bleffing 
 unto us. The Scripture requires this Duty of us, 
 as Part of that Worfhip we owe God,- and requires 
 it equally to the Son of God, as to God the Fa- 
 ther. 
 
 To the Father. 
 
 Deut. vi. 5. Thou Jh alt 
 love the Lord thy God with 
 all thine Hearty with nil thy 
 Soul) and with all thy Might. 
 
 Judg. v. 3 1. Let all thine 
 Enemies perijh^ Lord, but 
 let them that love him be as 
 when the Sun goeth forth in 
 his Might. 
 
 Pfal. v. 12. They that 
 love thy Name [hall be joy- 
 ful in thee* 
 
 Mat.xxii.37* Thou Jh alt 
 love the Lord thy God with 
 all thy Heart, and with all 
 thy Soul, and with all thy 
 Mind. 
 
 To the Son. 
 
 Mat. x. 37. He that lo- 
 veth Father or Mother more 
 than me, is not worthy of 
 me ; and he that loveth Son 
 or Daughter more than me, 
 is not worthy of me. 
 
 John viii. 42. If God 
 were your Father, ye would 
 love me-, for I proceeded forth 
 and came from God, neither 
 came I of my felj\ but he 
 fent me. 
 
 1 Pet. i. 8. Whom ha- 
 ving not feen ye love, in 
 whom tho now ye fee him 
 not, yet believing, ye rejoice 
 
 with Joy unfpeakable, and 
 full of Glory. 
 Eph. vi. 24. Grace be with all them that love our Lord 
 Jefus Chrifi in Sincerity. Amen> 
 
 1 Cor. xvi. 22. If any Man love not the Lord J ef us 
 Chrifl, let him be Anathema Mar an at ha. 
 
 Now if any Man will confider and compare thefe 
 Texts, he will fee that the Duty of loving Chrifl is 
 not only enjoin'd, but is inforced with a Eene- 
 
 diftion 
 
Chap. 6. Chrifi as God. yj 
 
 diction to the obedient, and with the Penalty of a 
 dreadful Curfe to the difobedient. 
 
 Anathema Maranatha : Our Englijh Verfion of 
 1 599, reads this Verfe, Let him be had in Execration, 
 Maran-atha ; and in the Margin thus explains it, 
 <c By thefe Words is betokened the fevereft Kind of 
 iC Curfe and Excommunication that wasamongft the 
 4C Jews ,• and the Words are as much as to fay, As 
 " our Lord cometh : So that his Meaning may be this, 
 " Let him be accurfed even to the Coming of the 
 * c Lord, that is to fay, to his Death's Day, even 
 " for ever." 
 
 The firft Word, Anathema, fignifles a Curfe, Con- 
 demnation, being doom'd to Deftruction ; fo it is 
 ufed, Rom. i. 9. Gal. i. 8, 9. and that eternal too : 
 And the other, Maranatha, whether Syrian * or 
 Chaldean, which fignifieth the Lord cometh, is added 
 to fhew that the Doom is certain, that the Lord 
 will come to confirm the Condemnation. Which 
 Execration therefore is the higheft that Words are 
 able to exprefs ; in the fame manner as the Duty is 
 inforced by the higheft Blefling that can be con- 
 ceiv'd, If any Man love me, he will keep my Words, and 
 ?ny Father will love him, and we will come unto him, and 
 make our Abode with him, John xiv. 23 . 
 
 Thirdly, Another Precept is, To honour God. 
 
 That Honour is due to God, is a Principle of 
 natural as well as reveal'd Religion. Hence God 
 expoftulates with the Jews, by the Prophet Mala- 
 chi, Chap. i. 6. A Son honoureth his Father, and a 
 Servant his Mafler : If then I be a Father, where is 
 mine Honour ? and if I be a Mafler, where is my Fear ? 
 faith the Lord of Hofis. 
 
 * Ravanel. Bibliotheca, vol. 2* p. 35. 
 
 The 
 
7 8 Trecepts for worjhipping Chap.6. 
 
 The Duty therefore of honouring God is requi- 
 red of us in the holy Scriptures, in the moft exprefs 
 Terms : And the fame Honour which is enjoin'd 
 to be paid to the Father, is alfo requir'd to be 
 paid to the Son, in Terms equally ftrong, and by 
 Motives equally cogent. 
 
 To the Father. 
 Pfal. lxxxvi. 9, io. All 
 
 "Nations whom thou haft 
 made, Jh all come andworjhip 
 before thee, Lord, and Jh all 
 glorify thy Name ; for thou 
 art greats and do ft wondrous 
 'Things -, thou art God alone. 
 
 Ver. 12. / will praife 
 thee, O Lord my God, with 
 all my Heart, and I will 
 glorify thy Name for ever- 
 more. 
 
 Pfal. xcvi. 7, 8, p. Give 
 unto the Lord, O ye Kin- 
 dreds of the People, give 
 unto the Lord Glory and 
 Strength ; give unto the 
 Lord the Glory due unto his 
 Name. 
 
 To the Son. 
 
 John v. 23. That all 
 Men fiould honour the Son, 
 even as they honour the Fa- 
 ther ; he that honoureth not 
 the Son, honoureth not the 
 Father which has fent him* 
 
 Rev. v. 12. Worthy is 
 the Lamb that was (lain, to 
 receive Power, and Riches, 
 andWifdom, and Strength, 
 and Honour, and Glory, and 
 Bleffing. 
 
 Phil. ii. 10. That at the 
 Name of Jefus every Knee 
 ft) oul d bowi of Things in 
 Heaven, and Things in 
 Earth, and Things under 
 the Earth ; and that every 
 Tongue jhould confefs that 
 Jefus Chrift is the Lord, to 
 the Glory of God the Father. 
 
 Here I mud take leave to confider a little more 
 particularly that admirable Text of St. Paul, lafl 
 quoted, to the Philippians, where the Apoftle fets 
 forth the great Condefcenfion of Chrift, and the 
 Glory that enfued, and the Duty requir'd of us to 
 honour the Lord Chrift. 
 
 The Condefcenfion is the greater, from the State 
 of Honour the Lord Chrift had before, which was 
 
 a nothing 
 
Chap. 6. Chrijl as God. 7p 
 
 nothing lefs than divine Glory ; for he was in the 
 Form of God, h w$* 0s£, that is^ talis quails Deus 
 efl, fuch an one as God is, that is, the true God, 
 or truly God *. This Expreflion is only found in 
 this Place, and is illuflrated by what follows, to be 
 equal with God ; and that without Robbery, with- 
 out Prejudice to the divine Majefty : Which St. Paul 
 explains, Col. i. 15. by being the Image of theinv'.fible 
 God, and by being born before the very Creation ; 
 that is, that he was the eternal Son, with the eter- 
 nal Father, eternal God. 
 
 And yet he humbled himfelf, which Humiliation 
 has feveral Gradations : He made himfelf of no Repu- 
 tation ; he took upon him the Form of a Servant ; he was 
 made in the Likenefs of Men, and being in Fafiion as a 
 Man, he humbled himfelf and became obedient unto 
 Death, even the Death of the Crofs. And here it is to 
 be obferved, that the Apoftle expreifes the Form of 
 a Servant, and the Likenefs of Men, in oppofition to 
 the other Expreflion of the Form of God ; that he 'was 
 as truly God, as he was truly Man. 
 
 When Chrift is faid to have made himfelf of no 
 Reputation, or when he emptied himfelf or divefted 
 himfelf, we mud not fuppcfe that he loft any thing 
 which he had before, or that he was no more in the 
 Form of God, becaufe he had took upon him the 
 Form of Man. No, he ftill retain'd the fame e(fen- 
 tial Glory, the fame divine Dignity, which he ever 
 had, but he ccnceal'd it for a time ; he appeared 
 not among Men in the Erightnefs of his divine Na- 
 ture, but laid afide his Glory, and divefted himfelf 
 of his Splendor, and appeared in our Nature, as a 
 miferable Man, as a Man of Sorrows, to become 
 the Sacrifice for our Sins. 
 
 And now follows the Exaltation, Wherefore God al- 
 fohath highly exalted him. An Exaltation as high, as 
 his Humiliation was low ; and therefore the Apoftle 
 
 * Beza in loc, 
 
 exprefly 
 
80 'Precepts for worjh'ipping Chap.6. 
 
 exprefly fa)s, highly exalted him. The Word in the 
 Original is kfrtjti*fm, which the Latin Copy has 
 rendered Exalt avit, and Zfoctf, In fummam extulit fub* 
 limitatemy raifed to the higheft Degree of Glory; 
 which the Pfalmift exprefles in thefe Words, Thou, 
 Lord, art high above all the Earthy thou art highly ex- 
 alted far above all Gods, Pfal. xcvii. 9. 
 
 Rut how was Chrift capable of fuch an Exalta- 
 tion, who was already God ? Can the divine Na- 
 ture be exalted, or can Infinity receive a further 
 Degree of Glory ? Some therefore explain this Ex- 
 altation as pertaining to the human Nature of 
 Chrift, and very rightly : for the divine Nature 
 cannot be exalted. He that was God before the 
 Worlds were made, could not receive an Addition 
 of Greatnefs ; From ever la/ling to everlafling thou art 
 God: He that was ador'd by Angels and Men be- 
 fore his Incarnation, could not receive a new Pri- 
 vilege of Worfhip. And therefore this Exaltation 
 is a new Invefticure upon his late Condefcenfion, a 
 Recognition of his Rights and Privileges, which he 
 had from Eternity as God, but has now as Gutv- 
 fyvno^ God and Man. 
 
 Chriit. therefore, as the eternal God, having con- 
 defcended fo low, as to die on a Crofs for Man's 
 Redemption, it was fit that God the Father fhould 
 declare who it was that had made the Atonement, 
 who it was that had paid the Price of Redemption ; 
 that this Redeemer was no \e(s Perfon than the 
 Son of God \ and that he therefore was now fet be- 
 fore the World, as their God, and their Lord ; 
 that all Men might honour him as fuch, as their 
 God, and as their Lord; as their God always, but 
 now as their Lord, their Redeemer, by a new 
 Claim and a new Title. 
 
 For this Title as Saviour was certainly new ; for 
 altho Chrift was ever blefled in his divine Nature 
 and Perfe&ions, yet had he remained fo, and not 
 
 become 
 
Chap. 6. Chrifl as God. 8 1 
 
 become our Saviour, by raking our Nature upon 
 him, and dying for our Sins, he could never have 
 received that Title of Saviour ; for that was fuh- 
 fequent to his Sufferings, according to what St. Paul 
 fays, Hcb. ii. 9. But we fee Jefus, who was made a 
 little lower than the Angels, for the Suffering of Death, 
 crowned whh Glory and Honour. And St. Peter, Ads 
 ii. 36. 'Therefore let all the Houfe of Ifrael know affured- 
 ly, that God hath made that fame Jefus whom ye have 
 crucified, both Lord and Christ. 
 
 So that this Exaltation is declaring and proclaim- 
 ing the Excellency of this great Pencil, who he is, 
 and what he is, namely, God eternal ; who is be- 
 come the Author of Salvation to all that obey him. 
 And St. Paul tells us, that this Exaltation confided 
 in giving him a Name above every Name ; that is, de- 
 claring his divine Nature, that he is the eternal 
 God. And that the Word exalting will bear this 
 Conftruction, is plain from Pfal.cxviii. 28. Thou art 
 my God, and I will fraife thee ; thou art my God, and I 
 will exalt thee : And Pfal- xviii. 46. The Lord liveth, 
 and bleffed be my Rock ; and let the God of my Salva- 
 tion be exalted. 
 
 And for what End was this Declaration of the 
 tranfcendent Excellency of the Lord Jefus ? This the 
 Apoftle tells us, that at the Name of Jefus every Knee 
 fhould bow, of Things in Heaven, and Things in Earthy 
 and Things under the Earth ; and that every Tongue 
 fhould confefs that Jesus Christ is the Lord, to the 
 Glory of God the Father. 
 
 Is this now no Precept ? Is this no Command ? Is 
 this not an Injunction for worshipping Chrifl as 
 God ? him that is in the Form of God,^ that is equal 
 with God, and that without Robbery ? If this be not 
 a Precept, no Words can exprefs any : No Words 
 can more fully exprefs a Command, than to tell us 
 that the whole Defign of this Exaltation, andDe- 
 claration of his divine Nature, was, that all rational 
 
 G Creatures 
 
8 2 tprecepts for <worfh'tpping Chap.6. 
 
 Creatures fhould adore him, thai all Men Ihould 
 worfhip him as God and Saviour, whether moved 
 by Fear or by Love. 
 
 And this Worfhip ve are to pay to Chriit, to the 
 Glory of God the Father : and the Apoftle has added 
 this on purpofe, that we, while admiring the 
 Greatnefs of the Son, fhould not forget the Father 
 whofe Son he is ; but that we fhould glorify the Fa- 
 ther who has created us, and the Son who has re- 
 deemed us with his Blood : to whom with the Holy 
 Spirit, the One God, be all Honour and Glory, 
 for ever and ever. Amen. 
 
 Another Duty is, To ferve and obey God* 
 
 God is the Sovereign Lord of the World, he has 
 a Right to our Service, and may command our O- 
 bedience ; and the Scriptures do require our Service 
 and Obedience under the highefl Penalty, even of 
 eternal Damnation. 
 
 And this Service and Obedience is in and by the 
 fame Scriptures required to be paid to the Lord 
 Chrift, God the Son, as it is to God the Father. 
 
 To the Father. To the- Son. 
 
 Dent. xiii. 4 Te jhall Exod. xxiii. 20, 21, 22. 
 walk after the Lord your Behold I fend an Angel be- 
 Godj and fear him, and fore thee in the Wa) ■ be- 
 keep his Commandments, and ware of him, and obey his 
 obey his Voice ; and you Jhall Voice, provoke him not ; for 
 ferve him, and cleave unto he will not pardon your 
 him . Tranfgreffions, for my Name 
 
 Dcut. xxv ii. 10. Thou is in him. But if thou ]h alt 
 fhalt obey the Voice of the obey his Voice^ and do all 
 Lord thy God, and do his that I fpeak, then will J be 
 Commandments. an Enemy unto thy Ene- 
 
 mies. 
 
 Mat. xvii. 5. 'This is my beloved Son, in whom I am 
 well plea fed, hear ye him. 
 
 John 
 
Chap. 6. Chrijl as God. 8 3 
 
 John xii. 2(5. If any Man ferve me, let him follow 
 me ; and zvhere lam, there jhall alfo my Servant be. If 
 any Man feme me, him will my Father honour. 
 
 It were endlefs to quote all the Texts of the New 
 Teftament, which require our Obedience to Chrift : 
 We may only obferve the gracious manner thefe In- 
 junctions are laid in, not in the harfh Terms of a 
 Lawgiver, not in the fevere Dictates of a judge, 
 but in the Terms of Love, and with the Motives 
 of our own Felicity. But tho the Terms are gen- 
 tler, the Duty is the fame ; and indeed the Obliga- 
 tion from the Grace and Goodnefs of God ties us 
 down the more to the Duty. 
 
 The inanimate Part of the World obey Chrift i 
 the very Wind and the Sea they him, Mat. viii. 27. 
 nay, the very Devils are forced to tbe\ him, Mark i. 
 17. How much more are we obliged to ferve him, 
 whofe Service is perfect Freedom, him who is our 
 God and Saviour, him who propefes his Laws to 
 us in the Strains of Mercy and of Love ! 
 
 Chrift the Objetl of Love, net of Fear. 
 
 I know it is objected, that there is no Precept to 
 fear him : but that is eafily accounted for, becaufe 
 Chrift is propofed to us as the Object of our Love, 
 and not our Fear j as our Saviour, our Redeemer; 
 not primarily as our Judge, and therefore not the 
 Objed of Fear, but of Love, Hope, Joy, and Con- 
 folation. Tho I am very fure that they that love 
 him not have the greateft reafon in the world to 
 fear him : But thofe that love and obey him, fear him 
 with a reverential Fear, tho they dread him not: 
 For ye have not received the Spirit of Bondage again to 
 fear ; but ye have received the Spirit of Adoption, whereby 
 we cry, Abba, Father, Rom. viii. 15. 
 
 And they that neglect the foft Voice of Love, and 
 Mercy, and Peace, will find the Day of his fecond 
 
 G 2 Coming 
 
84 'Precepts for worfhipping Chap.<5 3 
 
 Coming terrible enough, and will have Reafon to 
 fear him : For the Lord Jefus fhall be revealed from 
 Heaven with his mighty Angels in flaming Fire, taking 
 vengeance on them that know not God, and obey not the 
 Go/pel of cur Lord Jefus Chrifl : Who {hall be punijhed 
 with everlafting DeftruElion, from the Prefence of the 
 Lord, and from the Glcry of his Power, when he fhall 
 come to be glorified in his Saints, and to be admired in 
 all them that believe. 2 Theft, i. 7, S, p. * 
 
 Another Duty required by pofitive Precept is, To 
 
 pray to God. 
 
 Prayer and Supplication are certainly the princi- 
 pal Acts of divine Worfhip, and God requires them 
 from us, forafmuch as we by them acknowledge 
 him to be the Fountain of all Good, and own our 
 continual Dependency upon his Favour. 
 
 That this Duty of Prayer was not known nor re- 
 quired in the Oid Teftament, is Socinus's Opinion f, 
 who fays it is an additional Precept of Chrift to the 
 firft Commandment : And Smalcius \\ in the fame 
 manner, that Prayer was not required by Almighty 
 God in the Old Teftament. And as to the wor- 
 shipping of Chrift, this they allow alfo-to be an ad- 
 ditional Precept of Chrift to the fir ft Command- 
 ment ** But how ? why, Chrift has enjoined us that 
 we are to acknowledge him for God (that is, for 
 
 * S:e Rev. vi. t^, \6, 17. Rev. i. 7. 
 
 f Kacov. Catech. de prec. leo. add. 
 
 £^j 9. Quid verb ad ha:c addidit Dominus Jefus > 
 
 R. Prim mn hoc, quod nobis certain orandi rationem prcefcrip- 
 ferit quae in Matth. vi. habetur. 
 
 || Smal. contr, Frantz. d'ifp. 7. p. 229. 
 
 "** £L 3 9. &ac. Cat. Quid preierea Dominus Jefus huic prse- 
 cepto primo nddiHit ? 
 
 JR. Id, quod etiamnum Dominum Tefum pro Deo cognofce- 
 re tenemur, id eft, pro eo, qui in nos poteftatem habet divinam, 
 5c cui nos divinum exhibeie honorem obftri&i fumus. 
 
 fuch 
 
Chap. 6. Chrtjl as God. 8 5 
 
 an one that has divine Power over us) and to pay 
 him religious Worfhip, as the Racovian Catechifm 
 exprefles it. 
 
 This is ftrange, that Chrift fhould enjoin this, 
 that this fhould be the peculiar Precept of Chrift, 
 and yet there fhould be no Precept of worfhipping 
 Chrift extant in the Scriptures, as Socinus avers, and 
 Staunton from him. See Page 8. 
 
 How inconfiftent are thefe Men with themfelves, 
 at one time to aflert, at another time to deny what 
 they afierted before ! But in Anfwer to their Pro- 
 portions : 
 
 Firfi, It is entirely falfe that the Duty of Prayer 
 was never enjoined in the Old Teftament ; for 
 Dent. vi. 5. we find, Thou Jhalt love the Lord thy God 
 with all thine Heart, and with all thy Soul, and with 
 all thy Might, which cannot be without Prayer 
 and Adoration : And Ver. 13. Thou Jhalt fear the 
 Lord thy God, and ferve him, and Jhalt /wear by ^ his 
 Name^ which cannot be done without Invocation. 
 What is the Meaning of this Precept, Pfal. L 15. Call 
 upon me in the Day of Trouble ; and that Ifa. lv. 6. Seek 
 the Lord while he may be found, call upon him while he 
 is near; and that, Ifa. Ivi. 7. Mine Houfejh all be cal- 
 led a Houfe of Prayer for all People ? 
 
 The Examples of Perfons praying, and the Pray- 
 ers recorded, are fo frequent, that I need not name 
 them. 
 
 And as to a Form of Prayer, there never was any 
 Age of the Church without a Form : Before the 
 Flood, as foon as the Sons of God had feparated 
 themfelves from the Sons of Men, they had a Form 
 of Worfhip, certain Rites, certain Sacrifices, and 
 certain Prayers ; and no doubt but the Prayers were 
 equally reveal'd as the Sacrifices were : And it ap- 
 pears from the Epiftle of Jude, that there were even 
 in his Timefome Remains of the Antediluvian Li- 
 turgy, call'd the Book of Enoch * \ which Book con- 
 * See L. Daneus de orat. domin. c. 1 1. p. 30. 
 
 G 3 taind 
 
86 Precepts for worflotpping Chap.6. 
 
 tain'd the Prayers of the firft World, as TertuQian 
 and Augafiin think * : and the Jews are of Opinion 
 that feveral of the Pfalms were composed before 
 the Flood, and refer v'd for the Ufe of the Jewifh 
 Church. 
 
 After the Flood, we find a Prayer of Abraham, 
 Gen- xviii. 27. the Liturgy of Ifaac, Gen. xxxii. 9. 
 and the Form of Mofes, Exod. xxxiv. 9. All which 
 are recorded, not only to atfure us that God is the 
 God of Order in all the Churches, but to confront 
 thole Men that with Falihood and Lyes go about to 
 deceive. 
 
 As icon as God had given the Jews his Laws as 
 the Form of Obedience, he gave them alfoaForm 
 of Prayer f ; and we find that Mofes ufed it, and it 
 was ufed by the Kings of If ae I many Years after ||. 
 The Prophets composed Forms of Prayer fuitable 
 to particular Occaiions ; as the Prayer for the Sab- 
 bath, Pfal.xciu the Prayer for the Feafl: of Taber- 
 nacles, Pfal. cxviii. and that it was ufed on that 
 Feftival we find Ezra iiu n. the Prayer for the 
 fick, PfaLcii. and the Pfalms of Degrees were the 
 daily Form of Common Prayer thro'out the Year. 
 And the Jews tell us, and it appears alfo from Je- 
 remy *, Hubakkuky Joel, and other of the Prophets, 
 that they had peculiar Forms of Prayer, when in 
 Captivity, in War, or in Times of Peltilence or 
 Famine : And Agur's Prayer feems to have been 
 compos'd for daily Devotion, Prov. xxx. 7. 
 
 After the Prophets, John the Baptift taught the 
 Jews another Form of Prayer, which altho it be 
 not extant, we believe was in the Name of the 
 Meffia?, not to come, as the Prophets ft, but as 
 already come. 
 
 * Tcrt. habit, mnlier. Auguft. civ. Dei, 1. 15. c. 23. 
 
 I Exod xxxiv. 9. Numb. vi. 24. 
 
 II 1 Kings viii. Ezra ix. 
 
 * * Jer, xxxii, Hab. iii. Joel ii. -ff Dan. ix. 17. 
 
 And 
 
Chap. 6. Chrijl as God. 87 
 
 And when Chrift the eternal Son of God came, 
 and gave us his moft excellent Form, he Templed 
 not to colled the Petitions out of the feveral Forms 
 of Prayer, then in ufe among the Jews- But of this 
 fee Chap, 9. 
 
 So much in anfwer to the firft Propoficion, which 
 the Socinians borrowed from the antient Manichees, 
 who held that Chrift made Prayer an Addition to 
 the firft Commandment • and that Prayer was not 
 known to the Fathers, nor requir'd under the Mofaic 
 Difpenfation : But that this is moft nororioufly falfe, 
 appears from what has been faid. 
 
 As to the fecond Proportion, That the Worfhip 
 of Chrift is an additional Precept to the firft Com- 
 mandment, a Precept enjoined by Jefus Chrift him- 
 felf ; how this can be reconciled to the Aifertion and 
 pofitive ExprefTion of Socinus, Page 8. and of Mr. 
 Staunton horn him, Page 35. that there is neicher 
 Precept nor Example to worfhip Chrift as God, I 
 cannot tell, nor do I believe any Man living can re- 
 folve. Both cannot be true, that's certain ,• and 
 that there is neither Precept nor Example, I have 
 in part, and fhall further prove the contrary. 
 
 But if it were true, that Chrift enjoined fuch a 
 Law for his own Worfhip, that would be no Addi- 
 tion to the Law, but a total Deftru&ion of the Law, 
 nothing more contrary to the Law ; for the firft 
 Precept, Thou Jh alt have no other Gods before me, for- 
 bids all and every Kind of divine Worfhip to be 
 paid to any Being whatfoever, beftdes God : and 
 therefore the making a created Being a God, exalt- 
 ing him to the higheft Degree of Honour, and gi- 
 ving divine Adoration to him, if that be not con- 
 trary to, and a Violation of the firft Commandment, 
 then that Commandment cannot be violated. 
 
 And as to matter of Fad, that Chrift waswor- 
 fhipp'd in the Old Teftament, and that there are 
 Precepts relating to his Worfhip, nothing is more 
 
 G 4 plain : 
 
88 Precepts for worfhipping ChapA 
 
 plain: Pfal. ii. 12. Kifs the Son ; Pfal. xlv. 11. He is 
 thy Lord, and worfiip thou him ; and that Daniel 
 prayed for the Lord's fake, Chap* ix. 17. and that 
 all the Jews prayed for the Mediation of the Meffi- 
 as, for which Reafon they prayed towards the Tem- 
 ple, and towards the Ark of the Covenant, the 
 Type and Figure of Chrift, is beyond all doubt : 
 And that Chrift was worfhipp'd in the Old Tefta- 
 ment, and before, as well as in the New, I fhall 
 (hew at large prefently. 
 
 And for a plain and pofitive Precept for worfhip- 
 ping Chrift as God, nothing can be more plain and 
 pofitive than that Text, Rom.x. 13. For whofoever 
 JhaU call upon the Name of the Lord Jhall be faved. 
 
 And that this was fpoke of Chrift appears from 
 the Context, for no other Perfon but Chrift is men- 
 tioned ; for at the 4th Verfe Chrift is called the 
 End of the Law, and at the 12th Verfe, Lord over 
 all; and theNeceflky of believing in and confeffing 
 of him is urged at the 9th VcrCe, If thou Jhalt confefs 
 with thy Mouth, and Jhalt believe in thy Heart, that 
 God has raifed him from the dead, thou Jhalt befaved. 
 And the Apcftle citing feveral Texts out of the Old 
 Teflamcnt, does not fignify that Perfon to be any 
 other than Chrift, but fully demonftrates that this 
 Chrift was known to and called upon by the Fathers 
 of the Old Teftament. And the Duty of calling 
 upon Chrift in this Text, is enjoin'd not (imply, but 
 under a Penalty no kfs than Damnation. 
 
 What muft .we think therefore of fuch Men as 
 dare openly aver the contrary ? What Front muft 
 we fuppofe them to have, to impofe upon the 
 World fuch notorious Falfhoods ? Is there no Pre- 
 cept to worfhip Chrift as God? Are Faith, Love, 
 Honour, Service, and Invocation, no Worfhip ? 
 Why then what is Worfhip ? Wherein does divine 
 Worfhip coniift, it not in thefe Duties ? What pe- 
 culiar Worfhip does the Scripture afcribe to the 
 
 only 
 
Chap. 6. Chrijl as God. 89 
 
 only one God, which it does not afcribe and re- 
 quire us to pay to the Lord Jefus Chrift ? Nay, I 
 dare be fo bold as to challenge any Socman or Ami- 
 trinitarian^ any Enemy to Chrift, to (hew me any 
 Ad of Worfhip, or Homage, or Adoration, or O 
 bedience, which is to be paid to the fupreme God, 
 which is not by the Scriptures given to Jefus Chrift, 
 and required of us by pofttive Precept to be paid 
 to the Lord Chrift. 
 
 That Chrift was worfhipp'd as God, their great 
 Mafter Socinus has more than once acknowledged ; 
 and either that, or the Fear of the Civil Power, 
 moved him to do the fame, whatever he taught 
 others, or denied before. What muft we think of 
 thefe Men ? Are they judicially blinded that they 
 cannot fee, or are they wilfully blind that they will 
 not underftand ? Either is dreadful. I would have 
 them remember, that they that flrft refufe to know 
 and worfhip Chrift, may afterwards be given over 
 to a reprobate Mind, and judicially harden'd ; for 
 it is juft with God to withdraw that Light and 
 Grace which Men have abufed, and which they 
 have applied to affront and diflionour their God 
 and Saviour. 
 
 CHAP. 
 
5>o Injlances of nsoorfhipptng Chap, 
 
 7- 
 
 CHAP. VII. 
 
 Chriji ador'd as God, by Injlances in the 
 Scripture. 
 
 Come now to Matter of fa&, and fhaU 
 demonftrate, that the Lord Jefus Chrift has 
 been ador'd and worfhip'd as God, as the 
 true and eternal God, by numerous Infiances 
 recorded in the Scriptures. 
 
 Chi ft ador'd as God by the Angels, 
 
 St. Paul aflures us, that all the Angels of Gc d 
 worfhip'd him at his Incarnation, Heb. i. 6. Ulmi 
 be bringeth in the fir ft born into the World > he faith, let 
 all the Angels of God worjhip him * 
 
 And David tells us, that the Angels of God 
 worfhip'd him before his Incarnation, Pfal xcvii.7. 
 JVorJhip him all ye Gods ; which the Septuagint have 
 render'd worjhip him all his Angels ; for the Hebrew 
 Elohim, Gods, is a Name fometimes given to Angels, 
 becaufe of their exalted Strength and Power f. 
 And they are call'd upon in that Pfalm, which is 
 a Prophecy of the Kingdom of Chrift the Meffias, 
 to worlhip and adore him. And if this Worfhip 
 
 * Ambrof. in loc. Ad altiora mentem noftram elevat, ut fcia- 
 tnus ilium, qui came indutus eft, & pallus eft pro nobis, ab An- 
 gelas adoratum. 
 
 \ Buxtorf. Lex. pag. 19. 
 
 had 
 
Chap. 7. Chrifi as God. 9 1 
 
 had not been paid by the Angels to Cbrift, the A- 
 poftle could not have produc'd that pfalm for the 
 proof of it ; but from that Allegation it is evi- 
 dent, that the Gods, or Angels, worfhip'd Chrilt 
 as well before as at his Incarnation. 
 
 Jefus Chrifi worfiifd as God by Men. 
 
 And as Chrifi was worfhip'd by the Angels, fo 
 he was likewife worfhip'd by the Sons of Men as 
 their God, as the only true and eternal God : 
 And the Scriptures are as clear in this Particular as 
 Words can exprefs or Fad demonftrate. 
 
 Chrift was worfhip'd as God in every Difpenfa- 
 tion, by Adam, by the Antediluvian Fathers, by 
 Noah in the Ark, by the Patriarchs, by Mofes and 
 Jojbua, by the Ifraelites in the Wildernefs, by David 
 and the Prophets, by the Apoftles and Chriftians 
 to this very time. And the matter of fad of this 
 Adoration is recorded with fo much Care, Caution, 
 and Concern, that after all, if God the Son was 
 not worfhip'd equally with the Father as God, we 
 muft conclude that then neither has God the Father 
 been worfhip'd, from the Creation of the World to 
 this Day. 
 
 But before I proceed I muft lay down this Axiom, 
 that God the Father in ail the Appearances God 
 was pleas'd to make to Mankind, never appear'd 
 vifible himfelf, but always by the *ODD, the Mamre, 
 that is, the Word, as St. John expreily calls him, 
 John I 1. and that according to what is laid, 
 Exod. xxxiii. 20. Thou canft not fee my Face, for there 
 Jhalino man fee me and live : and to what our Saviour 
 fays, that no man hath feen the Father, John vi. 46. 
 and chap. v. 37. Ye have neither heard his Voice nor 
 feen his Shape. Every Revelation of God is thro* 
 Chrifi his Son, who is the Revealer and Interpre- 
 ter of the otherwife unknown Father, and his Will 
 
 to 
 
92 Inflames of worfhipphig Chap.7. 
 
 ro Men. This Order and OEconomy in the Per- 
 fons of the facred Trinity, is what we ought hum- 
 bly to adore and reverence, rather than pry too cu- 
 rioufly into ; left pretending to be wife above what 
 is written, w« fall into Errors, and lofe our felves 
 in inextricable Mazes : for to fay * that the to Oho?, 
 the fontai Divinity, became vifible, is extreme er- 
 roneous i for no man has feen God at any time, the 
 only begotten Son, which is in the Bofom of the Father, be 
 has declar'd him, John i. 1 8. 
 
 7 he Logos, or Word, explain* d. 
 
 And becaufe our Adverfarieshave with a world 
 of Art endeavour'd to perplex and entangle Mens 
 Minds, about the .true meaning of the Logos, or 
 Word, I fhall give a clear Explication of the Phrafe, 
 and mew, 
 
 That it was a Term and Expreffion to fignify a 
 Divine Per/on, both by Jews and Gentiles ; and 
 that it was ufed long before and after the Age 
 that St. John wrote his Gofpel ,• and that it 
 was that very Expreffion, whereby the Jews 
 underftood the Meffias, 
 
 The Word, or Logos, taken by the Jews for a 
 Divine Perfon. 
 
 As for the Jews, how and in what Senfe they 
 ufed it, is evident from the Septuagint, and Philo y 
 and the Chaldee Paraphrafe, namely, for a Divine 
 Perfon: {ox Ez,ek, i. 24. the 70 have changed Shad- 
 dai, the undoubted Name of the omnipotent God, 
 into koyet, the Word; which to be fure they would 
 
 * Eufebius demonft. Evang. /. 5. c. ?. p. 234. See BifljopBxxll 
 def. N. F. p. 11, 13,146. 
 
 not 
 
Chap. 7. Chrifi as God. 93 
 
 not have done, had they not thought this Word a 
 divine Perfon. 
 
 Philo the Jew, who livM in the Age St. John 
 wrote his Gofpel, exprefly calls this Word tev- 
 litfv Qiov, the fecond God, next to the riajs*?' wr 
 w&vlw, Father of all things * ; and elfewhere t that 
 the Word is fuperior to the whole World, and more 
 antient and general than any thing that is made. 
 And again, fpeaking of the World's being the Tern* 
 pie of God, he fays, in which Temple the High- 
 prieft is the firft-born divine Word of God |). And 
 in another Book he fays, this divine Word is fu- 
 perior to all things ; it has no vifible Species by 
 which it may be likened to any fenfible thing, but 
 is it felf the Image of God, the mod antient of 
 all Intelligibles, and next to the moft High, be- 
 tween whom and him there is no Medium **. 
 
 And Grotius ft fays, that this Philo taught that the 
 Word of God is the Maker of the World, not un- 
 begotten as fs God the Father of all, nor yet be- 
 gotten in like manner as Men are. And again, 
 that Word of God is the Angel or Ambaflador of 
 God, who takes care of the Univerfe. And he- 
 further quotes fome antient Cabalifls, who diftin- 
 guifli God into three Lights, which fome of them 
 call by the fame Names we Chriftians do, viz,. Fa- 
 ther, Son or Word, and Holy Ghoft. 
 
 The Chaldee Paraphrafe, which is one of the 
 mofl antient Monuments of Jewifh Learning, con- 
 
 * Quaeft. & Solut. 
 
 Xj yiVlMTetJoS TUV OffK yiytvi* Leg. Alleg. I. 2. 
 
 II iv <? Xj 'Af ^/sy&tf wsvjo^vos c£vJk 8«o? Xoy>$. T>e Somn. 
 
 ** P uVeg^'iw T«1«w hoy>s 8«W, els o^/jm xk j'aQsv \Hm-> 
 an ^wJW tuv kclt di&i<rtv 'i(A$i$ri<; uv>dMC dvjos hkoJv v-na^yuv 
 
 &SK, TUV VOilJaV CL7rt%a, (VdlVluV WfiffGvTttlof) iyyV7VLTW, (M\<h- 
 
 vU qv\q<; (iiQoeiv tfia,9ri^.ctlof, tf& (toy* o Wiv d^iv££$ d<pt<P§vpivo$. 
 L. de pro fug. 
 
 ff Grotius de Verit. Ch. /. 5. c. n. 
 
 flantly 
 
94 Inflames of worjhippmg Chap.7. 
 
 ftantly by the Word fignifies a divine Perfon j for 
 inftead of Jehova, or God, in the Hebrew Text, that 
 commonly has the Word of Jebova, to which Word 
 they attribute .perfonal Actions : by which it is evi- 
 dent, they look'd upon it as a divine Perfon ; for 
 inftance, 
 
 The Hebrew Te-xt. 
 
 Gen. i. 27. And God 
 created Man in his own I- 
 mage* 
 
 Gen.iii. 8. And they 
 heard the Voice of the Lord. 
 
 Gen. iii, 22. And the 
 Lord God J aid. 
 
 Exod. xx. 1. And God 
 /pake. 
 
 Numb. xi. 20. Ye have 
 defpifed the Lord which is 
 among you. 
 
 Deut. i. 30. The Lord 
 your God which goeth before 
 you, he flail fight for you. 
 
 3 2 . Ye did not believe the 
 Lord your God. 
 
 Gen. iii. 22. Behold the 
 man is become as one of us. 
 
 Gen. xxviii. 20, 21. If 
 
 will be with me 
 
 then lb all the Lord be my 
 
 The Chaldee Paraphrafe. 
 
 Gen. i. 27. And the 
 Word of God created Man 
 in his own Image* 
 
 Gen.iii. 8. And they 
 heard the Voice of the Word 
 of the Lord. 
 
 Gen.iii. 22. "The Word 
 ofjehova God [aid. 
 
 Exod. xx. 1. 'The Word 
 of the Lord Godfpake. 
 
 Numb. xi. 20. Te have 
 defpifed the Word of Je- 
 bova, whofe Divinity dwells 
 among you. 
 
 Deut. i. 30. The Word 
 of Jebova, befoall fight for 
 you* 
 
 32. Te did not believe in 
 the Word jfehova your God. 
 
 The Jerufalem Targum 
 runs, The Word of the 
 Lord faid y behold Adam 
 whom I created, is the only 
 begotten in the World, even 
 as I am the only begotten in 
 the highefl Heavens. 
 
 Gen. xxviii. 20, 21. If 
 the Word of the Lord will 
 
 be my helper the Word 
 
 of the Lord flail be my God. 
 3 Ifa. 
 
Chap. 7. Chriji as God. 95 
 
 Ifa. xlv. 17. IfraelyW/ Ifa.xlv. 17. Ifrael yZ>^// 
 befaved by the Lord, with be fayed by the Word of 
 everlafting Salvation* God> with an everlafling 
 
 Salvation. 
 
 They that defire more may confult * Ritt an gel, who 
 had been a Jew, and was well skilled in the Jewifh 
 Learning ; and there they may find that Mamre is a 
 divine Perfon, and divine Sublicence, and never 
 ufed by the Chaldee Paraphraft otherwife. 
 
 Since therefore it is evident, that by this Word 
 they meant a Perfon ; and fince to this Perfon they 
 afcribe not only the Name, but the Worship of God, 
 it is plain they believed him to be a divine Perfon ; 
 and accordingly, Chalcidius ad'Timaum, in that Book 
 where he profeffes to explain the Do&rines of the 
 Jews, whom he calls the holy Seel:, delivers this as 
 their Senfe of this divine Word j. 
 
 This Word of God is God y taking care of human 
 Affairs, and is the Caufe or Principle by which 
 Men may live well and happily, i^ they do not neg- 
 lect this Gift which the fupreme God has granted 
 to them. 
 
 And to the fame pnrpofe Celfus> fpeaking the 
 Senfe of the Jews, exprefly tells us |], 
 
 We agree with you, that the Word is the Son of 
 God. 
 
 I come now to fee how the Gentiles ufed it, and 
 that they alfo underftood by it a divine Perfon. 
 
 What the Gentiles knew of the Trinity is not 
 my prefent Bufinefs to examine ,• what they had, 
 they received from the Hebrews^ and fo grievoufly 
 depraved and adulterated, that nothing can be made 
 of it but Confufion. However, they that defire to 
 
 * Rittangel in Jefirah, p. 96. 
 
 •\ Et ratio Dei Deus eft, humanis rebus confulens, qux caufa 
 eft hominibus bene beateqj vivendi, fl non conceflum fibi munus 
 a fummo Deo negligant. 
 
 know 
 
9 6 Injlances of worjbipping Chap.7. 
 
 know may confult Agrippa *, Gale f, and others ; 
 it is enough for my purpofe to know what they un- 
 derftood by Word, 
 
 The Aoyo{ y or Word, how ufed by the Gentiles. 
 
 This TertulJian will tell us,who has thefe Words |j : 
 Zeno has declai'd thatjthe Koyot, the Word, is the Ma- 
 ker of the World, who formed all things in due Tem- 
 per, and is call'd Fate and God, and the Soul of 
 Jupiter. 
 
 Orpheus fays, that the Word is the divine and im- 
 mortal King **. 
 
 Numenius the Tythagorean, as he is quoted by 
 St. Csril]\, calls the Father the flrft, and the Word 
 the fecond God. And Plotinus |]|| alfo, fpeaking of 
 this divine Mind or Word, fays this Nature is God, 
 a fecond God. 
 
 The Logos, or Word, is the very Expreffion ufed by the 
 Jews to fignify the Mejjias. 
 
 That the Jews meant not only a divine Perfon by 
 the Word, but even that very Meflias which they 
 looked for, is evident, not only becaufe they give 
 him the very fame Characters, which the New 
 Teftament gives to our Saviour; but alfo attribute 
 to him the Very fame Offices that the New Tefta- 
 ment attributes unto Chrift. 
 
 * Cornel. Agripoa Occult. Philof. 1 3. c. 8. 
 
 f Gale Court of the Gentiles, Part IV. 1. z. p. 382. 
 
 || Ten. Apologet. 36 Vam. Hunc (r Koy>v) Zeno determinat 
 faci:itoiem qui cunda in difpofitione formaverit, eundemque 8c 
 fatum vocari, 5c Deum & animum Jovis. 
 
 ** Clem. Strom. !. <,. p. 607. hoy>v QeioV, cLv&k\a&§cLvcl\w> 
 
 ■j-f Cyril Qontr. Julian. 1. 8. 
 
 Illl Plotinus Enn. 5- k 5- c. 3. xj fch oivjn w <puV/f, x} &iU 
 
 3 Fflfl, 
 
Chap. >. 'Chrtft as God. 97 
 
 Firfl-, the Jews give the. Word the fame Charac- 
 ters the Gofpel gives Chrift. 
 
 Philo fays the Word is the Character of God, and 
 the Image of God * ; anfwerable to St. Paul, Heb. 
 i. 3 . The exfrefs Image of his Perfn. 
 
 The Bread and Food which God has given to the 
 Soul f ; anfwerable to John vi. 33, 35. / am the 
 Bread of Life. 
 
 The Jews fay, the Word is the Hcufe. of the 
 Father in which he dwells || ,• agreeable to John xiv. 
 10. Bel; eveft thou not that I am in the Father, and the 
 
 Father in me ? but the Father that dweJIeth in me, he 
 
 doeth the Works. 
 
 Secondly, The Jews attribute to the Word the 
 fame Offices that the New Teftamcnt afcribes to 
 
 thrift. 
 
 So they fay, the Word or divine Logos is the Go- 
 vernor of all Things, and the Viceroy of the greit 
 Kin? ** j and that Gcd who is King and Parlor of 
 the World, has appointed the Word, his firft-be- 
 gotten Son, to undertake the Care of his facred 
 Flock as his own Viceroy and Su'bfHtute ft- Nay, 
 the fame Philo has a PalTage relating to the Word, 
 as the lnterceflbr between God and Man, which is 
 highly worthy of our Obfervation f||L 
 
 <c This excellent Gift (of In te re eh or) the Father 
 Cl of al! Things hath bellowed upon the Prince of 
 <4 Angels, the moft antient Word, that (landing in 
 " the Middle, he might judge between the Crea- 
 
 * Philo de Agricul. I z. Xd&:x!ify 0£*. Et Leg. all. I. z, 'E/- 
 Kovct ©««• 
 
 t Ibid. *A/Jo$ x$T£??i? m SJWs Qtot t? A-vyjl- 
 
 \\ Td. de migrat. Abraham. n<a]?G$ 3 once? ht £ tPitttJ&reu.* 
 
 ** Ibid, de Som. a 1 de Agricul. I. 2. @&to{ Koyai nr<\£&Ki*ysi 
 
 ft Ibid. *Tto§^ if ^ah'6 @ajn?&e>S. , 
 
 |||| Ibid, de Azricut I. 1. To q " h^yary^M^ xj <7r^<T0vJctT(j> 
 hbyo, <T<y<>saV i^a.i^{\ov 'ifmiv tc£ cMcc )W»)ca* Tarn?, iv* 
 
 H u ture 
 
9 8 Inflances of worjhipping Chap.7. 
 
 H tureand the Creator; ana he always fupplicates 
 " the immortal God for Mortals, and is the Em- 
 Ct baflador from the fupreme King to his Subje&s : 
 " and in this Gift he rejoiceth,as highly valuing him- 
 " felf upon it, faying, I flood in the Middle between 
 <c you and the Lord, as being neither unbegotten 
 cc as God, nor yet begotten as you, but am a Mid- 
 fC die between the Extremes, and a Pledge for both ; 
 <l for the Creature with the Creator, that he (hall 
 tc not wholly apoflatize from him, fo as to prefer 
 " Diforder before Order and Beauty ,• for the Cre- 
 <c ator with the Creature, to give him an afTured 
 ct Hope that the mofl merciful God will never a- 
 ct bandon his own Workmanfliip : for I declare 
 <( Peace to the Creature, from him w ; ho makes 
 <c Wars to ceafe, even God, w ; ho is the King of 
 " Peace" 
 
 And the fame Philo * himfelf underflood the 
 Meflias by the Word; for he applied thofe Words of 
 Ezekiel, which the antient Jews unanimoufly un- 
 derflood of the Meflias, to the Word. The Words 
 of Ezekiel are thefe, Chap. vi. 12. Then ]h all ye know 
 that I am the Lord, when their [lain Men [hall be among 
 their Idols , round about their Altars. 
 
 But to put all out of doubt, the Targums ufe the 
 Word of the Lord, and the Meflias promifcuoufly ; 
 for fo on thofe Words, Gen.xlix. 18. I have waited 
 for thy Salvation, Lord, the Chaldee Paraphrafe 
 thus defcants : 
 
 " Our Father Jacob faid, I expect not the Salva- 
 cl tion of Gideon the Son of Joas, which is a tem- 
 <c poral Salvation ; nor the Salvation of Sampfon 
 <f the Son of Manoah, which is a tranfitory Salva- 
 *' tion ; but I expect the Redemption of Meflias, the 
 <c Son of David, who (hall come and gather toge- 
 <c ther the Sons of Ifrael ; his Redemption my Soul 
 «' expe&s." 
 
 * Li de Potior. Infid, 
 
 The 
 
Chap. 7. Chrijl as God. 99 
 
 The Jerufalem Targum has the fame Words al- 
 moft, only this Difference, that inftead of thofe 
 Words, I expec~t the Redemption of Meflia the Son 
 of David, it has thefe Words, But I expect the Re- 
 demption which thou haft promifed to give us by 
 thy Word. So alfo on thefe Words, / even I am 
 he j and there is no God befides me^ I kill and I make 
 alive, I wound and I heal', the Targum of Jonathan 
 runs thus, When the Word of the Lord (hall be ma- 
 nifefted to redeem his People, he, the Word of the 
 Lord, (hall fay to all the People, See now becaufe I 
 am he, who was, and is, and is to come, and there 
 is no other God befide me ; I kill in my Revenge, 
 and reviving do revive the People of :he Houfe of 
 Jfraely I will heal them in the laft Days. And no^ 
 thing is more common with the Jews, than to call 
 the Days of the Meflias the laft Days. 
 
 Having feen that this Word was ufed both by 
 Jews and Gentiles for a divine Perfon, and that it 
 was a Term whereby the Jews underftood the 
 Meflias the Saviour ,• I (hall now demonftrate that 
 St. John ufed the fame Expreflion as it had been un- 
 derftood and received both by Jews and Gentiles 
 before, and that he put no new Meaning nor diffe- 
 rent Signification upon it, but fuch only as was 
 known and received by all Men. 
 
 But this will better appear, by comparing the Ex- 
 preflions of St. John and the Jews and Gentiles 
 together. 
 
 St. John. Jews and Gentiles. 
 
 Chap. i. 1. In the Be* Porphyry, quoted by St. 
 ginning was the Word* Cyril *, fays that the Lo- 
 
 gos or Word, is £%&*# 
 *} did pom cLtttVHx, always 
 without time, and alone 
 H 2 # eter- 
 
 * Cyril, coat. Jul. 1, 4. p. 32. 
 
oo Inflances of *worfbipping Chap.7. 
 
 eterr.ai. Phik fays, he is 
 the moft ancient Word of 
 God*, and the mod an- 
 tient of all Things that 
 are f. 
 
 So the Jews and Gen- 
 tiles affirm ||, that their 
 «Word is not feparated 
 from the firffc Good, or 
 Father, but of neceflity 
 is together with him. 
 
 All the Platonick Schools 
 call the Word the Artifi- 
 cer of the World ** : and 
 Plato himfelf fpeaking of 
 the World faid, Which 
 World the Word, which 
 of all Things is the moil 
 divine, framed and fet in 
 order ft- And Pbilo calls 
 him, the Inftrument by 
 whom Gcd made the 
 World HtJ. 
 
 Jew and Gentile affirm 
 that their Word is the 
 to ok, the Being, the Ex- 
 igence ; and that this Ee- 
 ing is not a dead Being, 
 that is *f neither Life nor 
 
 Ver. 2. The fame was in 
 the Beginning with God* 
 
 Ver. 3. All Things were 
 made by h ; m, and without 
 him was not any thing made 
 that was made* 
 
 Ver/4. In him was Life. 
 
 * Vhilo de Sown. T\^(tQ>vtcl\o? 0g» Ao^r 
 -f bid. 16 leg. alleg. I. 2. \\^<r(lvT&\o<ToovLyiy>vz. 
 ^ II vlonn. En. <,. 1. i. c 6. 3 Am' J^ eLvdyms owfctv rft/Tp, 
 toS tm Z7i?o}m7 (j.6voV Ki%>>ex£rtti. 
 ** "Afjiov )y h)(jjxfy>\. 
 
 tt Ou (xoVf/oj/) lsTtf?g h'o-ps o •mVTzaV QeibrXToS* 
 ||i| "O^avov es« «Ti « o jtotrfMX y&Ttt<T)uvd,3s. Philo lib. Chereb. 
 
 vrnflov. Flotw. Enn, /. 5. c. 2. 
 
 Mind, 
 
Chap. 7. Chrijl as God. 1 o 1 
 
 Mind, but is Life, and 
 Mind, and Being it felf 
 Ver. 4. And the Life So they affirm that the 
 was the Light of Men, Life of their Word was 
 
 Knowledge and Under- 
 standing * ; neither is this 
 Mind or Word inpotemia, 
 neither is it felf one 
 thing, and its Know- 
 ledge another, but its 
 Knowledge is it felf, or 
 its own Being. 
 Ver. 9. That was the So they, Jews and 
 true Light which lighteth e- Gentiles fay, that the in- 
 very Man that cometh into teliigible Light proceed- 
 the World. ed f om the" Word f, and 
 
 that all Light is from this 
 
 Word or Wifdom ||. 
 
 Ver. 14. The Word — The Jews ana Gentiles 
 
 the only begotten of the Fa- fiyle their Word the Son 
 
 ther. ' of God ** ; and again, 
 
 Ver. 18. The only begot' the Son or Child of God, 
 
 ten Son* the full beautiful Mind, 
 
 even the Mind that is full 
 of God ft ; as al Co the 
 moft antient Son of the 
 Father of the Univerfe |]|j, 
 and the firft-born Son of 
 God *f. 
 
 tttao. Plotin. Enn. I. 3. c. 5. 
 
 t $wV to row^V c» Koyx. Philo de opif. mund. 
 
 || |n*V <p«* *SW VZ *VJ&. Arifiob. apud Eufek pr&parat. 
 p. 3*4. 
 
 ** 'Ttov 05«. Plotin. Enn. $* /. 8. c. <,. 
 
 ft UatJh 0gS, v*v m&v y&Klv> *} tpa} *VJ« ytv'otwov x»#P. 
 philo I, de perfeftiore. 
 
 Illl H&9$VTwnv %v >mv thav dvir&te W?«f . Philo ibid. 
 
 *f n$QTQ7WV ipv 0£¥. Philo de agricttlt. /. 1. 
 
 H 3 T ^ us 
 
,102 Inflames of wor/bifiping Chap.7. 
 
 Thus you fee St. John fpeaks of Chrift in fuch a 
 manner, as both Jews and Gentiles might underftand 
 of whom he fpake, namely of a divine Perfon, a 
 divine Subfiftence. The Apoftles, when they 
 preached Chrift to the Jews and Gentiles, ufed fuch 
 Words as were known to them, and underftood by 
 them ; they coin'd no new ones, nor did they put 
 new Conftructions upon them unknown to the World 
 before ; they fpake in the plained: and moft intelligi- 
 ble manner, and made ufe of fuch Words as Jews and 
 Gentiles had ufed before, that both Jews and Gen- 
 tiles might underftand them. 
 
 When therefore St. John fpeaks of his Word, and 
 in the fame Phrafe and Language gives the fame 
 Account of him as the Jewifh and Gentile Divines 
 did of • theirs, he muft be fuppofed to mean the 
 fame Thing by him, namely, A divine eternal Perfon, 
 or to defign to make the World believe that he 
 meant fo. For he that fpeaks or writes in common 
 Phrafes, muft mean according to the common Ac- 
 ceptation of thofe Words and Phrafes ; or if he do 
 not, he muft be a moft notorious Juggler and Dif- 
 fembler. So that if St. John wrote (incerely what 
 he thought of Chrift, every Man that reads him, and 
 underftands his Words, muft believe that that Chrift 
 is a divine Perfon, and that he is the Saviour. 
 And that St. John was fo underftood by Amelius, a 
 Pagan Philofopher (who very well underftood the 
 Language and Do&rine of the Gentile Schools, 
 concerning the divine Word, fo often mentioned. in 
 their Writings,) appears ; for he calling his Eyes up- 
 on the Text of St. John, does with all Confidence 
 affirm, this was that Word, who, according to 
 Heraclitus, exifted from Eternity, and made all 
 Things, and whom, by Jupiter, the Barbarian 
 (meaning the Evangelift) places in the Order and 
 Dignity of a Principal, declaring him to have been 
 with God, and to be God, and that all Things were 
 
 made 
 
Chap. 7- Chrtjl as God. 1 03 
 
 made by him, and that in him all Things that were 
 had Life and Being * 
 
 And now having proved at large, that this Mam- 
 re, this Logos, this Word, is a divine Perfon, is the 
 Meflias, is the Son of God, the eternal God, which 
 is the great Hinge upon which this whole Difcourfe 
 turns ; I proceed to aflert, that it is certain from 
 Mofes, that God appeared to feveral of the Patri- 
 archs, which mud necefTarily therefore be that 
 Mamrey that Word of God. And this is what the 
 Chriftian Fathers affert, that Chnft the Son of God 
 made feveral Appearances to the antient Patriarchs, 
 in the AfTumption of human Bodies, which were 
 momentary AfTumptions only, and figurative of the 
 perfect and lafling Union of the divine Nature of 
 the Son of God with Humanity f- 
 
 And our Saviour telling the Jews that they had not 
 beard the Father's Voice at any time, norfeen his Shape, or 
 Appearance, John v. 37. which is full Proof that that 
 divine Perfon, who appeared and fpake to the Pa- 
 triarchs in an human Voice or Shape, was not God 
 the Father, and yet it is as pofitively faid that Mo- 
 fes, and Aaron, and the Elders of the Jews, and fe- 
 veral others faw God ; it neceflarily follows, that 
 that God that did appear was the fecond Perfon, 
 diflind from the Father, and yet the felf-fame God. 
 And this is Jefus, whofe Name is called the Word 
 of God, Rev.xix. 13. 
 
 * Eufeb. Pr&p. Evang, f>, 540. Outo< a&fi w Koy>{, K<tW ok 
 •W hi*. 7it yvoyevct \y,Vimy at &v x) Hg^jttaV dfyuoHi, Xj 
 
 K« A/' OK O £«'fj3tf£0t *'$'*' OK TW TW dr$*T*%t Ti £ dfy&J&k- 
 
 WKora, t^V r 0s> hvoj xj 0goK «vcu Si a mvV *VA»f y** 
 }*?«<$*/, ck a yntJAVW £<yV <j ok -/nyvMV&t. 
 f Leo ep , 17, ad Pulcher. c> 1. 
 
 h 4 CHAP, 
 
04 Tloe patriarchs worfhitfd Chap.8 
 
 
 CHAP. VIII. 
 
 Chrift ivorjhipped by the Patriarchs from 
 Adam to Mofes, and their Altars erected 
 to him. % 
 
 MM^ Come now to the Fads, and thefe I fhall 
 
 |&JLi^ t2 ^ e * eave t0 divide * nt0 t ^ iree g reat ■£" 
 
 Sls£S§ put has. 
 
 F ft, The Age of the Patriarchs, from Adam to 
 
 M'fes. 
 Secondly, The Epocha of the Mofaic Difpenfation 
 
 from Mofes to Chrift. 
 Thirdly, The great Epocha of the Gofpel, from 
 
 Chrift to this Day. 
 
 In all thefe Periods of Time Jefus Chrift has 
 been adored as God, and worfhipped with the Fa- 
 ther, and the Holy Spirit, as the one, only, true 
 and fupreme God. 
 
 Fir ft, 'The Age of the Patriarchs, 
 
 And Eufebius doubts not to affert, that all the 
 Patriarchs were the Chriftians of the old World, 
 who had the fame Faith, Religion, and Wor/liip, 
 and the fame Name of Chriftians too, as he endea- 
 vours to prove from Pfal. cv. 15. Touch not mine 
 anointed, tuv Xetrav ^», my Chriftians, or my Chrifts *.- 
 But more particularly, 
 
 * Eufeb. przepar. evang. 1. 1. c. $. p. 9. 
 
 Adam 
 
Chap. 8, Chriji as God. 105 
 
 Adam worjhipped Chrifi as God. 
 
 It is generally agreed among Divines, that Adam 
 in the State of Perfection knew God in Trinity and 
 Unity * : And Epiphanius is raoft pofitive in this 
 Point, who fays f, Adam was not an Idolater, for 
 he knew the Father God, and the Son, and the Ho- 
 ly Ghoft \ for he was a Prophet, and knew that the 
 Father had faid to the Son, Let US make Man. 
 Nay, the fame Epiphanius carries that matter a 
 great deal higher, and fays that Adam, even m the 
 State of Perfe&ion, was a Chriftian, having the 
 Form of Chriftianity, for he was not circumcis'd ; 
 neither was he an Idolater, but had the Form of 
 Chriftianity [|. And ** Jerom Zancbi thinks it very 
 injurious to Adam, to believe that he had not as 
 great Favour fhown him before the Fall, as Abra- 
 ham, Mofe'S) and others had fince the Fall ; and 
 thereupon afferts, that Adam being then to be fure 
 the beloved of God, Jehova the Son exhibited him- 
 felfviflbly to him, and talked with him, and made 
 himfelf known to him, as his God and Governor, 
 before he gave him the Precepts of Obedience, as 
 he did to the Jews, before he gave the Law to Mo- 
 fes. And he tells us, that feveral of the Antients, 
 Juftin, Irenaus, TertuSian, and many more, were of 
 rhat mind, that it was Jehova the Son who crea- 
 ted Adam, placed him in Paradife, appeared vifibly 
 to him, difcourfed with him, and whofe Voice he 
 heard, and at which he trembled when he had 
 tranfgreffed. 
 
 * Markii compend. theolog. chrifi:. c. i. § 16. WitC ceco- 
 nom. 1. 1. c. z. 
 
 f Epiph. Panario, p. 9. 'Ouk «JWa*'t*»»k q h, xj wJ\* t«7*££ 
 Stop, XjMov, it, ayiov nffvouyLA. H&Qnlw $ r\v ^ «^« on <mt}rif 
 
 II Epiph. ibid. ** Zanch. de creat. 1. 1. c. 1. § is, 
 
 if 
 
to6 The Patriarchs worfbtpd Chap. 8. 
 
 If therefore Adam was fe \*eil acquainted with 
 the Son of God before his fall, and knew and fear'd 
 him after he had fell, there is no doubt but he very 
 well underftood the gracious Promife of his Reco- 
 very by the promis'd Seedy namely, that the fame 
 God, Jehova the Son, would reftore him and his 
 OrTfpring from that Mifery they had brought upon 
 themfelves ; and becaufe Eye had been firft in the 
 Tranfgreflion, he would reftore them by the Seed of 
 the Woman. 
 
 This Promife Gen. iii. 15. was the firft Gospel, 
 the only Article of Faith, that the Serpent's Head 
 by whom they fell, fhould be bruis'd by the Seed of 
 the Woman. It was a Promife, it was the firft Pro- 
 mife ; and as a Promife it was made in Chrift, in 
 whom all the Promifes are Yea and Amen, 2 Cor. i. 
 20. and the Jews in their Targums do acknowledge, 
 that the Seed of the Woman is the Mefllas. So we 
 find it in the Jerufalem Targum : And it fhall be 
 when the Children of the Woman (hall ftudy the 
 Law, and perform the Commandments, that they 
 ihall be ready to ftrike thee (O Serpent) upon the 
 Head, and kill thee -, but when the Children of the 
 Woman fhall forfake the Commands of the Lord, 
 and not perform the Statutes, thou fhalt be ready 
 to bite them upon the Heels, and hurt them : But 
 there fhall be a Remedy for the Children of the 
 Woman, but for thee, O Serpent, there fhall be no 
 Remedy. But the Time fhall come that they fhall 
 from one to another apply Remedies to their Heels, 
 at the End of the Extremity of Days, in the Days 
 of Kins Median. 
 
 And in Jonathans Targum, And they will ha\ r e 
 a Remedy for their Heels in the Days of the 
 Mefliah. 
 
 And it is evident that Mother Eve herfelf under- 
 flood that that Seed of the Woman was to be God ,• 
 for being fo forward as to think that the Reftoration 
 
 from 
 
Chap. 8. Chrijl as Cod. 1 07 
 
 from the Fall was to be performed prefently by her 
 firft-born, (he cried out immediately upon the Birth 
 of her firft Child, / have gotten that Man -which is Je- 
 hova the Lord ; or elfe, I have gotten that Man from 
 the Lord, who was promis'd to be the Deliverer. 
 Why our Verfion reads it, / have gotten a Man from 
 the Lord % when the Words will bear, and ought to 
 bear the other Conftru&ion * I doubt not : For 
 there is no doubt, as Dr. Lightpyot obferves, but Eve 
 had regard to the Promife of a Saviour, and there- 
 fore faid fhe had obtain'd that Man the Jehova, 
 nW DS WN ra!vQs*><Bov -r KoW, that God, that 
 Jehova, which fhould become Man f- And the 
 Chaldee Paraphrafe of Jonathan reads that Verfe 
 thus, And Adam knew Eve his Wife,- who exceed- 
 ingly longed for that Angel, (who was to reftore 
 them to Happinefs) and fhe conceived and bare 
 Cain, and faid, I have gotten that Man that is the 
 Angel of' Jehova. And an antient Belgick or 
 
 Cuptfcfc Verfion has it, 3[c& j&ebbe ffeferegen Den 
 
 wan t)£0 $eet£n, I have obtained that Man of the 
 Lord ; and in the Annotations has this Paraphrafe, 
 that is 9 Bleffed be God, here I have the Lord, the 
 Man, that Seed, who /hall bruifethe Head of Sa- 
 tan, or the Serpent, he fhall perform it ||. 
 
 This is certain however, that Mother Eve made 
 a very fingular Confeffion of the Perfon of the Mef- 
 fias, that fhe looked for him as the 0gaV8?aT<&-, God 
 and Man ; fhe declares him a Man when /he calls 
 him Wtf a Man ; not Adam, but virum y to fignify 
 his Excellency : for thofe Words differ, Adam, a 
 Man, fignifying the Meannefs of human Nature, 
 
 * P. Fagius com. in Gen. iv. 
 
 f Hon Heb. in i Cor. xv. 47. p. 252. 
 
 $ Biblia Belgic, 1581. at Delft, annot. in c. iv. 1. £Ht (* #9*1 
 
 Hi « #™i5 'ISP* ic} * * en ^ mt -> * tn man > oat ?aet, nit ton <g>a- 
 ran off tot J «Jan«e« ^n cop ijertrmeu fal tefc fal W notn. 
 And the older Belgick Verfions '/155?, and 15^2. read the Text 
 as this* 
 
 as 
 
ic8 The Patriarchs worjhip'd Chap. 8, 
 
 as Ifch fignifies the Excellency of human Nature : 
 And fhe profeffes his divine Nature, when fhe calls 
 him Jehova ; and that thofe Natures were to be li- 
 nked in one Perfon, the Redeemer, when (he joins 
 thefe two, JTirV DN t^'tt the Man that is the Lord; 
 which St. Paul exprelles by etbv <p&vi?coUv™ lv <m§Mj 
 God manifefled in the Flejh % 
 
 And it is very remarkable that Adam did not call 
 his Wife Chava, or Eve, the Mother of all livings 
 till after he had received the Promife of the MeiTia : 
 before he call'd her ffcbtt, Woman ; but when God 
 had affur'd him of a Saviour, a Deliverer, then he 
 calls her Eve, or Life, for fo the LXX rendered it, 
 
 *} coasts? 'AJkttA 70 ovoytA 4 yjVtunLoi au\x £ah. And why 
 
 fo ? Why muft fhe be cailed Life, who was the In- 
 troducer of Death ? The Reafon is, becaufe Adam 
 knew that in the promised Seed, the ? %%emv 'A«ft^ 
 the lafl Adam, was included and fignifled ; and that 
 he fhould be <wviv\x& £ft>077o/«V, a quickning Spirit, as 
 St. Paid calls Chrift, i Cor. xv. 45. that fhould in- 
 troduce a better Life ; whence he is alfo called Life 7 
 John i. 4. f 
 
 Cain and Abel zuorfiip'd Chrift as God. 
 
 That Cain and Abel believ'd that fame Gofpel or 
 Promife of a Saviour, cannot be doubted ,• nay, 
 and upon that Faith of the Seed of the Woman, 
 the Man Jehova, as their Mother had explain'd it, 
 they both orler'd their Sacrifices to God. 
 
 The word Sacrifice, tho it be often us'd for all 
 the Duties of divine Worlhip, yet feems here to 
 relate to that external Form of Worlhip which is 
 call'd IhctTtiU, Expiatory, which they orfer'd to God 
 
 * Witf. occonom. focderum, 1. 4. c. 1. de viro Jehova, § 35. 
 Traj. 1694. 
 
 j- Lightfoor. Hor. Heb. in 1 Cor. xv. 45. Witfii occonom. 
 focder. I.4. c I. $ 30, 6c c. p. 569, Sec. 
 
 in 
 
Chap. 8. Chrijl as God. 1 09 
 
 in ail probability to ob.ain Pardon for their Parents 
 Tranfgreffion, and the releaie of that Mifery which 
 their Sin had brought upon them, and their Off- 
 
 fpring. 
 
 Andthowedo not find, when God was pleas cl 
 firft to inftitute thefe facrificial Rites, yet it is 
 pioufly believ'd they were of his own Appoint- 
 ment, * becaufe of his Acceptance and Confirma- 
 tion, 'and becaufe he afterwards inftituted them by 
 moft pofitive Precepts. And no doubt, but thefe 
 very firft, as they were cflfer'd up to God with a 
 View to the promis'd Seed* the Man-Jehoya^ were 
 Figures of that one only real and propitiatory Sa- 
 crifice of Chrift, who thro' the eternal Spirit, was to 
 cffer up himfelf without Spot to God, for the redemp- 
 tion of the World, Heb. ix. 14. For thefe facrificial 
 Rites had not any propitiatory Power in them by 
 themfelves, of their own Nature, but by virtue of 
 the divine Inftitution, by the Ordinance of Al- 
 mighty God, and by the relation they had to the 
 Meffias the Saviour : and ftich doubtlefs were the 
 Sacrifices of Cain and Abel, and therefore as fueh 
 offer'd to the Son of God, as believing in him as 
 thepromifed Seed; the Man- Jehova. ^ 
 
 And tho it may be (aid that Cains Offering 
 feem'd rather to be ei^r/JuVhe Sacrifice of Thankf- 
 giving, which he ofter'd to God as a quit-rent, in 
 Teftimony that he held his Eftate from ^ him as the 
 fupreme Landlord, and that Abel's feem'd only Ex- 
 piatory ,• I fliall only anfwer, that we know fo little 
 of that matter, that all we can fay is Conjecture 
 only. But it is plain that Cains Offering not being 
 accepted, w T as not from any miftake in the Objecl: ot 
 his Worfhip, nor in the Subjed of his Oblation, 
 but thro' the default of his own Heart ; and St. Paul 
 I think tells us that his Faith was not fo ftrong as 
 
 * Dr. Heylin on the Creed, f. 95. 
 
 Abel\ 
 
1 1 o The patriarchs worjhip'd Chap, 8. 
 
 Abel's, Heb. xi. 4. By Faith Abel offered unto God a 
 more excellent Sacrifice than Cain : £0 that Cains Crime 
 was Unbelief. Of what? of the promifed Seed 
 of the Man-Jehova, the Redeemer, of Chrift, as 
 the Apoflle there recommends from the happy Ex- 
 amples of the Elders. And if St. Paul be a good 
 Expofitor of the Faith of the Elders, as he un- 
 doubtedly is, then they according to him believed 
 in, and offer'd to Jefus Chrift. For from ver. 19. 
 of the 10th Chap, he fpeaks of Jefus, and of Faith 
 in him : and if we continue in that Faith, it will 
 produce the fame happy Effe&s in .us, as it did in 
 the Worthies mention'd in the nth Chapter, who 
 believed in Chrift Jefus, and by that Faith receiv'd 
 that Teftimony, that they pleas'd God. And that 
 they all believ'd in Chrift, isfurefrom thatlnftance 
 of Mofes, of whom it is faid exprefly that he believed 
 in Chrift ; Ver. 26. Efieeming the Reproach of Chrift 
 greater Riches than the Treafures of Egypt, for he had 
 refpeB unto the Recompence of the Reward. 
 
 And that they both believ'da Saviour to come, 
 feems to be plain from ver. 7. If thou doft well, Jhak 
 thou not be accepted ? And if thou doft not well, Sin lieth 
 at the door* Where you muft obferve,that the original 
 word Sin does alfo Cignify y an Expiation for Sin, 
 fo that the Verfe will beer this reading ; " If thou 
 u doft not well, then not only the Sin it {df, not 
 " only the Guilt and Punifhment, but alfo the Ex- 
 Cf piation for Sin, the Sacrifice of Propitiation, lies 
 <c ready at the door: for if thou doft well, thou mayft 
 a be fure of being rewarded; but if thou doft 
 cc otherwife, thou oughteft not to defpair of being 
 cc forgiven, nor to be overmuch deje&ed, becaufe 
 4C the Mercy of God is greater than thy Sin : and 
 " for thy Countenance hereupon to fall is not right, 
 c< feeing that the Atonement is by Faith ready, the 
 <c Lamb of God reprefented in the Sacrifice of 
 " Abel, being a Sin-Offering moft acceptable." 
 
 For 
 
Chap. 8. Chrifl as God. x \ i 
 
 For the defign of this Text is evidently the filenc- 
 ing and quieting of the Spirit criminally agitated 
 by violent Commotions *. 
 
 The Paraphrafe of Onkelos proves the foregoing 
 Explication, " If thou wilt yet do well, (halt thou 
 <c not be pardoned ? but if thou wilt not do well, 
 <l fhall not thy Sin be referved againfl the Day of 
 iC Judgment, when it fhall be revenged upon thee, if 
 <c thou wilt not be converted ? whereas if thou wilt 
 " be converted, it fhall be forgiven thee." In a word, 
 that the only true God and the promis'd Seed was the 
 Object of religious Worfhip, is certain ,* for Idolatry 
 was not eftablifhed till long after, according to the 
 Jews, who expound the 26th Verfe of this Chapter, 
 Then began Men to call on the Name of the Lord ; or, as 
 our Margin has it, to call themfelves by the Name 
 of the Lord ; that is, in diflin&ion from Idolatry, 
 which then received its firft Eftablifhment, ,'and 
 which was, according to Mr. Perkins^ Anno Mundi 
 235, more than 200 Years after. 
 
 Enoch worjhipp'd Chrifl as God- 
 
 That Enoch knew and worfhipp'd Chrifl: as God, 
 is not only probable, as being a Defcendent from 
 Anceftors noted for being truly religious, but is 
 very certain from Gen. v. 24. where he has this 
 grand Character given him, and Enoch -walked with 
 God ; that is, as the Targum of Jonathan explains 
 that Verfe, c< Enoch worfhipp'd in Truth before the 
 " Lord, and behold he is not numbred among the 
 " Generations of the Earth, for he was taken a- 
 <c way from it, and afcended into Heaven by the 
 <c Word before the Lord." And the Targum of 
 Jerufalem thus, " Enoch worfhipp'd before the Lord 
 £ in the Truth, and lo he was not ! becaufe he 
 
 Biblioth. Biblica, in Gen. iv. 7« /. 160. 
 
 " was 
 
ill The patriarchs worfh'tfd Chap. 8, 
 
 Cf was tranflated by the Word of the Prefence of 
 " the Lord/' • 
 
 An antient Targumift farther fays, That he, E- 
 hoch, afcended into Heaven by jfoWoRD of the Lordj 
 and his Name is called Metatron, the great Scribe : 
 Which is as much as to fay, that he being tranfla- 
 ted from the Earth, by the Power of the eternal 
 Word and Son of God, is thereupon become a 
 miniftring Spirit to the Spirits of the Prophets, 
 and a great Angelical Prince under him in that 
 Order, According to this, the Name of the An- 
 gel who took him up at the Command of the Lord, 
 (hould be Metatron, which is the Name common- 
 ly given by the learned Jews to the Angel of the 
 Schecinah, when written without a Jod, and to 
 the Schecinah it felf, when written with a Jod *. 
 
 From thefe Expositions of the Jews we may be 
 very fure that Enoch not only believ'd in the pro- 
 mised Seed, the Man J eh wa, but worfhfpp'd him as 
 Jehova- And if their Authority be not fufficient, I 
 am very fure St. Paul's is, who numbers him among 
 thofe Heroes who were famous for their Faith in 
 Chrift, Heb. xi. 5. and St. Jade the Apoftle men- 
 tions this verv Man as a Prophet of Chrift, 
 who fpake of Chrift, and foretold his Coming to 
 Judgment, Behold the Lord comet h with ten thoufands 
 cf his Saints, to execute Judgment ; which can per- 
 tain to none but Chrift, as that Expreflion the Lord 
 cometh, is frequently us'd concerning Chrift, as 1 
 Theff, iv. 15, 16. and elfewhere. Concerning which 
 Prophecy I fhall only obferve, that Drufius fays, that 
 it is to this Day extant among the Ethiopians in the 
 Abyffine Language ; but whether different from that 
 which St. Auftin f has long fince prcncunc'd not ge- 
 nuine, I cannot fay. 
 
 * Biblioth. Biblica, Occafion, Annot. II. p. 187, 
 f Civ. Dei, I.18. c. 38. 
 
Chap. 8. Chrijl'as God. 1 13 
 
 Ifhall onlyobferve, that St. Paul, whenhefpeaks 
 of Enoch, fays, that he had this c Tcftmony that he p leafed 
 God? wherein he followed not the original Hebrew, 
 but the Septuagint Tranilaticn, which has rendered 
 And Enoch walked with God, by 'Ewfisim o Ewa% ^ Qi ? > 
 and Enoch pkafed God ; and the Syriac in the fame 
 manner, he p leafed God: which indeed is tanta- 
 mount, becaufe he could not pleafe God without 
 walking with God, and he could not walk wich 
 God without pleafing him. The Seventy have ren- 
 dered the fame ExprefTion, Gen. vi. 9. concerning 
 Noah, in the fame Words, and both the Syriac and 
 Arabic follow them : So tho the Original has not 
 the Word of pleafing God, yet the Senfe is the fame, 
 the one being the Expofition of the other, namely, 
 that to walk with God, is to pleafe God. 
 
 Noah worjhip'd Chrift as God* 
 
 That Noah worfhip'd God, and liv'd in a pious 
 Obedience to the Will of God, is certain from that 
 extraordinary Character given him, Gen.vi.p. No- 
 ah was a jufl Man, and perfect in his Generations, and 
 Noah walked with God; which lad is the fame Ex- 
 preflion ufed of Enoch, Chap. v. 24. and is explained 
 Chap* vii* 1. 'Thee have I feen righteous before me in this 
 Generation. And that he knew and worfhip'd the 
 Son of God, is as plain, becaufe the God that fpake 
 to Noah, is Chap.vii. 1. called the Lord, the Jehova, 
 that Perfon of the facred Trinity, by whom all-Re- 
 velations were made, and Communications held 
 with Mankind ,• who is by the Targums call'd the 
 Word of the Lord. And this is confirmed by St. Paid, 
 who numbers this great Man among the antient 
 Heroes, who are recorded for their Faith in Chrift 
 the Son of God, Heb.xi.j. and is further confir- 
 med, for that the very Flood was art Acl: of Judg- 
 ment executed by the Son of God, becaufe all Judg- 
 
 I ment 
 
1 14 The Patriarchs worfhip'd Chap. 8* 
 
 merit is given to the Son * ; and St. Peter tells us ex- 
 predy, that Chrifl preached Repentance to the World in 
 the Days o/Noah, while the Ark zvas preparing f> and 
 that Noah was his Servant and Minifter, who is 
 therefore by St. Peter cail'd the Preacher oj Righteouf- 
 nefs. And when, Gen. vii. 16. it is faid, the Lord 
 Jhut Noah in the Ark, that was the Act and Deed of 
 the Son of God j| : And at his Delivery he built an 
 Altar unto the Lord, unto the Word of the Lord, 
 in Thankfgivin^ for his Redemption, the Figure 
 and Pledge of a far greater, i Pet. iii. 20. 
 
 The antient Jews have a Tradition, that in the 
 Ark there was an 'TcrsppJor, or Place of Prayer, where 
 there was an Appearance of the Glory of the Lord, 
 the divine Sckecinah, which is the Son of God, as 
 I (hall (hew more at large hereafter; before which 
 Glory Noah daily offered up Prayers and Intercefli- 
 ons. And the faid Tradition farther adds, that this 
 Chapel was at or about the Centre of the Ark ; and 
 that the Body of Adam, inclofed in a Shrine, which 
 had been preferved and handed down from Father 
 to Son, was placed in this very Chapel, in the Ark, 
 at the very Place where the Glory of God appear- 
 ed ; and that every Morning at Day-break, which 
 was difcovered by the Zohar, or heavenly Light, 
 that v as in the Ark **, Noah flood up towards the 
 Body of Adam, and before the Lord, the Shecinah 
 appearing over it, and he and his Sons made this 
 Prayer. 
 
 " O Lord, excellent art thou in thy Truth, and 
 <c there is nothing great in comparifon of thee ; look 
 " upon us with the Eye of Mercy and Companion, 
 M deliver us from this Deluge of Waters, and fet 
 " our Feet in a larger Room. By the Sorrows of 
 
 * Hilar, in Pfal. lxiii. col. 160. 
 
 f 1 Pet. iii. 19, 2,0. z Pet. ii. 5. 
 
 II Tertull. adv. Pra.v. c. 16. p. 101 z. 
 
 ** Biblioth. Bibl. Occasion. Annot. 11. p. S02. in Gen, 
 
 re 
 
 Adam, 
 
Chap. 8. Chrifl as God. \ i 5 
 
 <c Adam, thy firft-made Man; by the Blood of A- 
 cc bel, thy holy one ; by the Righteoufnefs of Seth, 
 <c in whom thou art well pleafed, number us not a- 
 4< mong thofe who have tranfgreffed thy Statutes. 
 *' But take us into thy merciful Care, for Thou art 
 cc our Deliverer, and thine is the Praife from all 
 *' the Works of thy Hands for evermore." 
 
 And then all the Sons of Noah cry'd, Amen, Lord *. 
 
 Whatever may be thought of this Prayer, the 
 Truth of the Tradition feems liable to no Objection, 
 namely, cc That the Sanctuary of God was within 
 " the Ark, and that Noah therein officiated as 
 <c High-Prieft, making Atonement by the Blood of 
 " Chrift, prefigured by that of Abel j and at the 
 " fame time reprefenting the miferable State of 
 " fallen Man in Adam, and the happy Deliverance 
 <c out of it by the Righteoufnefs of that true Setk, 
 " or Subftitute, in whom God is weli-pieafed." 
 And fo the Ark is to be considered as a confecrated 
 Place of Worfhip, of which the Center was the Bo- 
 dy of the firfl Adam, overfhadowed by the Glory of 
 the Body of the fecond Adam : W r hence, from the Sa- 
 crednefs of the Ark, and the Appearance there of 
 the f Schecinah, and the manner of Noah's wor- 
 shipping, the Ark was antiently call'd Haical, the 
 Temple, or the Church of God. 
 
 But further, that Noah worfhfp'd the Son of 
 God, is plain from the Covenant of God with Noah 
 after the Flood ; for when God gave him a viiible 
 Token of that Covenant, not to deftroy the World 
 again by Water, it is expreffed, Chap. ix. 12. The 
 Covenant which I make between me and you ; and ver. 
 13. Between ?ne and the Earth. Now the Targums 
 will tell us who the Perfon covenanting with Noah 
 and the Earth was, for they all unanimoufly inter- 
 
 * Mr. John Gregory 's Notes on Heb. xii. 24. 
 \ Biblioth, JBiblic. Annot. on Gen. xtv. />. 241. 
 
 I 2 prec 
 
1 1 6 The ^Patriarchs worjhip'd Chap.8 . 
 
 pret between my Word and thee y and between my 
 Word and the Earth ; as if the divine Logos, or 
 Chrift, was made a Party in the Covenant. Which 
 is no lefs than four times repeated in ver. 15, 16. 
 from which it is eminently manifeft, that Noah 
 worftiip'd Chrift as God. 
 
 Melchizedeck ivorjhip'd Chrift as God. 
 
 That .Melchizedeck wcrfhip'd Chrift as God, I 
 think is beyond all doubt ,• for he was both a Type 
 of Chrift, and Prieft to Chrift the Son of God : for 
 Gen. xiv. 18. he is called the Prieft of the mo ft high 
 God, and <ver. 19. in his Benediction he invokes the 
 ?ncft high GW, Pcjfejfor of Heaven and Earth ; which 
 is the holy Trinity, the great God efientially taken, 
 and there is no doubt but Melchizedeck knew God as 
 fuch. But it is very likely, that this Man had re- 
 ceived fome peculiar Revelation, whereby he was 
 appointed a Prieft to the moft high God, and that 
 muft be the Son, by whom all Revelations were 
 made, and that is dcubtlefs the Reafon. Hilary 
 fays *, this moft high God is our Lord Jefus Chrift ; 
 and Epiphanius t feys, the firft Perfon we find of- 
 ficiating in the Priefthood of Uncircumcifion, was 
 Abd, l he fecond was Noah, and the third was this 
 Melchizedeck : and as a Prieft, St. Paid largely fpeaks 
 of him as the Type of Chrift, Heb. vii. 1, &c. And 
 it would be very ftrange he fhould be a Type of 
 Chrift, and at the fame time a Prieft of a God dif- 
 ferent from Chrift ; and that the moft high God is 
 the Title of Chrift, we have feen before. And tho 
 we know but little of this great Man, and what is 
 laid of him, befide what we find in the Scriptures, 
 is Conjecture only, we find from what is there faid 
 of him, that the Chriftian Fathers have believ'd him 
 
 * Hilar* de Trin. 1. 12. § 4. 
 
 •J- Epiphan. Haer. 55. p. m, Edit. Colon. 16 17. 
 
 to 
 
Chap. 8. Chrijl as God. i 17 
 
 to have known and worihip'd Chrid, as his Pried *, 
 and declared Chrid £b the Gentiles ,- for fo Epipha- 
 nius f, and Gregory Naz,ianz,eu || ; " This Melcbize- 
 u deck was Kingy as well as Priefi^ among the Gen- 
 cc tiles ,• in which feveral Capacities he was the 
 c< Type and Reprefentative of Chrid, that great 
 " Archetypal King and Pried, who offered himfelf 
 " a Sacrifice for all Mankind." 
 
 I am not ignorant that feveral of the Antients ** 
 and Moderns ft are of opinion, that this Alelchize- 
 deck was not a Man, but the Lord Jefiis Chrift him- 
 felf, who appeared to Abraham in the Way, and 
 blefled him as the Pried of the mod high God, the 
 great Meflenger of Peace ; and that thereupon A- 
 braham offered to him Tithes ; and that both were 
 Figures, one of Chrid's future Office, the other cf 
 the Churches future Submiffion and Obedience : 
 And that this Pried offered Bread and Wine, a Type 
 of the Eucharid, to repad the whole Chriftiad 
 Church !||], as he did Abraham's Army here. But 
 this is belide my prefent Purpofe. 
 
 Abraham worfifp'd Chrijl as God. 
 
 I come now to that great indance ot Faith and. 
 Piety, the Father of the faithful, Abraham ; bi 
 whom St. Paul gives a very large Account both of 
 his heroick Faith, and heroick Obedience ; his 
 Faith in Chrid, and his Obedience to Chrift, Heb. 
 xi. from ver. 8 to 19. 
 
 * Auguftin. ep. 177. col. 616. 
 
 f Epiphan. Haer. 5<$. 
 
 |i G"eg. Nazianz. orat. $6. p. 591. 
 
 *"* Ravanel. Bibliothec. ver. Melchiz. Siiiceri Thefaui'. ver. 
 Melchiz. 
 
 ff CunaeiRep. Hebr. I, $. c. 5. See Spanheim tan, 2. p. 189, 
 Tol. 
 
 HI) BibliQth. Bibl. in Gen, xiv. 18. p. $48. 
 
 I 3 And 
 
1 1 8 TheTatriarchswor/hip'd Chap.8. 
 
 And that Abraham both knew and worfhip'd the 
 Son of God, we fhail find as clear as the Day from 
 the following Particulars. 
 
 Genejis the 12th at the ifl: and 7th Verfes, we find 
 that the Lord appeared unto Abram ; which Appear- 
 ance is the firft that we read of that God ever made 
 vifible to any Man, for he never converfed vifibly 
 with Adam, Abel, Noah, or any other : And that 
 this Lord was Chrift, is not only atferted by the 
 Chriftian * Writers, but by the Jews themfelves, 
 who own -that all the Appearances of God were 
 made by the " frOOD Mamre, the Word of the 
 Lord, which Word is the Logos, the Son of God. 
 
 After that we find, Gen. xv. 1. T^hat the Word of 
 the Lord came unto Abram, faying. Fear not, I am thy 
 Shield, and thy exceeding great Reward. This is the 
 fir ft time that this Expreffion of the Word of the 
 Lord is found in Scripture ; and if one Text may 
 explain another, as is agreed by all Men, then it 
 appears from John i. 1. that this Word of the Lord 
 was Christ. And this is further explain'd ver. 6. 
 where it is fa id, He believed in the Lord, and it was 
 counted to him for Righteou fiefs. And what did he 
 believe ? Was his Faith only concerning the Num- 
 ber of his GnTpring, or concerning the Meflias ? 
 That in thee Jhall all the Families of the Earth be bleffed, 
 Gen. \ii. 3. If St. Paul underftood it right, as mofc 
 certainly he did, he tells us that it principally rela- 
 ted to Chrift : He believed indeed that God was 
 able to make his OrYfpring as numerous as the Stars 
 in the Heavens. Rom* iv. 19. but he principally be- 
 lieved the Promife of God, that the Saviour, the 
 Meftias, who is Chrift, fliould be of his Seed, 
 Gal. i\'u 16. and was juftified by his Faith in the 
 Saviour f. 
 
 * TYrfcuT] adv. Marcio. 1. 2. c %-r. adv. Prax. c. 14, 16. Eu- 
 feb. Demonft. Evang. 1. 5, c. 5. And many others. 
 •j- Irenxus adv. Hair. 1. 4. c. 12. 
 
 This 
 
Chap. 8. Qhrijl as God. \ \ 9 
 
 This was the fecond Degree of the Revelation 
 of Chrift ; hitherto the faithful had only had the 
 Promife of the Seed of the Woman to rely upon, 
 but of whom that Seed was to come, or by what 
 Family, was yet a Secret : But now God difcover- 
 ed to Abraham, that it fhould be in his Seed, and 
 St. Paul fays directly, that this Seed was Chrift, Gal. 
 Hi. 16. 
 
 And to confirm that Promife, God gave him the 
 Sacrament of Circumciilon, and promised to be his 
 God and Protector in this Life, and his Saviour in 
 the Life to come ; for that Sacrament was the Seal 
 of the Covenant of God in Chrift:, and of Abra* 
 ham's Faith in Chrift, as the Redeemer, for the 
 Go/pel was preached unto Abraham, Gal. iii. 8, 16, 
 17. and the Covenant was confirmed to Abraham 
 in Chrift, ver. 17. 
 
 Again, we find that Abraham w orfhip'd the Son 
 of God as God, and called him Lord, and Judge of 
 all the Earth, in his Interceflion for Sodom, Gen. 
 xviii. 25. 
 
 For from the Account given us in that Chapter, 
 it is plain that the Lord appeared to Abraham, and 
 that Abraham prayed to him, and worfhip'd him : 
 But how ? With a Civil Wcrfhip? No, with a Re- 
 ligious Adoration, for he worfhip'd him as God, 
 and as Lord of the whole Earth : " For in this Nar- 
 " ration he is called God and Lord, which is a 
 " Style, fays Eufebius *, too high for any Angeli- 
 <c cal Power, and therefore was the Logos, the Son 
 <c of God, whom he adored." And Juftin Mar- 
 tyr f proves largely againft the Jews, that the Perfon 
 who here appeared to Abraham was God the Son. 
 And the Fathers of the Council of Antioch l|, in their 
 excellent Epiftle againft Paulas Samofatenus, exprefs 
 
 * Demonftr. Evang. 1. 5. c 9. 
 
 f Juft. Mart. Dial, cum Tryph. p. 72$. 
 
 || Concil. torn. 1. col. 84^. 
 
 I 4 themfelves 
 
i2o The patriarchs wotfltpd Chap.8. 
 
 themfclves To fully and ftrongly, and yet fo com- 
 prehenfh e'y, upon this and the ccrrefponding Paf- 
 fases of the Patriarchal Hiftory, that their Argu- 
 mentation deferves to appear in all its Force. 
 
 " This Son of God, perfcnally diftinct from the 
 * c Father, appeared to Abraham at the Oak of Mam-" 
 re; he was that one of the three in human Shape, 
 with whom the Patriarch difcourfed, »< Kvtia> ^ 
 x,e?i», as with the univerfal Lord and Judge i He 
 was the Lord that rained Fire and Brimitoneupon 
 Sodom and Gomcrrab from the Lord out of Heaven ; 
 cc he was his holy Father's Agent in his Communica- 
 " tions with the Patriarchs, and is the fame Perfon 
 *' under the feveral Denominstions-of the Angel, of 
 iC the divine Counf.l, of the Lord, and of God. 
 * c Nowcertainly itmuftarque rank Impiety and Irre- 
 " ligion, to think that Mofes would have call'd any 
 C£ Angelick Power <f 0s Iv tm oW, the God of the 
 u Univerfe, of the whole Creation ; and yet he 
 <c that is this Lord and God, is boththe Son, 
 cc and the Angel, or Administrator of the Fa- 
 
 " t 
 
 cc 
 
 cc 
 
 C£ 
 CC 
 
 (C '» 
 
 THER. 
 
 And if we compare this Account of Mofes with 
 'John viii. 56. it will appear from Chr ill's own 
 Words, that Abraham both faw him and worfnipM 
 him too. 
 
 That Verfe runs thus, Tour Father Abraham re- 
 joked to fee my Day, and hefaiv it and was glad. Now 
 the feeing of Chriil's Day mud neceflarily fignify 
 his real, actual, and proper Sight of Chriff himfelf; 
 and fo the Jews uncierflood it, Thou art Hot yet fifty 
 Tears old^ and haft thou feen Abraham ? ver. 57. who 
 has been' dead many Ages. And that they didun- 
 derftand Chrift right is evident, becaufe otherwife 
 Chi id would have corre&ed them, had they miftook 
 or mifapprehended him. But Chrift allows their 
 S:nfe, and countenances their Interpretation, and 
 gnfwers them in the fame Senfe they put it to him, 
 
 by 
 
 v 
 
Chap. 8. Chrijl as God. 1 2 1 
 
 by faying, ver. 58. Verily, verily I fay unto you, be- 
 fore Abraham was I A M. Chrift does not fay / 
 wasj but / am, thereby fignifying his eternal Ex- 
 iftence ; for I A M is one of the Names or' God, 
 of his Eternity, from everlafling to everlafling thou art 
 God : and (o the Text may be paraphrafed, u It was 
 cc no fuch difficult matter for Abraham to fee my 
 li Day, fince I have a fixed, an eternal Exigence, 
 tc and was in being before Abraham was born." 
 And upon this Foundation the Council at Sirmium^ 
 held Anno 351, againft Photinus y annexed this Ana- 
 thema to the Creed % " If any one fhall affirm, 
 t: that it was not the Son which appeared to Abra- 
 " ham, but the innafcible Father, or a certain Ray 
 cc or Emanation of God the Father, let him be ac- 
 " curfed." 
 
 Further, we find that Abraham worfhip'd the 
 Lord Chrift as God, and obey'd him as fuch in the 
 Oblation of his Son Ifaac. 
 
 We find when God tempted or tried Abraham's 
 Faith and Obedience, he ufed the Name of Elohim, 
 which according to the Jewifli Doctors is the Name 
 of Judgment ; but afterwards, when the Sacrifice 
 was accepted, the Oblation was releas'd by the 
 Angel of the Lord-, Gen. xxii. 11. For the Angel of the 
 Lord [aid, Lay not thine Hand upon the Lad. From 
 which Text St. Augufline * proves, that this Angel 
 was no Creature, but God himfelf, the Son of God 
 that accepted the Intention and releas'd the Offer- 
 ing, for that God now appeared by the Name of 
 Jehova, which is the Name of Mercy, or of God 
 covenanted with Man ; for which End the Angeles 
 Meffenger of the Covenant is fent to prefide over this 
 great Tranfaclion (and to fee it performed, and by 
 Subftitution to redeem the Sacrifice) who is called 
 the Angel of the Lord. 
 
 * Su Hilary de Syn. col. 117^, 
 f Auguft. Quaeft. 5 5. on Gen. 
 
 3 And 
 
in The Patriarchs worjhip'd Chap.8 # 
 
 And that this Angel of the Lord was the Son of 
 God, is not only the Exposition of the Chriftians * 
 but muft neceflarily be, becaufe we find that Ange, 
 cxprefiing himfelf in thefe Words, By my felf have I 
 fwom, faith the Lord, ver. i<5. which none can fay 
 but God ; or, as theTargums f read it, By my Word 
 have 1 fwom> which is therefore neceflarily God : 
 And that fame Angel, ver. 17, 18. exprefles his Be- 
 nediction to Abraham in his Pofterity, and to ail Na- 
 tions of the Earth by his Pofterity, becaufe of A- 
 br ah arris Obedience to his Voice, in Terms fo lof- 
 ty, and afluming a Power which none but the eter- 
 nal God enjoys: 
 
 I /hall only add, that we find Abraham built an 
 Altar unto the Lord, and that' that Lord was an 
 Angel, which /hews that that Angel was the eternal 
 God,- for had Abraham not known him as fuch, he 
 would never have built an Altar unto him, for that 
 was the higheft Ad of the moft folemn Adoration : 
 And had this Angel not been God, he would .no 
 more have permitted that Worfhip, than the Angel 
 which forbad Manoah, Judg. xiii. 16. or the other 
 which hinder'd St. John, Rev. xxiu 9. I cannot 
 forbear faying, that Abrahams Faith in Chrift was 
 fo Angularly great, that he is not only called the 
 Father of the Faithful, Rom. \v t 11. whofe Faith 
 and Obedience is fet before all the World for Imi- 
 tation, but that even Heaven it felf, the Purchafe 
 of the Elood of Chrift, is called by the Name of 
 Abraham's Bofom, Luke xvi. 22. that Harbour of 
 Reft, and Place of Honour, which all the Saints 
 
 * St. Cyprian adv. Judaeos, 1. ii. § <. The Synodic Epiftle of 
 the Council of Amioch againfi Paul Samofat. Concil. torn. 1. 
 col. 847. 
 
 Cyril of Alexandria, com. Julian. 1. 9. p. 19$. who renders 
 it, By my felf have I fwom ^ i. e. By my eternal $m, of one Ef- 
 fence with my felf 
 
 f Of Onkelos and Jonathan. 
 
 of 
 
Chap. 8. Chrijl asGod. 125 
 
 of God (hall enjoy, that follow the Faith, and imi- 
 tate the Obedience of faithful Abraham. 
 
 It is befide my prefent Purpofe to explain the 
 Reafon of that Expreflion ; but we may be very 
 fure that the Lord Jefus would never have called 
 the State of Reft, Abraham's Bofom, had not Abra- 
 ham believ'd in him, and obey'd him, as the God 
 and Saviour of the World. 
 
 I have purpofely omitted the Opinion, that the 
 three Perfons of the Holy Trinity, Father, Son, 
 and Holy Ghoft, appeared to Abraham at Mamre> 
 and were known by him as fuch, and yet accofted 
 by him in the fingular Number, and adored in the 
 Unity of the Divinity by him ; becaufe tho many 
 of the Antients, and fome Moderns are of that 
 Opinion, it feems not to be very well grounded, 
 but liable to fome Exceptions, notwithstanding it has 
 been largely defended by a late learned Writer *. 
 
 And further, I have omitted the Opinion of C«- 
 naus y that Chrift appeared to Abraham in the very 
 felf-fame Form, Features, and Countenance, as 
 he afterwards had when in the Fiefh ; and that 
 this Should be countenanc'd by John viii. 56. be- 
 caufe it is lingular, and Hands in need of Confir- 
 mation f. 
 
 Hagar worfiifd Chrifi as God. 
 
 That Hagar was inftruded in the true Religion, 
 in the Knowledge of the Triunal God, and the Co- 
 venant of Grace, and the Expectation of a Saviour, 
 there is no room to doubt, being of Abrahams Fa- 
 mily ; efpecially if we confider what God himfeif 
 fays of Abraham, Gen. xviii. ip. For I knpvj him, 
 
 * Witfii OEconom. Feeder. 1. 4. c. 3. p. 589. Traj.adRhen. 
 1694. 
 
 f Cunaei R. Hebr. !. 3. c. 3. p. 414. Amjlerd. Anno 1681. 
 
 that 
 
i 2 4 The Patriarchs <wor/7/tfd Chap. 8. 
 
 that he -will command his Children and his Hon jh old af- 
 ter him, and they Jh all keep the Way of the Lord. 
 
 I have nothing to do at prefent with her perhaps 
 too eafy Readinefs to comply with her Miftrefs's 
 Defire to receive her Matter's Embraces ; tho I 
 freely own, I do not underftand that Surrogation 
 whereby feveral of the Chriftian Fathers have ex- 
 cused the antient Patriarchs * : My Bnfinefs is Ha- 
 gar s Religion, and I may venture to fay, that flie 
 knew, believ'd, and ador'd the Son of God. 
 
 Gen. xvi. 7, We find that the Angel of the Lord 
 appeared to Hagar; and who that Angel was we 
 find ver. 10. one that biefled in his own Name, and 
 by his own Authority : And ver. 13., She called the 
 Name of the Lord that fpake unto her, Thou God 
 feeji me ; whence it is certain, that the Angel who 
 fpake to her was God. 
 
 The Targumitts fay, that Hagar prayed in the 
 Name of the Lord, faying, 'Thou art a God feeing 
 all things, becaufe (lie faid, I have begun to fee face 
 that he appeared unto me ; therefore /he called the 
 Well, The Well over zvhich appeared the Angel of Life. 
 
 The Jews will have h, that God was wont in 
 like manner to manifeft himfelf to Sara, as to a 
 Prophetefs, by virtue of the Relation file bare to 
 Abraham; and that for his fake, this Angel wa.s al- 
 fo fent to Hagar. The Jerufalem Paraphraft de- 
 fcribcs this fully : u And Hagar gave Thanks, and 
 " prayed in the Name of the Word of the Lord, 
 <c who had appeared to her, faying, BlerTed be 
 ,c thou, O God, who art the Enlivener of all 
 <c Worlds, in that thou haft had regard to my Af- 
 " fliclion ; for behold now unto me alfo has God 
 <c appeared after the fame manner he was pleased 
 " to manifeft himfelf to Sarah my Lady." But 
 Jonathan fuppofes that the very Sheciuah, the Perfon 
 
 * See Biblioth. Biblic. in Gen. Occaf. Annot. 53. Tecnopoeui, 
 
 Of 
 
Chap. 8. Chrijl as God. 1 1 5 
 
 of the Son of God, did appear to her ; wherefore, 
 according to him, fhe gave Thanks before the Lord 
 whofe Word had fpoken unto her, and fpake, 
 <c Thou art he that lived and makeft alive, that 
 tc beholdeft, and art not beheld; for behold, here 
 ct was the Glory of the Sbecinab of the Lord re- 
 " vealed." 
 
 Lot worfhip'd Chrifi as God. 
 
 That Lot knew and worfhip'd Chrifi as God, I 
 think is plain from the Hiftory of his Deliverance 
 from the Judgment of Sodom. 
 
 For altho we find, Gen. xix. i. 'That two Angels 
 came to him, which are exprefly fo call'd, to let us 
 know their Natures, yet it feems from ver. 19. that 
 the Lord) the Mamre, the Logos, the Word, was 
 come to them ; for there we find Lot praying to 
 him, he confefles himfelf his Servant, and magnifies 
 his Mercy in fparing of his Life, which not the An- 
 gel but God himfelf had fpared. And ver. 21. the 
 Angel fays, / have accepted thee, which no Angel 
 could fay, nor had Power to do. And it is plain 
 from ver. 24. that the Lord executed the Judg- 
 ment/row the Lord out of Heaven : Where we have 
 one Lord in Perfon diftind from the other Lord. 
 Juftin Martyr, St. Cyprian *, and others of the An- 
 tients aflert, that the Lord who executed this Ven- 
 geance was God the Son, for that all Judgment 
 was given to him by the Father, John v. 22. 
 
 Ifaac worfiip'd Chrifi as God. 
 
 That Ifaac worfhip'd Chrifi: the Son of God as 
 God, is not only probable becaufe he worfhip'd the 
 
 * Juft. Mart. Dial, cum Tryph. p. 21$, z 17, 280, 181. Cy- 
 prian adv. Judaeos, p. 75. Eufeb. comm. in Pfal. p, 598. Pans 
 Anno 1706. Cyril of Jerufalem, p. i2£» 
 
 Gcd 
 
1 2 6 The 'Patriarchs worjfrip'd Chap. 8. 
 
 God of his Father Abraham, but it farther appears 
 from Gen. xxvi. 2. where the Lord appeared unto Ifaac, 
 and faid, / mil be with thee ; which the Targums 
 have rendered, My Word jhall be ivith you, and be 
 your Defence. 
 
 This was the firft time that God appeared to 
 Ifaac ; and that it was the Schecinah, the vifible Ap- 
 pearance of the Son of God, is plain from ver. 24, 
 25. where we find that the Lord appeared to him a 
 fecond time, and that Ifaac builded an Altar there, 
 and called upon the Name of the Lord, or according to 
 the Targums, he called upon the Word of the Lord : 
 And there Ifaac was inftall'd in all the Privileges of 
 his Father Abraham, in the fpecial Rights of the &- 
 gullah and Schecinah. And it is remarkable that this 
 Manifeftation of God to Ifaac was made in the fame 
 Place which had been fo folemnly dedicated to the 
 Name of the Lord, the everlafting God, Gen.xxxi. 33. 
 And when he blefled his Son Jacob, he called upon 
 God by the Name of God Almighty, Chap, xxviii. 3. 
 El Shaddai, the All-fuffcient ; which is the fame 
 Name, Chap* xvii. 1. in which the Covenant of 
 Grace was erected, and therefore has relation to 
 the Son : Whence the Septuagint have emphatically 
 rendered it, a Oio< px, my God, that is, the God in 
 Covenant with me. 
 
 Jacob ivorfiip'd Chrift as God. 
 
 That Jacob worfhip'd the Lord Chrift, appears 
 from Gen. xxviii. 12, &c. where the Ladder, the 
 Scale of Providence, is defcribed ; and ver. 13. it 
 is faid, that the Lord flood above it, and faid, / 
 am the Lord God. 
 
 I purpofe not to defcant upon this Vifion, but 
 (hall only obferve, that the Targums interpret this 
 by the Glory of the Lord, which is no other than 
 Chrift, the Glory and Image of the invifible Fa- 
 ther, 
 
 3 
 
Chap. 8. Chrtjl as God. 1 1/ 
 
 ther, or the Schecinah of the divine Word and Wif- 
 
 dom, with an angelical Retinue. tc Neither 
 
 " may this unfitly be faid to be a Prefiguration of 
 u the Deity uniting with the human Nature ; for 
 cc this is ftill the fame Angel, and God, and Lord, 
 " even the Lord Jefus Chrift, whom Abraham be- 
 
 <c held with an human Shape * ■ who flood above 
 
 " the myftick Ladder, f whom Jacob wreflled with *" 
 And that this Ladder was a Symbol of Chrift, 
 Chrift himfelf gave Nathanael to underftand, John 
 i. 51. 
 
 Further we find, Gen. xxxi. when God bad J a* 
 cob return to Bethel, that the Angel faid, ver. 15. / 
 am the God of Bethel ; upon which Place Novatus f 
 has thefe Words, <c If no Angel could be fo pre- 
 " fumptuous as to call himfelf God, and to mention 
 cc a Vow made to him, then it is plain that this 
 <c is Chrift the Son of God, the great Angel." 
 And the antient Rabbins believed that Man that 
 wreftled with Jacob, to have been the Chrift, the 
 Son of God ||. And, indeed, the feveral Parts of 
 the Hiftory compared together, demonftrate, that 
 the Perfon who here appeared to, and encountred 
 Jacob, was the only begotten Son of God, God of 
 God, very God of God **. And the Creed of the 
 Sirmian Council, Anno 351, againft Photinus, has 
 this Anathema added to it, <c If any one fhall af- 
 V firm, that it was the innafcible Father, or a Pare 
 cc or Portion of him, and not the Son, that wreft- 
 cc led as a Man with Jacob, let him be Anathema/' ft 
 And Eufebius |||| delivers himfelf very exactly on this 
 Place in thefe Words, " Jacob did not fee God the 
 
 * Juft. Mart. Dial, cum Tryph. p. zif t 2,19. 
 
 f Novat.de Trin. c. 17. , * 
 
 j| Ainfworth in loc. Gen. xxviii. 
 
 ** Theodoret Q. in Gen. N* 92. 
 
 ff St. Hilar, de Synod, col. 11 76. 
 
 JJH Eufebii Demonft. Evangel, 1. 5 . c, 1 1. 
 
 " Father, 
 
1 2 8 The patriarchs <wor/hipd Chap. 8. 
 
 " Father, the God over all, r §sn ndvluv, for he 
 " never exhibits himfelf vlfibly, he never appears 
 u in one and another Place or Form ,• he never joins 
 lc himfelf to an human Body, or Shape, being fu- 
 <c preme in Being above all Being : It was therefore 
 " another whom he faw. But if any one now con- 
 <c ceives that this other was an Angel, or any one of 
 <c thofe divine Spirits in Heaven,which convey God's 
 tc Revelations to his Senfe, he is manifeflly mifta- 
 cc ken ; for the Scripture exprefly afcribes to him 
 " the Style of Lord and God ; even fuch in that 
 " mod facred and peculiar Appellation of the four 
 cc Letters, [Jehova] which among the Jews deno- 
 tc minate God* himfelf." And to put this matter 
 beyond all doubt, the Holy Ghoft has himfelf ex- 
 plained it by his Prophet Hofea, Chap. xii. 3. By his 
 Strength he had Power with God> yea he had Power over 
 the Angel and prevail' d ; he wept, and made Supplica- 
 tion unto him, he found him in Bethel, and there he 
 (pake with us, even the Lord God of Hofls y the Lord 
 is his Memorial* 
 
 Further, we find, Gen* xxxv. 1. that God charged 
 Jacob to go to Bethel, and there to erecl: an Altar un- 
 to God that appeared to him, when he fled from his 
 Brother, thirty Years before. 
 
 This Place is remarkable, and the Antients have 
 took notice of it : For from hence St. Hilary * dif- 
 putes with irrefiftible Force againft the Arians 3 
 " Here, fays he, God fpeaks, and he of whom he 
 " fpeaks is God j the divine Character is here e- 
 <l qually afcribed to both in the Community of 
 u the Name, and the Subfiftencies of both are as 
 <( clearly diftinguifh'd" And Gen. xlviii. 15. Jacob 
 fpeaks of God that fed me ; and ver. 16. of the An- 
 gel that redeemed me \ : And it would be the greateft 
 Violence to grammatical Conftru&ion and common 
 
 * Hilar, de Trin. 1. 4. § 30. 
 
 j Novat. de Trin. c. 17. Athanaf. Orat. 3. contr. Arian. § 12. 
 
 Senfe, 
 
Chap- 8. Chrifi as God. 1 29 
 
 Senfe, to make the Angel in this Verfe one Penon, 
 and God in the former another ; both being one 
 and the fame, in the Nominative Cafe to the Verb 
 blefs. Nor can the God here, who is alfo called 
 by the Name of Angel, be God the Father, bnc 
 Chrifi ; for Chrift may truly be called both God, 
 and God's Angel or Agent. 
 
 And laflly, we find, Gen. xlix. 18. Jacob crying 
 out, / have waited for thy Salvation^ O Lord ; in the 
 Hebrew Jefchnang^ which expreffes the very Name 
 of this defired Saviour. And when we find that Ja- 
 cob ereded Altars to that God, that Angel, we 
 muft conclude that that Angel was the very eternal 
 God. And this is confirmed by the very Targum of 
 Jerufalem^ which introduces Jacob fpeaking to the 
 twelve Tribes in thefe Words *, cc Do you worfhip 
 <c the Idols that Terah the Father of Abraham wor- 
 cc fhip'd ? Or do you worfhip the Idols that Labaiz 
 <c the Brother of my Mother worfhip'd ? Or do 
 <c you worfhip the God of Jacob ? The twelve 
 iC Tribes anfwered together, with a perfect Heart, 
 <c and faid, Hear now, O Ifrael our Father, the 
 <c Lord our God is One God : Jacob anfwered and 
 " faid, let his great Name be bleffed for ever/' 
 
 Jofeph worfii/d Chrifi as God. 
 
 That Jofefh knew and worfhip'd the God of his 
 Fathers, is moft certain ,• and that he worfhip'd the 
 Son of God, we are affured by the Authority of St. 
 PauU who numbers him among the Heroes that 
 were famous for their Faith in, and Reliance on 
 Jefus Chrifi: the Son of God, Heb. xi. 11. He jived 
 in the Fear of God and his Saviour, Gen. xxxix. p. 
 for it is faid, ver. 21. The Lord was with hint, 'which 
 
 * Targ, Hicrufal, in Dm, vi. 4. 
 
 K, the 
 
1 3 o The Patriarchs, &c. Chap. 8. 
 
 the Cbaldee Paraphraft renders, the Word of the Lord 
 was with him : And that he died in the Faith of 
 Chrift, or the Meffias, St. Paul tells us, By Faith 
 Jofeph when he died made mention of the departing of 
 the Children of Ifrael, and gave Commandment concern- 
 ing his Bones : Whereby he teflified his entire Reli- 
 ance on the Promifes of God made to his Fore-fa- 
 thers, and his Belief of a Refurre&ion from the 
 Dead, and the true Reft in the Land of Promife 
 above, typified by that here below. 
 
 CHAP. 
 
l 3 l 
 
 CHAP. IX. 
 
 C6ri/? vjorjhifd as the fupreme God under 
 the Mofaick T>iJpenfation. 
 
 Come now to the fecond great Epocha, 
 I jn the Mofaick Difpenfaticn from M/ej to 
 * Chrift. 
 
 Mofes luorjhip'd Chrifi as God- 
 
 I come now to the great Prophet Mofes, and aver 
 that he knew and ador'd the Son of God Jefus 
 Chrift as God, and as the Saviour of the World. 
 
 That Mofes wrote of Chrift, is exprefly declar'd 
 by Chrift himfelf, both before his death, John v. 46. 
 and after his Refurre&ion, Luke xxiv. 27. That Mofes 
 was a faithful Servant of Chrift, St. Paul tells us, 
 Heb. fix . 5. And that he believ'd in Chrift, the 
 fame Apoftle afliires us, Heb.xi. 26. That he was a 
 Friend of God, we find Exod. xxxiii. n. and the 
 greateft of the Prophets ,* for he told the Jews even 
 then, that God would raife them up a Prophet from 
 among their Brethren like unto him, Deut. xviii. 18. 
 And that this Prophet was Chrift, we are afiur'd 
 by no lefs Authority than that of St. John, ch- 1 4?. 
 and St. Peter, Atlsiii. 22. and St. Stephen, ABsv'n. 
 
 37- 
 
 And that the Son of God, as the God of the Co- 
 venant, appeared unto Mofes, as he had dene to the 
 Patriarchs before, is beyond all Contradiction ; 
 and that Mofes worfhip'd him as the true and eter- 
 nal God, will appear as evident, if we confult the 
 
 K 2 Hiftory 
 
\ 3 1 The Jews wor/bip'd Chap. 9. 
 
 Hiftory recorded in Exodus; concerning which 
 Hiftory I /hall make this Observation only, That 
 the account of the Exodus of Jfrael, and God's 
 receiving them for his Peculium y and giving them 
 the Law, is a moil important Hiftory, in regard 
 to that Article of the Divinity of the Logos or Wordy 
 the great A&or in this facred Tranfa&ion, againfl: 
 which the Powers of Hell have always exerted their 
 utmoft A/ts and Violence, and fhown their fierceft 
 Rage and Malice. 
 
 For here the Angel of the Lord is not call'd the 
 Angel of Ehhim, as Exod* xiv. ip. but the Angel 
 of Jehova, pointing full upon the gracious Difpen- 
 fation then on foot ,• and the Hebrew may be rendred 
 not the Angel of the Lord, but the Angel> the Lord \ 
 or the "Jehovah : whence the Angel of the Lord may 
 reafonably be thought to be the Logos or Word ; the 
 Lord the Meffias revealing himfelf to Mofes as the 
 Saviour of his People Ifrael at that time, as he was 
 pleased afterwards in the days of his Flefh, id his 
 Transfiguration, to reveal himfelf to this very Mofes 
 as the Saviour of the World, Mat. xvii. 3. 
 
 But let us confider the Perfon that is the prime 
 Actor and the Legiflator in this great Affair. 
 
 And this we find Exod. iii. 2. where the Perfon 
 is call'd the Angel of the Lord, which is God the 
 Son ; for at the 4th Verfe he is call'd God, and 
 he is call'd Angel, becaufe he is the Angel of the 
 great Council, the mighty God, even Jefus Chrift * 
 The Targums read it the Word of the Lord. At 
 the 6th Verfe, this Angel ftyles himfelf*/;* God of 
 Abraham, the God of Ifaac, and the God of Jacob ; 
 and there it is alfo faid, that Mofes hid his Face be- 
 caufe he ivas afraid to look upon God ; and ver. 14. he 
 fays, his Name is I AM THAT I AM : all which 
 evidently (hows, that this Angel was God, truly 
 and properly God, and yet not the Father, be- 
 
 * Juftin Mart. Dial cum Tryph. p. 220, 
 
 caufe 
 
Chap. 9. Chrijl as God. \ 3 3 
 
 caufe the Father can in no Senfe be denominated 
 any one's Angel * \ this was therefore Gcd the Son, 
 for no Man has feen the Father and lived f. 
 
 And God the Son calls himfelf the God of Abra- 
 ham, Ifaac and Jacob, to let Mofer know that he 
 was the very God whom thofe great Patriarchs 
 worfhip'd 3 that God that made the Covenant with 
 them, and that God that promis'd to be che deli- 
 verer of Ifi-ael. And that the Name, / am that I 
 am, is the proper Name of Chrift, and given to 
 drift, I have not only fhow'd be 1 ore, but is far- 
 ther confirm'd by that of c Tertullian || ; we affert, 
 fays he, that all the Appellations of a true and pro- 
 per Divinity, are common to the Son with the Fa- 
 ther, and that the Son came in thefe Names, that 
 he acted in thefe Names, and manifefted himfelf 
 to Mankind in thefe Names. What mov'd Mofes 
 to ask God for another Name, when he had call'd 
 himfelf the God of his Fathers, is not our prefent 
 bufinefs to enquire; but it is remarkable, that the 
 Final Letters of Mofes* s Queftion, DD 123 IP DD >*? 
 what is his Name? make up the moft holy and 
 incommunicable Name nirV Jehova. And the 
 Rabbles have made no fmall Ufe of it, to prove 
 that this Angel of the Lord was the Angel Jehova, 
 Mamre the Word **• 
 
 Job worfhip'd Chrifl as God 
 
 That Job, whoever he was, worihip'd the true 
 God is moft certain, and in no wife to be doubted, 
 if he was a Defcendent of Abraham by Keturah ; 
 and it appears mod evident from the Lord's fpeak- 
 
 * Juftin. Mart. Ap. 2. p. 7$, 
 
 f Tertull. adv. Judseos, p. i6$, 
 
 II Tertull. adv. Prax. c. 17. 
 
 ^ B. Bibl. in Exod. Occaf. Annot. II. p. 45. 
 
 K 3 wg 
 
134 Job wor/bip'd Chap. 9. 
 
 ing and revealing himfelf to him, as we find Chap, 
 xxxiii. 15. and efpecially ch. xlii. 5. and alfo from 
 his being mentioned with Nuah and Daniel by the 
 Prophet Ezekiel, ch. xiv. 14. as a Man that knew 
 and fear'd God. 
 
 Some of the antient Fathers have after ted that Job 
 was a Pried of the moll: high God, as Abel, Noah 
 and Melchiz,edeck *j and others, that he knew God in 
 Trinity and Unity, becaufe he frequently mentions 
 the Spirit of Gcd t : and that he knew the Son 
 of God, and worfhip'd him as fuch, is to me as 
 plain as a Demon ft ration. 
 
 Not to mention therefore what the Chriftian 
 Fathers have wrote of him [|, we have enough for 
 our purpofe in the facred Book that goes by his 
 Name, and is receiv'd in the Canon of the Holy 
 Scriptures, and there we find, Chap. xix. ver. 25. 
 thefe very remarkable worcs, / know that my Re- 
 deemer liveth, and that he Jh all fl and at the latter day 
 upon the Earth ; andtho after my skin Worms deftroy this 
 Body, yet in my Flefi jhatt I fee God. .In which few 
 words he exprefles his Knowledge of, and his Faith 
 in his Redeemer ; he acknowledges that Redeemer 
 to be God ; he owns there will be aRefurre&ionof 
 the dead, and an Enjoyment of that God by whom 
 he was redeemed. Very great things in few words, 
 and that made one of the Antients fay, that no one 
 had fpoke fo plain of the Refurrec~tion fince Chrift, 
 as Job had before Chrift ** : And if we compare 
 this with Gen. xlix. 18. it will agree exactly with 
 Jacob's Expreflion, / have waited for thy Salvation, 
 O Lord ; and with that weighty Truth of the Re- 
 furreclidn, our Saviour tells us of, Johnv.2%. "The 
 
 * Hfer. Ep. Crff. ad Evang. Pr. col. 571. 
 t Ch. %7, $. ch. 26. 13. ch. $3. 4. 
 
 |j Aug. C. D. 1. 18. c. 47. Chryfaft. horn. 4. de patient. Job. 
 cSVfSpanheim'jdifTertat. de Job. Edit. Lugd. Bar. 1703. Tom. a. 
 
 * * Hieron. Praef. m Job. 
 
 hour 
 
Chap. p. Chrift as God. \ 3 5 
 
 hour is coming, in which all that are in the Graves Jball 
 hear his Voice,- and Jh all come forth, they that have done 
 good unto the RefurreBion of Life, and they that have 
 done Evil unto the RefurreBion of Damnation. 
 
 I mud further obferve, that he calls his Saviour 
 by the Name of GW, which fignifies fuch a Saviour 
 as has paid a m'7^ a Price of Redemption ; but 
 of this more hereafter. 
 
 Job in a word affirms that his Redeemer liveth, 
 and that he himfelf /hall rife again \ which is equi- 
 valent to that in the Gofpel, that Chrifi is the Re- 
 furreBion and the Life ; St. John could fay no more : 
 It is his Hope, he is regenerate by it to a lively 
 Hope, St. Peter could fay no more : he enters into 
 fuch particulars, as this Flefi, and thefe Eyes, which 
 is as much as was, or could be faid by St. Paul him- 
 felf. So that it is plain to a Demonftration that Job 
 believ'd and worfhip'd Chrift as God. 
 
 The JewiJJj Church in the Wildernefs worfiifd Chrifi 
 as Qod. 
 
 I come now to the Jews as a People under a Go- 
 vernment, having a Religion given to them by God 
 himfelf, and as being God's Pecuhum, his Church in 
 the Wildernefs. 
 
 And that this Jewifh Church in the Wildernefs 
 worfhip'd Chrift as their God, will appear when I 
 fhall have fhown you, 
 
 Firft, That Chrift was the God of the Covenant 
 
 with the Jews. 
 Secondly, That Chrift dwelt in the Tabernacle, 
 
 as God and King of the Jewifh Church. 
 Thirdly, That Chrift was the Guardian' God of 
 
 Ifrael in the Wildernefs. And, 
 Fourthly, That they worfhip'd and ador'd Chrift 
 
 as their God. And, 
 
 K 4 Fifthly, 
 
1 3 6 The Jews worjbip'd Chap, p; 
 
 J}/*&k That Chrifl Jefus was the true High- 
 prieft of that Church. 
 
 Fir ft, C/;n/Z uyzj */?<? GW of the Covenant with the 
 Jewijh Church. 
 
 That the God who enter'd into Covenant with 
 Abraham and his Sons, was the Son of God, I have 
 fhcv\n before; now we find Chrifl: performing the 
 Promifes made to the Fathers, and receiving them 
 for his own People '-, he givts them his Law, in- 
 ftrufis them in his Religion, in that Difpenfation of 
 it which was- to laft to the time of Reformation; 
 that is, to the time that he himfelf Jfiiould come to his 
 'Temple y Mai. iff- I. that Go d would be ?nanijeft in 
 the Flejh, I Tim. iii. 16. whereof the Worfllip now 
 ere&ed in the Wildemefs, was both a Type and a 
 Pledge/fhadows of things to come, the Body being Chrifiy 
 Col. ii. 17. 
 
 Exod. xix. v. 6. We find the Perfon entring into 
 this Covenant is God, that God that faid, all the 
 Earth is mine, or who, in St. Paul's words, is over all 
 God blejfed for every Rom. ix. 5. and that is Chrift, 
 
 Chap. xx. We find this God gave the Law 
 with a Majefty becoming the Almighty, and call- 
 ing himfelf their God, I am the Lord thy God, Je- 
 b.va Elohim 9 the God Almighty, the God of the 
 Covenant, the fame God that c2'l'd Mofes, Exod. iii. 
 And that this God was Chrift, we have the Au- 
 thority of St. Stephen, A&svii. 38. who fays, This 
 is that Mcfes who was in the Church in the Wilder- 
 tiefs with the Angel, that fpake to him in the Mount 
 Sinai. 
 
 Now what Angel was this ? fuch a one that was 
 counted worthy to reprefent the Perfon, and bear 
 the Name of God,- for Mofes fays, God fpake all 
 thefe Words: And the Angel himfelf aflumes that 
 Name, / am the Lord thy God, And Mofes fays, 
 
 Deuu 
 
Chap. 9. Chrijl as God. 137 
 
 Z)eut.v> 24. The Lord our God has /hewed us his Glory, 
 and we have heard his Voice ; we have feen this Day 
 that God doth talk with Man. Whence it is mod evi- 
 dent, that this Angel who delivered the Law, was 
 the Son of God, the fecond Perfon in the Trinity, 
 whofe various Appearances under the Old Tefta- 
 rnent were fo many Tokens and Efiays of his In- 
 carnation. 
 
 It is a remarkable Text, Exod'Xxiiu 20, 21. Be- 
 hold I fend an Angel before thee to keep thee in the way, 
 and to bring thee into the place which I have prepared. 
 Beware of him and obey his Voice \ provoke him not ; for 
 be will not pardon your Tranfgreffions, for my Name is 
 in him. St. Auftin urges this Text againft Jews and 
 Gentiles, in thefe Words : " Let them diligently 
 " fearch and examine the Scriptures, and fee if they 
 <c can find a parallel place where God has faid thus 
 <c much of any Angel, My Name is in him: No, 
 * c this he only faid of him who brought the People 
 tc into the promis'd Land ,* and of him only in a 
 "View to the changing of his Name, Numb.xiii. 
 <f i(5. He therefore that faid, My Name is in 
 cc that Jojhua, or Jefus, was himfelf the true Jefus, 
 * c governing and leading the People into the Heri- 
 " tage of eternal Life, according to the New Co- 
 " venant, of which the Old was a Figure *. 
 
 The Jewifli Doctors fay that this Angel was 
 Metatron, the great Scribe, the fime which Ifaiah 
 calls the Counsellor, chap. ix. 6. which the Seventy 
 call the Angel of the great Council. And Rabbi Mofes 
 Nachmanides understands here that Angel of the 
 Covenant, which is fpoken of by the Prophet Ma- 
 lachi, that is the Me [ft as. And Maimonides j ren- 
 ders this Text thus, Behold I fend my Word before 
 thee ; than which nothing can be plainer, that they 
 
 * St. Auguft. againft Fauftus, 1 16. t. 19, 20. 
 
 \ Miinionid. more Neyoch. />. 1. c. 64. 
 
 themfelves 
 
1 3 8 The Jews worfhip'd Chap. p # 
 
 themfelves underftood this for the Son of God : 
 And when we read, Exod. xxiv. 10. that the El- 
 ders faw the God of Ifrael> we muft remember, 
 that the invisible Father never exhibited himfelf to 
 human View, and that Chrift was therefore that 
 Mamre, that Word, which had all along appeared 
 as the God of the Covenant. 
 
 Let me add only here, that Mofes Gerund * has 
 
 thefe Words relating to this Angel, " To fpeak 
 
 " the Truth, that Angel is the Angel Redeemer, 
 
 <c of whom it is written, my Name is in him ; 
 
 < c This, I fay, is that Angel who faid to Jacob, 
 
 < c I am the God of Bethel : He is alfo that An- 
 
 " gel of whom it is faid, and God called to Mo- 
 
 cc fes out of the Bufli ; and he is called the Angel, 
 
 c becaufe he governs the World : Wherefore it is 
 
 4f written, Jehova the Lord God brought us out of 
 
 " Eg)P I and elfewhere, he fent his Angel, and 
 
 cc brought us out of Egypt. Befides, it is written, 
 
 c< And the Angel of his Face fived them : Of this 
 
 <c Angel it is alfo faid, My Prefencefhall go, before 
 
 " the Camp of Ifrael, and fhall caufe it to reft. 
 
 " Laftly, this is the Angel of whom the Prophet 
 
 " fpeaks, the Lord whom ye feek fhall fuddenly 
 
 " come to his Temple, the Angel of the Covenant 
 
 cl whom ye defire. ,> 
 
 The learned Jacobus Alting tells us, from an an- 
 tient Jewifh Catechifm f, The Hebrew Mafters 
 fay, that in the giving of the Law more than one 
 divine Perfon was concern'd, for that in God is I, 
 You, and He, which are three Names of three 
 Perfons ; all which are invoked on the Feaft of Ta- 
 bernacles, I, Thou, and He, O help us we be- 
 feech thee : And that to the End of the fecond 
 Commandment the Words run in the firft Perfon, 
 and in the third and fourth, in the third Perfon • 
 
 * Cited by Maflu?, on Jofhua V. 
 | Alting ad Deur. v. 6. 
 
 from 
 
Chap. 9. Chrift as God. \ 39 
 
 from whence they argue, that the mod high Spirit 
 fpake the two firft Commandments, but the reft 
 were uttered by his Glory, which is the El Shad- 
 dai, the Lord God Almighty ; who was known to 
 the Fathers, by whom the Prophets fpake, who is 
 called Jab, the Lord in whom the Name of God 
 is ; who is the Beloved of God, who dwells in the 
 Temple,* who is the Mouth of the Lord, the Face 
 of the Lord, and the Rock, and that Goodnefs 
 which Mofes faw when he could not fee God. 
 
 And this they aflert, becaufe they fay that in 
 God there are three Spirits united together ■ the 
 loweft of thefe is the Holy Ghou% the fecond is the 
 intermediate, and is called Wisdom and Under- 
 standing ; and this is that Spirit which goeth 
 forth with Water and Fire from the Middle of the 
 mod confummate Glory. The Supreme Spirit is 
 absolutely infilence; and in -him all the holy Spi- 
 rits, and in him all the lucid Perfons confift. 
 
 Secondly, Chrift dwelt in the Tabernacle, as God and 
 King of the Jewijh Church. 
 
 The Perfon that had thus entered into Covenant 
 with the Jews, commanded Mofes, his prime Mi- 
 nuter of State, to build him a Tabernacle, Exod. 
 xxv. 8. Let them make me a Saifluary, that I may 
 dwell among them : And Chap. xxix. 45, 46. And I 
 will dwell among ft the Children of Ifrael, and will be 
 their God, and they fiall know that I am the Lord their 
 God, that brought them forth out of the Land of Egypt, 
 that I may dwell among them : I am the Lord their 
 God. And when the Tabernacle was finifhed, the 
 fame Lord entered it, with a Glory and Grandure 
 becoming the eternal Majefty of the Son of' God, 
 the Lord of Glory. For fo we read, Exod. xl. 54, 
 3 5 . Then a Cloud covered the Tent of the Congregation^ 
 and the Glory of the Lord filed the Tabernacle. And 
 
 Mofes 
 
t 4o The Jews worjhip'd Chap. p. 
 
 Mo fes was net able to enter into the Tent of the Congre- 
 gation, becaufe the Cloud abode thereon ; and the Glory 
 of the Lord filled the Tabernacle. For the cloudy Pil- 
 lar which defcended, and had hitherto flood be- 
 fore the Door of Mofes's Tent *, removed now 
 from thence, and came hither ; not Handing at the 
 Door of it, in form of a Pillar, but fpreading it 
 felf ail over the Tabernacle, fo that it was covered 
 with it, Numb. ix. 1$. and rilled it within all over, 
 at the firft Confecration. 
 
 After this great Day, the Glory of the Lord, the 
 Schecinah, retired into the mod; holy Place, within 
 the Veil, and refided there over the Ark of the 
 Teftimony f.* 
 
 Before I proceed I muft here obferve, That the 
 Schecinah, the Glory of the Lord, did not only fig- 
 nify a Symbol or Token of the divine Prefence, by 
 a Light or Cloud, or other Glory, but that it fig- 
 nified a divine Perfon. And Rittangel fays, That 
 the antient Jews believed the Schecinah not to be 
 the divine Glory, but a divine Perfon ; and that 
 the Chaldee Paraphraft has frequently rendered it 
 for a Perfon : And he produces ten Places in evi- 
 dence, and leaves, he fays, many more to the Rea- 
 der's Obfervation ||. 
 
 If the Glory of the Lord therefore be a divine 
 Perfon, and we c<jfcpare this Account with 2 Cor. vi. 
 1 ?, 16. it will appear that Chrift is that God, that 
 Glory, that divine Perfon, that dwelt among them ; 
 for there the Apoflle fays, What Concord hath Chn'fl 
 
 with Belial ? ■ And what Agreement has the Temple 
 
 of God with Idols ? for ye are the Temple of the living 
 God, as God has faid, I will dwell in them, and walk 
 in them ; and I will be their God, and they Jhall be my 
 
 * Exod. xxxiii. 9. 
 
 I See ManafiTe Ben Ifrael Concil. Quarft. 44. in Exod. 
 
 || Rittangel, />. 117. 
 
 People : 
 
Chap. 9. Chrift as God. 141 
 
 People : Which are the very Words of God, Lev. 
 xxvi. 12. and therefore prove Chrift to be that ve- 
 ry God that dwelt among them. And St. John al- 
 ludes to this, when he fays, 'The Word was made 
 Flejhy and dwelt among us, and tabernacled among 
 us, John i. 14. 
 
 Further, that Chrift prefided in the Jewifli Church, 
 as their God and King, is evident from thefe Texts 
 compared together. 
 
 Ifa. Ix. 1. Arife, fhine, Eph. v. 14. Wlienfore 
 jor thy Light is come ; and he faith [the Prophet 7- 
 the Glory of the Lord is ri- faiali] Awake thou that 
 fen upon thee. fleepeft, and arife from the 
 
 dead, and Chrift fi all give 
 
 thee Light. 
 
 Now if the Lord Jehova be not Chrift, the Pro- 
 phet is fo far from faying that Chrift fhall give thee 
 Light, that he makes no mention at all of him ; 
 and yet St. Paul affirms, that it is Chrift who gives 
 Light: And therefore that Expreffion, The Glory 
 of the Lord is rifen upon thee^ is the fame with Chrift 
 fiattgive thee Light ; and Chrift is that Lord Jehova, 
 becaufe they are not two diftinft Perfons, but one 
 and the fame here fpoken of. 
 
 So again, God calls himfelf the King of Ifrael ; 
 and who that King of Ifrael is, will appear from 
 the Defcription that King gives of himfelf. 
 
 Ifa. xliv. 6. Thus faith Rev. i. 11. I am Alpha 
 the Lord the King of "Ifrael, and Omega, the firft and 
 and his Redeemer the Lord the laft. 
 of Hofts, I am the firft and 
 the laft, and hefides me there is no other God, 
 
 Now 
 
I 
 
 1 42 The Jews worjkip'd Chap. 9. 
 
 Now there cannot be more than One who is the 
 firft and the laft, and God that calls himfelf fo, 
 calls himfelf the Redeemer, and the King of Ifrael, 
 and Chrift is that firft and laft ; it follows therefore 
 that he is the God, and King, and Redeemer of 
 
 Ifrael. 
 
 Again, the fame King of Ifrael is defcribed by 
 the Prophet Zachary in a State of Humiliation, as 
 he was by lfaiah in Glory before. 
 
 Zech. ix. 9. Rejoice Mat.xxi.4. AH this was 
 greatly, Daughter o/'Zi- done, that it might be fut- 
 on, fiout Daughter of filled which was fpoken by 
 Jerufalem, behold thy King the Prophet, faying, Tell the 
 comphunto thee, he is juft, Daughter of Sion, Behold 
 and having Salvation, low- thy King comet h unto thee 
 ly, and riding upon an Afs, meek, and fitting upon an 
 and upon a Colt the Fole of Afs, and a Colt the Fole of 
 tin Afs. an Afs. 
 
 Now from comparing thefe two Texts together 
 it appears, that the Jewifli Church had a King, and 
 that Chrift was he : And thereupon the Prophet 
 Malachi calls the Temple, which was the Palace of 
 the divine King of Ifrael, the Temple of Chrift; 
 Chap.iii. 1. Behold I will fend my Meffenger, and he 
 fh aU prepare my Way before me ; and the Lord whom ye 
 Jeek jhallfuddenly come to His Temple, even the Angel 
 of the Covenant whom ye delight in ; behold he flmllcome, 
 faith the Lord of Hofts, It appears therefore, that 
 Chrift is the King of Ifrael, the Lord of Hofts, and 
 that God, befides whom there is no other God. 
 
 Thirdly, Chrift was the Guardian God of Ifrael in the 
 IVildernefs. 
 
 We have a very particular Account of this, Exod. 
 xxxiii. for Chap, xxxii. we find, that the Ifraelites 
 
 having 
 
Chap. 9. Ghrijl as God. 145 
 
 having fallen into the Sin of Idolatry, God plagued 
 the People, ver. 35. And we find, Cbap.xxxiii. 2, 3. 
 that God refufed to go any longer with them, but 
 would leave them to the Superintendency of an An- 
 sel. Upon this melancholy News the People mourn- 
 ed, ver. 4, 5, 6. Ver. 7. we find God removed his 
 Prefence without the Camp : Upon this Mofes hum- 
 bly interceded with God not to forfake them, ver. 
 12, 1%. and God was intreated, ver. 14. My Preface 
 (hall 20 -with thee. Mofes rejoiced at this, and further 
 begs that God will be pleas'd to perform that gra- 
 cious Promife, ver. 1 5, 16. If thy Prefence go not with 
 me, carry us not up hence: And God, ver. 17. allures 
 Mofes that he had heard him, / will do this Thing 
 alfo that thou haft fpoken, for thou haft found Grace in 
 my Sight, and I know thee by Name. 
 
 Upon the whole therefore we find, that it was 
 God that conduded Ifraelin the Wildernefs, that 
 God withdrew himfelf for the Sin of the golden 
 Calf, that God threatned to leave them, that God 
 promifed to fend an Angel, that Mofes prays that 
 God would not give an Angel the Cuftody of the 
 People, but that he himfelf would conduft them in 
 Perfon. God ftill aflures him that an Angel fhali 
 accompany him ,• Mofes importunately prefles it, that 
 himfelf would go with them. Seeing then Mofes 
 declar'd himfelf fo averfe to the Superintendency of 
 an Angel, and he that now and all along communed 
 with him, was the Perfon that confented atlaft^to 
 go with the Hoft, and govern them himfelf, 'tis 
 plain that he muft be God, the only begotten God, 
 who called himfelf / am, and who fhow'd himfelt 
 afterward to Mofes, as the Lord, the Lord God, Chap. 
 xxxiv. 6. and to whom Mofes prayed for Pardon, and 
 ftill interceded for his Prefence, ver. 9. 
 
 And this we find further mod exprefs in the Hif- 
 tory of Balaam, Numb, xxii. where we find that he 
 
 J 3 went 
 
1 44 The J e<ws wor/hip'd Chap. 9, 
 
 went to curfe the Ifraelites, but was reftrain'd by 
 the Angel of the Lord : now that this Angel w r as no 
 lefs than Jehova, appears from ver. 32. where he 
 tells Balaam-, Behold I went out to with ft and thee, or 
 to be an Adverfary unto thee, as in the Margin, 
 becaufe thy way is perverfe before me ; that is, contrary 
 to what God had faid to him, ver. 12. for there 
 ■we find God faid unto Balaam, thou Jh alt not go with 
 them, thou jh alt not curfe the People, for they are bleffed : 
 Which is a plain Evidence that this God and that 
 Angel were the fame Perfon ; and then we find, 
 ver. 35. that the Angel of the Lord gave him leave 
 to go, but under this Conftraint, but only the word 
 that IJhall fpeak unto thee, that thou Jhalt fpeak. And 
 that it was God the Jehova which put the words 
 In his Mouth, we find Chap, xxiii. 4, 5. And God 
 met Balaam, and the Lord put a word in Balaam'* 
 Mouth. That God Jehova, and that Angel there- 
 fore, is one and the felf-fame Perfon, is plain to a 
 Demonflration ; and Balaam acknowledges this 
 himfelf, Numb.xxiv. 4, 16. when he fays, that the 
 appearance of this Angel was the Vifion of the Al- 
 mighty ; and further, that this Almighty was Jehova 
 the God-> the King of Ifrael, the God that brought them 
 out of Egypt, Chap, xxiii. 21, 22. which are the 
 very words us'd by God himfelf, / am Jehova thy 
 God that brought thee out of the Land of Egypt, and 
 that God is Chrift. 
 
 Fourthly, 'The JewiJJ) Church worjhip'd Chrift as 
 God. 
 
 I have fhown before that Chrift was the God of 
 the Covenant with the Jews ; I have fhown that 
 Chrift dwelt in the Tabernacle as God, and King 
 of the Jewifh Church; I have fhown that Chrift 
 was the Guardian God of Ifrael in the Wildernefs; 
 and am now to fhow that they worfhip'd this Chrift 
 
 as 
 
Chap. 9 . Chrifl as God. i 4 5 
 
 as God. And if I had not one word more to fay 
 on this Head, the very Premifes would produce 
 this Confequence, that they worihip'd the God of 
 the Covenant, that they ador'd that God to whom 
 they had built a Tabernacle, a moveable Temple, 
 and that by his own Command ; and that they 
 worihip'd their God, their Guardian and Defender, 
 with the mod foiemn Worlhip and Adoration. I 
 fay, it is natural co believe they worihip'd their 
 God that had done fo great things for them, 
 and had made them his Peculium, his own People, 
 according to that which God faid, Ifaiah xliif* 
 21. 'This People have I formed for my felf they [ball 
 Jhew forth my Praife- 
 
 Eut however, St. Paul tells us that Chrifl: was 
 the divine Perfon that was all along with the Jews 
 in the Wildernefs, and was both worihip'd by them, 
 and provoked by them too,- for in the ioth Chap- 
 ter of the 1 ft Epiftle to the Corinthians, he declares 
 feveral parts of the divine Difpenfation, as the 
 Cloud, the Palfage thro' the Sea, Manna, and the 
 Water from the Rock, which he fays were all tranf- 
 a&ed by Jefus Chrifl: ; for at ver. 4. he fays ex- 
 prefly, and that Rock was Chrift ; Chrifl was the 
 fupreme Agent, Chrift preferved them by the Cloud, 
 Chrift baptiz'd them in the Sea, Chrift fed them 
 with Manna, Chrift gave them Drink from the 
 Rock, the Figure and Emblem of himfeif, of whofi 
 fulnefs we all receive Grace after Grace. 
 
 After that the Apoftle relates the Sins of the 
 Jews againftthat very Chrift their God, they com- 
 mitted Idolatry, they murmui'd, they committed 
 Fornication, and they tempted Chrift, ver. 9. they 
 Jufted,and received the Reward of t re fpa fling ^gainft 
 Mercy; as they therefore finned againft him by 
 Idolatry, by murmuring, and by Luft, fo it appears 
 that others who joined not with them in their 
 Sins, did worihip Chrift as their God ; and 
 
 L the 
 
\^6 The Jews worjbip'd Chap.p, 
 
 the Apoftle warns us, from the Punifliment of thofe 
 Sinners, to worfhip that God, that Saviour, that 
 Jefus in Sincerity, that we perifli not as they did 
 that finned againft him : from v, hich Argumen- 
 tation it is plain, that Chrift was the God wor- 
 fhip'd by the Jews in the Wildernefs. 
 
 In a word, Chrift was the End of the Law, 
 Rom. x. 4. Chrift was the Body of the Ceremonial 
 Shadows, Col. ii. 17. Chrift was the Centre of the 
 Prophets, Acls x. 43. and Chrift is the Key of 
 Knowledge, Luke xi. 52. Chrift is all the very 
 Spirit and Soul of the Old Teftament. 
 
 Fifthly, Chrift Jefus the true High-Prieft prefigured by 
 Aaron. 
 
 As Jefus Chrift was the God and King of the 
 Jews, and dwelt in the Tabernacle, and was 
 worfliipM as God by the Jews, fo he was alfo pre- 
 figured as the QUvQsovot, God and Man, in Aaron the 
 High-Prieft. 
 
 So Philo the Jew * fays, that the High-Prieft was 
 the Type or Figure of the only begotten Son of 
 Godj who is the eternal High Prieft of the vaft 
 Temple of the Univerfe, as he is the Maker there- 
 off. 
 
 And when he fpeaks of his Veftments, which he 
 fays reprefented the Fabrick of Heaven and Earth, 
 he fays particularly, that the four Letters on the 
 front of Aaron s Mitre, anfwered to the eternal 
 Being of God, and calls it ovo^a. r* oflos ; and fays, 
 that by it was underftood Jebova Filius^ God the 
 Son. 
 
 * Philo. de Somniis. Ai/o ydt<> hg£ 0*S, \v y&v q£$ K'otrpO? tp 
 6) X) ttfY/€f£U$ r w%u\bywo<; ctvjv, Qhos hoy&. 
 f Ibid, a byo$ «/V irtv mkvv 8t« «Ti « ^u'/^/w; jtoV/a©- \£vim~ 
 
 3 Na y* 
 
Chap. 9. Chrifl as God. \ 47 
 
 Nay, Aaron m his Prieftly Ornaments reprefented 
 both the divine and human Nature of Chrift : for 
 the Riches of thofe Veftraents could fignify no 
 Clothing, but that of God ; and his Perfon as a 
 Man reprefented the Antitype as fuch alfo. 
 
 And becaufe he was to fuftaifl the Perfon of him 
 that was truly God y fome Privileges were put up- 
 on him, which fuppofed him in a manner elevated 
 above the Nature of Man*,- whereupon Philo 
 breaks out inthefe words f : <c The Law will have 
 " the High- Pried: to partake of a Nature greater 
 tl than Human, approaching nearer to the Divine; 
 cc or to fpeak exactly, to be the Confine of both; 
 " that Men might propitiate God by a Mediator 
 " partaking of both Natures, and God by uiing 
 " his Miniflry may reach forth the Supplies ot 
 " Grace unto Men." So clearly is the Divinity of 
 Chrift prefigured in the Law of Mofes ; and thus 
 was Aaron a Figure of Chrift. And thus we may 
 fay of him zsBarucb faid before ; This is our God, 
 and there fi all nme ether be accounted of in Comparifon of 
 him ', be has found out all the ways of Knowledge, and 
 has given it to Jacob his Servant, and to Ifrael bis be- 
 loved : afterward did he Jhew himfelf upon Earth, and 
 converfed zvith Men. Chap. iii. 3 5, 36, 37. 
 
 And it is admirable to confider, with what ex- 
 quifite Reafon the eternal Logos, which was the Fra- 
 mer of the World, and is as it were invefted in his 
 own Work, fhould be the true High- Prieft accord- 
 ing to the Type of Aaron ; for who fo fit an Inier- 
 ceflbr with the Father for the Oftences of the World, 
 as he that made it, and in whofe Bread is contained 
 
 * Levit. xxi. 10, 11, 1 a. 
 
 j- Philo. de Monarch. Bxtelat yd? ybp@r <f etfyjifia \Mi- 
 £ovos \JLzyLotp£3a,t Qvctus ri vj^ a.vfyconovi zyfurepu Ttytrioviu tik 
 Seiaf, iAiQb&*ov> et <T« 7wAh9«* h&y&iv, dutpoiv. hct <Pi& (J.itns 
 
 vrois V7n<fi*>oova ml x^^®" h*yy ^ a?W? # 
 
 L 2 the 
 
1 48 The Jews worfhipd Chap. 9. 
 
 the Platform thereof, who thorowly underftands 
 the Neceflities thereof, and has a perfect Know- 
 ledge of the Frailties and Miferies of his Creatures ? 
 For it is neceffary, fays Philo, for him that would 
 fupplicate the Father cf the World *, to make ufe 
 of the Son, the Paraclete, the mod confummate 
 in Goodnefs (or in other words, the mod: compani- 
 onate Interceflbr) for the Forgivenefs of Sins, and 
 the fupplies of the moft defirable Felicitys. 
 
 And this is very agreeable to what the Prophet 
 Zechariah and the Apoftle St. Paul fay concerning 
 Chrift ; for the Prophet fays, Behold the Man whofe 
 Name is the Branch, he Jhall build the 'Temple of the 
 Lord, and he Jhall bear the Glory, and Jhall Jit and 
 rule upon his Throne ; and he Jhall be a Prieft upon his 
 Throne, and the Counfel of Peace Jhall be between them 
 both y Chap. vi. 13. And St. Paul fays of Chrift, 
 Heb. v. 5« Cbrifi glorified not himfelfto be made an High- 
 Prieft, but he that faid unto him, thou art my Son, this 
 day have I begotten thee. And, Chap. vii. 26, 27.. For 
 fuck an High' Prieft became us, zvho is holy, harmlefs, 
 undefiled, feparate from Sinners, and made higher than 
 the Heavens, ivho needeth not daily as thofe High-Priejls 
 to offer up Sacrifice fir ft for his own Sins, and then fir 
 the Peoples : fir this he did once when he offered up 
 himfelf But this Man is able to fave them to the 
 utter m ft that come unto God by him, feeing he ever 
 liveth to make Intenejfton fcr them, Ver. 25. 
 
 Jofliua worjhip'd Chi ft as God- 
 
 That Jcjhua the Succeffor of Mjes, and the Type 
 of the Meflias, worrtiip'd Chrift as God, is very 
 plain from Jojbua v. 14. where we find thefe words ; 
 
 Vita Mofis* 
 
 $ And 
 
Chap. ?. Chrijl as God. 1 49 
 
 And he faid, As Captain of the HjJI of the Lord am I 
 now come ; and Jofhua jell on his Face to the Earth, 
 and did worjhip, and f aid unto him, What faith my 
 Lord unto his Servant ? And the Captain of the Lord's 
 Hofl faidunto Jofliua, Loofe thy five from off thy FuQt, 
 for the Place whereon thou flandeft is holy. 
 
 Now we find, Exod. Hi. 4, y- that the Perfon 
 who commanded Mofes the fame Excalceation, 
 is there call'd boch Lord, (Jehova) and God; 
 and by parity of Reafon, this Captain is that fame 
 Lord, for as our marginal Notes en this place 
 fay*, in that Jojhua worfliippeth him, he acknow- 
 ledge him to be God ,• and in that he calls himfeif 
 the Lord's Captain, he declares himfeif to be 
 Chrift. For had tiiis Captain been a created An- 
 gel, he would mod certainly not have ailow'd 
 Jq/hua to worfhip him ; and had Jofhua not known 
 him to be the eternal God, neither would he have 
 done it. 
 
 Chrifl the God of Ifrael in Canaan. 
 
 Mofes had the Promife that the Angel fhould go 
 before the People, to bring them into the pla C e 
 which God had prepar'd, Exod. xxiii. 21. This 
 Angel was therefore the Guardian God 0$ Ifrael 
 in the Wildernefs, and we have feen before that 
 that God was Chrift. 
 
 Now we find the fame Angel, the God of Ifrael 
 in Canaan; for we read in the 2d Chapter of 
 Judges, when the Jews were in the promis'd Land, 
 and had tranfgrefs'd the divine Command, that the 
 fame Angel appeared to them, and rebuked them at 
 Bochim: and he declares himfeif to be that fame 
 Angel that brought them from Egypt, and that An- 
 gel was God, for he fpeaks thus, Judges ii. 1. / 
 
 * Bible printed at London, Anno 1599. h Chrift. Barker. 
 
 L 3 made 
 
1 5 o The Jews wor/hip'd Chap. 9. 
 
 made you to go up out of Egypt, and have brought 
 you into the Land which I fware unto your Fathers, and 
 I will never break my Covenant with you \ which none 
 but cne Almighty God could fay : and after he 
 had rebuked them for their Sin, and declar'd the 
 Penalty, Ver, 3. we find how the People were af- 
 f'ecled with it; for Ver. 4. it is faid, When the 
 Angel of the Lord [pake thefe words unto all the Chil- 
 dren cf Ifrael, that the People lift up their Voice and 
 wept : and Ver. 5. And they called the name of that 
 place Rochim, [that is Weepers] and they facrificed 
 thereunto the Lord, that Angel, that Chrifl: againft 
 whom they had finned. 
 
 Gideon worjhip'd Chrifl as God. 
 
 That Gideon worfhiVd Chrifl as God, is fo plain, 
 that any one that reads Judges the 6th muft be- 
 lieve it, or mud believe that Gideon was an Ido- 
 later ; for at Ver. 12. we find that the Angel cf the 
 Lord appear 'd unto him* and {aid unto him y "The Lord is 
 with thee, thou mighty Man of Valour : and it appears 
 Ver* 13. that Gideon thought it was a created An- 
 gel ; but Ver. 14. the Lord, the Jehova, looked upon 
 him. convine'd him that he was not a created 
 Angel, and commifTion'd him to be a Judge and 
 a Deliverer of Ifrael. Here we have (till the fame 
 Perfon fpeaking firft as an Angel, now as the 
 Jthova, and alluring him of his Prefence, / will be 
 withjou, in the fame rrunner as he had done to 
 the Patriarchs before ; and when Gideon had ask'd 
 for a Token of his Prefence, and the Angel had 
 wrought a Miracle, and was departed from him, 
 Gideon faid, Alas, Lord God! which was not an 
 Exclamation thro' fear or furprize, but was a 
 recognition of his Divinity, ajncj an act of Ado- 
 ration paid to the divine Majefly. 
 
Chap. 9. Chrijl as God. 1 5 1 
 
 I do freely acknowledge that Men have always 
 exprefs'd a very terrible Apprehenfion of prefent 
 Death, upon the appearance of God. Mfes was 
 afraid^ Exod. iii. 6. the Ifraelaes pray'd that God 
 would not fpeak to them, left vie die, Exod. xx. ip. 
 And Manoah faid to his Wife, vie Jhall furely die be- 
 caufe vie have feen God, Judg. xiii. 22. Nay, and 
 Efaias himfelf, Wo is me, for I am undone [or cut oft] 
 for mine Eyes have feen the King the Lord of Hofts. 
 And if Gideon exprefs'd the fame fear, it muft be^ 
 becaufe he had feen God, and not at the fight of 
 an Angel ; fo i( it be allow 'd that his Exclamation, 
 Alas, O Lord God ! proceeded from Fear, from 
 Surprize, and apptehenfion of prefent Death, it 
 muft be allow'd at the fame time, that that An- 
 gel was the very God ; and this apprehenfion of 
 Death was fo ftrong, that God appear'd again to 
 remove it, Ver. 23. the very Jehova ; fur the Lord 
 faid unto him, Peace be unto thee, fear not, thou Jh alt not 
 die : which is a Confirmation both that his Fear 
 was juft, and that the Angel whom he had feen was 
 the Jehova , the very God. And then Gideon 
 built an Altar there unto the Lord, that very 
 Lord who had appear'd to him as an Angel, and 
 had commiflion'd him to be a Judge of Ifrael, and 
 had promis'd to be with him ; he built the Altar to 
 him, and call'd it Jehova Shalom-, the Lord fend Peace; 
 and this is certainly the highefh Act of divine Wor- 
 ship that a Creature can pay to God : and that 
 Gideon paid this to Chrift is evident, not only be- 
 caufe that Angel- Jehova was the very Chrift, but 
 becaufe St. Paul numbers him among the Heroes 
 that believ'd in Chrift, and worfhip'd him as the 
 only true God, Heb-xi $2. 
 
 h 4 Manoah 
 
i 5 2 The Jews worjhip'd Chap. 9. 
 
 Manoah worfhifd Chrift as God. 
 
 That Manoah worfhip'd the Son of God, is evi- 
 dent from Judges xiii. where we find an Angel 
 appeared, firft to his Wife ; and upon Manoah's 
 Prayer, Ver. 8, 9. the Angel return'd again to the 
 IViman, and Manoah then went and communed 
 with him, thinking all this while that he had been 
 a created Angel, til] he ask'd after his Name : and 
 that he then believ'd he was God is apparent, be- 
 caufe he' promis'd to do him Honour ,• and he was 
 confirm'd in tin's Opinion when the Angel refused 
 to tell him his Name, faying it was a Secret, 
 or rather, as in the Margin, becaufe it was Wonder- 
 ful, Ver. 18. And upon that Manoah offer'd a Sa- 
 crifice, the Angel {landing by who approv'd of if, 
 doing wondroufty ; which is generally interpreted that 
 this Angel Jehova fent Fire from Heaven to con- 
 fume the Sacrifice, to confirm their Faith in his 
 Promife : and in the Flame the Angel afcended, 
 and then Manoah knew that he was an Angel of the 
 Lord, Ver. 21. which may alfo be thus rendred, then 
 Manoah knew that he was the Angel Jehova. And 
 that this is the right Conftru&ion, appears from 
 Ver. 22. where they exprefs'd their dread, we {hall 
 fur ely die becaufe we have fen God. From the whole 
 it appears that Manoah worlhip'd God, that that 
 God was that Angel, and that that Angel was 
 Chrift; and fo the Notes on this place, Ver. 11. 
 explain it, he calls him Man becaufe he fo feemed, 
 but he was Chrift the eternal Word *. 
 
 'The Prophets worfhip'd Chrift as God. 
 
 Our bleflfed Saviour tells us, that the things re- 
 lating to himfelf, were wrote in Mofes, in the Pra- 
 * Notes on the Bible, Anno i$99« London, by Barker. 
 
 phets, 
 
Chap. 9. Chriji as God. 1 5 3 
 
 phets, and in the Pfalms, Luke xxiv. 44. And St. 
 Peter fays, that the Spirit of Chrift was in the Prophets* 
 -who teftified beforehand the Sufferings of Chrift, and the 
 Glory that Jhould follow, 1 Pet. Lir. Now can ic 
 poffiblv be conceived, that thefe Prophets fhou Id by 
 the Inspiration of the holy Spirit of God, fpeak of 
 all the particulars of the Life and Death, of the 
 Refurrcftion and Afcenfion of Chrift into Heaven, 
 and declare thefe things to the Jews, as the Rea- 
 fon of their Hope, and not at the fame time them- 
 felves believe in him? Should they who believ'd 
 the Promife of God, of the Seed of the Woman, 
 that firft Gofpel given to Adam, inlarg'd to Abra- 
 ham, and typified by Mofes's Law, be ignorant of 
 that Saviour whom the Jews look'd for, and trufted 
 in ? And at the fame time give and deliver par- 
 ticular Revelations concerning him to the Jews, 
 that after Ages might know the Mefnas by thofe 
 very Particulars which they related of him, andac 
 the fame time not believe in him themfelves ; this I 
 fay is inconceivable ! 
 
 It has indeed been queftion'd by fome Men of 
 Learning, whether the Prophets had a diftinct 
 Knowledge of every particular they foretold con- 
 cerning theMefTias; and who can determine it ? 
 who dares afTert it? But that they knew and be- 
 liev'd the chief, the principal things relating to the 
 Meflias, this I am very fure of, this I dare boldly 
 to aflert, and this I will prove. They knew the 
 Meflias to be the Son of God, and the Saviour of 
 the World ; they knew he would appear in the 
 Flefli : They knew he would fuffer, and that for 
 the Sins of Mankind ; they knew he was to die ; 
 they knew he would rife again from the dead ; 
 they knew that he by virtue of his Death would 
 overcome the Powers of Death, and the Grave ; 
 they knew that he would afcend into Heaven, and 
 fit at the right Hand of God j they knew that his 
 
 Gofpel 
 
i 5 4 Fhe Jews worjhip'd Chap. p. 
 
 Gofpel would be preach'd over all the World, that 
 Idolatry would fall before him, and he alone 
 fhould be ador'd as the Lord God Almighty, the 
 God of Heaven, and the Saviour of Men. They 
 knew that he the Meflias would judge the quick 
 and the dead, and that his Kingdom would be an 
 everlafting Kingdom. 
 
 Now thefe are the principal Articles of the 
 Chrift ian Religion ; and if I can prove that the 
 Frcphets knew and believ'd them, as I am very fure 
 I can, then we may fay with the Antients, that 
 the Jewifh Church was the Chriftiau in Promife *, 
 and the Chriftian the Jewifh Church accomplifh'd : 
 and upon this the 7th Article of the Church of 
 England is grounded, which fays, " The Old 
 " Teftament is not contrary to the New; for 
 <c both in the Old and New Teftament, ever- 
 l£ lafiing Life is offered to Mankind, by- Chrift who 
 " is the only Mediator between God and Man j 
 <c wherefore they are not to be heard, which feign 
 " that the old Fathers did look only for tranfitory 
 <c Promifes :" and they alfo are not to be heard 
 that profanely fay, Chrift was not worfhip'd by any 
 recorded in the Scriptures. 
 
 Let St. Paul he a Judge of this matter ; Brethren^ 
 lays he, / would not have you ignorant, bow that all 
 our Fathers were under the Cloud, and all faffed thro* the 
 Sea ; and were all baptised unto Mofes in the Cloud, and 
 in the Sea ; and did all eat the fame fpiritual Meat, and 
 did all drink the fame fpiritual Drink ; for they drank of 
 
 * Kcci o\ (xlv rnr£?t nv yuL^Miv Kc&V J)i<?tiYJc nc zvayyitoct <ra 
 vepx a> < cf£ t^V TW i7m.yyL\ia,v ^ cLvrlfbaiv <ftiW/jb. 77 yetf 't?iv 
 \'cyM \vd.yylXtov wfcy^Jnyfo^vov' 77 cAs to iva.yy{\tw \ v'o{jl@~ 
 *MrKtif0(JL%VOf' Quaft. ad Qrthod.Juft. Mart, afcript. 6^101. 
 /. 4*57. B.Ed. Par. 1636. 
 
 Quid enim eft, quod dicitur Teftamentum Vetus nifi occultatio 
 Novi > & quid eft aliud quod dicitur Novum nifi Veteris revela- 
 tio ? Aug. CD. !. id. C.Z6, 
 
 that 
 
Chap, 9. Chrift as God. 155 
 
 that fpiritual Rock that followed them, and that Rock was 
 Chrift, 1 Cor.x. i, 2, 3, 4. Chrift led them ail the 
 forty Years in the Wildernefs ,• Chrift was their 
 God, their King and Governor ; Chrift was all in 
 ail to them : And yet for them not to know, nor 
 wor/hip him, who was their Jehova, their Goel, 
 their Shilo, their Emanuel, their MeJJias, is a Propo- 
 rtion as ftrange as it is falfe \ fo ftrange, that none 
 but fuch as are deluded by that Spirit of Error 
 which poffefled Socinus, could have thought fo. 
 
 Give me leave to lay open their Errors a little. 
 The Racovian Catechifm has fpoke openly, and asks 
 this Queftion, Were not the fame Promifes that 
 are made to us, made by the Law of Mofes ? The 
 Anfwer is *, No, not any of them ; for neither e- 
 ternal Life, nor the Holy Ghoft was promifed to 
 the obedient by Mofes's Law.. And that we might 
 know he underftood the whole Mofaical Difpenfa- 
 tion, he fays, in the Anfwer to the 7th Queftion, 
 That God has referv'd the Promife of eternal Life 
 to the Days of the New Teftament. And Queftion 
 6. he fays, That fuppofing any of the Antients were 
 faved, they were faved not by virtue of any of 
 God's Promifes, but of his abundant Goodnefs, 
 who gave them more than ever he promis'd them. 
 And Smalcius ] doubts not to fay, It is an old Wife's 
 Fable, to believe that any of the Fathers of the 
 Old Teftament were faved by Faith in Chrift as 
 Mediator. And the Racovian Catechifm fays, Tho 
 none be faved but by Faith, that pertains only to 
 
 * Rac. Cat. c. <>.de promijf. vit. &t. 6\ 3. At non eadem pro- 
 mifla fuere in lege Mofis ? 
 
 R. Immo nullum eorum comprehenfum fuir 5 etenim nufquam 
 in lege Mofis reperies vel vitam asternam, aut donuiii Spirirus 
 San&i obedientibus praeceptis legis promifium. 
 
 f Smalcius, c. 4. de bon, oper. Juftificatum autem effe aliquem 
 in veteri teftamento fide in mediatorem Cbriftum, anilis eft fa- 
 bula. 
 
 the 
 
156 The Jews worfhip'd Chap. 9. 
 
 the Difpenfation of the Gofpel *. To repeat fuch 
 Errors only is to refute them ; but the Falfenefs has 
 already appeared, and will further appear in the 
 following Pages. 
 
 David worfhifd Chrift as God, 
 
 That David knew and worfhip'd Chrift as God, 
 I think is as plain as the Light of the Sun. 
 
 That he knew God to be Triunal, is what feve- 
 ral of the Chriftian Writers have aflerted t >* and 
 that from his Words, Pfal. xxxiii. 6. By the Word 
 cf the Lord were the Heavens made, and all the Heft 
 of them by the Breath of his Mouth. And, indeed, if 
 he did not mean the three Perfons of the Divinity, 
 it is difficult to find out what he could mean. 
 
 But however, he knew and worfhip'd the Son of 
 God, Pfal. xlv. 6. Thy Throne, O God% is for ever and 
 ever, the Sceptre of thy Kingdom is a right Sceptre ; t/jou 
 hveft Righteoufnefs , and hate ft Wickednefs ; therefore 
 God, thy Gody hath anointed thee with the Oil of Gladnefs 
 above thy Fellows : i. e. God has made thee both Lord 
 and Chrift. And that this was fpoke of Chrift, we 
 have St. Paul's Authority, Heb. i. 8. and the Chaldee 
 Paraphraft, which perhaps may be of greater Au- 
 thority with our Adverfaries. 
 
 Again, the fame Pfalmift fays, Pfal. ex. i. The 
 Lord f aid unto my Lord, Sit thou on my right Hand, un- 
 til I make thine Enemies thy Footftool, And this Text 
 our Saviour himfelf produces as a Proof oF his Di- 
 vinity, and of David's knowing him to be God ; 
 
 * Rac. Cat. c. u. 6^ $. Ergone fine fide in Chriftum nemo 
 juftificatur ? 
 
 R. Nemo prorfus. Verum id de eo tempore intelligendum eft, 
 quo Chriftus patefa&us eft, 8cc. 
 
 f See a Urge Catalogue of Fathers, by Dr. Wateiland, Serm. z, 
 p. 7 u 
 
 and 
 
Chap* 9. Chrifi as God. \ 5 7 
 
 and being a matter of Import, is recorded by three 
 Evangelifts * : And the Apoftles alfo have made 
 ufe of this Text, as a Teftimony of Chrifl's Divi- 
 nity, and his Afcenfion into Heaven, AEis 11. 34. 
 Nay, and fome of the moft learned Jews acknow- 
 ledge that this Pfalm is fpoke of the Meffias * 
 
 David not only worfhip'd Chrifi: as God himfelf, 
 but called upon all true Ifraelites to join with him in 
 the Adoration, Pfal. ii. 7- 1 ™M declare the Decree, 
 the Lord has Jaid unto me, Thou art my Son, this Day 
 have I begotten thee: And at vet. 8. he fpeaks of the 
 Glory of his Kingdom, and talks of his Power, and 
 declares that he will be honour'd by all the Kings 
 and Princes of the Earth ; and thereupon he fays, 
 Wl 12. Kifs ye the Son, left he be angry. The Ado- 
 ration is not only requir'd, but the Reafons and 
 Motives are added : The Reafon, becaufe he is the 
 Son ; and St. Paul, Heb. i. proves, that he is the 
 eternal Son of the eternal God : And David, ver. 
 11. had called him the Jehova, Serve the Lord 
 with Fear, and rejoice with trembling. And then he 
 adds the Motives ; firft, from the Penalty, Left ye 
 perijh ; and next from the Benefit of his Service, 
 Bleffed are all they that put their Truft in him. 
 
 And that divine Worfhip and religious Adoration 
 is (ignified by kifs, will appear when I fhall have 
 fhewn you, how a Kifs was ufed as an Aft of di- 
 vine Worfhip, and Part of folemn Adoration, by 
 almoft all the Nations of the World. 
 
 Of a Kiss in religious Worfhip. 
 
 That by the Word Kifs is underftood an Aft of 
 divine Adoration, including; all the Afts of Worfhip, 
 of Honour, Prayer, Thank fgiving, and Service, will 
 
 * Mat.xxii. 44. Mark xii. 36. Luke xx. 42. 
 
 •J- Rabbi Saadia, cited by Grotius, Rcl. Ch. 1. 5, § 12. N° 1. 
 
 appear 
 
1 5 8 The Jews worfhip' d Chap. 9. 
 
 appear from that general Ufe of that outward Ac- 
 tion, to declare all inward Veneration, and exprefs 
 all Obedience. 
 
 So we find it, i Kings xix. 18. Tet have I left me 
 /even thousand in Ifrael ; all the Knees which have not 
 bowed unto Baal, and every Mouth which has not kijfed 
 him. 
 
 So, Hofea xiii. 2. And now they fin more and more , 
 
 and have made them molten Images—- and they fay 
 
 of them, Let the Men that facrifice kifs the Calves. 
 
 Job tells us of the Idolaters that worfhip'd the 
 Sun and Moon, that becaufe they could not reach 
 them, they lifted up their Hands to them. They 
 luffed their Hands in demonfiration of the mofl: 
 folemn Worfhip, and then held their Hands up to 
 them, as it were to throw that Kifs to them, 
 which they w r ou!d give them were they in their 
 reach : So he fays, Chap- xxxi. 2<5. If I beheld the 
 Sun when it fiineth-, or the Moon walking in Brightnefs y 
 and my Heart has been fecretly enticed, or my Mouth has 
 kijfed my Hand. And that Job underftood by that 
 Kiffing of the Hand, the mofl folemn Act of divine 
 Adoration, and religious Worfhip, is evident from 
 ver. 28. where he fays it is open Idolatry, T'his alfo 
 were an Iniquity to be punijhed by the Judge, for IJhould 
 have denied the God that is above. 
 
 And the Word Adoration, which we ufe for the 
 higheft A<5r. of divine Worfhip, fignifies to put the 
 Hand to the Mouth, and is derived from that reli- 
 gious Cuftom. Pliny fays, that in worfhipping we 
 put the right Hand to the Mouth *: And Apuleius 
 .defcribes the manner of it among the Romans]; 
 
 "* Plin. I. zo. c. 2. In adorando dextram acl ofculum refe- 
 rimus. 
 
 •j- Apul. I 4- dfin* Aur. Et admoventes oribus fuis dextram, 
 priori digito in ere&um pollicem refidente, ut ipfam prorfus de- 
 arn Venerem religion's adorationibus venerabantur. 
 
 and 
 
Chap. 9. Chrijl as God. \ 59 
 
 and Lucian * among the Indians : Demofthenes f for 
 the Greeks, when the Idol or Deity was out of 
 their reach, for otherwife they killed the very Idol : 
 For Cicero tells us of a brazen Statue of Hercules? 
 whofe Jaws and Chin were wore away by the Wor- 
 shippers that kitfed it, becaufe they were wont not 
 only to pray to it, but to kifs it alfo |j. 
 
 But to return to David- That he knew the Son 
 of God would become Flefh, and appear in human 
 Nature, is certain from PfaL xl. 6. And that that 
 Pfalm does pertain to Chrift, and fpeak of his In- 
 carnation for our Redemption, St. Paul affures us, 
 who is certainly the bed Interpreter, whofe Words 
 W ; e find, Heb. x. 5. Wherefore when he cometh into the 
 World he faith, Sacrifice and Burnt-Offering thou would eft 
 not, but a Body haft thou prepared me : In Burnt Offer- 
 ings and Sacrifices for Sin thou haft had no Pleafure : 
 Then J aid I, Lo y I come [in the Volume of thy Book it 
 is written of me] to do thy Will, God. Above when 
 he faid, Sacrifice, and Offerings? and Burnt- Offerings, 
 and Offering for Sin thou wouldeft not, neither had ft 
 Pleafure therein (which are offered by the Law) then faid 
 he, Lo, I come to do thy Will, God. He taketh away the 
 fir ft, that he may eftablijh the fecond. By the which Will 
 we are fanBified? thro the Offering of the Body of Jefus 
 Chrift once for all. This is very exprefs ; and that 
 God can aflumean human Body, is not only agree- 
 able to his Almighty Power, and not contrary to 
 our Reafon to believe, but is acknowledged not 
 
 * Lucian. 1. i^sf/ o^wagft^, When they arife in the Morning 
 they worjhip the Sun, tMV %«?<* KV<rd,vje$, kiftng their Hand. 
 
 f Demofth. Tilv %«?a to ro/^et?* ir?Qfaydyo/lc{. 
 
 || Apud Agrigentinos fuifTe in aere fimulachrum Herculis, cujus 
 ri&us ac mentum paulo efTet attritius, quod in precibus & gra- 
 tulationibus non folum id venerari, verum etiam ofculari foleient. 
 C/V. in Ver, 1. 4. 
 
 only 
 
1 6 o The Jews <wor/hiftd Chap. 9. 
 
 only by the Talmud, but by Rabbi Solomon, as Gro- 
 tius tells us *-. 
 
 Further, David bel iev'd that Chrift, the MeffiaS| 
 ■was to fuffer ; and in Pfal. xxii. he defcribes feve- 
 ral Particulars of his Paflion. And that they did 
 pertain to Chrift, we muft believe from the Evan- 
 gelifts. For, 
 
 We find, 
 Ver. 1. My God, my Mat. xxvii. 46. Anda- 
 Gcd, why haft thou for/a- bout the ninth Hour, Jefus 
 ken me ? cried with a loud Voice, Eli, 
 
 Eli, lama fahacthani ; that 
 is to J ay \ My God, my God) 
 why haft thou forfaken me ? 
 Ver. 7, 8. All they that Ver. 39. And they that 
 fee me laugh me to /corn, faffed by reviled him, wag" 
 they Jhoot out the lip, they ging their Heads. 
 fiakethe heady jaying, He Ver. 43. He trufled in 
 trufied on the Lord that he God, let him deliver him 
 would deliver him, let him now if he will have him. 
 deliver him, feeing he de- 
 lighted in him. . 
 
 Ver. 16. 'They pierced Ver. 35. And they cru- 
 my Hands and my Feet. cified him. 
 
 Ver. iS. They part my Ver. 35. And parted his 
 Garments among them, and Garment, cafting Lots- 
 cafi Lots upon my Vcfture. Luke xxiii. 34. And they 
 
 parted his Raiment, and cafi 
 Lots* 
 Ver. 22. I will declare Heb. ii. 12. I will de- 
 thy Name unto my Brethren, dare thy Name unto my 
 in the mid ft of the Congre- Brethren, in the mid ft of the 
 gation will I praife thee. Church will Ifing Praife un- 
 
 to thee* 
 
 From all which Places it is evident, that this 
 Pfalm related to Chrift, and fpake of Chrift, and 
 
 * Grotii Ver. Chrift. Rel. 1. 5. § 21. N° 9. 
 
 was 
 
Chap. 9, Chrijt as God. \6\ 
 
 was fulfih'd in Chrift '; for to believe that all this 
 was accidental only, is to deny a Providence : Nay, 
 and the Evangelifts themfelves acknowledge that 
 thefe Things were done, that it might be fulfilled 
 which was fpoken by the Prophet, Mat. xxvii. 35. 
 and that the Scripture might be fulfilled, JJjnxix. 
 24, 37. which all refer to this very Pfalm. 
 
 David believed and fpake of Ch rift's Death and 
 Refurrection, Pfal- xvi. 10. Thou wilt not. leave my 
 Soul in Hell-, neither wilt thou f after thine holy one to fee 
 Corruption. And that the Prophet fpake this of 
 Chrift, St. Peter aflures us, Ads ii- 29. Men and 
 Brethren, let me freely fpeak unto you if the Patriarch 
 David, that he is both dead and buried, and his Sepul- 
 chre is with us unto this Day ; Therefore being a Prophet*, 
 and knowing that God had fwom with an Oath to him, 
 that of the Fruit of his Loins, according to the Fief), he 
 would raife up Chrift to fit on his Throne ; he feeing this 
 before, fpake of the RefurreElion of Chrift, that his Soul 
 was not left in Hell, neither did his Flefifee Corruption *. 
 David believed and fpake of Grind's Afcenfion 
 into Heaven, and the Effufion of the Holy Giiofr, 
 and that he has prepared a Place in Heaven for 
 them that worfhip him here below ; PfaL Ixviii. 18. 
 Thou haft afcended on high, thou haft led Captivity cap- 
 tive, thou haft received Gifts for Men, yea fir the re* 
 bellious alfo, that the Lord God might dwell among them. 
 Ver* 19. Ble (fed be the Lordy who daily loadeth us with 
 his Benefits, even the God of cur Salvation. Ver. 20. 
 He that is our God, is the God of Salvation ; and unto 
 God the Ijord belong the Iffues from Death. What could 
 any Chriftianfay more, or profefs better? And how 
 St. Paul applies this to Chrift, we find Eph. iv. 8. 
 And that it docs belong to Chrift is certain ,* for 
 either Chrift muft be the Perfon of whom the Pfal- 
 mift fpeaks, or St. Paul muft grofsly mifquote and 
 
 * See Ads xiii. 35. 
 
 M mifapply 
 
i 6% ^he Jews wor/htp'd Chap. p. 
 
 mifapply him : And if he be the fame Perfon, then 
 from that Pfalm it is evident, 
 
 That Chrift went before the People, and inarched 
 With them thro"* the Wildemefs, ver. 7 to 15. 
 
 Th^t it was Chrift who was among the thoufands of 
 Angels in Sinai, in the holy Place, and by their Mi- 
 ni (try gave the Law, ver. 17. 
 
 Then it follows, that Chrift was the God and King, 
 whofe Goings were feen in the Sanctuary, ver. 24. 
 
 And that it was Chrift who was the God of the 
 Temple at Jerufalem, ver. 29. For all thefe Things 
 are exprefly fpoken of him that afcendedon high, and 
 led Captivity captive, and received Gifts for Men : And 
 the Apoftle fays that this was Chrift. 
 
 Laftly, David believed Chrift to be the Judge of 
 all the World, as appears in that excellent Prayer, 
 Pfal. Ixvii. 1, 2, 3, 4. God be merciful unto us, and 
 blefs us, and caufe his Face to jhine upon us : That thy 
 Way may be known upon Earth, and thy faving Health 
 among all Nations* Let the People praife thee, O God, 
 let all the People praife thee. O let the Nations he glad, 
 and fing for Joy, for thou fialt judge the People righte- 
 oufly. What Chriftian could have made a more ex- 
 cellent Prayer, or more agreeable to what our Sa- 
 viour taught us, Hallowed be thy Name, thy Kingdom 
 come ? What Chriftian could have made a truer Con- 
 feftion of Faith in Chrift, than this of David ? And 
 therefore to aftert that David knew nothing of 
 Chrift, and never worlhip'd him, is a piece of ama- 
 zing Impudence. 
 
 Solomon worfiip'd Chrift as God. 
 
 That Solomon worfhip'd Chrift as God is certain, 
 for he was inftru&ed in the Religion of his Father 
 David; and he has given us fuch Descriptions of 
 the Son of God, as muft convince us that he both 
 knew and ador'd him as God. 
 
 As 
 
Chap. p. Cbrtfi as God. 165 
 
 As foon as Solomon was born, the Lord loved him, 
 2 Sam. xii. 24. and in demonftration of that Love, 
 God fent Nathan the Prophet to call him Jedidia, 
 i. e. Beloved of God y or beloved becaufe of God, or 
 beloved for the fake of God, for Chrift's fake, in 
 whom he was acceptable to God, and of whofe 
 Glory and Kingdom he was a Type and Figure *• 
 Nay, he was fo beloved of God, that God faid, 
 He Jh all be my Son, and I will be his Father, i Chron. 
 xxii.9. 
 
 This Man, according to God's own Appoint- 
 ment, built a Temple to God, and confecrated it 
 with a moll excellent Prayer, even to that God who 
 was the God of the Covenant, Chrift Jefus ,* whofs 
 Ark, the vifible Token of the Covenant, and Fi- 
 gure of the Body of Chrift, was placed therein. And 
 how acceptable both the Temple and Confecration 
 was, appears from the gracious Anfwer God made : 
 Mine Eyes fhall be open, and mine Ears attent unto the 
 Prayer that is made in this VI ace -and mine Eyes and 
 my Heart Jh all be there perpetually-, 2 Chron. vii. 15, 
 16. And the Schecinah, the Glory of the Lord, 
 which is Chrift, he himfelf dwelt there, and rilled 
 the Houfe with a Cloud, and took pofieiHon of k 
 as his Palace, with a Pomp and Magnificence be- 
 coming the God and King of the Jews, 1 Kings 
 riil. 10. as he had done to the Tabernacle before. 
 
 This Solomon fpeaks of the Son of God, and of 
 his eternal Generation before the Creation of the 
 World, Prov. viii. 22 to 32. and then clofes that 
 Defcription with thefe Words, Now hearken to ?ne 7 
 O ye Children* for bleffed are they that keep my Ways ; 
 which Chrift jefus, his Antitype, exprefled, Bleffed 
 are they that hear the Word of God, and keep it, Luke 
 xi. 28. 
 
 * Jun. 5c Tremel. in loc. 
 
 M 2 For 
 
i ($4 L The Jews worjbip'd Chap. (^ 
 
 For that the Wisdom of God, fo often mention- 
 ed, and fo much celebrated by Solomon, does not 
 flgnify the eflential Property of the divine Nature, 
 his Knowledge 2nd Underftanding, but the Perfon 
 of the Son of God, the Lord Jefus Chrift, is be- 
 yond all doubt ; becaufe Chrift is called the Wifdom 
 of God-, Luke xi. 49. And that Chrift muft be un- 
 derftood there, is plain from Mtf.xxiii. 34. where 
 Chrift fays exprefiy, 1 -will fend unto you Prophets and 
 wife Men, which the Wifdom of God in the other 
 Place is faid to fend. And St. Paul gives us the 
 Reafcn why he is called the Wifdom of God, Be- 
 caufe in him are hid all the Treafures of Wifdom and 
 Knowledge, Col. ii. 3. 
 
 This Text of Solomons is a ftrong Argument for 
 the Divinity of this perfonal Wifdom, tho Arius 
 made ufe of it againft Chrift, becaufe the Sevens 
 ty had rendered the Hebrew 03p, poffedit me, by 
 fccflitfefig, created me, inftead of %KJMi \& y pojfeffed me* 
 But the Original is to be our Guide, and that has it 
 from the Root rH3p 5 to poffefs, to enjoy in poffeffion ; 
 and Aquila has rendered it with the Affix, as it is 
 in the Hebrew, \kIwato yt, he pojfeffed me : Altho 
 the other Word might bear a good Conftru&ion 
 with thofe who are not herctically minded *. 
 
 And of this Wifdom he fays, that he is eternal, 
 is equal with God, is of God, is the Creator of all 
 Things, always was, and always is, with the Fa- 
 ther; and that he is the Bletftng of God to Man- 
 kind, is their God and Guide here, and their Glory 
 and Salvation hereafter. 
 
 Further, at ver* 31. Solomon fpeaks of his Incar- 
 nation, as rejoicing in the habitable Parts of the Earth, 
 and his Ddights were with the Sons of Men : Which 
 Baruch, fpeaking of the fame Wifdom, explains, 
 Afterward did he jhew himfelfupon Earth, and convcrfed 
 with Men, Chap. iii. 37. 
 
 * See Zanch. trib. Elohim. 1. 5. c. 8. p. 470. 
 
 And 
 
Chap. p. Chrijl as God. \6$ 
 
 And Prov. xxx. 4. he fpeaks of the Sen of God 
 in thefe Words, Who has afcended up into Heaven, or 
 
 defc ended ? Who has eflablijhed all the Ends of the 
 
 Earth? What is his Name ? and what is his Sons 
 Name? if thou canfl tell. In which Words Solomon 
 aflferts the Omnipotence both of God the Father, 
 and God the Son ; and plainly acquaints us, that he 
 knew the Son of God, and ador'd him too *, And 
 this is {q evident, that the jevvifh Mailers of old 
 believed that Wifdom, and this Son to be the fame, 
 either the Word, or the Spirit, but generally the 
 former f. 
 
 Nay more, Salomon made his Prayers to the Son 
 of God, to Chrift, as appears from Prov. xxx. 1. 
 The Prayer we have ver. 7, 8, 9. but the Object of 
 that Invocation we have, ver. 1 . The Man fpake un- 
 to IthiehztfdUcal, which are two Names given to 
 the Son of God, anfvvering to Emanuel : For Ithiel 
 fignifies My flrong God y or the powerful God is with 
 me ; and Ucal, a Word which fignifies Ability, is, my 
 God that is able to fave me,- which is explained by 
 that of Ifa. ix. 6. The mighty God. And what than 
 mighty God is to Mankind, we find, 1 Cor. i. 3Q, 
 Who of God is made unto us, Wifdom and Righteouf- 
 nefs, and San edification, and Redemption. 
 
 Laftly, This very Solomon confeiVd his Belief of a 
 future Judgment, and warn'd others of it^ Eccl. xi. 9. 
 and therefore for the Socinians to fay, that he knew 
 not the Son of God, is as falfe, as it was rafli in 
 Cardinal Bel/armine 3 to fay that he was forfiken of 
 God, and reprobated ||. For tho Solomon fin- 
 ned greatly, yet there is reafon to believe he re- 
 pented fincerely, from his Book of Ecclejiaftes, and 
 that that very Book was a Demonflration oi it, 
 
 "* Remus in Prov. xxx. 
 
 f Allix'j Judgment of the Jewifo Church. 
 
 || Bellarm.de verb. Dei, 1. 1. c. ^, 
 
 M 3 Eccl. 
 
\66 The Jews worjhip'd Chap. 9. 
 
 Eccl.vli. 23, &c. Neither can it be deem'd other- 
 wife but exceeding rafh to judge fuch a Perfon, 
 whom God had made a Type of his Son, and an 
 Author of fuch Books as are the Canon of Salva- 
 tion to others, to judge fuch a Perfon a Caft-away. 
 God had prom is'd, If he commit Iniquity I will chaflen 
 
 him with the Rod of Men but my Mercy fiall not 
 
 depart away from him, 2 Sam. vii. 14, 15. from which 
 Text, and 2 Chron./xu 17. where the way of David 
 and Solomon are mentioned with Honour, the an- 
 tient Jews have concluded and afferted that he 
 did repent *. 
 
 Ifaiah worflrifd Chrifl as God\ 
 
 I come now to the Prophet Ifaiah, whom Jefu 
 Sirach calls the Great Prophet, Eccl. xlviii. 25. who 
 was a great Prophet indeed, in every refpedt, but 
 more efpecially in regard to his Knowledge and 
 Defcription of the Meflias, the Son of God, and 
 the Saviour of the World ; whofe Life and Death he 
 defcrib'd not as a Prophet but an Hiftorian, not 
 as a Prophecy to come, but as a Facl: already paft : 
 Whence St. Hierom f does not doubt to call this 
 Ifaiah both an Evangelift and Apoftle ; and St. 
 Athanafius |j fays, that the greateft part of his Pro- 
 phefy is the Gofpcl concerning the coming of the 
 Word of God in the Flefh, and of the Suffer- 
 ings he underwent for our fakes. 
 
 This Ifaiah is the great Morning-Star, jfliining 
 thro 3 the Veil of Mofes's Types, and forefhewing the 
 riling of the Sun of Righteoufnefs. To mention 
 all that he knew and believ'd of the Son of God, 
 and how he worfhip'd him as God and Saviour, 
 
 * RavanelL Bibl. p. £37. 
 
 | Hieronym. In Proccm. in IC 
 
 }j Athanaf. in Synopfi. 
 
 Were 
 
Chap. 9. Chriji as God. 1 67 
 
 were to tranfcribe him ; I (hall mention fome few 
 Particulars only. 
 
 That Ifaiah knew the Trinity of Perfons in the 
 Unity of the Divine Nature, is more than proba- 
 ble, becaufe he names them mod diftin&ly, and 
 afcribes perfonal Attributes and Operations to 
 them *, for Ifa. lxiii. 7. he fays, / will mention the 
 loving Kindnefs of the Lord, and the Praifes of the 
 Lord, according to all that the Lord has beftowed on us* 
 Whether there be any force in the three-fold re- 
 peating of the word Jehova, I take not upon me 
 to determine ; but I am very fure there is in ver* p. 
 In all their Affliction he was afflitled, and the Angel 
 of his Prefence faved them ; in his Love and Pity he 
 redeemed them-, but they rebelled and vexed his Holy 
 Spirit : where Son and Spirit are diftin&ly nam'd, 
 and both acting as Perfons 'diftinct from the Fa- 
 ther. 
 
 But however that be, it is certain that Ifaiah 
 knew the Meffias to be God, to be the Son of 
 God, and ador'd him as fuch ; for fo we find Ifa.vi. 
 1. / faw the Lord fitting upon a 'Throne high and 
 lifted up) and his Train filled the Temple. Above it 
 
 flood the Seraphims 'and one crfd unto another and 
 
 faid y Holy, holy, holy is the Lord of Hofts^ the whole 
 Earth is full of his Glory. And ver. 5. Then f aid I> 
 wo is me, for I am undone, becaufe I am a Man of uu" 
 
 clean Lips for mine Eyes have feen the King, the 
 
 Lord of Hefts. ' 
 
 Now who this Lord of Hods was, whom Ifaiah 
 faw, St. John tells us cfa xii. 41. namely Chrifb • for 
 fo the Evangelift fays, For thefe things faid Ifaiah, 
 when he faw his Glory , and f pake of him* And what 
 St. John quotes from the Prophet of the 'judicial 
 Hardnefs that fhould befal the Jews, is taken from 
 ver. 9, 10. of that Chapter of Ifaiah. 
 
 And if we compare this Text with Rev. iv. 8. 
 we find this fame Glory given to God the Father : 
 
 M 4 whence 
 
1 6 8 The Jews wor/Iotpd Chap. $. 
 
 whence it neceflarily follows, that Chrift is of the 
 fame Nature, Honour, and Glory, with the Fa- 
 ther, the fame Lord of Hofls, the fame eternal 
 God ; or we muft believe that Ijaiah and the E- 
 vangelift have robb'd the Father of his Honour, and 
 given it to another, to whom it was not due. 
 And here I am further to obferve, that the Sera- 
 fhim, by crying to each other, did not only declare 
 the Nature of God, and recognize his Authority 
 over all the World, but did folemnly invoke and 
 wcrfhip him as that God, who is moil: holy, and 
 by. whom they a-re and were created. 
 
 Again, Ijaiah calls Chrifl the Emmanuel, which 
 is the chief Name of the MeiTias, having relation 
 to the divine and human Natures in the hypofla- 
 rirk Union, Chrift, God and Man, Ifa.viu 14. and 
 ch. villi 8. which was the Name given by the Angel, 
 Matth.i .23. They JhaU call his name Emmanuel, which 
 being interpreted, is God with us. 
 
 Again, Ijaiah calls Chrift. by the name of Goe'l, 
 the Redeemer, chap.lix. 20. And the Redeemer JhaU 
 come to Zion* 
 
 Gael, Redeemer. 
 
 And here I find my felf oblig'd to explain the 
 Word, becaufe I find there is very great ftrefs laid 
 upon it in the holy Scriptures, and becaufe it has 
 been obferv'd *, that this Word is us'd more than 
 fix hundred times in the Old Teftament. for fuch a 
 Redeemer as the New Teftament defcribes Jefus 
 Chrifl to be. 
 
 The word Httl.1, Goel, fignifies one allied or 
 related in Biond j whence it is rendered Propinquus, 
 a Relation: whence Chrifl, who took upon him the 
 Seed of Abraham, is not afham'd to- call us Bre- 
 
 ** Spanhem. Diflert. <ic Jobo, p. 10S, Tom. ij, Lng. Bat, 1703. 
 
Chap. 9. Chrijl as God. \ 6? 
 
 thren : (o the Apoftle Heb. ii n. For both he that 
 fanllifieth, and they who are fanclify y d, are all of one ; 
 for which caufe he is not afhamd to call them Brethren. 
 And the Apoftle confirms this with a Propnefy of 
 David's, PfaU xxii. 22. that the Saviour /hould call 
 his redeemed Brethren. 
 
 Again, Goel (ignifies fuch a Perfon that has the 
 Right of Inheritance, Lev. xxv. 25. and not a Right 
 only, but a Power alfo, to vindicate his Right : 
 whence Chrifl is To called, becaufe lie has a Right 
 to have the Heathen for his Inheritance, and the utmaft 
 Parts of the Earth for his Poffeffion, Rial. ii. 8. 
 
 And again, Goel is fuch a Redeemer as has paid 
 a Ranfom, a Price of Redemption. 
 
 That a Ranfom, a AefeV, was necefiary for our 
 Redemption, Job was not ignorant of; for thefc are 
 his words, ch.xxxiii.2 3 . If there be a Meffenger with him, 
 an Interpreter, one among a thoufand, tofhew unto .Man 
 hisUprightnefs, then he is gracious unto him, and faith , 
 Deliver him from going down to the Pit, I have found 
 a Ranfom, or an Atonement, as it is in the Margin. 
 And David, Pfal.xlix. 7, 8. fays, None can by any means 
 redeem his Brother, nor give to God a Ranfom for him ; 
 for the Redemption of their Soul is precious^ and it 
 ceafeth for ever. And it feems jacob^ before them 
 both, knew and underftood the Redemption by a 
 Ranfom ; for he ufes this very Word, Gen. xlviii. 16. 
 when he calls the Son of God, the Angel which 
 redeemed me. And Aben Ez,ra, expounding If a. \ix. 
 2o. And the Redeeyner flail come to Zion, acknow- 
 ledges this Redeemer to be one who mud pay the 
 Price of Redemption. 
 
 And fo the New Teftament defcribes drift 
 as that Redeemer, who has paid a Price for our 
 Redemption; for Chrifl gave his Life a Ranfom for 
 many, Matth.xx. 28. God has purchased his Church 
 with his own Blood, Acts xx. 28. For there is one 
 God, and one Mediator betiveen God and Men, the 
 
 Mm 
 
1 70 The Jews wor/bip'd Chap. p. 
 
 Man Chrifl Jefus, who gave himfelf a Ranfom for al! y 
 I Tim. ii. 5, 6. For ye are bought with a Price, i Cor. 
 vi. 20. For as much as ye know that ye were not re- 
 deemed with corruptible things, as Silver andGold^ 
 
 but with the precious Elood of Chrift, as of a Lamb 
 without blemifi and without fpot^ i Pet. i. 18, 19. 
 
 But to return to Ifaiah, as he knew the Mefiias 
 the Son of God to be the Redeemer, fohe has given 
 a mod particular Account of the Sufferings he un- 
 derwent to perfect that Redemption, in the fifty 
 third Chapter of his Prophecy, where he defcribes 
 the Mefllas both in the State of Humiliation, his 
 Sorrows, Sufferings, Death and Burial \ and alfo 
 the State of his Glorification : and the Particulars 
 of both fo lively and fo- perfect, that whofoever 
 reads that Chapter attentively, mud: think it rather 
 an evangelical Defcription, than a prophetical Re- 
 lation of the Suffering of a Perfon to come. And 
 thence feveral of the greateft Mailers of the Jews, 
 have acknowledged that that Chapter relates en- 
 tirely to the Meflias *. 
 
 What Ifaiah believ'd and wrote of Chriil the 
 Son of God, we have feen before \ what the other 
 Prophets knew and believ'd, would make a Vo- 
 lume. Thus much I may fay, whatever the Gofpel 
 of Chrift has taught us, that fome or other of the 
 Prophets have known, reveal'd, and believ'd ; what- 
 ever the Apoftles preach'd of Jefus Chrift, and the 
 Power of his Refurreclion, the Prophets hare 
 known and reveal'd, not all at once, as it is de- 
 liver'd to us, but by degrees, plainer and clearer, 
 as Chrift the Sun of Righteoufnefs drew nearer and 
 nearer to his rifing to this World, Ails iii. 24. 
 
 But this will appear more evident, by drawing a 
 Parallel between the Creed of the Jewifh Church 
 
 * The Chaldee Paraphrajl, andGtmzxz of Babylon. See Gro- 
 tlu.v, Rel. Cli. Verit. 1. 5. § 19. and Rivet, in Ifa. 55. 4. 
 
 1 in 
 
Chap. 9. Chrijl as God. 1 7 1 
 
 in the Days of the Prophets, and the Creed of 
 the Chriftian Church in the Days of the Apoftles. 
 
 ARTICLE I 
 
 / believe in God, the Father Almighty. 
 
 The Jewifli Creed. The Christian Creed. 
 
 That there is but One That there is but One 
 
 God, Hear, O Ifrael, the God, For there is One 
 
 Lord our God is One Lor d^ God s I Tim.ii. 5. 
 Deut. vi. 4. 
 
 Maimonides, fpeaking of the Unity of the Divi- 
 nity, has thefe excellent Words : " This God is 
 <c One, not two, or more than two ; One whofe 
 <c Unity is not like that of .the Ones or Individuals 
 cc that are found in the World,- nor One byway 
 cc of Species, containing feveral Ones or Indivi- 
 cc duals under it,* nor One, as a Body is which 
 <c may be divided into feveral Parts and Extre- 
 <c mities : but he is fo One as none but himfelf 
 <c is *." And it is one of the Articles of the Jewifh 
 Faith, I verily believe, that the Creator, whofe 
 name is Blefled, is One ,• and there is no Unity 
 like to his ,• and he alone was, is, and will be 
 our God f. And in their prefent form of Wor- 
 ship, they glorify the Divine Unity, and con- 
 clude their Hymn with thefe Words, All Crea- 
 tures above and below join in teftifying that the Lord is 
 One, and his name One II. 
 
 * Maimon. de Fundament. Leg. c. 1. § 4. 
 
 -j- Buxtorf. Synag. Jud. c. 1. and Maimonid. Sanh. c. io. 
 
 I) Seder Tephiloth, or Order of Prayer, Amfterd. 16C2. p. 1. 
 
 The 
 

 1 7 2 The Jews worfhifd Chap. p. 
 
 The Jewifli Creed. The Chridian Creed. 
 
 This One God is the There are three that bear 
 
 Father, the Word, or Record in Heaven, the Fa- 
 
 the Angel of his Pre- ther, the Word, and the 
 
 fence, and the Holy Spi- Holy Ghofl, and thefe three 
 
 rit, Ifa. Ixiii. 7, 8, o, 10. are One, r John v. 7. 
 
 That the antient Jews believ'd the Trinity of Per- 
 fons in the Unity of the Divine Majefty, Eufebius 
 allures us, for thefe are his own Words * : " All 
 " the Hebrew Divines do acknowledge, after the 
 tc mod High God, and after his firft-born Wifdom, 
 *' a third holy* Power, whom they call the Holy 
 
 Ghoft, affirming him to be God by whom the 
 " Prophets were infpirU" Nay more, Fagius t 
 tells us, that the antient Jews believ'd the Doctrine 
 of the Holy Trinity, and were fo catechiVd in 
 that point, that they obferv'd the Myflery of 
 the Trinity in the name Jehova ; for tho the name 
 confided of four Letters niH' in number, whence 
 it wascalfd ^V^W^V, yet there were but three 
 forts of Letters in the Name : > Jod fignifying the 
 Father, <who was the Beginning of all things ; 
 * Van is a Conjunction copulative, and denoteth 
 the third Perfon in the Trinity, which proceedeth 
 from the Father and the Son ; and H He fignify'd 
 the Son of God. ^ The Rabbin* have a Saying, thac 
 God made all things in the Letter n : they may 
 allude to this, that he made all things by his Word ; 
 he faid, let there be thus and thus, and it was fo : 
 but they may aifo allude to the fecond Perfon in 
 the Trinity. And furthermore, they note that PI 
 
 + Eufcb. Prarp. Evangel, p. 327. hkv 0/ vravji; l£&w 3go- 
 t?»V % ^ &yta» Svvclimv &yiov wiv '[**, ir&fegjrimi a^h- 
 
 t Fagius in Exod. 28. by Godwyn, Jewi/h Antiq. I. 4. c. 8. 
 p. ** $. See Dr. H. More, Cabala p. 1 27. 
 
 is 
 
Chap. 9. Chriji as God. 173 
 
 is doubled in this Name, to demonftrate both Na- 
 tures of our blefled Saviour. 
 
 ARTICLE II. 
 
 Maker of Heaven and Earth. 
 
 The Jewifh Creed. The Chriftian Creed. 
 
 That God made the That God made the 
 
 World by the Word World by Chrift and 
 
 and Spirit. the Holy Spirit. 
 
 Pfal. xxxiii. 6. By the John i. i. In the Begin- 
 
 Wurd of the Lord were the ning was the Word ' all 
 
 Heavens made, and all the things were made by him. 
 Hofl of them by the Breath 
 of his Mouth. 
 
 It is very remarkable,' that the Hebrew Text 
 frequently fpeaks of the Creator in the plural num- 
 ber, as IfaAiy.y Pfal.\x\ix. 2. Eccl.xl'ui. Job 
 xxxv. 10. and elfewhere. Which muft have re- 
 ference to the Plurality of Perfons in the divine 
 Nature 5 for it cannot relate to any created Being, 
 for he that built all things is God, Heb. iii.4. but to 
 the three Perfons mention'd?/^/. xxxiii. 6. juft now 
 quoted. 
 
 That God made Man That Sin came into the 
 
 perfed, but they fin- World by the Difobe- 
 
 ned by Difobedience. dience of Adam. 
 
 Eccl. vii. 29. Lo this Rom.v.12. By one Man 
 
 only have I found, that God Sin entred into the World. 
 
 made Man upright^ but they — ver. 1 6. The Judg- 
 
 have found out many In- went was by one to Condem- 
 
 ventions* nation. 1 7. By one Mans 
 
 Offence Death reign d. 18. 
 By the Offence of one, Judg- 
 ment came upon all to Con' 
 demnation. 
 
 The 
 
1 74 The Jews worjhip'd Chap. p. 
 
 The Jewifli Creed. The Chriftian Creed. 
 
 The Wages of Sin is The Wages of Sin is 
 
 Death. Death. 
 
 Gen.ii. 17. In the Day Rom. vi. 23. For the 
 
 that thou eateft thereof thou Wages of Sin is Death* 
 fhalt furely die* 
 
 ARTICLE III. 
 
 And in Jesus Christ, his only Son our Lord. 
 
 That a Redeemer was 
 promifed, the -Seed of 
 the Woman. 
 Gen. iii. 15. I mil put 
 
 Enmity between thee and the 
 Woman, and between thy 
 Seed and her Seed; it /hall 
 bruife thy Heady and thou 
 fhalt bruife his Heel. 
 That there is only one 
 Meflias, one Saviour. 
 Gen. xxii. 18. And in 
 thy Seed Jh all all the Nations 
 of the Earth be blejfed. 
 
 That the MefTias is the 
 Son of God. 
 Pfal. ii. 7. Thou art my 
 Son, this Day have I begot- 
 ten thee. 
 
 Chrift the Redeemer is 
 the Conqueror of Sa- 
 tan. 
 Rom. xvi. 20. And the 
 
 God of Peace jh all bruife Sa- 
 tan under your Feet. 
 
 That there is only one 
 Saviour. 
 
 Ads iv. 1 2. 'there is none 
 other Name under Heaven 
 given among Men, whereby 
 we mufl befaved [but the 
 Name of Jefus Chrift.] 
 That Chrift the Saviour 
 is the Son of God. 
 
 Mat. xvi. 1 6. Thou art 
 Chrift, the Son of the living 
 God. 
 
 Altho the latter Jews deny the Filiation of the 
 Son, yet their Forefathers believ'd the Meflias to be 
 the Son of God ■ for with the antient Jews, MefTias 
 and the Son of God, were convertible Terms * : 
 
 * Lightfoot'* Hor. Hebraicse, p. 101 2. in John v. 17. Criti- 
 cal Uiftory of the Creed, f. 12^. 
 
 And 
 
Chap. 9. Chrijl as God. 17 c 
 
 And that was the Reafon the Jews fo often asked 
 Chrift, Art thou the Son of God ? Tell us, Whe- 
 ther thou be the Chrift, the Son of Cod, Mat. xxvi. 6$. 
 
 The Jewifli Creed. 
 That the Meflias was to 
 
 defcend from Abraham 
 
 and David, 
 
 Gen. xii. 3. And in thee 
 Jhatt all the Families of the 
 Earth be blejjed. 
 
 Gen. xviii. 18. All the 
 Nations of the Earth Jhall 
 be bkjfed in him- 
 
 The Meflias was to be 
 our Lord. 
 Jer. xxiii. 6. In his Days 
 
 fiall Judah be faved, and 
 l(r ze\ Jhall dwell fafely ; and 
 this is his Name w hereby he 
 [ball be called, The Lord 
 cur Righteousness. 
 
 The Chriftian Creed. 
 That Chrift is the Seed of 
 
 Abraham and David. 
 Mat.i. 1. Jefus Chrift: 
 the Son of David y the Son 
 of Abraham. 
 
 Gal. iii. 16. Now to A- 
 braham and his Seed were 
 the Promifes made ; he faith 
 not, and to Seeds, as of ma- 
 ny, but as of one : And to 
 thy Seed, which is Chrift. 
 
 Jefus Chrift our Lord. 
 
 .1 Cor.i. 30. Chrift Je- 
 fus of God is made unto us, 
 WisT>OM,and Righteous- 
 ness, and Sanciification , 
 and Redemption. 
 
 Acts ii.36. Therefore let 
 all the Houfe of Ifrael know, 
 that God has made that 
 fame Jesus, whom ye have 
 crucified, both Lord and 
 Christ. 
 
 ARTICLE IV. 
 
 Who was conceived by the Holy Ghost, born of the 
 Virgin Mary. 
 
 That the Meflias was to Chrift was incarnate, 
 
 be incarnate. John i. 14. The Word 
 
 Mai. 111. 1. The Lord was made Flejh. 
 
 whom ye feek Jhall fuddenly 1 Tim. iii. 16. God was 
 
 come to his Temple ; even manifeft in the Flejb. 
 
 the The 
 
\y6 The Jews 
 
 The Jewi/h Creed. 
 
 the Meffenger of the Cove- 
 nant whom )e delight in. 
 
 I fa. xi. i. And there fi all 
 come jorth a Rod out of the 
 Stem p/Jefle, and a Branch 
 Jhall grow out of his Roots , 
 and the Spirit of the Lord 
 jhall reft upon him. 
 The Meffias was to be 
 born of a Virgin. 
 
 Ifa. vii. 14. Behold a 
 Virgin fa all conceive and bear 
 a Son, and fiall call his 
 Name Emmanuel. 
 
 wor/hipd . Chap. 9; 
 
 The Chriftian Creed. 
 
 Ads xiii. 23. Of this 
 Alans Seed has God accor- 
 ding to his Promife raffed 
 unto Ifrael a Saviour je- 
 fus. 
 
 Jefus Chrift born of ths 
 Virgin Mary. 
 
 Luke i. 26, to 33. 
 
 Mat. i. 22. Now all this 
 zvas done, that it might be 
 fulfilled which was fpoken by 
 the Prophet, Behold a Vir- 
 gin Jhall be with Child, and 
 bring forth a Son, and they 
 jhall call his Name Emma- 
 nuel. 
 
 Chrift was humble and 
 meek. 
 
 Mat. xxi. 1- 4. All 
 
 this was done, that it might 
 be fulfilled which was fpoken 
 by the Prophet, faying, Tell 
 ye the Daughter ofTLion, be- 
 hold thy King cometh unto 
 jhee ; meek, and fitting upon 
 an Afs, and a Colt the Foal 
 of an Afs. 
 
 Mat. xi. 29. Learn of 
 me, for I am meek, and low- 
 ly in Heart* 
 
 The Jewifh Matters fay, that the Meffias would 
 
 be humble. If indeed the Ifraelites fhould prove 
 
 worthy, and be juft and good, then he would come 
 
 t in 
 
 The Meffias was to be 
 humble. 
 Zech.ix.Q. Rejoice great- 
 ly, Daughter of Zion, 
 Jhout, O Daughter of Jeru- 
 falem, behold thy King co- 
 meth unto thee ; he is juft, 
 and having Salvation, low- 
 ly, and ridwg upon an Afs, 
 and upon a Colt the Foal of 
 an Afs. 
 
p. Chrtji as God. 177 
 
 in the Clouds of Heaven ,• but if unworthy, then 
 poor, and riding upon an Afs *. And Rabbi Saa- 
 diah : He that is like the Son of Man mentioned by 
 Daniel, is the Meffias our Righteoufnefs ; and of 
 him it is written, He fhall be poor, riding on an 
 Afs, he (hall be humble ; but it is alfo written, he 
 came to the Antient of Days ; that is, the Lord 
 faid unto my Lord, fit thou on my right Hand. 
 
 The Chriftian Creed. 
 Chrift was born at Beth- 
 lehem. 
 
 Mat. ii. 1. Now Jefus 
 was born in Bethlehem of 
 Judea. 
 
 The Jewitfi Creed. 
 That the Meffias was to 
 
 be born at Bethlehem. 
 
 Micah v. 2. And thou, 
 Bethlehem Ephrata, tho 
 thou be little among the thou- 
 fands of Judah,^ out of thee 
 Jhall he come forth unto me 
 that is to be Ruler in Ifrael, 
 whofe Goings- forth have been 
 from old, from everlafling. 
 
 And that the antient Jews were well aflured of 
 this, appears from their Anfwer to King Herod, in 
 which Anfwer they appeal to this very Prophecy, 
 Mat. ii. 1- 7. 
 
 The Meffias to be wor- 
 
 ihip'd by the Heathen. 
 
 Ifa. lx. 6. The Multitude 
 
 of Camels fhall cover thee, 
 
 the Dromedaries o/Midian 
 
 Chrift worfliip'd by the 
 
 Magi, theWifemen. 
 
 Mat. ii. 11. And when 
 
 they [the Wifemen] were 
 
 come into the Houfejhey faw 
 
 and Ephah, all they from the young Child, with Ma 
 Shebah jhall come: they ry his Mother, and fell down 
 
 come 
 (hall bring Gold and Incenfe^ 
 and they Jhall Jhew forth the 
 Praife of the Lord. 
 
 and worshipped him: And 
 when they had opened their 
 Treafures, they prtfented to 
 him GiftSy Gold, hid Fran- 
 kincenfe, and Myrrh. 
 
 * Lightf. Hor. Hebr. in Afr. vii. p. 77. 
 
 N A R T I- 
 
178 The Jews <wor/hip'd Chap. 9. 
 
 ARTICLE V. 
 
 Suffered under Pontius Pilate, was crucified^ dead and 
 buried. 
 
 The Jewifh Creed. The Chriftian Creed. 
 
 The Meflias was to be Chrift- was betrayed by 
 betrayed. Judas. 
 
 Zech. xi. 13. And the Luke xxii. 48. Judas, 
 Lord J aid unto me ', Cafl it betray eft thou the Son of Man 
 unto the Potter, a goodly with a Kifs ? 
 Price that I was priced at of Mat. xxvii . p. Then was 
 them. And I took the thir- fulfilled that which wasfpo- 
 ty pieces of Silver, and caft ken by Jeremy the Prophet, 
 them to the Potter in the faying, And they took the 
 Houfe of the Lord. thirty pieces of Silver, the 
 
 Price of him that was va- 
 lued. 
 That the Metfias was to Chrift did furTer. 
 
 fuffer. Heb. v. 8. Tho he were 
 
 Ifa. liii. The whole a Son^ yet learned he Obedi- 
 Chapter. ence by the Things which he 
 
 fuffered. 
 The Meffias was to furTer Chrift fuffer'd for the Sins 
 
 for the Sins of his Peo- of the w hole World. 
 
 pie. Rom. iv. 2$. He was 
 
 Ifa. liii. 5. He was wound- delivered for our Offences. 
 ed for ourTranfgrefftons^ he Rom. vi. 10. In that he 
 was bruifed for our Iniqui- died, he died unto Sin once, 
 ties* Rom. v. 6, Chrift died 
 
 Dan.ix.2 5. The Meffiah for the ungodly, 
 (hall be cut off, but not for 
 bimfelf 
 
 That the Meffias fliall bear the Sins of the Jews, 
 the modern Jews acknowledge ; and plead the 
 Words of Zechary for it, ch. xiii. 1. In that Day 
 
 there 
 
Chap. p. Chrifi as God. 1 79 
 
 there ft all be a Fountain opened to the Houfe of David, 
 and to the Inhabitants of Jerufalem, for Sin and fir 
 
 Uncleannefs *• 
 
 The Jewifh Creed. 
 The Sufferings of the 
 
 MeiTias were to be the 
 
 Expiation of Sin, the 
 
 Price of Redemption. 
 
 Ifa.liii.5. TheChaftife- 
 ment of our Peace was upon 
 him y and with his Stripes 
 we are healed. 
 
 Ver. 10. He made his 
 Soul an Offering for Sin* 
 
 Ver. 12. He bare the 
 Sin of many. 
 
 That the Meflias was to 
 die. 
 
 Ifa. liii. 8. He was cut 
 off out of the Land of the li- 
 ving. 
 
 Ver. 9. He was with the 
 rich in his Death. 
 That the Meffias was to 
 be pierced. 
 
 Zech. xii. 10. And they 
 Jhall look upon me whom they 
 have pierced. 
 
 The Chriftian Creed. 
 ChrifFs Suffering is the 
 Ai/7f of, the Price of Re- 
 demption. 
 
 Mat. xx. 28. He gave 
 his Life a Ranfomfor many* 
 1 Pet. i. 24. Who his 
 own felf bare our Sins in his 
 own Body on the 'Tree, that 
 we being dead unto Sinjhould 
 live unto Righteoufnefs ; by 
 whofe Stripes ye are healed^ 
 
 Chrift died; 
 
 1 Cor. xv. 3. Chrifi died 
 for our Sins, according to 
 the Scriptures. 
 
 Chrifi 9 s Side was pierced, 
 John xix. 34. And one 
 
 of the Soldiers with a Spear 
 
 pierced his Side- 
 
 Ver. 16. Thefe Things 
 
 were done that the Scripture 
 
 Jhould be fulfilled. 
 
 Ver. 3 7. They JhaU look 
 
 on him whom they pierced. 
 
 * the Chaldee Paraphrafl, Rabbi Judas, See. 
 Ver.Chr.Rel. 1. 5. § 15, 
 
 See Grotiusj 
 
 N 
 
 The 
 
180 The Jews 
 
 The Jewifh Creed. 
 That no Bone of the Mef- 
 
 fias was to be broke. 
 
 Exod. xii. 46. Neither 
 flail ye break a Bone thereof 
 [the Pafchal Lamb.] 
 
 The Meffias was to be 
 buried. 
 
 Ifa. liii. 8, 9. He made 
 his Grave with the wicked. 
 The MeUias was to be 
 
 buried by a rich Man. 
 
 Ifa. liii. 9. With the rich 
 in his Death. 
 
 worjhip'd Chap. 9. 
 
 The Chriftian Creed. 
 No Bone of Chrift was 
 broke. 
 John xix. $6. Forthefe 
 Things were done that the 
 Scripture Jhould be fulfilled, 
 A Bone of him jhall not be 
 broken, 
 
 Chrift was buried. 
 
 l Cor.xiv.4. And that 
 he was buried* 
 Chrift was buried by a 
 rich Man. 
 
 Mat. xxvii. 57. When 
 the Even was come, there 
 came a rich Man of Ari- 
 mzxhtzjiamed Jofeph,6"c • 
 
 ARTICLE VI. 
 
 He defended into Hell, the third Day he rofe again from 
 the Dead. 
 
 The Meffias was to rife 
 again from the Dead. 
 Pfal. xvi. 10. Thou wilt 
 not leave my Soul in Hell, 
 neither wilt thoufuffer thine 
 holy One to fee Corruption* 
 
 Chrift rofe again from 
 the Dead. 
 1 Cor. xv. 4. And that 
 he rofe again the third Day, 
 according to the Scriptures. 
 
 A R- 
 
Chap. 9. Chrifi as God, 
 ARTICLE VII. 
 
 181 
 
 He afcended into Heaven^ andfitteth on the right Hand 
 of God ^Father Almighty. 
 
 The Chriftian Creed. 
 Chrift afcended into Hea- 
 ven. 
 Mark xvi. 19. When the 
 Lord had fpoken unto them, 
 he was received up into Hea- 
 ven, 
 
 Chrift fitteth at the right 
 Hand of God. 
 Mark xvi. 19. And fat 
 on the right Hand oj God. 
 
 Heb. ii. 9. But we fee 
 Jefus, -who was made a lit~ 
 tie lower than the Angels* 
 for the fuffering of Death 
 crowned with Glory and Ho- 
 nour. 
 
 This Place Pfal. ex. 1. fome of the Jews them- 
 felves expound of the Meflias, as Rabbi Joden. For 
 Rabbi Joden faid in the Name of Rabbi Hama % 
 " That in the time to come, God (hall place King 
 <c Meflias at his right Hand, becaufe it is written, 
 * c The Lord faid unto my Lord, Sit thou on my 
 " right Hand" * 
 
 The Jewifh Creed. 
 The Meflias was to af- 
 
 cend into Heaven. 
 
 Pfal. lxviii. 18. Thou 
 hafl afcended up on high. 
 
 The Meflias was to fit 
 on the right Hand of 
 God. 
 Pfai. ex. 1. The Lord 
 
 faid unto my Lord, fit thou 
 on my right Hand. 
 
 The Meflias was to re- 
 ceive Gifts for Men. 
 Pfal. lxviii. 18. Thou 
 hafl led Captivity captive, 
 thou haft received Gifts for 
 Men ; 
 
 Chrift gave Gifts to bis 
 Church. 
 Aclsii.4. And they were 
 all filled with the Holy 
 
 N 3 The? 
 
 * Bijhop Beveridge, on Art. iv. p 9£. 
 
njews 
 
 •182 Thi ^ 
 
 The Jewifli Creed. 
 Men ; yea, for the rebellions 
 alfo, that the Lord God 
 might dwell among them* 
 
 Joelii.28. I will pour out 
 my Spirit upon all Flejh, and 
 your Sons and your Daugh- 
 ters Jh all prophefy. 
 
 worfhip'd Chap. p. 
 
 The Chriftian Creed. 
 
 Ads ii. 16. 7his is that 
 which was fpoken by the 
 Prophet Joel, And it Jhall 
 cometopafs inthelafl Days, 
 faith God) I will pour out 
 of my Spirit upon all Flefo . 
 
 SeeEph.iv. 8,9, 10, 11, 
 12, 13. 
 
 ARTICLE VIII. 
 
 From whence he fiaU come to judge the Qiiick and the 
 Dead, 
 
 The MefTias is to be the 
 Judge of all Men. 
 
 Pfal. lxvii.4. Thou Jh alt 
 judge the People righteoujly. 
 
 Pfal. 1. 6. For God is 
 
 ?udge himfelf 
 hefe two Texts are ex- 
 
 plain'd by 
 Dan. vii. 10. The Judg- 
 ment wasfet, and — 
 
 Ver. 1 3 . Behold, one like 
 the Son of Man came with 
 the Clouds of Heaven, &c 
 
 Even the modern Jews acknowledge that Son of 
 Man, mention'd by Daniel r , to be the Meflias *. 
 
 * LightfootV Hor. Heb. in John v. 17. />. 1014. 
 
 Chrift the Judge of the 
 World. 
 
 John V. 22. 'The Father 
 judgeth no Manjbut has com - 
 mined all Judgment unto 
 the Son. 
 
 2 Cor. v. 10. We muft 
 all appear before the Judg- 
 ment-feat of Chrift. 
 
 A R- 
 
Chap. 9. Chrijl as God. 
 
 ARTICLE IX. 
 
 185 
 
 / believe in the Holy Ghost, the Holy Catholkk 
 Church. 
 
 The Jewifh Creed. 
 
 I believe in the Holy 
 
 Ghoft. 
 
 Ifa. lxiii. 10. The holy 
 Spirit. 
 
 Gen. i. 2. The Spirit of 
 God. The Jews acknow- 
 ledge this Spirit to be the 
 Holy Ghoft*. 
 The Holy Spirit the Lord 
 
 and Giver of Life. 
 
 Gen. i. 2. And the Spi- 
 rit of God moved upon the 
 Waters. 
 
 The Holy Spirit the 
 Guide and Comforter. 
 
 Ifa. lxiii. 14. The Spirit 
 of the Lord caufed him to 
 reft. 
 
 The Holy Spirit the In- 
 ftru&or of the Prophets. 
 
 Ifa.lxi. 1. The Spirit of 
 the Lord is upon me, becaufe 
 the Lord has anointed me* 
 
 The Chriftian Creed. 
 I believe in the Holy 
 Ghoft. 
 Matth. xxviii. 19. Go 
 
 ye therefore and teach all 
 Nations, baptising them in 
 the Name of the Father, 
 and of the Son, and oj the 
 Holy Ghv.fi. 
 
 The Holy Spirit the Lord 
 and Giver of Life. 
 John vi. 63. It is the 
 Spirit that quickeneth. ■ 
 
 The Holy Spirit the 
 Guide and Comforter. 
 John xiv. 16. 1 will pray 
 the Father i and hejhallgive 
 you another Comforter- 
 even the Spirit of Truth. 
 The Holy Spirit the In- 
 ftru&or of the Prophets. 
 
 1 Pet. I ii» The Spirit 
 of Chrifi was in them [the 
 Prophets.] 
 
 Rev. xix. 10. For the 
 Teftimony of Jefus is the 
 Spirit of Prophecy. 
 
 2 Pet. i. 21. The holy 
 Men of God fpake as they 
 were moved by the Holy 
 Ghoft. 
 
 N 4 The 
 
 * Dr. H, More, Cabala^ ^. 7^ 
 
1 84 The Jews worjbifd Chap. <?: • 
 
 The Jewi/h Creed. Hie Chriftian Creed. . 
 
 The Holy Spirit may be The Holy Spirit may be 
 refilled and vexed. refifted and vexed. 
 
 Ifa.lxiii. 10. They vexed Eph. iv. 30. Grieve not 
 hts Holy Spirit. the Holy Spirit. 
 
 Aclsvn. 51. Ye do al- 
 ways refifi the Holy Ghrft ; 
 as your Fathers did, fo do 
 ye. 
 
 The Jews make frequent mention of the Spi- 
 rit of the Meflias, and they acknowledge that the 
 Holy Spirit was the Spirit of Prophecy *. Nay, 
 the Jews appropriated the Holy Spirit as a pecu- 
 liar Privilege to them felves *, whence that Saying, 
 that the Holy Ghoft is not given to any but 
 Ifraelites, and the Holy Ghoft dwelleth not out of 
 the Land of Jfrael. Hence that Amazement among 
 the Jews, Acts x. 45. And they of the Circumcifion 
 
 which believed^ were aftonijhed becaufe that on the 
 
 Gentiles alfo was poured out the Gift of the Holy 
 Ghoft. 
 
 The Holy Spirit was wanting in the fecond Tem- 
 ple ; for from the Days of Nehemiah, the Holy 
 Ghoft ceafed in Ifrael f, that is, of the publick Ad- 
 miniftration, but had not forfaken particular Jews ; 
 for it was a proverbial Speech with them of any 
 extraordinary Perfon, That the Divine Majefty 
 dwelt upon him, and that he fpake by the Holy 
 Ghoft, as Maimonides tells us )|. And it was their 
 antient Faith, and is their prefent Hope, That in 
 the time of Meflias their King, when his King- 
 dom (hall be eftablifh'd, every one fhall be called 
 over by the Mouth of the Holy Ghoft **. 
 
 * Lightfoot Append, in 1 Cor. xiv. c. ^. p. 271. 
 
 I Lightfoot ibid. Bi/hop Beveridge in Article VI. p. 128. 
 
 H Maimon. More Nevoch. p. z. c. 4<. 
 
 ** Dr. Scot Chriftian Life, P. II. p. ult. in Note. 
 
 The 
 
Chap. 9. Chrijl as God. 1 8 5 
 
 The Jewi/h Creed. The Chriftian Creed. 
 
 The Meffias will be King Chrifl's Church is holy 
 of all the Earth. and univerfal. 
 
 Pfal. ii. 8. / will give Rom. xi. n. Salvation 
 thee the Heathen for thine is come unto the Gentiles. 
 Inheritance, and the utmofi Rom.x. 12. For there is 
 Parts of the Earth for thy no difference between the 
 Poffeffion. Jew and the Greeks for the 
 
 Ifa. xlix. 6. I will alfo fame Lord over all is rich 
 give thee for a Light to the unto all that call upon him. 
 Gentiles, that thou mayefl Eph. ii. 13. But now 
 be my Salvation unto the in Chrifl Jefus, ye who 
 end of the Earth. fometimes were afar off are 
 
 made nigh — Ver. 19. Now 
 therefore ye are no more 
 Strangers and Foreigners, 
 but Fellow- Citizens with 
 • the Saints^ and of the 
 Houfhold of God. 
 
 That the Heathen were to be given to the 
 Meflias, is the conftant Tradition of the Jews, 
 and were to be called, the Sons o/Sion*. 
 
 ARTICLE X. 
 
 'The Coywnunion of Saints, the Forgivenefs of Sins. 
 
 Tho the Jews always held the Gentiles in Abo- 
 mination, efteem'd them as forfaken of God, as 
 well as detefled by themfelves, call'd them Dogs, 
 and doom'd them to eternal Death ; yet they be- 
 liev'd that that Enmity would ceafe in the days 
 of the Meflias, for that they fhould be given by 
 Qod to the Meflias, and fhall be called the Sons 
 
 * Lightfoot Hor. Hebr. Proem, in Mark c. 10. $4. p. $92. 
 and p. 72,0, in Luke i. 17, 
 
 of 
 
i 8 6 The Jews worjfcip'd Chap, p, 
 
 of Sion, and worfhip in the Temple ; and that they 
 ground on 
 
 The Jewilh Creed. The Chriftian Creed. 
 
 Ifa. xJ. ii. He Jhall Jeed i John i. 3. Truly our 
 his Flock like a Shepherd, Fellowjhip is with the Fa- 
 he Jhall gather the Lambs ther y and with his Son Je- 
 with his Arm, and carry fus Chrift. 
 them in his Bofom, and iCor. vi. 15. Know ye 
 Jhall gently lead thofe that not that your Bodies are the 
 are with young. Members of Chrift ? 
 
 Ifa. lvi. 6, 7. Ifa. xi. 6, 1 Cor. xii. 13. For by 
 7, 8, 9. one Spirit we are all bap' 
 
 tiz,ed into one Body, whe- 
 ther we be Jew or Gen- 
 tile. 
 The Me ffias will forgive Chrift. forgiveth Sins. 
 Sins. 
 Pfal. cxxx. 3. If thou Eph. i. 7. In whom 
 Lord fhouldeft mark Ini- (Chrift.) we have Redemp- 
 quity, Lord who Jhall tion thro* his Blood, the 
 ftand ? but there is Forgive* Forgiveness of Sins, accord' 
 nefs with thee that thou ing to the Riches of his 
 may eft be feared* Grace. 
 
 Original Sin, Original Sin. 
 
 Pfal. Ii. 5. Behold I was Rom. v. 12. As by one 
 
 ihapen in Iniquity, and in Man Sin entred into the 
 
 Sin did my Mother conceive World, and Death by Sin, 
 
 me. and fo Death pafs'd upon 
 
 all Men, for that all have 
 finned. 
 
 A R- 
 
Chap. 9. Chriji as God. 
 
 ARTICLE XI. 
 The RefttrreSkm of the Body. 
 
 l8 7 
 
 The Jewi/h Creed. 
 
 The Meflias (hall raife 
 
 the Dead. 
 
 Job xix. 25. 1 know that 
 ?ny Redeemer liveth, and 
 that he jhall ft and at the 
 latter day upon the Earth ; 
 and tho after my Skin 
 Worms deftroy this Body, yet 
 in my Flejh jhall I fee God. 
 
 Ifa. xxvi. 19. Thy dead 
 Men jhall live, together with 
 my dead Body jhall they 
 arife. 
 
 Dan. xii. 2. And many 
 of them that fleep in the 
 Duft of the Earth jlmll a- 
 wake, fome to everlafting 
 Life, and fome to Shame 
 and everlafting Contempt, 
 
 See Ezek* xxxvii. 1, 2, 
 3,4 H- 
 
 The Chriftian Creed. 
 Chrift raifes the Dead. 
 
 Rom. viii. 11. He that 
 raifed up Chrift from the 
 Dead, jhall alfo quicken 
 your mortal Bodies, by his 
 Spirit that dwelleth in you. 
 
 Phil. Hi 20, 21. Wc 
 look for the Saviour, the 
 Lord Jefus Chrift, who 
 jhall change our vile Body, 
 that it may be fajhioned like 
 •unto his glorious Body. 
 
 John v. 28. The Hour is 
 coming, in the which all 
 that are in the Graves jhall 
 hear his Voice, and jhaU 
 come forth ; they that have 
 done good unto the Refur- 
 reBion of Life, and they 
 that have done evil unto 
 the RefurreBion of Damn a- 
 tion* 
 
 The jews believe the Power of reviving from 
 the Dead to lie in the Bone Luz, which is a Bene in 
 the Back * : But befides that filly Conceit, they do 
 believe it to be the Prerogative of the Meffias 
 to raife the Deadt, and that he (hall raife thofe 
 who deep in the Duft to Life everlafting. And 
 
 * Lightfoot in John xi. 2$. Hor. Hebr. p. 1075. 
 I Lightfoot Hor. Hebr. in John yi. 39. p- 1018. 
 
 the 
 
i 8 8 The Jews wor/hip'd Chap. $>. 
 
 the Tradition of the School of Elias runs thus : 
 Cc The Juft, whom the Holy and Bleffed (hall raife 
 cc from the Dead, fhall not return again into the 
 
 cc j) u fl b«il as the Holy God liveth to Eternity, 
 
 " fo fhall they alfo live to Eternity." And the 
 Glofs adds, " The Juft, whom God fhall raife 
 IC from the Dead in the days of the Mefltas, when 
 cc they live again fhall not return again to the 
 1C Duft, neither in the days of the Meflias nor in 
 cc the Ages that fhall follow, but their Flefh fhall 
 " remain, and they fhall live for ever." * 
 
 ARTICLE XII. 
 
 The Life Everlafling. 
 
 The Jewifh Creed. 
 
 The Immortality of the 
 
 Soul. 
 
 Eccl. xii. 7. Then Jhall 
 the Duft return to the 
 Earth as it was, and the 
 Spirit (haU return to Qod 
 that gave it. 
 
 The Meflias gives eternal 
 Salvation. 
 Gen. xlix. 1S. 1 have 
 
 waited for thy Salvation, 
 O Lord. 
 
 Pfal. xvi. 10, 11. Thou 
 •wilt not leave my Soul in 
 Hell, neither wilt thoufuf- 
 fer thine Holy One to fee 
 Corruption. Thou wiltfiew 
 
 * Ughtfoot ibid. p. 9(4. 
 
 me 
 
 The Chriftian Creed. 
 
 The Immortality of the 
 
 Soul. 
 
 Luke xxiii. 46. Father, 
 into thy Hands 1 commend 
 my Spirit. 
 
 Ads vii. 59. And they 
 floned Stephen, calling up- 
 on God and faying, Lord 
 Jefus receive my Spirit. 
 Chrift gives eternal Sal- 
 vation. 
 
 Rev. xiv. 13. Blejfed 
 are the Dead which die in 
 the Lord. 
 
 2 Cor. v. 1. For we 
 know that if our earthly 
 Houfe of this Tabernacle 
 be diffolved, we have a 
 building of God, an Houfe 
 
 not 
 
Chap. 9. Chrtfi as God. 1 89 
 
 The Jewifh Creed. The Chriftian Creed. 
 
 me the Path of Life ; in not made with Hands, e- 
 thy Prefence is Fulnefs of ternal in the Heavens. 
 Joy, at thy Right-Hand Tit. iii. 7. Being jufti- 
 there are Pleafures for ever- fied by his Grace ■, wejhall 
 more. be made Heirs according to 
 
 Pfal. xvii. 15. As for the hope of eternal Life, 
 me, I will behold thy Face 
 in Righteoufnefs : I jhatt be 
 fatisfyd when I awake with 
 thy Likenefs. 
 
 Degrees of Glory. Degrees of Glory. 
 
 Dan. xii. 3. And they John xiv. 2. In my Fa- 
 that be wife, Jhall fiine as thers Houfe are many Man- 
 the Brightnefs of the Fir- fans. 
 mament \ and they that turn 
 many to Righteoufnefs, as 
 the Stars for ever and ever. • 
 
 That the latter Jews believ'd this Article, is 
 certain ; for their Rabbi Nathan, c. 10. fays, 
 4C That God fent the Angel of Death to take the 
 " Soul of Mofes, but he could not, and that God 
 4C himfelf took it and treafured it up under the 
 " Throne of Glory." ^ And prefently after, ** Nei- 
 44 ther is the Soul of Mofes only repofited under 
 <4 the Throne of Glory, but the Souls of other 
 4C juft Men are alfo put under the Throne of 
 " Glory." And they alfo believe that there are 
 degrees of Glory ; for they fay there are three de- 
 grees of Happinefs in the Life to come, the firfl 
 in Paradife, the next under the Throne of Glory, 
 and the higheft in Abraham's Bofom * 
 
 And they diftinguifh Paradife in two Parts, the 
 firft is the fuperior Paradife, which is the Place 
 of Blifs, prepared for the Saints when glorify 'd in 
 
 * Lightfoot Hor. Hebr. in Luce. 16. as. p. 850, Sec. 
 
 Soul 
 
1 9 o The Jews worfbiftd Chap. p. 
 
 Soul and Body after the Refurre&ion ; and the 
 other is the inferior Paradife, ufuallycall'd the Gar- 
 den of Eden, appointed for holy Souls during the 
 time of their Separation from their Bodies *. And 
 they add, As there are feven degrees of juft Men 
 that fhall fee the Face of God, and fit in the 
 Houfe of God, and afcend on the Mount of God; 
 fo there are feven degrees of Glory prepared for 
 them in each Paradife f . And therefore Buxtorf 
 tells us that the prefent Jews always pray when 
 fick, " Lord and my God, if the time of my Death 
 cf be come, let that Death be to me the Remif- 
 cc (ion of all my Sins— and make me to have a 
 cc Part in Paradffe and the World to come, which 
 4C is referved for the Juft ||." 
 
 The Jewifh Creed. The Chriftian Creed. 
 
 That there is a Hell. That there is a Hell. 
 Dan. xii. 2. Some Jh all Matth. xxv. 41. De- 
 arife to Shame and everlaft- part from me ye Curfed y 
 ing Contempt. into everlafling Fire pre" 
 
 fared for the Devil and his 
 Angels. 
 
 That the modern Jews believe there is a Hell, 
 a Place of Torments, we are jfure from this Say- 
 ing of theirs, That when the Wicked die, there 
 are three Troops of evil Angels which cry aloud, 
 There is no Peace to the Wicked, fays God **. And 
 that they believe a local Hell, a Place of Tor- 
 ments, I humbly think I have prov'd before ff. 
 
 Thus have we feen the Faith of the Prophets 
 and the Jewifh Church ; how truly does St. Paul 
 
 * Huet. in Orig. com. Obferv. p. 101. 
 
 ■J- Lightfoot in Luc. 23. p. 890. Hor. Hebr- 
 
 l| Buxtorf. Syn. Judaic, c. 35. p, 4??. 
 
 ** Lightfoot p. 850. 
 
 |f See my Nemefis, p. 14,1$. 
 
 fay 
 
Chap. p. Chrift as Cod. 1 p i 
 
 fay that the Church of Chrift is built upon the Foun- 
 dation of the Apoftles and Prophets^ Jefus Chrift him- 
 felf being the chief Corner- Stone ? Eph. ii. 20. And 
 St. Peter, Ads x. 43 . To him give all the Prophets wit- 
 Kefs, that thro 9 his Name whofoever believeth in him 
 jhall receive Remiffion of Sins. 
 
 And as the Jewifh Church had the fame Ar- 
 ticles of Faith, tho more obfcure, fo they had Sa- 
 craments alfo, Signifying and fealing to them the 
 fame Saviour Jefus Chrift, as we have, tho more 
 darkly ,• for the Circumcifion, and the Pafcal Lamb, 
 and the daily Sacrifices, were not only Figures, but 
 Seals and Pledges of the Meflias to come, as Bap- 
 tifm and the Lord's-Supper are Seals and Pledges 
 of that fame Meffias, the Son of God, already 
 come : but this would carry me beyond my prefent 
 Befign. 
 
 What an abominable .Affertion therefore, was 
 that of Michael Servetus*, That the Fathers of the 
 Old Teftament had no Knowledge or Hope of 
 fpiritual Bleflings, nor of eternal Life, but that 
 God did fatten them only as a Herd of Swine in 
 the Land of Canaan, without any Profpecl: of a 
 Life to come ? And what a detefhble Affertion 
 is that of the Socinians, That the Jewifh Church 
 never knew any thing of Chrift, nor ador'd the 
 Me/Has as God ? 
 
 Thefe Afferticns are deteftable, becaufe falfe, 
 falfe in the higheft degree ,• for St. Peter fays po- 
 sitively, Atlsxv.n. That the Jews of the Old 
 Teftament were faved by Chrift and by his Grace, 
 even in the felf-fame manner as we Chriftians of 
 the New Teftament hope to be faved by him : 
 For we believe that thro 9 the Grace of the Lord Jefus 
 Chrift we Jhall be faved, even 'as they. And St. Paul 
 fays, Heb. ix. 15. that Chrift is the Mediator of the 
 
 * Calvin. Inftitut, 1. 2. c. 10. § 1. 
 
 New 
 
i $> i The Jews wor/hipd Chap. <j # 
 
 New Teftament, that by means of Death for the Re- 
 demption of the Tranfgreffions that were under the firft 
 Tefiament, they which are called might receive the Pro- 
 mife of eternal Inheritance* 
 
 Of the Prayers of the Jewijh Church in and by Chrifl. 
 
 I have fhown before, that the Jevvifh Church 
 worfhip'd the Son of God as God, invoked him 
 by the adorable Names of Jehovah, God, and 
 Lord ; that he Chrift Jefus was their King, their 
 God and Meffias ; that he dwelt in the Taber- 
 nacle and Temple ; that the Altars were built un- 
 to him, and Places confecrated to the honour of 
 his Holy Name. 
 
 I have fhown at large what they believ'd con- 
 cerning the Meffias, and that the Creed of the 
 Prophets agreed with the Creed of the Apoftles, 
 with this difference only, That the Prophets be- 
 lieved thofe Particulars as they were gradually re- 
 veal'd concerning the Meflias to come ,* the A^- 
 poftles on the contrary, believ'd and declared thofe 
 Particulars of Jefus Chrift the Meffias, as already 
 come, as come in fuch a manner, that in his coming 
 all the Prophecies were fulfilled and accomplifh'd. 
 St. Peter fpeaks home to this purpofe, AEis iii. 21. 
 that God had fpoken by the Mouth of all his holy Pro- 
 phets, fince the World began, of this Jefus Chrift : that 
 this Jefus is the Prophet of whom Mofes fpake that 
 God /hould raife, ver. 22, Yea, and that all the Pro- 
 phets from Samuel, and thofe that follow after, as ma- 
 ny as have fpoken, have likewife foretold of thefe Days 
 (of ChriftJ 
 
 Let us now fee how they pray'd, and whether 
 their Supplications differ'd from us Chriftians. 
 
 Tht 
 
* Chap. p. Chrtfi as God. i p j t ; 
 
 The Jewifh Church pray'd by the Interceflion of Chrift. 
 
 That the Jewifh Church had Chrift for their 
 Interceflbr, is not only evident from the Ark of 
 the Covenant, which was a myftical Reprefenta- 
 tion of Chrift, which I wave becaufe our Adver- 
 faries believe nothing of it, and fay there is no 
 more in that than what we make by our own Ex- 
 plications i but that Chrift was the Interceflbr for 
 the Jewifh Church, is evident alfo from the ex- 
 press Words of Daniel, who pray'd to God, and 
 offer'd up his Supplication in the Interceflion o£ 
 the Meflias, for the Lord'? fake, Dan. ix. 17. For 
 Chrift Jefus is the fame yefte,Jay, and to day, and for 
 ever, Heb. xiii, 8. the fame Interceflbr in the Days 
 of the Patriarchs, in the Days of the Old Tefta- 
 ment, as he is now in the New. 
 
 And that the Supplications of David and others 
 fo often found in Scripture, fir thy Goodnefs fake, 
 Pfal. xxv. 8. for thy Name's Jake, ver. 11. for thy 
 Mercy fake, according to the Multitude of thy tender 
 Mercies , Pfal. li. 1. for thy Mercy and for thy Truth 
 fake, Pfal. cxv. 1. have an eye and fpecial regard 
 to the Meflias, not Chriftians only, but Jewi/h 
 Interpreters aflert *. And when God himfelf faid 
 he would fave Jerufcdem from Sennacherib for Da- 
 vid^ fake, 2 Kings xix. 34. the Jews themfelves 
 render it for the fake of King Meffias, who is 
 the Source of all Mercy f . 
 
 But let us fee what they pray'd for, and this 
 will appear by drawing a Parallel between the 
 Prayer of the Jewifh and the Chriftian Church, 
 
 * Groenewegen in Pf. xxv. and ?C cxv. 1. Enchuyfen 4t<j 
 Annoi£87. 
 , f Belgick Annotate 
 
 O The 
 
1 94 ff° e J eews worjbip'd Chap. 9. 
 
 The Prayer of the Pro- The Lord's Prayer, 
 phets. 
 
 The Object. 
 Ifa. lxiii. 16. Thou y O 
 Lord, art our Father. 
 
 Jer. iii. 4. Wilt thou not Our Father. 
 from this time cry unto me y 
 my Father ? 
 
 It has been obferv d by fome of the * antient 
 and modern Divines f> that the Jews never in their 
 Prayers addrefs'd God by the name of Father in 
 the Old Teftament, from Abraham to the Macca- 
 bees ; but that the latter Jews, feeing the.Chriftians 
 cqme with Confidence to the Throne of Grace, 
 and calling God Father, did make ufe of the fame 
 Appellation, efpecially after they were reproach'd 
 by the Chriftians, that they were not the Children 
 of God, but Bondmen to the Law. 
 
 But with the greateft Regard and Deference to 
 thofe great Names, I humbly offer whether this 
 Obfervation be not a Mi flake } for David certainly 
 invok'd God by that Name in the mofi: folemn 
 manner, 2 Chrcn* xxix. 10. David bleffed the Lord be- 
 fore all the Congregation, and J aid , Bleffed be thou Lord 
 God of Ifrael, our Father for ever and ever. And 
 that Thankfgiving is part of Prayer as well as 
 Supplication, none I prefume can deny, efpecially 
 when they confider that the Prayers of the Jews 
 confided chiefly of Benedictions and Doxologies ||. 
 And that an Invocation was join'd as part of this 
 Prayer, appears from ver. 18, iq. Lord God of 
 
 Abraham keep this for ever in the Imagination of 
 
 the thoughts of the Heart of thy People, and prepare 
 their Heart unto thee : and ends the whole with a 
 Supplication for Solomon. 
 
 * Chryfoft. in Rom. 8. 1 
 
 f Bifl)op Andrews on the Lord's Proyer, § 7. p. 164.- Vr. Hicks'* 
 Spirit of Enthufmfm exorcised, p. 1 6 . 
 
 J) Lfghtfoot Hor. Heb. in Luke xi. 1, p. 800. 
 
 And 
 
Chap. 9. Chrlfi as God. ip^ 
 
 And it was the Promife of God to David, Pfal. 
 lxxxix. 26. He jhall cry unto me, Thou art my Father, 
 my God, and the Rock of my Salvation ; and to all 
 the Jews, Wilt thou net from this time cry unto me, 
 my Father? Jer. ifi. 4. and ver. 19. Thou Jh alt call me 
 my Father? And is not that a Prayer in fact, Ifa. 
 lxiii. 15. Look down from Heaven, 'and behold from 
 the Habitation of thy Hlinefs and of thy Glory : inhere 
 is thy Zeal and thy Strength ? the founding of thy Bowels 
 and of thy Mercies towards me ? are they refrain d ? 
 Doubtlefs thou art our Father, tho Abraham be igno- 
 rant of us, and Ifrael acknowledge us not ; Thou, O 
 Lord, art our Father, our Redeemer, thy Name is from 
 Everlafting. And that Supplication we find, Ifa. 
 Ixiv. 8. But now, Lord, thou art our Father ; we are 
 the Clay, and thou our Potter, and we are all the Work 
 of thine Hand ; be not wroth very fore, Lord, neither 
 remember Iniquity forever. And that the antient Jews 
 had feveral forms of Prayer which began wLh this 
 Invocation, Our Father, is certain in their Mifnah 
 and other Writings. And Dr. Lightfiot allures us^ 
 that it was moll: common with them fo to begin 
 their Supplications ; and that they were taught fo 
 by God himfelf, Exod. iv. 22. for whereas the very 
 Gentile Idolaters did fay, as we find by Jer. U. 27, 
 to a Stock and to a Stone, Tlxni art my Father ; the 
 Ifraelite fhould. be bound to fay, Our Father which 
 art in Heaven *. 
 
 ^ And in the Temple Service, as it flood in the 
 time of our Saviour, he gives us thisPra\er, which 
 our Saviour himfelf comply'd with in the Temple : 
 || Thou haft loved us, O Lord our God, with an 
 || everlaftfng Love ; with great and abundant Com- 
 paflion haft thou had Mercy upon us, O our Fa- 
 ll ther, our King, for our Fathers fake, who tmfted 
 ' in thee, and thou taughteft them Statutes of Life. 
 
 * Lightfoot Hor. Hebr. in Mat. vi.9. p. 299, 
 
 O 2, "So 
 
\p6 The Jews worfhip'd Chap. p. 
 
 u So be gracious to us alfo, O our Father ; O 
 " mod merciful Father, O thou companionate One 
 <c pity us, and put into our Hearts to know, obey, 
 c< learn, teach, obferve, do and perform all the 
 is Words of the Do&rine of thy Law in love, and 
 c * enlighten our Eyes by thy Law, and caufe our 
 cc Hearts to cleave to thy Commandments, and u- 
 <c nite our Hearts to love and to fear thy Name *. 
 
 The Prayers of the Pro- The Lord's Prayer, 
 phets. 
 
 The Object 
 
 Ifa. Ixiii. 15. Look down 
 from Heaven, -and behold Which art in Heaven. 
 from the Habitation of thy 
 Holinefs. 
 
 The Firft Petition. 
 
 Pfal. cxv. 1. Not unto 
 us, O Lord, not unto us^ Hallowed be thy Name. 
 but unto thy Name give 
 glory. 
 
 The Second Petition. 
 
 Pfal. lxvii. 1. God be 
 merciful unto us, and blefs 
 us % and caufe his Face to 
 
 Jbine upon us ; that thy Way Thy Kingdom come. 
 may be known upon Earth, 
 thy faving Health among all 
 Nations* 
 
 In the Schools of the Jews, this Axiom is found, 
 that that Prayer, in which no mention is made of 
 the Kingdom of God, is no Prayer. Bab. Berack. 
 
 FoU 40. § 2. 
 
 * Lightfoot Temple Service, c. 5. § 4. 
 
 The 
 
Chap. 9. Chrifi as God. 1 97 
 
 The Third Petition. 
 Pfal. cxix. 4, 5. Thou 
 baft commanded us to keep Thy Will be done in 
 thy Precepts diligently : O Earth as it is in Hea- 
 that my Ways were diretled ven. 
 to keep thy Statutes ! 
 
 The fame Jewifh Writer has this Queftion, Which 
 is the (horteft Prayer ; and Rabbi Eliezer anfwers, 
 Lord do thy Will in Heaven, and give a quiet 
 Spirit to all that fear thee on Earth. Fol. 29. 2. 
 
 The Fourth Petition. 
 Pro v. xxx. 8. Give me 
 neither Poverty nor Riches, Give us this Day our 
 
 feed me with Food conve- daily Bread. 
 nient for me. 
 
 The fame Jewifh Author has thefe Words : The 
 Neceffitys of thy People Ifrael, O Lord, are many, 
 and' the Senfe they have of it fo fmall, that they 
 know not how to declare their Wants. May it be 
 thy good Pleafure to give to every one a fufficient 
 Suftenance. 
 
 The Fifth Petition. 
 
 Exod. xxxiv. 9. If now 
 I have found Grace in thy 
 Sight, O Lord, I pray thee 
 
 pardon our Iniquity and our And forgive us our 
 Sin* Trefpaffes. 
 
 Pfal. xxv. 11. For thy 
 Name-fake, Lord, par- 
 don my Iniquity, for it is 
 great. 
 
 O % Levit? 
 
\ 9 8 The Jews wor/hip'd Chap. ?. 
 
 Levit.xix.i8. Thou fh ah 
 not avenge nor bear any 
 grudge againfl the Children 
 of thy People \ but thou 
 fhalt love thy Neighbour as 
 thy felf. As we forgive them 
 
 Prov. xxv. 21. If thine that trefpafs againft us. 
 Enemy hunger, give him 
 Bread to eat ; if he be 
 thirfly, give him Water to 
 
 drink.» 
 
 The Sixth Petition, 
 
 Pfal. xix. 14. Keep back 
 thy Servant from prefump- 
 
 tuous Sins, let them not have And lead- us not into 
 dominion over me. temptation, but deliver 
 
 Pfal. cxix. 37. Turn a* us from evil. 
 way mine Eyes from be- 
 holding Vanity, and quicken 
 thou me in thy Way. 
 
 Rabbi Judah us'd to pray in this manner, " That 
 6C it may pleafe thee to deliver us from Impudence 
 " and impudent Men, from evil Men and evil Ac- 
 " cidents, from wicked Defires, a wicked Confci- 
 cc ence, and a wicked Neighbour ; from Satan the 
 " deftroyer, from a fevere Judge, and a cruel Ad- 
 * c verfary." Berach. Fol 16. 2. 
 
 The Doxology. 
 1 Chron. xix. 11. Thine 
 O Lord, is the Greatnefs, 
 and the Power, and the 
 Glory, and the Victory ', 
 and the Majefly ; for all 
 
 that is in the Heaven and For thine is the King- 
 
 in the Earth is thine ; dom, the Power and the 
 
 Thine Glory, 
 
Chap. 9. Chrijt as God. 199 
 
 'thine is the Kingdom, O Glory, for ever and e- 
 
 Lord, and thou art exalted ver. Amen. 
 as Head above all. 
 
 Inftead of Amen, the antient Jews, at the end- 
 ing of the publick Service, were wont to cry a- 
 Ioud, Bleffed be the Name of the Glory of God's King- 
 dom ; for it was an old Tradition, that Amen was 
 not to be faid in the San&uary, but thefe Words 
 inftead of it. 
 
 And it is farther to be obferv'd, that the Jews 
 never faid Amen to a petitionary Prayer, but only 
 after a Benediction or Doxology. And therefore 
 Luke xi. 4. where the Doxology is omitted, that 
 being a petitionary Prayer only, Amen is omitted 
 alfo. And St. PWaflures us, that Amen was only 
 faid after Thankfgiving, i Cor* xiv. 16. Say Amen 
 at thy giving of Thanks* That this is Co, we have 
 feveral Inftances in the Pfalms ; thofe that are pe- 
 titionary never conclude with Amen, but thofe that 
 end with Glory, Praife and Thankfgiving, have 
 Amen, and with a repetition Amen and Amen. See 
 this in Pfalmxli. 13th Verfe, Bleffed be the Lord God 
 of Ifrael, from everlafting and to ever Lifting, Amen and 
 Amen. Pfal.lxxii. 18, 19. Bleffed be the Lord God 3 the 
 God of Ifrael, who alone doth wondrous Things ; and 
 bleffed be his glorious Name for ever, and let the whole 
 Earth be filfd with his Glory, Amen and Amen. Pfal. 
 Ixxxix. 52. Bleffed be the Lord for evermore, Amen 
 and Amen. And Pfal. cvi. 48. Bleffed be the Lord 
 God of Ifrael, from everlafting to everlafting^ and let all 
 the People fay Amen, praife ye the Lord. 
 
 CHAP, 
 
200 Chrifis jfejlirnony of Chap. 10. 
 
 ©©©?©©© ^ ^ ®t5©@©® 
 
 CHAP. X. 
 
 The third and great ETOCHA of the 
 GOSTEL. 
 
 Come now to the third and great Epocha 
 of the Gofpel ; and before I come to Matter 
 of fact, I think it very proper to confider 
 what Teftimony Jefus Chrift has given us of his 
 own Divinity. 
 
 This, I think, is a very proper Confideration ; for 
 if we believe that he is really God, we cannot 
 think he would conceal that Excellency of his 
 Nature from us, and yet fuffer us to adore him. 
 And if he be not the true God, we may be fure 
 he would not fo impofe upon us, to make himfelf 
 God, and require our Wbrfliip, when it was not 
 his due, and when that Command of his would in- 
 volve us in Idolatry. 
 
 If we therefore believe that Chrift had no more 
 Honour and Integrity in him than a good honeft 
 Man, we may be fure he would not deceive us : 
 And if we believe him to be a Prophet fent of God 
 to bear witnefs to the Truth, then we know he 
 cannot deceive us : And if we believe him to be 
 the eternal God, then it is impoilible he Jhould de- 
 ceive us ; for then his Attribute and Excellency is y 
 that he cannot lye, that he can no more deceive us, 
 than God can be deceiv'd by us. 
 
 Upon 
 
Chap. to. his own ^Divinity. 201 
 
 Upon this foundation therefore, that he either 
 would not or could not deceive us, upon this we 
 may join Iflbe, that this Chrift is either God or Man : 
 that is, if he have not declared to us himfelf that 
 he is God, we are not oblig'd to believe him to be 
 God, let ail the World fay what they will; but if 
 he has declared in exprefs Terms that he is God, 
 the eternal Son of the eternal God, then we will 
 and muft believe him to be God, becaufe he has 
 bore that witnefs of himfelf, and we depend upon 
 that witnefs, becaufe he neither can nor will de- 
 ceive us. 
 
 Upon this Qiieftion the whole wiH be at an 
 End: 
 
 Has Chrift at any time, or in any place, in ex- 
 prefs Terms declar'd that he was God ? 
 
 The Anfwer is ready, Yea verily, and at feveral 
 times and feveral places, and in the moft exprefs 
 Terms. 
 
 Fir fly in the peculiar Appropriation of God, as his God 
 and Father. 
 
 For it is obferv'd, that Chrift, when he fpoke to 
 the Jews concerning himfelf, and his relation to 
 God, always exprefs 'd himfelf in the fingular Num- 
 ber, My Father and my God ; and that in full oppo- 
 fition to, and diftin&ion from that relation which 
 the Jews had to God, which was that of Creation 
 and Adoption : And that Chrift by that peculiar 
 Expreffion, fignified a more peculiar relation to 
 God the Father ; namely, his eternal Divinity, 
 which he had coequal and coeternal with the Fa- 
 ther. Thefe Expreffions are many ,• whether they 
 have any weight in them We /hall fee hereafter. I 
 fhall now produce fome of them. 
 
 Luke ii. 48. Wiftye not that I muft be about my Father s 
 Bufinefs ? John ii. 16. Make not my Fathers Houfe an 
 
 Houfe 
 
202 Chr'tji s Tejlimony of Chap. to. 
 
 Houfe of Merchandise. John xiv. 2. In my Father's 
 Houfe are many Manfions* 
 
 Nay more, when Chrift fpake of his afcenfion to 
 the Father, when he fpoke comparatively, he made 
 this remarkable distinction ; / afcend unto my Father 
 and your Father, and to my God and your God^ John 
 xx. 17. 
 
 Certainly our Saviour defign'd fomething very 
 extraordinary by this; he very well knew that the 
 Jews and all Mankind, were the Children of God 
 by Creation ; he knew the Jews had a nearer rela- 
 tion by virtue of a peculiar Adoption, Jer.xxxi. 1. 
 If he was not therefore the Son of God in a 
 more peculiar manner than that of Creation or 
 Adoption, why did he not fay Our Father, as he 
 taught us ? But he being the Son of God by Na- 
 ture, could not fay our Father, but muft fay my 
 Father ; for that his Filiation was as different from 
 ours, as God is from his Creature. It appears 
 therefore that this Expreffion is of weight, and that 
 Chrift did call himfelf the Son of God, and God. 
 
 And this farther appears, Secondly, Becaufe Chrift calls 
 himfelf the only- begotten Son of God- 
 
 John iii. 16. For God fo loved the Worlds that he 
 gave his only-begotten Son, that uuhofoever believeth in 
 him, Jhould not perifh but have everlafting Life. 
 
 This Expreflion of only- begotten Son, or only 
 Son, or Son of God, is more than a hundred times 
 found in Scripture. MovoyzvK, the only-begotten 
 of God, is the peculiar perfonal Property of the 
 Son of God ; and to call Chrift the only-begotten, 
 or the Son of God, is declaring him to be of the 
 fame nature with God the Father, as truly God, 
 as the Son of Man is truly Man. 
 
 But this is not all, we muft explain this more 
 fully, and fee upon what Account Men in general 
 
 and 
 
Chap. to. his own ^Divinity. 205 
 
 and particular are call'd the Sons of God, and upon 
 what Account Chrift is fo call'd, whether upon the 
 fame or fome other. 
 
 That God has more Sons befides Chrift, I make 
 no doubt, but not in the fame Senfe; ail Mankind 
 are the Sons of God, all are his Children by Crea- 
 tion : Have we not all one Father I has not one God 
 created us ? Mal.ii. 10. The Saints are the Sons 
 of God, ftill by a nearer relation than bare Crea- 
 tion j namely, by the Title of Adoption : for as many 
 as received him, to them gave he power to become the 
 Sons of God, even to them that believe in his Name, 
 John i. 12. And as many as are led by the Spirit of 
 God, they are the Sons of God, Rom. viii. 14. In thefe 
 Senfes Men are the Sons of God, but in neither of 
 thefe can we confider Chrift as the Son of God ; 
 for if this were all, he could not be call'd God's 
 only Son, nor his only- begotten Son, but at the beft, one 
 of the many thoufands of the Sons of God. 
 
 There is ftill another Title, upon which fome 
 peculiar Veifels of Grace and Glory have receiv'd 
 that moft honourable Appellation of the Sons of 
 God, namely, by being admitted into a clearer Par- 
 ticipation of his Blifs, or more immediate know- 
 ledge of his Will 5 the Angels in the firft refpecl, 
 and the holy Prophets in the laft. 
 
 That the bleffed Angels are call'd the Sons of 
 God, we learn from Job ch. xxxviii. 4, 6. Where waft 
 
 thou when I laid the foundations of the Earth ? when 
 
 the Morning Stars fang together, and all the Sons of God 
 flouted for Joy ? And the Saints in Glory, who are 
 made equal to the Angels^ Luke xx. 36. So the Pro- 
 phets are alfo call'd the Children of the moft High, 
 Pfal. Ixxxii. 6. I have faid ye are Gods, and ye are 
 all the Children of the moft itigh. And that thefe were 
 Prophets, our Saviour himfelf has aflur'd us, for he 
 expounded John x. 3 5. by thofe to whom the Word of 
 the Lord came. 
 
 And 
 
2 04 Chrijfs Tejitmony of Chap, i o. 
 
 And yet fa none of all thefe Refpe&s is Chrift 
 the Son of God, for Angel he was none, tho by a 
 Metaphor call'd the Angel of the Covenant ; and we 
 cannot think fo meanly of him, as to rank him a- 
 mong the Saints departed : for it is thro 5 the Merits 
 of his Death and Paflion, that the Saints are made 
 partakers of Salvation, and put in a ftate of Im- 
 mortality. 
 
 Indeed he was a Prophet, and that Prophet by way 
 of Eminence, that Prophet that was to fucceed 
 Mofesy Ads vii. 37. But then he was more than a 
 Prophet, Mat. xi. 9. he w r as the Word that came unto 
 the Prophets, and of whom all the Prophets fpake, 
 and to whom they all bare witnefs : and Chrift can 
 in none of thefe Refpe&s be the Son of God, for 
 then he could not be the only Son, nor the only- 
 begotten. 
 
 It remains therefore that there is a more Divine 
 Relation, by which Jefus Chrift is the Son of God, 
 and the only- begotten Son of God ; and that in 
 fuch a manner as no created Being can be, and that 
 is, his eternal Generation, whereby he is not only 
 the Son of God, but fo the Son of God, that he is 
 alfo God himfelf, God blefled for ever. 
 
 St. John fpeaks home to this in his Gofpel, the 
 firft Verfe of which will for ever confound all So- 
 cinian and Avian Herefies : In the beginning was the 
 Word, and the Word was with God, and the Word was 
 God* In the beginning, when was that ? When God 
 created firft the Heaven and Earth, Gen. i. I. then the 
 Word was, then he had a per feci: a&ual Being ; 
 when the very Creation did but begin to be, he 
 wasattual, he was a proper Being, he was that very 
 he, by whom the Worlds were made, Heb. i. 2. that very 
 God that created them, for by him all things were 
 made, John i.j. 
 
 And what was this Word at the Beginning > 
 He was God, he was God the Word, he was the 
 
 Sou 
 
Chap. 10. his own ^Divinity. 205 
 
 Son of God, not by communication of Grace, but 
 of Nature, thence he is the natural Son of God ; 
 fo the Son of God, his begotten Son, as to be 
 very God, for the Word was God ; fo the Son of God, 
 as none other was or could be ,• fo the Son of God, 
 as to be the only Son of God, the only- begotten, of 
 the Father, ver. 14. properly and truly God. 
 
 And to this Divine Sonfhip, that he is God of 
 God, very God of very God ; both God, and Man, 
 and Angels, and even the infernal Spirits give 
 witnefs. 
 
 God the Father from Heaven proclaim'd him, 
 both at his Baptifm and Transfiguration, to be his 
 Son, his well- beloved Son, in whom he was well pleas' d*. 
 The Angel Gabriel at his Incarnation told his Mo- 
 ther, He Jhould be call'd the Son of God, and the Son 
 of the mcfl High, Luke i. 3 2, 3 5. St. Peter confefs'd, 
 Thou artChriflthe Son of the living God, Mat. xvi. 16. 
 and received this confirmation from Chrift himfelf, 
 That Flejh and Blood had not reveal' 'd it to him, but 
 that it came from God the Father which is in Heaven* 
 Nay,and a whole Legion of unclean Spirits acknow- 
 ledge his Divine Nature in thefe words, Jefusthoit 
 Son of God mofl High, Luke viii. 29. 
 
 Now would it have been a thing worthy of 
 fo much Noife and Oflentation, had Chrift not been 
 the Son of God in another and more excellent 
 Manner, than any of the Sons of Men ,• had there 
 not been fome thing in it very extraordinary, which 
 might entitle him to fo fublime and divine a Pri- 
 vilege ? 
 
 Tho John the Baptift were a Prophet, yea and 
 more than a Prophet, yet we do not rind that the 
 Devils flood in awe of him, or look'd upon him 
 as the Son of God. To which of all the holy Angels, 
 as St. Paul argues with admirable Strength, did the 
 
 * Mat. Hi. 17. ch. xvii. 5. 
 
 Lord 
 
io6 Chrijl's Teflimony of Chap. 10. 
 
 Lord fay at any time, thou art my Son, this day have 
 1 begotten thee ? And who can fliew us any King, 
 but Chrift, that was the Son of God, as w ell as of 
 David, whom God the Lord advanc'd to fo high 
 an Honour, as to caufe him to Jit down at his own 
 right Hand, until all his Enemies were made his footfiool ? 
 Pfal.cx. i. 
 
 Tho Angels, Kings and Prophets, were the Sons 
 of God by a communication of more fpecial Grace 
 than had been generally granted to the Sons of 
 Men, yet none but Chrift is honour'd with thofe 
 high Prerogatives of being call'd his own Son, Rom. 
 viii. 32. his only Son, Mark iii. 17. his only begotten 
 Son, John iii. 16. and the Heir of all Things, Heb.1.2* 
 Which glorious Titles being laid together, do put 
 a very fignal and material Difference between the 
 Sons of God by Adoption and Grace, and Jefus 
 Chrift the Son of God by Nature. It appears 
 therefore that Chrift Jefus has declar'd his own Di- 
 vinity, and fully acknowledged that he was God, 
 God by Nature and not by Favour, when he calls 
 himfelf the only-begotten Son of God. 
 
 Thirdly, Chrift has declar'd his Divine Nature, when he 
 challenges the Works of God, as his own* 
 
 This we find, John v. 17. My Father worketh hither- 
 to, and I work. 
 
 The Occafionof thefe Words was this: Chrift 
 had at Jerufalem, on the Sabbath-Day, cur'd a mi- 
 ferable Creature, that had been difeas'd eight and 
 thirty Years ; the Jews were offended that it was 
 done on the Sabbath-Day, and that the cur'd Per- 
 fon had obey'd him that heal'd him: and their Re- 
 fentment was fo great, that they profecured this poor 
 Man before the $reat Sanhedrim, and refolv'd to Hay 
 Chrift for a prof aner of the Sabbath. 
 
 Chrift 
 
Chap. 10. his own 'Divinity. 207 
 
 Chrifi: in juftification of what he had done, and 
 in his own Defence, made this Anfwer, My Father 
 worketh hitherto and I work ; and it does not appear 
 that he made any other. And by thefe Words Chrifi 
 excufes himfelf from the Charge they had laid a- 
 gainft him of violating the Sabbath, for that the 
 Sabbath was only broke by Mens doing any Work, 
 but not by God's working ; for that God from the 
 Creation of the World to that very Day, always 
 work'd on the Sabbath-Days in preferving the 
 World which he had created : and that he being 
 the Son of God, and God his natural Father, 
 work'd together with God his Father, an Inftance 
 of which Divine Works they had now before their 
 Eyes ,• and therefore he could not be guilty of 
 breaking the Sabbath, that work'd not like a Man 
 but as God. And Chrift tells us, that he even 
 from the Creation of the World, co-operated with 
 the Father, and work'd together with him to that 
 very Day. 
 
 But how did the Jews under/land this Reply? 
 this we rind ver. 18. Therefore the Jews fought the 
 more to kill him, becaufe he not only had broken the 
 Sabbath-, but fa id aljo that God was his Father, making 
 himfelf equal with God. There is a Strength in the 
 Original which our Trandation does not reach, 
 ctKhti: £ vAl't&L iJW 'ihoyt * Qiov ; which, with Sub- 
 miifioft, I think fhould be thus render'd, but be- 
 caufe alfo he [aid that God was his own proper Fa- 
 ther ; for the Force of iJW is loft in our Verfion, 
 which, as £ez,a well obferves, fignifies a Father 
 proper and peculiar to himfelf. And the Force of 
 that Word made the Jews fay, that Chrifi made him- 
 felf equal with God ; for every Ifaelite might fay 
 that God was his Father, Exod.iv.22. but could 
 not fay that God was his own proper peculiar 
 Father. The Belgick Verfion therefore reads it, HOC 
 «50W ftn mm $ a&er foafc that God was his 
 
 own 
 
208 Chrifis Tefiimony of Chap. io, 
 
 own Father. And that the Word &P/o? will bear 
 that Conftru&ion, appears by our Verfion, which 
 has often render'd it (o '- as John viii.44. I*. tuv 
 i«T/W a*a«, he fpeaketh of his own: Afts ii. 6. t* i^igt 
 fiaAflu, in his own Language : ver 8. rf iJfy JWi*7p» 
 in our own Tongue. And ^£fc iv. 32. neither faid 
 any of them that ought of the Things which he 
 poflefs'd, i'JW £vcu, was his own; 2 Pet. iii. 3. vJ\tt 
 ids Wets i<mjv(jiia,< 9 after their own Lufls ; and 1 Cor. vii. 
 2. icT/o7rt^f«, her own Husband, and feveral other 
 Places. 
 
 But to return : Well, was this Conftruc~tion right ? 
 Did Chrift intend they fhould underftand him fo ? 
 Moft certainly,- for had they mifapprehended him, 
 he would moft certainly have fet them to rights, 
 and (hewn them their Miftake ; but inftead of 
 that, and in confirmation that they had underftood 
 him as he would be underftod, and in defence of 
 his being equal with God, he defends what he faid 
 before, and /hews them plainly, that he has Right 
 and Power in himfelf to do thofe things which 
 God can only do, fuch Works which all the Crea- 
 tures in Heaven and Earth together cannot do, 
 fuch Works as can only be done by infinite Power, 
 which are the Privileges and Prerogatives of the 
 Almighty God ; fuch as he had already done in 
 curing the impotent Man, and that by a Word 
 only, by a Word of Almighty Power, which 
 commanded the Sick to be reftor'd, which was 
 more than all the created Powers of Heaven and 
 Earth could do. But i{ this was not enough to con- 
 vince them that he was the Almighty God, they 
 ihould fee more, they fhould fee greater Works, 
 fuch as converting the Hearts of Men, raifing 
 them to a Newnefs of Life, and alfo raifing them 
 from the Dead. 
 
 See at large how Chrift defends his Divinity, 
 and proves himfelf to be equal with God, from 
 
 the 
 
Chap. 10. his own 'Divinity, > 209 
 
 the Works which he does together with God the 
 Father, ver. iq, 20. then anfwered Jefus and /aid 
 unto them, Verily, verily I fay unto you, the Son can 
 do nothing of himfelf, but -what he feeth the Father do ; 
 for 'what things foever he doth, thefe alfo doth the Son 
 likewife* Here it is plain that the Operation of 
 the Father and the Son - is undivided, and the 
 Work one. And therefore this A&ion or Work of 
 the Son cannot be criminal, nor deem'd Co i with- 
 out reflecting on the Works of the Father, for 
 that they are one : for there is a great Force in 
 the word opo'ius, likewise, namely, with the fame 
 Judgment, with the fame Knowledge, with the 
 fame Will, with the fame Right, with the fame 
 Power, to the fame End, and in the fame Man- 
 ner. So that this Verfe is fo far from expreffing 
 any Inequality, that it expreffes the higheft Equa- 
 lity that can be conceiv'd, or Words can utter. 
 
 The Reafon is added, ver. 20. For the Father 
 loveth the Son, and fieweth him all things that himfelf 
 doth; and he will flew him greater Works, that ye 
 may marvel Chrift adds this on purpofe to con- 
 vince them of his Divine Power, that he had not 
 boafted of a pretended Omnipotence, but that he 
 had declared the Truth ', for that he ("even for 
 their Conviction if they would believe, or for 
 their Condemnation if they refus'd fuch Evidence) 
 would do even greater things than curing the 
 paralytick Perfon. 
 
 Chrift had as yet not done many Miracles : he 
 had cur'd this Man, and the Nobleman's Son, ch. iv. 
 50. he had turn'd the Water into Wine, ch.ii.9* 
 but he promis'd to do greater, and thefe are 
 nam'd, ver. 2 1. For as the Father raifeth up the Dead 
 and quickneth them, even fo the Son quickneth whom 
 be will. But the Converfion of the Soul not being 
 vifible to the Eye, he adds, ver. 25. Verily, Verily 
 I fay unto you, the Hour if coming, and now is, when 
 
 P the 
 
2 1 o Chrifis Tejlimony of Chap, i o. 
 
 the Dead ft all hear the Voice of the Son of God, and 
 they that hear fiall live ; which is fliil more plainly 
 exprefs'd, ver. 28. Now that none but God can 
 do fuch things is certain ; for the Apoftle fays, 
 Rom.iv. 17. that God quickens the Dead, and caUeth 
 thofe things which be not as tho they were* 
 
 Another of thofe greater things, is the giving 
 of eternal Life, ver. 24. Verily, Verily I fay unto 
 you, he that heareth my Word, and believeth on him 
 that feat me, hath everlafling Life, and fiall not come 
 into Condemnation, but is paffed from Death unto Life, 
 And to this is added the other great Ad of Judg- 
 ing the World*, ver. 22. Fur the Father judgeth no 
 Man, but has committed all Judgment unto the Son ; 
 and ver. 27. And has given him Authority to execute 
 Judgment alfo, becaufe he is the Son of Man. 
 
 And the Reafon of all is laid down, ver* 26. 
 becaufe this Chrifl is God equal with the Father ; 
 For as the Father has Life in himfelf fo hath he given 
 to the Son to have Life in himfelf: and in a word, 
 the end of all is, 'That all Men fiould honour the Son 
 even as they honour the Father ; he that honoureth not 
 the Son, honoureth not the Father which has fent him 9 
 ver. 23. 
 
 I iliall only add, that after Chrifl: had made 
 this Apology, and declar'd and vindicated his Di- 
 vinity, he obviates an Objection which he fore- 
 faw the Jews might make, namely, that he faid 
 this of himfelf, and they were not oblig'd to take 
 his word for a Matter of that high Concern, ver. 3 1. 
 If I bear witnefs of my felf, my Witnefs is not true. 
 Chrifl therefore produces other Witnefles, which 
 might be of more credit with them than himfelf, 
 to confirm the Truth of w r hat he had declar'd. 
 Thefe he names in the following Verfes ; firfl the 
 Spirit of God, Matth* Hi. ij. which had mod fo- 
 lemnly declar'd him to be the Son of God at his. 
 Baptifm. Secondly, St. John the Baptift. Thirdly, 
 
 the 
 
Chap, i o. his own ^Divinity. 1 1 1 
 
 the Father himfelf. Fourthly, his Works, which 
 were the Works of God the Father, as well as his 
 own. Fifthly, the Scriptures which he appeals to, 
 and by which he is willing to be try'd ,• thofe very 
 Scriptures they were (o fond of, and had fo great 
 value for, thefe fhall be the Judges. And laft'ljf 
 Mofesy for had ye believd Moksye would have believd 
 me y for he wrote of me, ver. 46. 
 
 Chrift Jefus therefore not only declar'd his oWri 
 Divinity in this Chapter, but produces very good 
 Evidences that he had not impos'd upon them, 
 but what he had faid of his Divine Nature was 
 true, and that he had faid no more than whag 
 the Holy Scriptures had faid before. 
 
 Fourthly, Chrift bore witnefs to his own Divinity 
 when he fpeaks of the Bread of Life, 
 
 John vi. In this Chapter we find that Chrift 
 fed five thoufand Men, befides Women and Chil- 
 dren, with five Loaves and two Fifhes ; which 
 great Miracle fo furpriz'd the People, that they 
 concluded this Perfon mud neceflarilv be the MeP* 
 Has, a divine Perfon, the Son of God, (for the 
 Son of God and the Meffias were convertible 
 Terms) for they were fure, and had receiv'd by 
 antient Tradition, that the Meflias was to work 
 Miracles, and they could not imagine that any 
 Miracle could be greater than this. 
 
 Hereupon the Multitude would make him King ; 
 for they had conceiv'd that no Perfon whatever 
 could be fo proper to be their Guide, as he that 
 could feed them with Miracles : but Jefus, with 
 another Miracle, withdrew himfelf from them. 
 However, the next Day meeting the People in 
 the Synagogue at Capernaum, he took occafion from 
 that Miracle to teach them, and perfuade them 
 to look and labour for the true fpiritual Meat; 
 
 p 2 «e 
 
1 1 1 Chrifl s Tejttmony of Chap, i o. 
 
 at this the Jews murmured. Chrift anfwers them* 
 ver. 3 5. that he is the Bread of Life, and of a nobler 
 Kind, and better Duration, and more happy Ef- 
 fects, than that Manna which their Fathers eat 
 in the VVikiernefs ; they eat and dy'd, but thofe 
 that eat this Bread (hall live for ever : at which 
 fome were offended, and left Chrift. But Chrift 
 asking the Apoftles, whether they were ready to 
 go too, Peter anfwer'd, and made a noble Con- 
 feflion of his Faith and of the reft of the Apoftles, 
 Lord, to whom Jhall we go ? thou haft the Words of 
 eternal Life, ver s 68, 69. And we believe and are fure 
 that thou art the Chrifl, the Son of the living God. 
 
 But how does it from hence appear, that Chrift 
 faid one word of his Divinity ? Peter indeed, whe- 
 ther for himfelf alone, or for the reft alfo, made 
 fuch a Confeflion concerning Chrift, but Chrift 
 has not hid any thing himfelf. 
 
 To this Objection I anfwer, that Chrift difco- 
 ver'd and declared his own proper Divinity feve- 
 ral ways. 
 
 Firfl, In the Miracle it felf, which none but 
 the Almighty God could do. Several indeed of 
 God's Minifters and Meffengers have been em- 
 powered to do Miracles, and have done therri -, but 
 then they have always acknowledg'd that this was 
 a delegated Power, and declar'd the Name of God 
 who commifiion'd them, as is plain in Mofes and 
 the Apoftles ; but Chrift did this Miracle by his 
 own Power, as the Almighty Creator, who had 
 Power of himfelf and in himfelf to increafe that 
 Bread, to \\ hat Quantity he fhould think fit. 
 
 Secondly, Chrift having fliown his Divine Power 
 by that Miracle, he now takes occafion to tell 
 them fo in plain words. He tells them thefe three 
 things : 
 
 I, That he is the Son of God. 
 
 2. That 
 
Chap, l o. his own Divinity. i i 5 
 
 2. That he is fent from Heaven as their fpin- 
 tual Food. 
 
 3. That he came to heal them both in Soul and 
 Body. 
 
 1. He calls himfelf the Son of God, ver. 32. 
 Mofes gave you not that Bread from Heaven, but my 
 Father giveth you the true Bread from Heaven. Chrift 
 fpeaks of the antient Manna, and oppofes himfelf 
 to it as the more noble, ver. 33. For the Bread of 
 God is he which cometh down from Heaven, and giveth 
 Life unto the World. The Properties of Chrift are, 
 that he really came from Heaven, that he gives 
 the true Life, and that he gives it to the whole 
 World. The antient Manna, at the beft but a Fi- 
 gure of this, was not the true ; that fell from the 
 Air only, that continu'd only a corporal Life, this 
 an immortal and fpiritual ,• and that was given only 
 to one Nation in the Defart. On the other hand, 
 Chrifl came truly from Heaven, was fent by God, 
 who is his Father, his own Father, in a different 
 manner a Father than he was to the Jews, a Fa- 
 ther by Nature ; and he is that Bread which 
 was defign'd from the very Foundation of the 
 World to be the Saviour, and to give Life eternal 
 to all the People of God, in all and every Nation 
 that receive and obey him. 
 
 The Jews underftood him as Chrifl would be 
 underftood, but they believ'd not, but began to 
 mock him, ver. 34. Lord evermore give us this Bread. 
 Several of the Antients have expounded this Verfe, 
 as if the Jews jefted and ridicul'd Chrift, as if 
 they had faid, Alas ! there is no fuch Bread, or if 
 there be, thou canft not give it ; and if thou haft 
 it, why do you not give it unto us? And that 
 this ScofHng was the Reafon of Chrift's Reproof, 
 ver. 3 6. But I faid unto you, that ye alfo have feen 
 me and believe not. However, tho the Jews were 
 unworthy of a further Explication, yet Chrift, for 
 
 P 3 our 
 
% 1 4 Ghrtji's Teflimony of Chap, i o. 
 
 our fakes, goes on, and explains the nature of this 
 Bread, that it is truly divine, and that the end 
 of it is to make us eternally happy, which none 
 but he that is God can do : this Chrift explains 
 at large, ver. gj. / am the Bread of Life-, he that 
 comet h to me Jh all never hunger, and he that believeth 
 in me fiall never thrift. See further, ver. 38, 39, 40. 
 
 At firft the Jews only fcofted, but now Chrift ftill 
 more and more declaring his Divinity, they began 
 to be angry, and to murmur ; for he being to their 
 fight only a Man, and making himfelf God fo 
 very plainly, they began to be out of humour, and 
 faid, Is not this Jefus the Son of Jofeph, whofe Father 
 and Mother we know? how is it then that he faith , I 
 came down from Heaven ? ver. 42. 
 
 Chrift is not mov'd with their Impertinence ; he 
 diffuades them indeed from murmuring, but goes 
 on to tell them, That this their Murmuring is 
 owing to their Unbelief; that they who reject God 
 may be rejected by God, and they that refill Grace 
 may be depriv'd of Grace, for that they do not 
 confider the Method of God's dealing with Men, 
 ^r. 43, 44, 45. However, whatever you think of 
 me, or believe of me, I have Power to give eternal 
 Life, for I am the living Bread;' and continues his 
 Difcourfe to ver. 39. about his eternal Power of 
 giving Life to them that believe in him. 
 
 The more Chrift aflur'd them of his divine Na- 
 ture, the more they were offended; for ver. 61. we 
 find that even fome of his Difciples murmured, 
 nay and forfook him too, ver, 66. At firft they 
 conceal'd their Uneafinefs, but there's no Secrecy 
 p infinite Knowledge; for ver. 61. it is faid, That 
 Jefus knew in himfelf that they murmured. And 
 therefore to put them out of all doubt, he asks 
 them, What, and if ye fiat/ fee the Son of Man afcend 
 up where he was before ? it is the Spirit that quickneth r 
 the Fkfh profaeth nothing \ the Words that I fpeak unto 
 
 you, 
 
Chap, l o. his own jDhinity. 2 i j 
 
 you, they are Spirit and they are Life, ver. 62, £3. If 
 what he told them offended them, becaule he faid 
 he was God, and came from Heaven to become 
 a fpiritual Bread for them, to make them happy, 
 they mnft be even offended ; but the time would 
 come that they fhould be convinc'd of the Truth, 
 for they fhould fee him afcend into Heaven, from 
 whence he came : but he found they were fo 
 carnal, that ail his fpiritual Difcourfe was loft upon 
 them, and affected them not. 
 
 And when many forfook him for that very Rea- 
 fon, becaufe he had fpoke fo largely of his Divi- 
 nity, which they could not believe of a Man of 
 fo mean a Figure, he ask'd the Apoftles alfo whe- 
 ther they would not leave him ? But they being 
 convinc'd of the Truth of his Doctrine, and un- 
 derftanding the Spirit of it, reply'd, or Peter for 
 them, with a ConfelTion of his Divinity and their 
 Faith, Lord, to whom jh all we go ? thou hafl the Words 
 of eternal Life ; and we believe and are fare, that thou 
 art that Chrift, the Son oj the living God. 
 
 Fifthly, Chrift fpake of his own divine Nature, when he 
 joined himfclf with the Father. 
 
 John viii. 16. I am not alone, but I and the Father 
 that fent me. 
 
 In this Text Chrift calls God his Father, not 
 only in that peculiar manner as his natural Father ; 
 but fays that the Union between him and the Fa- 
 ther is fo great, fo near and indiffoluble, that they 
 can never be parted ; I am not alone, but I and the 
 Father that fent me. 
 
 At the 1 2th Verfe Chrift had hld^ I am the Light 
 of the World-, he that followeth me jhall net walk in 
 Darknefs y but jhall have the Light of Life. In which 
 Verfe he declares his Nature, and the End of his 
 Appearance ; his Nature, as the true Light; the 
 
 P 4 End, 
 
2 \ 6 Chrijl's Tejitmony of Chap, i o. 
 
 End, that the World might be faved. Many of the 
 Servants of God have been fplendid Lights, but 
 their Light was but borrowed, whether "Prophets 
 or Apoftles ; but Chrift is the true Light, the Sun of 
 Righteoufnefs that has healing in his Wings , Mai. iv. 2. 
 St. John, ch. i. 9. calls him the true Light, to de- 
 clare his Nature, and to diftinguifli him from all 
 other Lights, who received their Illumination from 
 him, and him only. 
 
 The Jews objed, thou bearefi record of thy felf, thy 
 Record is not true, ver. 13. It is indeed unufual to 
 admit a Man's Teftimony in his own Cafe, but 
 that does not take from the Truth of it ,• tho it be 
 not generally taken for Truth, ftill it may be fo : 
 and in cafe of Accufation a Man may fpeak in his 
 own Defence, efpecially when no Man can be fup- 
 pofed to know fo much of the matter as the Perfon 
 accufed. 
 
 Chrift was accufed as the moft vain-glorious Per- 
 fon in the World, if not the mod falfe, in calling 
 himfelf the Son of God, the Saviour of the World, 
 the Bread from Heaven, the Light of the World, 
 and the like. He certainly knew more of this than 
 all the Sons of Men, and all the Angels of Heaven 
 together; he therefore anfwers them, 'tho I bear re- 
 cord of my felf yet my record is true ; for I know whence 
 I came and whither I go, but ye cannot tell whence I come 
 and whither I go, ver. 14. As he had called himfelf 
 the Son of God, and the Light of the World, fo he 
 only knew whence that Light fhone, and to what 
 Place it fhould return; fo that Chrift here afTerted 
 his Divinity in that Expreffion, nsGodofGod, Light 
 of Light, very God of very God: And adds, if this 
 free and open ConfeMion does not convince or fa- 
 tisfy you, altho it be true, ye have the Witnefs of 
 my Father [or your farther Convidion; for I am not 
 alone , but I and the Father that fent me. And ver* 1 7. 
 he appeals to their Law, that they ought to be 
 
 fatisfied 
 
Chap. 1 o. his own ^Divinity. 1 1 7 
 
 fatisfied with that Evidence, for that the Teflimonj 
 of two Men is true, Deut. xi. 6. And if the Evi- 
 dence of two mortal Men may be relied on, much 
 more the Witnefs of two divine Perfons, whofe 
 higheft Honour and Perfection is, that they cannot 
 lye j and therefore he fays, ver. 18. / am one that 
 bear witnefs of my felf and the Father that fent me 
 beareth witnefs of me. 
 
 Sixthly, Chrifi bore witnefs of his own Divinity, when he 
 mofl exprefly calls himfelf the Son oj God. 
 
 John ix. 35, 3<5, 37, 38. Jefus heard that they had 
 caft him out ; and when he had found him he J aid unto 
 him, Dofl thou believe on the Son of God ? He anfwered 
 and faid, Who is he, Lordy that I may believe on him ? 
 And Jefus faid unto him, 'Thou haft both fe en him, and 
 it is he that talketh with thee : And he faid, Lord, I be~ 
 lieve, and he worshipped him. 
 
 It appears in the rlrft part of this Chapter, that 
 Chrift had given Sight to a Man that was born 
 blind ,• and that the Man, becaufe he could not 
 give a good Account of him that had cured him, 
 and becaufe he would not fpeak evil of him, as the 
 reft of the Jews did, was excommunicated. Our 
 Saviour therefore finding the Man, was refolved to 
 confirm him in the good Opinion he had of him ; 
 and further, would reveal himfelf to him as the Son 
 of God. When he met him therefore, he immedi- 
 ately puts this Queftion to him, Deft thou believe on 
 the Son of God ? Nothing can be plainer, more open, 
 or more exprefs. There is a Strength in the Ori- 
 ginal, which our Language cannot exprefs, «V rlv 
 cjov to 0g?, on the Son of God ; not as all Men, or 
 the more peculiar Favourites of Heaven were, but 
 in a more peculiar manner the Son of God : And 
 the poor Man prefently underftood that it could 
 not be fuch a Son of God as all Jews were, by his 
 
 Anfwer, 
 
%\ ' Chrtjl's Tefltmony of Chap. ! 6. 
 
 Anfwer, #>%0 is he, Lord, that I might believe on him ? 
 And our Saviour's Anfwer puts it out of all manner 
 of doubt, It is he that talketh with thee. Now I ap- 
 peal to all Men that are not prejudiced, whether 
 there can be any TefHmony plainer than this ? and 
 the Confequence fhow'd it, for the poor Man was 
 fo fenfible of his Duty, that when he knew Chrifl: 
 to be God, he immediately worfhipped him. And 
 that this was a religious Worfhip, is plain from the 
 Word, being the fame as Mat. iv. the fame ufed to 
 exprefs divine Worfhip and Adoration by ; and be- 
 caufe our Saviour did not repel him : Nay, he high- 
 ly approved of it, as appears from ver. 39. For Judg- 
 ment am I come into the World, that they 'which fee not 
 might fee , and that they which fee might be made blind: 
 For by thefe Words Chrifl: declared that he is ap- 
 pointed by God the Father, to be the King and Ruler 
 over all Mankind, to illuminate the blind, that they 
 may know and worfhip him, and to ftrike them 
 with judicial Blindnefs, that Uiut their Eyesagainfl 
 the Light of his Grace. 
 
 Seventhly, Chrifl bears witnefs to his Divine Nature* 
 when he faith, I am the Son of God> 
 
 John x.36. Say ye of him whom the Father has fane 
 tified and fern into the World, thou blafphemefl, becaufe 
 I faid I am the Son of God ? 
 
 In the firfl: Part of this Chapter, Chrifl: had called 
 himfelf the Door and the good Shepherd ; and that he 
 might perform the Office of a good Shepherd 
 well, he tells us, ver. 15. that his Knowledge and 
 his Love is beyond human Shepherds, it is divine ; 
 and that he knoweth not the Sheep only, but that 
 he knows even God the Father, and that in the 
 fame perfect manner as he is known to and by the 
 Father; As the Father knoweth me 7 even fo know I 
 the Father, 
 
 It 
 
Chap. 1 0. his own fDivinity. 2 \ p 
 
 It has been obferv'd, that Words of Knowledge 
 among the Jews alfo exprefs'd Love and Affe&ion • 
 and that Chrift therefore, when he faid, ver, 14. 
 / know my Sheep and am known of mme 9 exprefs'd 
 his Affection towards them, as well as his Know- 
 ledge of them, and that he was alfo beloved by 
 them as well as known to them. And Chrift ufes 
 the fame Word here, to fignify his Knowledge and 
 Love towards God the Father, as the Father has 
 towards him. And it is further obferv'd, that the 
 word xctOwV, even fo, when apply'd to the Perfons 
 of the Holy Trinity, does not fignify a Likenefs, 
 a Similitude, but an Equality ; fo that he hereby 
 declares his Almighty Power, that he is able to 
 preferve his Church, as he does declare his in- 
 finite Love whereby he has redeemed his Church. 
 And he (hows that Almighty Power in this Par- 
 ticular, That tho for their Redemption he laid 
 down his Life, yet for their Salvation he will take 
 it up again, he being that God who has the Power 
 of Life and Death in his own hands, ver. 17, 18. 
 
 This Difcourfe caufing a Di virion among the 
 Jews, fome being for him, others againft him, 
 tome time after, near two Months, the Jews ac 
 the Feaft of Dedication came and ask'd him, tell 
 us plainly if thou be the Chrift. Jefus reproach'd them 
 for their Unbelief, and appeals to his Works, whe- 
 ther they are not fufficient to convince them ; 
 and further tells them, ver* 30. that he and his 
 Father are One. This was very plain ; and at this 
 open ConfeiTion they were fo enrag'd, that they 
 took up Stones to flone him. Chrift expoftulates Witbj 
 them, whether they ftoned him for his good Works; 
 they anfiuer'd, for a good 'Work ive flone thee not, but 
 for Blafphemy, and becaufe that thou, being a Man, 
 make ft thy felf God y ver. 3 3 . 
 
 Chrift deny'd not that he made himfelf God, but 
 he deny'd the charge of Blafphemy, from their very 
 
 Law- 
 
220 Chrifis Tefttmony of Chap, i o. 
 
 Law. If he had been but a Prophet, he might 
 without Blafphemy be call'd God j how much more 
 might he call himfelf the Son of God, who was 
 fandify'd of the Father > and then appeals again 
 to his Works, ver. 3 7* If I do not the Works of my 
 Father ', believe me not ; but if I do, tho ye believe not 
 me-, believe the Works, that ye may know and believe 
 that the Father is in me, and I in him. Obferve here, 
 while he appeals to his Works, that he aflerts a- 
 gain the Unity of the Father and himfelf, as one 
 God, as he had faid before, / and my Father are one y 
 ver. 30. 
 
 I fliail only obferve farther on this Text *, cc That 
 <c our Saviour did not deny, nor any way difown 
 " the Senfe the Jews put upon his Words, nor fay 
 41 any thing to (how they were miflaken in the 
 <c Senfe of his Words, or to correcl: and undeceive 
 <c them : Now he would certainly have done this, 
 " both to have corrected their Error, and to have 
 <c defended himfelf againfl their Charge, had it 
 <c not been true that he made himfelf God, by thofe 
 Cf Words of his, as they underftood them. Had 
 <c his Words been to be taken in the Senfe which our 
 tc Socinian Adverfarys would now put upon them, 
 <l 'That he was one with the Father, only by Confent 
 <c and Agreement, and not by Nature ; and the Son of 
 " Gody only by Adoption and Favour, or upon account 
 tc of his extraordinary human Births his RefurreEtion 
 <c from the dead, his mediatorial Office^ and great Au- 
 <c thority to which he was advanced after his Afcenjion : 
 iC Tho it had been a ftrange Prolepfis to have call'd 
 c< himfelf fo then, upon the three lafr. Accounts, and 
 u not as the true proper and natural Son of God : 
 €l Our Saviour's Words had then given no ground 
 tc or occafion for fuch a Charge as they laid againfl: 
 " him, and he might cafily have took it off, and 
 
 * Payn'i Sermon on the Divinity of Chrift, ftomjohn x.^6.p.7^. 
 
 " vindi- 
 
Chap. 10. his own ^Divinity. 22 1 
 
 « c vindicated himfelf, by telling them that they 
 «' miftook his Words, and that he did not mean 
 ct them in the Senfe in which they falfely under- 
 « c flood them ; and this no doubt he would have 
 « c done, had it been truly fo, and had not their 
 " Senfe of them been true and allow'd by ourSa- 
 <l viour. It would have been hardly confident with 
 <c his Sincerity and Probity, his Integrity and Ho- 
 " nefty, as a Man, if he had not been God too, 
 lc as he was the Son of God, and one with the 
 <f Father, to let'the Jews underftand his Words in 
 u fuch a wrong Senfe, and lay fuch a high Charge 
 <c of Blafphemy againfl him upon it, and not to fay 
 u any thing to (how they were miftaken, and to 
 " correct their Error, and to prevent their Sin, and 
 M to vindicate and defend himfelf,- for otherwife it 
 <c will look as if he had been willing to let their 
 cc Miftake pafs, tho he knew it to be fo, and to 
 tl affume to himfelf the Vanity of being thought 
 "to be God, and by his Words to make himfelf 
 " fuch, tho he had never faid it or thought it, but 
 " knew the contrary : which is an intolerable Re- 
 44 flection upon the meek and humble Jefus ,• and not 
 tc only upon the Truth of his Divinity, but even his 
 " Honefty as a Man. "' 
 
 Eighthly, Jefus Chrifl bore witnefs to his own Divine 
 Nature, by raiJingLai&msfrom the dead. 
 
 John xi. 4. VfShen Jefus heard that, he faid, This 
 Sicknefs is not unto Death, but for the Glory of God, 
 that the Son of God might be glorified thereby. 
 
 The firft thing we are to obferve here, is, that 
 Laz,arus y s Sicknefs was purpofely defign'd by Al- 
 mighty God for his own Glory, that is, that God 
 fhould be glorified thereby. And, Secondly, we 
 are to obferve that our Saviour tells us, that he is 
 that God, who was to be glorified by it : which 
 
 is 
 
m Chriji's Tejllmony of Chap, i o. 
 
 is as plain and full a Proof, that Chrift fpake of his 
 own Divinity, as Words can exprefs ; for Chrift 
 does not fay, and fo the Son of God (hall alfo be 
 glorified, no, but for the Glory oj God, that the Son 
 of God might be glorified thereby : where the la ft Words 
 are the Explication of the former, and what he had 
 faid firft in general, he applies after in particular 
 to his own Perfon, and fignifies that he alfo is that 
 God, who is to be glorified, and is fo the Son of 
 God, that he is the very God. 
 
 Nothing is more plain, for Chrift affures us by 
 thefe Words, that the Glory of God is his own 
 Glory ; and that the Father is then truly glorified 
 when the Son is glorified ; that all Men Jhould ho- 
 nour the Son even as they honour the Father, he that 
 honour eth not the Son, honoureth not the Father, John 
 v. 22, 23. If therefore the Honour, the Glory, and 
 the Praife of the Son, be equal to the Honour and 
 Glory of the Father, it follows, that the Father 
 and the Son are one God. 
 
 And this is confirm 'd by the Event ,• for ver. 45, 
 it is faid that many of the Jews, which had feen the 
 things which Jefus did, believed on him. What did 
 they believe that he was a mere Man, as the reft 
 did ? No, they believed from what they had feen 
 and heard, that he was the Son of God. 
 
 The Circumftances are alfo very remarkable. 
 Chrift was at a diftance, and that no lefs than 16 
 Miles*, tho Echard makes it 80 f, John x. 40. at 
 Bethabara beyond Jordan; and by that infinite 
 Knowledge from which nothing could be hid, he 
 faw Lazarus dead, ver. 14. at that di fiance ; he 
 foretells his refurrec~tion, he declares it equally eafy 
 to him to raife the dead, as to raife one from deep, 
 and at length raifes him accordingly, and that by 
 
 * Bunting Itinera*. Sacr. Script, p. 48, N. Tet% 
 t EchardV Map Ecd Hift. 
 
 thft 
 
Chap, i o. his own ^Divinity. n^ 
 
 the fole Word of Command, which is the Word of 
 Power. 
 
 Thefe were not the Ads of a mere Man, but of 
 him only that can fay, / am the RefurreBion and the 
 L ife, and that is God alone. 
 
 It is true, he pray'd to the Father, ver* 41. but 
 that he did as Man and Mediator ; and in that 
 very Prayer, he gives us to underftand that there 
 is an inditfbluble Unity between God the Father 
 and himfelf ,• And I knew that thou hear eft me al- 
 ways, which no created Being, how great, how ex- 
 alted foever, ever did or can pretend to. 
 
 Further, we muft obferve what Chrift faid in 
 that fame Prayer, But becaufe of the People which 
 ft and by, 1 faid it, that they may believe that thou haft 
 fent me. Chrift flood not in need of Prayer to inable 
 him to raife Lazarus from the dead ; but he pray'd, 
 that the People, beholding the Power of the Father 
 in the Son, might acknowledge him to be the Son 
 of God, and that God the Father fent him. 
 
 Ninthly, Chrift bare Teftimony of his Divinity y in the 
 Pardon and Cure of the Paralytick. 
 
 Mat. ix. 2—8. 
 
 Chrift being return'd to Capernaum-, feveral of the 
 great Perfons among the Jews came to him, who 
 being brought thither, either by Faith or Curiofity, 
 fat down to hear him. Among the Sick a Paralytick 
 was brought^ and no doubt but providentially 
 brought, that he might by that Perfon have an 
 Opportunity to declare his Divine Nature, and (hew 
 his Almighty Power. 
 
 The Circumftances which St. Mark relates of un- 
 covering the Roof, and letting down the Man in 
 his Bed with Cords, difcover'd the height of Faith 
 in his Power, and the greateft reliance on his Mer- 
 cy. Chrift therefore in companion to this Man, 
 
 and 
 
224, Chriffs Teflimony of Chap. 1 6,' 
 
 and to difplay his Divine Nature, nrft apply'd him- 
 felf to the cure of his Soul, and bid him be of 
 good cheer , for his Sins were forgiven* 
 
 If this be not an open declaration of his Divi- 
 nity, I freely own that I know not what is ; and I 
 am fure if it be not, it muft be the higheft pre- 
 emption that ever Man was guilty of. But to con- 
 vince the Jews and us alfo, that this was no Pre- 
 emption, but his Right and Prerogative, he cur'd 
 his Body alfo. 
 
 Thej^xw were highly provok'd at Chrift's affuming 
 fuch an extraordinary Authority, and in their 
 Hearts call'd thrift a Blafphemer, fince none could 
 forgive Sins but Almighty God. But' Jefus know- 
 ing their fecret Thoughts, demanded of them why 
 they cheriih'd fuch evil Imaginations, and whether 
 they thought it more difficult to forgive that Man's 
 Sins, than to heal him : And to convince them that 
 both were the Actions of Almighty God, and that 
 he was that Almighty God that had Power to do 
 both, he bad the fick Man take up bis Bed) and^o boms 
 to bis Houfe. 
 
 The Power of healing by word of Command, is 
 certainly God's Power only, and is certainly lefs 
 than forgiving of Sins : and becaufe it is eafier to 
 impofe upon the World, by pretending to a thing 
 fo fecret and invifible, as forgivenefs of Sins, than 
 by curing a fick Man, which is open to their Senfes ; 
 therefore Chrift: heal'd his Body as well as his Soul, 
 that the People by feeing the one, might be well 
 affur'd and convinc'd of the cure of the other alfo. 
 
 And if this be not fufficient Proof that Chrift has 
 declar'd his Divinity, I am at a lofs what will a- 
 mount to a Proof. Befides, here was a third Ma- 
 nifeftation of his Divinity, by difcovering what 
 was in their Hearts, For they faid within themfehes 9 
 this Man blafpbcmethy ver. 3. and ver. 4. it is faid, 
 that Jefus knew their Thoughts. Now it is manifeft 
 
 from 
 
Chap. 10. hh own ^Divinity -* ; 225 
 
 -* from all the Scripture, that it is God's Prerogative 
 only to be the Searcher of Hearty. 
 
 Tenthly, Chriji bore H^itnefs to his divine Nature 
 in his great Claim. 
 
 John xvi. 15. All things that the Father hath, are 
 mine '-> therefore /aid I } that he Jhail take of mine, and 
 Jhalljhew it unto you. 
 
 This is a mod remarkable Text of Scripture ; 
 Chrift here fpeaks of the Holy Spirit* which he 
 had promis'd to his Di'fciples in the foregoing 
 Verfes, to guide them into all Truth. And pen 13. 
 he fays, that that Guidance will be directed even 
 by himfelf, for that the Spirit fhall not a& alone, 
 or feparate from the other Perfons ; for he fi a!/ not 
 [peak of himfelf, but whatfoever he flail hear, that. Jhail 
 hefpeak : And he will /hew you things to come ; he Jhail 
 glorify me, for he Jhail receive of mine, and JlialJJheio it 
 unto you, ver. 14. Which may be thus paraphras'd : 
 
 " Whatever Influences the Holy Spirit of God 
 " fhall (bed forth, whatever Truths he fhall reveal, 
 tc whatever Miracles he fhall perform, they will 
 <c be fo many Manifeftations of my Glory, as co- 
 " ming from me, a&ing and fpeaking by me. And 
 then follows the great Claim, All things that the 
 Father has are mine. 
 
 In thefe Words Chrift does plainly afcribe to 
 himfelf the Operations and Influences of the Spi- 
 rit of God, and all the Glory of them: And Chrift 
 gives us the Reafon of this Claim, becaufe all that 
 the Father has is mine : He challenges them as his 
 own, his Power is my Power, his Works are my 
 Works, his Spirit is my Spirit, the Perfections be- 
 ing common becaufe the Nature is one. 
 
 Chrift does not exclude the Father, but afenbes 
 the Glory of all that the Spirit fhould do to him- 
 
 Q. felf 
 
2 2(5 Chrijfs Tejitmony of Chap.io. 
 
 felf in conjunction with the Father, as Chrift is, 
 together with the Father and the Spirit, the Author 
 of them. And fo we find that all the miraculous 
 Works of the Holy Spirit are afcrib'd to the Lord 
 Chrift, Acts ii. 33. Being by the right hand of God ex- 
 alted, and having receiv'd of the Father the Promife of 
 the Holy Gh(fl, he hath fied forth this which ye now 
 fet arid hear. 
 
 Now it the Holy Ghoft be a divine Perfon, and 
 one with God the Father, whofe Glory is equal, 
 whofe Majefty is coeternal, as the Scriptures affert, 
 and the Church, has always believ'd and confefs'd, 
 then we have here a full Proof of Chrift declaring 
 his own Divinity, when he fays, that he is at leaft 
 equal to, if not greater than the Holy Ghoft. 
 
 For notwithftanding all the great things which 
 the Scriptures fay of the Holy Spirit, however 
 great and glorious he be, however mighty and 
 powerful, however wife and knowing, however 
 adorable, however intimate with and united to 
 God the Father; yet all that he has, is, and all that 
 he doth, is referred to Chrift as the Author and Foun- 
 tain of it. Chrift claims the Glory of all, becaufe 
 . he fays directly, All is his : All things that the Father 
 has is mine. 
 
 Now \\ hen we reflecl: on the infinite Diftance be- 
 tween God and a Creature, tho never fo exalted, 
 how ciui v. e think it poftible that Chrift could make 
 fiich a Claim, a Claim fuprizingly great, a Claim of 
 God's Spirit, a Claim of God's Glory, a Claim of 
 right to God's Honour > None but him that is equal 
 to the Father, and of the fame Nature with the Fa- 
 ther, could poflibly make it : But this is the Ground 
 of Ctirift's Claim, becaufe he had a hand in God's 
 Works, and was guiding, and affifting, and influen- 
 cing the very Spirit of God. 
 
 When we confider, therefore, that the Lord 
 Jefus was Meeknefs and Modefty it felf, and the 
 
 great 
 
Chap- i o. his own jDivinity. n? 
 
 great Pattern of Humility ,* nay, the greateft Pat- 
 tern the World ever faw, and yet made this Claim* 
 we rauft believe him to be equal with the Father, and 
 of the fame divine Nature with the Father, whofe 
 Glory is equal, whofe Majefty is coeternal : Or 
 we mud believe that he was the moft ambitious 
 Man in the whole World. 
 
 Eleventhly, Chrift bare witnefs to his own Divinity r 
 when he calls himfelf by one of the great Names of 
 God. 
 
 John yu'l 58. / am. 
 
 In the foregoing part of this Difcourfe, the jews 
 had largely fhown the mean Opinion they had of 
 Chrift, which our Saviour now endeavoured to 
 remove, by telling them, however mean he was to 
 their view, however defpis'd with them, yet their 
 great Father Abraham, in whom they fo much glo- 
 ried, even he had a far greater Opinion of Chrift $ 
 than they could have of Abraham. And Abrahams 
 great Veneration of Chrift appeared herein, that 
 he rejoiced to fee the Day of Chrift, w. $6. Tour 
 Father Abraham rejoiced to fee my Day, and he faw it 
 and was glad. Then the Jews faid unto him, 'Thou 
 art not yet fifty Tears old, and haft thou feen Abraham ? 
 Jefus faid unto them, Verily, Verily I fay unto you % 
 before Abraham was, I am : He does not fay I was, 
 but / am ; which being the very felf-fame Name by 
 which God reveal'd himfelf, even this Jefus re* 
 veal'd himfelf to Mofes before his Incarnation as 
 the eternal God, he now< ufes it to let the Tews 
 know, that he was that very God who appear d to 
 Mofes, and who had an eternal Exiftence before 
 ever Abraham was born. And therefore it fully 
 appears from this Text, as Chrift was not afliam'd 
 to call himfelf the Son of Man, fo he w r as not a- 
 
 Q^ fraid 
 
228 Chrifis Tejltmony of Chap, i o, 
 
 fraid to own himfelf to be the Son of God, the 
 eternal God, the only true God, the God of A' 
 braham, and the God of Mofes. 
 
 I ffluft cbferve further on this Text, that there is 
 a great force in the Orignal, t§iv 'A£s**p yivi&ui \yu 
 «/u' 5 before Abraham was, exifled, fieret, as the Lacin 
 Vulgar has it, was made, I am ; where there is a 
 marvelous Antitheils between being and not being, 
 made and not made .: before Abraham had a Being, 
 when he was not yet made, I was, lam ; and that 
 / am includes all Tenfes, from everlafling to everlaft- 
 ing thou art God. 
 
 St. Auftin on thefe Words fays, * Weigh, I pray 
 thee, the Words, and underfland theMyftery : Be- 
 fore Abraham was made ; obferve, was made per- 
 tains to his human Nature ; I am, pertains to 
 Chrift's divine Nature : He was made, becaufe 
 Abraham was a Creature ; he did not fay before A- 
 braham was I was ; but before Abraham was made, 
 who was not made but by me, / am : neither did 
 he fay, before Abraham was made, I was made ; 
 no, in the beginning God made Heaven and Earth, 
 for in that beginning he was the Word ; before Abra- 
 ham was made, / am : acknowledge therefore the 
 Creator, and difcern the Creature. 
 
 That the Jews underftood this as we do, appears 
 from their Rage, ver* 59. Then took they up Stones to 
 caft at him; and while they were willing and ready 
 to deftroy him for declaring his divine Nature, 
 they faw at that very time the effect of it, by 
 withdrawing himfelf from them in a miraculous 
 manner. 
 
 Auguft. Traft.4$. 
 
 Twelfth- 
 
Chap. 10. his own Divinity. 229 
 
 Twelfthly, Chrifl declard his divine Nature in his 
 Sacerdotal Prayer. 
 
 John xvii. 1, &c. 
 
 This Chapter contains the Prayer, which Chrift 
 as our High Prieft offer'd to God the Father, juft 
 before he made himfelf the Oblation for our Sins ; 
 in which Prayer are contained the molt furprizing 
 Declarations of his divine Nature, and of his 
 Love manifefted in our Redemption ; and that ex- 
 prefs'd in a manner fo pathetic, fo moving, as no 
 Words can utter, and as could only be exprefs'd by 
 him, that is Mercy and Companion it felf. 
 
 That which falls chiefly under my prefent Con- 
 fideration, is what Chrift has declar'd of his divine 
 Nature in this Prayer; and that will eafily be 
 known, when we confider what Chrift pray'd for. 
 
 This we find, war. i. Father, the Hour is come, glo- 
 rify, thy Son. We muft look upon Chrift here as our 
 Mediator, and as fuch to be offer'd for our Sins ; 
 and therefore he prays, that as he is now to be 
 made the Sin-offering, the Sacrifice for Sin, that 
 God the Father, who has declared from Heaven, 
 that he was pleas'd in him, will be further pleas'd 
 to accept of the Atonement ; and after he has fub- 
 mitted to Death, to honour him with a glorious 
 Refurre&ion, that the World may know, tho he 
 was a Man of Sorrows, and acquainted with Grief, 
 that he was not forfaken of God ; but that God 
 was his Father, tho he was defpis'd and rejected 
 of Men 1 that he was not an Impoftor, but the 
 very Meftias promis'd to the Fathers, the very Sa- 
 viour that was to fave his People from their Sins ; 
 altho he appeared only as a Man, yet that he was 
 God incarnate, whofe divine Nature was hid and 
 veii'd with human Nature; that the Father would 
 
 QL3 now 
 
z 3 o Chrijt's Tejtlmony of Chap. i o. 
 
 now be pleas'd to declare to all the World, that 
 this Saviour was no Jefs Perfon than his Son 7 the 
 eternal Son of the eternal Father ; that his Ser- 
 vants and Difciples may receive the greater Com- 
 fort irom the greatnefs of their Matter; and that 
 his Enemies, who wilfully refus'd him, may be the 
 mere confounded for having refus'd the Son of God, 
 and crucifying the Lord of Glory. 
 
 Which may be thus paraphras'd : cc O Father, 
 the time is now come, which thy felf has deter- 
 min'd, that I am to be orfer'd up a Sacrifice for 
 the miferable finful World ! O let the Oblation 
 be acceptable unto thee j and becaufe this my 
 Death will be furrounded with Ignominy and 
 Difgrace, I efteem'd an Offender, as a Blaf- 
 phemer againft thee, plead thou my Caufe, O 
 Father, and convince the World of the Injury that 
 is done to thy only Son : And becaufe the longer 
 thou tarried before thou glorified me, the more 
 Ignominy will fall upon me, haflen thou, arife to 
 Judgment, O Lord, fhew forth the Juftice of 
 my Caufe, that I fufter'd not for any Sin of my 
 own, but was the Offering for the Sins of the 
 World, that Men may now know me, and that all 
 that believe in me may glorify thy bleiTed Name. 
 And our Saviour purpefely added this Claufe to 
 his Petition, That thy Son alfo may glorify thee ; be- 
 caufe the Son cannot be glorified without glorifying 
 the Father, nor can the^Father be glorified but in 
 the Glorification of the Son ; and then is the Son 
 ,fied, when his Divinity is declared and mani- 
 icfted to the World ,• and then is the Father glori- 
 fied, when Men honour the Son, even as they ho- 
 nour the Father ; fir he that homnreth not the Son, ho- 
 mUYtth Hot the Father which has feat him. 
 
 At the fecond Verfe, Chrift gives a further Rea- 
 fen why his Prayer fhould be heard, and he glori- 
 hed as the Son of God : As thou haft given him power 
 
 over 
 
Chap. 1 o. his own ^Divinity. 2 3 1 
 
 over all Flefi, that he jhould give eternal Life to as many 
 as thou haft given him. Now to give eternal Life, 
 is the Power of God only ; Chrift therefore as Me- 
 diator pray'd that he might be glorified, becaufe 
 the Father had given him power to give eternal 
 Life ; he had receiv'd this Power as God : 'twas 
 necetfary, therefore, that Chrift fliould be declar'd 
 to be that God, that has the power of giving Life e- 
 ternal ,• and fo the Particle **8»*, a*> has the force 
 of a Caufe, becaufe thou hafl given him power. 
 
 The third Verfe explains wherein that eternal 
 Life does confift, namely, in the Knowledge and 
 Enjoyment (for that is included in the Word knovj) 
 of the Triunal God, the Father and the Son 
 [ including the Holy Spirit. J And this is Life eter- 
 nal, that they might know thee the only true God, and 
 Jefus Chrift whom thou haft font. 
 
 This Verfe has been us'd by the Arians as an Ar- 
 gument againft Chrift being, the true God ; but 
 the Fathers have ftoutly defended it againft their 
 Mifconftruclion, and have (hown that it is indeed 
 a powerful Text to prove the Divinity of Chrift. 
 
 The Arians laid their Strefs on the Word p»W, 
 only, that the Father is the only true God, exclu- 
 five of Jefus Chrift whom he had fenc. 
 
 But the Orthodox Chriftians * fhew'd that this 
 was the higheft Violence that could be committed 
 upon this Text, both becaufe the whole Context 
 fpeaks of Chrift, as a Perfon exifting before the 
 World was, as having a Glory equal to the eternal 
 Father, as being the Son of God in fuch a manner 
 as none but the eternal Son of God can be : And be- 
 caufe the word f*W, only, is not exclusive of the Son, 
 but of all created Beings, factitious Gods and I- 
 dols, or any other Creature, tho never fo exalted. 
 
 * Ambrof. 1. 5. de fide, c. 2. Epiphan. Hser. 60. Hilarius 
 deTrin. 1. 4, 5- 
 
 (£4 For 
 
1 3 1 Chriji's < Tejlt7nony of Chap, i o. 
 
 For that Chnit did not exclude himfelf, appears 
 from the whole Prayer, as ver. $. where he men- 
 tions the Glory which he had with the Father before the 
 World was : ver. p. he fays he is one with the Father : 
 And again, ver.n. and 25. he fpeaks of his Know- 
 ledge of the Father, as of one and the fame divine 
 Nature. And therefore it cannot be conceiv'd that 
 Chrift could exclude himfelf in this Text from being 
 God, and yet afiert it in almoft every Verfe of this 
 Chapter, and every Word of this Prayer. 
 
 But betides, the very Conftrudion of the Words 
 will not allow Chrift to be excluded from being 
 God : for as it has been obferv'd * that the Order 
 of the Words is thus, This is Life eternal, that they 
 might know thee, and J ejus Chrift, whom thou haft Jent y 
 the only true God ; Novatianus has remarked f, that 
 Chrift is here cali'd God as well as the Father : If 
 he did not mean that Chrift was God in the fame 
 fenfe as the Father, and only God as well as the 
 Father, why did he add Jefus Chrift ? But he add- 
 ed him, becaufe he would have him acknowledged to 
 be God. 
 
 This Argumentation is ftrong : <c If Chrift 
 (C would not be underftood to be alfo God, why 
 " did he add, and Jefus Chrift whom thou haft 
 " fent ? He added it, becaufe he would be acknow- 
 tc ledg'd as God ; for if he would not have been 
 <c underftood to have been God, he would have 
 " added, and the Man Chrift Jefus whom thou haft 
 cf - fent : But now he has not added that, nor de- 
 " clar'd himfelf to us as Man only, but join'd 
 cc himfelf to God j it is plain, that by that Con- 
 €< junction he would be underftood to be that God. 
 
 * Auguftln. !. 6. de Trin. c. 9. 
 
 f Novat. Trin. c. 24. Si noluiflet fe etiam Deum intelligt, 
 cur addidit, 6c quern mififti, nifi quoniam 6c Deum accipi voluit } 
 
 Befides, 
 
Chap, i o. his own fDivinhy. 233 
 
 Befides, the Word only is not apply'd to the Fa- 
 ther in contradiftinction to the Son or the Holy Spi- 
 rit, but in oppofition to all Idols or Creature-gods \ 
 for the Son is alfo call'd the true God y i John v. 20. 
 as the Father is here ; and Chrift is call'd by Sc. 
 Jude, the only Lord God and our Lord: for as the An- 
 tients have well obferv'd, if the Word only excludes 
 Chrift from being God, in this Text, that fame 
 Word muft exclude him from all Wifdom alfo ; 
 fince Rom. xvi. 27. St.PWfays, To God only -wife, be 
 Glory thro' Jefus Chrift for ever ; and from Immorta- 
 tality too, becaufe 1 Tim. vi. 16. God is faid only to 
 have Immortality ; and if that Text be fpoken of 
 Chrift, then the Word would exclude Light and Im- 
 mortality from the Father : fo that it is plain that 
 Chrift is not excluded from the only one God, but 
 is indeed with the Father and the Holy Ghoft the 
 only one God, and the only true God, bleiled for 
 ever : And the Oppofition by only is explain'd in 
 that Text of St. Paul, 1 Theff.i. 9. Ye are turned 
 to' God from Idols, to ferve the living and true God. 
 
 And that Chrift is this only and true God, Chrift 
 explains himfelf, ver. 4, and 5. / have glorified thee 
 on the Earth, I have finijhed the Work which thou 
 gaveft me to do : And now, Father, glorify thou me 
 with thine own felf, with the Glory which I had with 
 thee before the World was. In which Words, Chrift, 
 as our High-prieft, expreffes, that he had perform'd 
 that great Office ; but he farther exprefles what he 
 was before he took that Office upon him, the e- 
 ternal Son of God; for thefe Words dire&ly fay, 
 that he was before the World was, that he had a 
 Glory before the World was, that he was with the 
 Father before the World was, and that he was glo- 
 rious with the Father before the World was ; and 
 if this be not declaring his own Divinity, I know 
 not what is. 
 
 Thirteenthly, 
 
234 Chriji's Teflimony of Chap, i o. 
 
 Thirteently, Our Saviour exprefly fpoke of his Divi- 
 nity before the High-priefl. 
 
 Matth.xxvi. 53,64. And the Higb-prieft anfwerd 
 and faid unto him, I adjure thee by the living God y 
 that thou tell us whether thou be the Chrift, the Son of 
 God. J efus faith unto him, thou haft faid. 
 
 On this Text we muft obferve, that the High- 
 priefl: finding no fufficient Teflimony for his Con- 
 demnation, refolv'd to put him to his Oath, and 
 therefore adjur'd him by the living God to tell them 
 whether he were the Chrift, the Son of God j where 
 the High-prieft could not mean the Son of God in 
 the vulgar Acceptation of the Words, as all the 
 Jews boafted themfelves to be, but Son of God in 
 the natural Senfe, in which he could not verify 
 himfelf for the Son of God, without including ne- 
 ceflarily that he was alfo God. 
 
 To which our Saviour anfwers, Thou haft faid, 
 which is equivalent to a Confirmation ; yet to put 
 it out of all doubt, St. Mark has given Chrift's An- 
 fwer in thefe exprefs Terms, / am, Mark xiv. 62. 
 
 And that the High-priefl: underftood it fo, ap- 
 pears by the Confequence : Then the High-prieft rent 
 his Clothes, faying, he has fpoken Blafphemy^ what far- 
 ther need have we of witneffes ? behold now ye have 
 heard his Blafphemy, what think ye ? They anfwerd and 
 faid, he is guilty of Death. And this Vote they after- 
 wards profecuted before Pontius Pilate 9 affirming 
 that he ought to die by the Law of Mofes, be- 
 caufe he had made himfelf the Son of God, John xix. 7. 
 Ailiiredly their meaning was, that he had made him- 
 felf the true and natural Son of God, and not the 
 Son of God by fpecial Grace; for otherwife they 
 had not voted him guilty of Death, nor had the 
 High-priefl rent his Clothes, if he had only taken 
 upon himfelf the Name of Chrift, or the Meifiah, 
 
 becaufe 
 
Chap. 1 0. his own ^Divinity. 235 
 
 becaufe that could not come within the compafs 
 of Blafphemy *, for they knew well thac the Meffias 
 was to come in the Form of Man, tho they believed 
 with much greater Pomp than this Man did : and 
 therefore tho they might have condemn'd him of 
 Folly, in that being a Man of no Reputation, he 
 had taken on himfelf the Name of Chrift, they had 
 no reafon in the world to accufe him of blafpheming 
 the Name of God. 
 
 J (hall only obferve here, That it is a great pity 
 that our Trandators have not render'd the Anfwer 
 of Chrift, here and in other Places *, according to 
 our Englijh Idiom, and not according to the Greek ; 
 for the rendring thofe Anfwers verbatim, have 
 rais'd fome Scruples in unlearned Perfons, as if 
 drift had not anfwer'd dire&ly f, or been guilty 
 of fome Prevarication, thou fay eft it, ml; %sJohn 
 xviii. 37. wheni he was ask'd, art tlrni a King then f 
 and Jefus anfwer'd, thou fay eft that I am a King. 
 Now Pilate never faid Chrift was a King, but 
 wanted to know from his own Mouth $ and the 
 Trandators by this Interpretation have put an An- 
 fwer in Chrift's Mouth, which he never defign'd ; 
 for they that are but little acquainted with the Greek 
 Idiom, know that thefe are Expreflions of Affir- 
 mation, pofitive Anfwers, and not Shifting Eva- 
 fions, and therefore ought to have been positively 
 and diredly render'd, lam. 
 
 As for the Text before us, if this were render'd 
 yes I am, as thou fayeft y how eafy and natural would 
 the Coherence be of what Chrift faid, mh *iy» J fin 
 Moreover I fay unto you, which now to an ignorant 
 Reader is fomewhat doubtful. And that thefe An- 
 fwers were in the Affirmative, Bez,a afliires us from 
 Camerarius, who has given feveral Inftances of the 
 
 * Matth. xxvii. n. Mark x v. 2. Lukexxii.70. Ch. xxiii. 3. 
 f Auguftin lib. 3. de Confen. Evang. c. 1. 
 
 fame 
 
2 3 6 Chrtfis Tejlimony of Chap, l o. 
 
 fame manner of Expreffions among the Greeks 
 from Euripides and Xenophon : thefe Anfwers there- 
 fore in the Original, being as direct and as po- 
 fitive as that of St. Mark, iyo eifju, lam, ought ac- 
 cordingly, with all due Submiffion, to have been 
 fo tranflated. 
 
 Fourteenthly, Jefus Chrifi fpoke of his Divine Nature 
 before Pontius Pilate. 
 
 John xix. 7. 'The Jews anftvered him, we have a Law, 
 and by our Law he ought to die, becaufe he made him- 
 felf the Son of God. 
 
 It appears that the Jews, in their Accufation be- 
 fore Pilate^ at firft charg'd Chrift with Rebellion 
 and treafonable Practices againft the State ; for 
 Pilate ask'd him, Art thou the King of the Jews ? 
 which Chrift acknowledg'd, but in a different fenfe, 
 to his Accufers, Matth- xxvii. 11. and Luke xxiii* 5, 
 He ftirreth up the People. But it feems that Pilate. 
 had no great opinion of his being a King or a 
 Rebel, and therefore we find, John xix. 1. that 
 Pilate fcourg'd him rather for his Folly, or to 
 pleafe the People ; for that the charge of treafona- 
 ble Practices was fo ill grounded, that Pilate could 
 not condemn him on that Indictment, Behold J 
 bring him forth to you, that ye may know that I find 
 no Pault in him* 
 
 Since Chrift therefore was acquitted from Trea- 
 fon, they accufe him of Blafphemy, ver. 7. that he 
 had made himfelf the Son of God ; and that was 
 a capital Crime, that was Blafphemy. 
 
 Pilate was wonderfully concern'd when he heard 
 that, as the eighth Verfe tells us, whereby it is cer- 
 tain, that both the Jews and Pilate took this in a 
 greater fenfe than Sons of God by Grace or A- 
 doption, for that would not ferve the Jews, who 
 profecutcd him for Blafphemy j nor would it have 
 
 frighted 
 
Chap. 10. his own ^Divinity. 257 
 
 frighted the Judge : but they all underftood it for 
 the natural Son of God. Pilate was afraid to med- 
 dle with a Perfon who might be the Son of God, 
 for what he knew ; and it feems he might have 
 fome thought, from thofe many Miracles and Works 
 of Wonder he could not but have heard of him, 
 that he was fo ; and therefore he examin'd him 
 again privately, but Jefus gave him no anfwer. 
 
 Here we muft obferve, that Jefus, by his filence, 
 confirm'd the Accufation, that he was really fo 9 
 but that he would not convince Pilate of that Truth 
 by words of his own Mouth, becaufe he Hood there 
 to receive his Sentence ;.(b that thefe Words muft 
 be underftood, that he pleaded not for his Enlarge- 
 ment. But that he bore witnefs to his Divinity, 
 appears from ver. 11. where Chrift fpeaks of a 
 Poiver from above, and of Sin committed in delivering 
 him to Pilate. Pilate very well underftood that, 
 for thereupon it is faid, that Pilate fought to releafe 
 him ; but other Considerations fwaying more with 
 him than the Fear of God, namely the Fear of 
 Cafar^ he condemn'd him notwithstanding for a 
 Blafphemer, he condemn'd him for owning him- 
 felf to be the Son of God. 
 
 Fifteenthly, Chrift dedard his Divine Nature when he 
 fufferd on the Crofs. 
 
 Luke xxiii. 34. Father forgive them y for they know 
 not what they do. 
 
 Chrift being condemn'd for making himfelf the 
 Son of God, which the Jews call'd Blafphemy, was 
 executed according to tjiat Sentence ,• and while 
 he fufter'd on the Crofs, pray'd for his Perfecutors, 
 and by that Prayer confirmed his Difciples in the 
 Belief that he was the natural Son of God : Fa- 
 ther forgive them, for they know not what they do. 
 
 Here 
 
238 Chrijfs Tejltmony of Chap. 1 o. 
 
 Here we mult obferve, that Chrift pray'd Father, 
 and how ? not in the fame manner as Jews or any 
 of God's Creatures, but as he had always done, in 
 a peculiar manner, different from what any Crea- 
 ture could, or could pretend to. 
 
 He pray'd for Pardon to thofe Jews and Gen- 
 tiles who had profecuted him j Why ? becaufe they 
 crucify'd him ? No, not fo much for that, as for 
 that they crucify'd him as if he were a Blafphe- 
 mer, when he was not ; as if he had robb'd God 
 of his Honour, by calling himfelf his Son, when 
 he was really fo. That was his chief Accufation, 
 as you fee before; and that they crucify'd Chrift 
 for that, appears further, Matth. xxvii. And they that 
 paffcd by reviled him, wagging their Heads and faying, 
 Thou that deflroyejl the Temple, and buildefl it in three 
 Days, five thy [elf ; if thou be the Son of God, come 
 down fmn the Crofs> he trufted in God, let him de- 
 liver him now if he will have him, for he faid I am the 
 Son of God. 
 
 This Chrift had faid feveral times, and never 
 retracted it, and this the Jews look'd upon as Blaf- 
 phemy : Chrift on the contrary, averted it for 
 Truth, that he was really fo ; and, as I have 
 fhown before, appealed to his Works, and the Tefti- 
 mony of John, of Mofet, and the Scriptures, in 
 proof that the Meflias who was promis'd (hould 
 be God. The Jews believ'd him not, and there- 
 fore profecuted him to Death ; and this their Ig- 
 norance of him, was the Motive for Chrift's In- 
 terceflion, Father forgive them, for they know not what 
 they do. 
 
 By this Interceflion of Chrift, it appears that 
 the Jews were really miftaken when they crucify'd 
 him as if he had been a Blafphemer. On the con- 
 trary, by that very Interceffion of Chrift, it appears 
 that he defended himfelf from that Accufation, 
 
 and 
 
Chap. 10. his own ^Dtvimty. 2,3^ 
 
 and declar'd in that laft moment, that he was in 
 very deed the true and natural Son of God. 
 
 And this Teftimony is the more to be regarded, 
 bccaufe they were his dying Words, when he 
 openly, before all the World, clear'd himfelf from 
 that heavy Charge, and pray'd for the Pardon of 
 thofe who had wrongfully condemn'd him; and 
 declar'd that he was the Son of God, and feal'd 
 the Truth of that Declaration with his Blood, 
 and dy'd immediately upon it. 
 
 And this laft Prayer, this companionate Inter- 
 ceflion of Chrift, is of more force with me than 
 a thoufand Demonftrations ; for what could our 
 bleflfed Saviour purpofe by declaring before the 
 World that his Accufers were miftaken, and as 
 fuch were Obje&s of God's Compaflion, but to 
 vindicate his own Divinity, and declare on his 
 dying Words that he was wrongfully accus'd ? And 
 tho they look'd upon him as a mere Man, a Crea- 
 ture only, that he was neverthelefs the Son of 
 God, not by Adoption or Grace, but the eternal 
 natural Son of God, very God of very God. And 
 therefore this Prayer may be thus paraphrafed : 
 cc Look down, O Father, in pity upon thefe my Per- 
 " fecutors ; thou knoweft, Father, how greatly they 
 " are miftaken, how much they are deceiv'd ; I have 
 " declar'd thy Truth, that I am thy Son, thine only 
 <c Son, thine only begotten Son, of the fame divine 
 " Nature and eternal Exiftence with thee theeter- 
 <c nal Father. But this they have not believ'd, 
 cc neither would they be convinc'd : nay, notwith- 
 <c ftanding all the Works of Wonder I have done* 
 " and the repeated Declarations I have made, 
 <c they have look'd upon me as a Man only, and 
 cc persecuted me as a Blafphemer, becaufe I faid I 
 <c was the Son of God. Forgive, O Father, this 
 <c their Ignorance, pardon this great Miftake, 
 " make them fenfible they know not what they 
 3 '1 do, 
 
%4° Chrijfs Tejilmony of Chap. 1 6, 
 
 <c do/ make them fenlible that I am indeed thy 
 * only natural Son, that they may believe in me, 
 <c and their Sin be blotted out, that they may be 
 " raved." 
 
 Sixteenthly, Jefus Chrift fpake of his Divine Nature 
 after be was rofe from the Dead* 
 
 John xx. 17. Jefus faith unto her. Touch me not, for 
 I am not yet afcended to my Father ; but go to my 
 Brethren, and fay unto them, I afcend unto my Father 
 and your Father, and to my God and your God. 
 
 The Hiftory of Chrift's Refurre&ion, and how 
 he made himfelf known to Mary, we have in the 
 former part of the Chapter; /he being not a little 
 furpriz'd, fell with all reverential Fear at his Feet, 
 and would have embraced him, but was forbid 
 by Chrift ; and Chrift gave this Reafon for it, be- 
 caufe / am not yet afcended to my Father •• 
 
 This feems to be fomewhat dark, and the In- 
 terpretations of it are feveral ; but I think this 
 the beft, becaufe the eafieft and mod natural. Touch 
 me not, do not flay me now, do not think you 
 (hail not fee me again ; you will have more Op- 
 portunities of convening with me, for I am not 
 yet afcended to my Father ; I /hall not remove 
 my felf from you immediately : but rather go to 
 my Brethren, and let them know that I am rifen 
 again ; and fay unto them, that now I am rifen, 
 / afcend to my Father and your Father, and to my 
 God and your God* 
 
 What we are to take more particular notice of 
 in this Text, is the Teftimony Chrift bore of his 
 Divine Nature, by ufing that double Epithet, my 
 Father and your Father, my God and your God* 
 
 No doubt Chrift defign'd fomething extraordi- 
 nary by that, and that was a Difcrimination be- 
 tween 
 
Ghap/i'b. his own < Di t vinity\ i^f. 
 
 tween God's being his Father and God, and the 
 God and Father of the Apoftles and Difciples. 
 
 The difference is very great : God was Chrift's? 
 Father by Nature, God is Father to the Apoftles 
 by Grace and Favour ,• and therefore the difference 
 is as wide as between God and his Creatures* 
 wider than which nothing can be. 
 
 The Expreffion is remarkable ; not our Father 
 and our God, but firft my Father and my God, 
 and next your Father and your God. 
 
 (i.) Chrift joins my Father and your Father* 
 my God and your God, on purpofe to fignify that 
 near Conjunction there is between Chrift and us, 
 in regard to God who is our heavenly Father, who 
 is our great Creator, and thereby our God, and 
 whereby God is our Father and Chrift our Bro- 
 ther. 
 
 But as Chrift has join'd thefe to fignify that 
 Union there is between him and us, as he is Man, 
 fo he has fevered and feparated between us and 
 himfelf, My Father and your Father, my God and your 
 God ; to let us know the difference in the Sonfhip, 
 that he is Son in a more excellent manner, Son 
 in fuch a manner as his Creatures, his Difciples, his 
 Friends, and Beloved could not be; his Son in fuch 
 a manner as none but himfelf is-, of the fame di- 
 vine Nature, whofe Glory is equal, whofe Majefty 
 is co-eternal. 
 
 Thus we have feen the repeated Teftimonies 
 Chrift bare of his own Divinity, Proofs fufficient 
 to convince any who are not wilfully blind and 
 refufe to fee, or are judicially blinded that they 
 cannot fee. I might have added many more, 
 but thefe are enough to 'convince us or to con- 
 demn us ,* this is Evidence from his own Mouth 
 that he is the Son of God, and if we believe 
 Chrift fuch, we muft believe that he cannot de- 
 ceive us j for it is God's Prerogative that he can- 
 
 R not 
 
24* Chrtfi s Tejltmony of Chap. 1 6. 
 
 not lye. We ought to be fatisfy'd with thefe Decla- 
 rations, tho we do not fully underftand them ; we 
 ought notwithstanding to acquiefce in his Veracity 
 that he is fo. 
 
 I fhall mention but one more Proof of Chrift's 
 Divinity from his own Mouth, and that is the 
 Commiflion he gave of baptizing in his Name, 
 equally with the Name of the Father and of the 
 Holy Ghoft. 
 
 The Commiflion we have, Matth. xxviii. 19. 
 
 Go ye therefore and teach all Nations, baptizing 
 them in the Name of the Father , and of the Son, and 
 oft he Holy Ghoft. 
 
 In this Commiflion we are to obferve thePerfon, 
 and his Authority that gave this Commiflion ; the 
 Perfon is Chrift:, who was now declared with Power 
 to be the Son of God by the RefurreBion from the Dead, 
 Rom. i. 3. What Authority he had, he tells us, 
 ver. 10. All Power is given to me in Heaven and in 
 Earth; and the Motives that fliould urge their 
 Obedience, his Omniprefence, Lo I am with you 
 alway, even unto the end of the World. It was im- 
 poflible there could be greater Authority, or that 
 there could be a ftronger Motive. 
 
 Chrift was now entred on his Mediatorial King- 
 dom ; and having by his Sufferings acquir'd a new 
 Title and Claim to the Homage and Obedience of 
 Mankind, he now took pofTeflion of that Inheri- 
 tance which the Father had prcmis'd in reward to 
 his Obedience, Pfal- ii. 8. If a. liii. 10. 
 
 In order to have this Homage and Obedience 
 paid him, Chrift was to bring all Nations to the 
 Knowledge and Worfhip of the true God : This 
 was Chrift's Work only, this Honour was too great 
 for any Mortal, no Prophet could be admitted to 
 it, but it was referv'd for the Son of God, and that 
 
 in 
 
Chap, i o. his own ^Divinity. 243 
 
 in the fulnefs of Time. And this Work he did, 
 when he made known to the World the divine Na- 
 ture of God, and the Trinity of Perfons in the 
 Unity of the divine Majefty; when he made Men 
 fenfible, what the Father, Son and Holy Ghoft had 
 done for them, and how much they were indebted 
 to them, and what Homage and Service he re- 
 quir'd of them. 
 
 This the Lord was to make the World fenfible 
 of,- and in order to this Knowledge, he commif- 
 fion'd the Apoftles to teach and difciple all Na- 
 tions ; and in order to get their Service, he com- 
 manded them to baptize them in the Name of 
 the Father, and of the Son, and of the Holy Ghoft, 
 promifing to back their Commiffion with his Al- 
 mighty Power in all Ages. 
 
 In obedience therefore to this Command, the 
 higheft that poflible could be given, the Apoftles 
 and their Succeflbrs have to this day, in all Places 
 of the World, (a few Socinians excepted) bap- 
 tiz'd in the Name of the Father, Son and Holy 
 Ghoft, and dedicated Men to the Service of the 
 Triunal God. 
 
 Baptifm is certainly the higheft and mod fo- 
 lemn devoting and dedicating Men to God that 
 poflibly can be, no Dedication can be more folemn. 
 It is the profefling the Chriftian Faith in the moft 
 diftinguifhing Characters, it is the open acknow- 
 ledging the Belief of the Holy Trinity in the U- 
 nity of the divine Majefty ; it is the great yvde#p* % 
 whereby we diftinguifh our Holy Religion from 
 all other, whether Natural, Jewifh, or Gentile : 
 and therefore, thus to devote ourfelves to any 
 created Being, of whatever Excellency, or to join 
 any Creature, tho the moft exalted, in this Dedi- 
 cation with the eternal God, is not only the 
 ftrangeft Abfurdity, but the higheft Idolatry, and 
 the greateft Affront that can be put upon Al- 
 
 R 2 mighty 
 
244 Chrijl's Tejlimony of Chap, i o. 
 
 mighty Power. And to imagine that the Apoflles 
 baptiz'd in the Name of Jefus, as a Creature, is 
 to declare them the greateft Idolaters and Pro- 
 moters of Idolatry that the World ever faw. 
 
 Our Adverfaries indeed tell us, that the Jews 
 were baptiz'd unto Mofes ^ and quote St. Paul in 
 evidence, i Cor. x. 2. True, but how ? were the 
 Jews devoted to Mofes y or to the God of Ifrael ? 
 Were the Jews baptiz'd in the Name of Mofes 1 
 no, but of God ,- they were baptiz'd into the Re- 
 ligion deliver'd by Mofes. And fo the Syriack Inter- 
 preter renders the Text of St. Paul, by the hands 
 of Mofes. Was the Name of God and Mofes ever 
 join'd together in their Dedication ? as the Father, 
 Son and Holy Ghoft are in our Baptifm > no, never. 
 Or was Mofes, or Abraham, or any of the Pa- 
 triarchs, ever invok'd together in any Ad of A- 
 doration or Benediction ? No, only the Name of 
 the God of Ifrael^ who is jealous of his Glory, 
 and will never give it to any of his Creatures. 
 God cannot fufter any created Being to fhare with 
 him in the Prerogative of Adoration ; thofe Rights 
 of divine Honour are incommunicable, and no 
 created Being can be admitted to be God's 
 Rival. 
 
 This Commifllon of Baptifm therefore, is the 
 ftrongeft. Evidence that Chrifl could give us of his 
 divine Nature, and is the fulleft Demonstration 
 that the Apoflles worfhip'd Chrifl as God, that 
 matter of fact can give us ; for in this folemn 
 Dedication, both they that baptize, and they that 
 are baptiz'd, do not only acknowledge the Son 
 and Holy Ghofl to be of equal Honour, Power, 
 and Dignity with the Father, but do devote them- 
 felves to them in the fame manner as to the Fa- 
 ther, and invoke and adore and wor/hip them as 
 God. 
 
 It 
 
Chap. 10. his own Divinity. 245 
 
 It is objeded, that the Apoftles baptiz'd in the 
 Name of Jefus only*, and that the Jews were fo 
 baptiz'd, becaufe the Perfon of Jefus was thereby 
 acknowledged to be the Meifias ; and f that the 
 Names of Father, Son and Spirit were not un- 
 known to them, but that the Gentiles were bap- 
 tiz'd in the Form as delivered by our Saviour, in 
 the Name of the Father, Son and Holy Ghoft. 
 
 But with humble Submiflion, I can never believe 
 that the Apoftles altered the Form of Baptifm fo 
 folemnly enjoin'd by Chrift ; for Chrift commanded 
 that that Form fhould be obferv'd in the baptizing 
 of all Nations, and the Apoftles had no Power to 
 alter or fuperfede that more folemn Injunction* 
 
 And the meaning of baptizing || in the Name 
 of Chrift in the feveral Texts alledg'd, is only 
 that they baptiz'd in the Religion of Chrift, and 
 by the Authority and Commiflion which they had 
 received from the Lord Jefus. 
 
 And as this Authority was fo great, and the 
 Commiflion fo pofitive, and enjoin 'd as a perpetual 
 Law, the greater is the Impudence of the Soci- 
 nians to aflert that it was but a temporary In- 
 junction, that it is an idle Ceremony **, and that 
 they hope they (hall fee it neglefted and defpis'd ft 
 as fuperftitious or idolatrous \ and thereupon the 
 Socinians in Poland and Tranfylvania would not 
 ufe the Catholick Form, but baptiz'd in the Name 
 °f J e f us that was crucify ed y till by a fevere Edift 
 of the moft ferene Prince of 'Tranfylvania, they 
 were oblig'd to ufe the common Form ||||. And 
 
 * A£h ii. 38. ch. viii. 16. ch, x. 48. ch. xix. 5. Rom. vi. 3. 
 Gal. iii. 2,7. • 
 
 f Lightfoot Hor. Hebr. in Matth. xxviii. p. $o£, &c. 
 || Ravanel, Biblioth. Voc. Baptifm. p. 1 84. Mr. Wall's Intro* 
 dutlion to Ivfant-Baptifm. 
 
 ** Rac. Catech. c. 4. q. 4. de Baptifmo. ? • , „ K 
 
 tf Socin. ad Mofcorcv. Ep, C See ch - *$> N x6 > 
 
 )]|| Hoornbeck Apparat. p. 78. 
 
 R3 of 
 
246 Chrtfis TeJiimony y Sec. Chap. 10. 
 
 of late, whetner ferious or jocofe I know not, (Yho 
 it is dreadful to be jocofe in a Matter of fuch 
 moment) a Writer has fignify'd, that he is for 
 laying Baptifm altogether afide among the Pofterity 
 of baptiz'd Ghriftians *- 
 
 Thefe Innovations the Socinians have learned 
 from the antient Hereticks, who, as they corrupted 
 the true Faith, alter'd the Form of Baptifm, left it 
 fhould appear inconfiftent with their novel Tenets; 
 for that Form is one of the berr. Fences of the 
 true Faith, and a (landing bar to moft Herefies : 
 they therefore alter'd them, whilft the Catholicks 
 never vary'd it, nor fo much as inferted or added 
 any thing by way of Explication, or in favour of 
 their Principles. And indeed they had no need 
 to do it, and were too modeft and too pious to 
 attempt any Innovation in a facred Law and Con- 
 ftitution of Chrift f. 
 
 * Emlyn'* Tratts, p. 42,9. 
 
 -f Dr. WatedandV Serm. p. 318c 
 
 CHAP. 
 
247 
 
 
 a»*!»^ 
 
 *x* 
 
 CHAP. XL 
 
 G&ri/? worjhifd as God, by fever al Inflames 
 recorded in the Go/pel before his Refeirrec- 
 tion. 
 
 jgy Come now to Matter of fad, to demonftrate 
 lj| chat the Saints in the Gofpel Difpenfation, 
 uJEm have believed Chrift to be the fupreme eter- 
 nal God, and worihip'd him as fuch. 
 
 And, Firft, Mary the Mother of Jefus, knew her Son 
 to be God, and worjhip d him as fuch. 
 
 That the Virgin Mary knew her Son Jefus Chrift 
 to be God, is certain, becaufe at the Annunciation 
 the Angel told her, Thou fhalt conceive in thy Womb) 
 and bring forth a Son^ and fhalt call his Name 'Jefus ; 
 he fh all be great, and (hall be call'd the Son of the Higheft ; 
 and the Lord God Jh all give unto him the Throne of his 
 Father David ; and he fhall reign over the Houfe of 
 Jacob for ever, and of his Kingdom there fhall be no 
 end, Luke i. 31, 32, 33. 
 
 What could Mary conclude from this Defcription, 
 but that this Child muft be the very God ? Jefus the 
 Saviour was a Name known to the Jews, and his 
 Perfon long'd for ; the Son of the Higheft was as well 
 known to be the Son of God as if it had been fo 
 
 R 4 W- 
 
%^% Chrijl worfhiftd as God Ch. 1 1 , 
 
 exprefs'd : A King to be enthron'd by the Lord 
 God himfelf, to have an everlafKng Kingdom, and 
 to reign for ever, as that never happen'd to a Mor- 
 tal, nor was like to happen to any Mortal, (he 
 mufl: conclude this Child was God. 
 
 Nay, the Divine Nature of her Son was farther 
 explain'd to her at ver. 35. to confirm her Faith, 
 and to remove all Doubtfulnefs : The Holy Ghojl Jhall 
 come upon thee, and the Power of the Higheji jhall over- 
 Jhadow thee ; therefore alfo that holy 'thing which Jhall 
 be born of thee, Jhall be call' d the Son of God. 
 
 And as this Annunciation was made to the blef- 
 fed Virgin, fo God was alfo pleas'd by an Angel 
 to reveal to J of eph her Husband, that his efpoufed 
 Wife was with child in a miraculous Manner, and 
 of no lefs Perfon than the Saviour of the World, 
 no lefs Perfon than thcEmmanuel that was both God 
 and Man, Mat. i. 20, 21. a God, not by Favour or 
 Adoption, but by Nature, that God whofe King- 
 dom is eternal, and whofe Dominion is for ever and 
 ever. 
 
 Nay more, Mary was made fenfible of the Divine 
 Nature of her Son, by the Salutation of her Coniiii 
 Elizabeth, who cali'd her the Mother of her Lord^ and 
 blefs'd her as fuch. 
 
 And therefore the holy Virgin, in her Anthem of 
 Praife, magnifies the Lord, and rejoices in God her 
 Saviour. Why was fhe deem'd bleffed among Wo- 
 men, or above all Women, but upon this account, 
 that file was the Mother of her Lord, of her God, 
 of that yery Perfon who was God, and whom fhe 
 had cali'd her God and Saviour } And iter* 49. Hie 
 cali'd him by the Name of the mighty One, or he 
 that is mighty, 'O h»$hi which is HP Shaddai, one 
 of the ten Names of God, Signifying the All-fuffi- 
 cunt, the Almighty ; and file magnifies his Mercy in 
 
 honouring 
 
Ch.it. before his Refurreffion. 249 
 
 honouring her above all Women, to become the 
 Mother of him that is her God *. 
 
 Zacharias worfiip'd Chrifi as God. 
 
 This Hymn of Zacharias was compos'd at the 
 Circumciflon of John the Baptiffc, fix Months be- 
 fore Chrifi was born : We find it by Luke ch. L 
 ver* 68. to the end of ver. 79. And at ver. 6j. 
 we find it was infpir'd by the Holy Ghoft ; and 
 therefore Zacharias, like the other Prophets, fpake 
 his Faith and Belief of the Chrifi to come, and in 
 this Anthem largely aflerts that Chrifi is both the 
 Saviour of the World, and the eternal Son of 
 God. 
 
 Ver. 77. he calls Chrifi both the Higheft, and 
 the Lord, the Jehovah : for fpeaking of his Son 
 John, he fays, And thou Child Jh alt be catt'd the Pro- 
 phet of the Higheft, for thou /halt go before the Face of 
 the Lord to prepare his Ways* And this is what the 
 Angel, when he appeared to Zacharias, had taught 
 
 him, ver. 16, 17. that his Son fhould be the Pro- 
 
 dromos of the Meffias. And how ? this the Angel 
 alfo explain'd, by turning many of the Children of 
 
 Ifrael to. the Lord their God, to the Jehovah Elohim ; 
 
 and Dr. Clarke allows, that in ftri&nefs of Conflruc- 
 
 tion this Lord their God is Chrifi f- 
 
 Now if we compare this ver. 77. with Malachi 
 
 iii. 1. we muft conclude that this Chrift is the 
 
 Higheft, and that he is Jehova ; for that that Text 
 
 pf Malachi relates to the Meflias, the Jews very 
 
 readily acknowledge. 
 
 And that the Higheft \s a Name and Title of 
 
 God, is as fure, as that the Name of Jehova is 
 
 * Auguft. in loc. Magnum fuit, ut Dei Patris Verbum carne 
 fua indutum utero geftaret. Magnum fuit, dum fe Ancillam con- 
 fefifa eflet, ut Mater fieret fui Plafmatonis, 
 
 I Dr. Clarke Script, Do£t. 2.d Edit, p, 72, 
 
 the 
 
250 Chrifl wor/hifd as God Ch. 1 1 . 
 
 the proper Name of God ; for God is exprefly fo 
 calfdbythe Angel, ver. 32. for there the Higheji 
 and the Lord God are convertible Terms j and To 
 they be ver.j6* the Highefl and the Lord. And 
 thisanfwers to the Hebrew, JV^y Gnaljvin^ which 
 is one of God's Names, and is render'd Gen. xiv. 
 18. The moft high God, and is fo render'd by the 
 LXX. And our Saviour Chrifl calls God by that 
 Name, Luke vi. 35/ as does St. Stephen, Ads vii. 48. 
 where he fpeaks of God that dwelt in the Temple, 
 which, as I fhow'd before, was Chrifl. 
 
 But betides -this, Zach arias calls Chrifl by the 
 Name of the Day-Spring from on High, which in the 
 Original is dvcflohn If $4*$, The Day-Spring from on 
 High, ver. 78. Here we mutt obferve that the He- 
 brew Word riQy fignifies both to arife and to grow ; 
 and that thence the feveral Texts which Zacharias 
 alludes to, are federally render'd, as Malachi iv. 2. 
 Unto you that fear my Name JhaU the Sun of Right eouf* 
 nefs arife with healing in his Wings ; where Chrifl is 
 call'd T-ipT* E>Et£> the Sun of Righteoufnefs, and 
 by Jeremiah ch. xxiii. v. a righteous Branch, n£2? 
 p>*13? Germen Juftutn : and Zech. Hi. 8. My Servant 
 the Branch ; and Zech. vi. 12. Behold the Man -whofe 
 Name is Branch, he JhaUgrow up out of his Place, and 
 he JhaU build the Temple of the Lord. 
 
 Now from the double meaning of the original 
 Word, the Seventy have render a all thefe Places 
 by civcLTOhii, which fignifies the rifing, and is gene- 
 rally us'd for the rifing of the Sun. But we mufl 
 remember there is a rifing from the Earth alfo, as 
 well as from Heaven * ; fo whether we render by 
 
 * Eft cLVct\ohr, ttyfi, aeque ac dvctlohh *cp* : So Ezek. xvi. 
 7. KctOcy? » sivcLJohii tk &yw, as the Bud of the Field ; and 
 Ezek. xvii. 10. 20V ra (6'qKq aWJoKik cCv\7)i fy)£#.v$Mila.i, It 
 fhall wither in the Furrow where it grew. 
 
 the 
 
Ch. 1 1 . before his Refurrefiion. 2 5 1 
 
 the one or the other, the meaning is all one, that 
 Jefus Chrift is the Perfon here fpoke of, the Mefliah. 
 And fo the Cbaldee Verfion paraphrafes the Text 
 of Zech. vi. 12. Behold the Man whofe Name is Meffiah, 
 he will be reveal 'd, and he (hall be magnified, and he (hall 
 build the 'Temple of the Lord. And that both thefe 
 Denominations, whether Day-Spring or Branch, re- 
 late to Chrift's Divinity, is plain, becaufe it is hid 
 to be from on High, as a Sun to enlighten the mi- 
 ferable World, he came from Heaven ; and as the 
 Branch of the Almighty Father, the eternal Son 
 of the eternal God, he came to build the Temple 
 of the Lord. It is obferved by Aben Ez,ra, that 
 this Word Branch is what buds forth from under- 
 neath it felf, from its very felf ,• and fo is moft admi- 
 rably adapted to exprefs the Identity of the Divine 
 Nature, that he is in very deed the true and real 
 Son of God*. And here we muft remember, that 
 the Jews were wont to call Children by Branches, 
 as we do by Offspring. 
 
 And the Cavil of the Arians, that Chrift might 
 come from Heaven, and not be the Son of God, 
 but made in Heaven, is fully anfwer'd in thefe 
 Words : for avat^chv never CigniRes to be made, or 
 to be created, but to arife ,• and the other Word, 
 HBtf never fignifies to be made or created, but to 
 grow, to fhoot-forth, to arife, to increafe |, which 
 has relation to his Divine Nature from on High ; 
 and as he is cail'd the Branch of David, to his In- 
 carnation here below. 
 
 Upon the whole, therefore, it appears that Za- 
 charias knew that Chrift was God, and in this An- 
 them of Praife adores him as fuch. 
 
 * Aben Ezra Germen, quod de fubter fe germinabit V^ND 
 ex femetipfo. Witfii cecon. p. 133. 
 f Buxtorf. Lex. p. 651. 
 
 Elizabeth 
 
2 5 % Chrifl worflip'd as God Ch. 1 1 , 
 
 Elizabeth ivorfiip'd Chrift as God. 
 
 That Elizabeth the Wife of Zacharias and Mother 
 of John the Baptift, had the fame knowledge of 
 Chrifl as the Son of God, and ador'd him as God, 
 is evident from Luke i. 41. where we find that by 
 Revelation fhe knew that the Virgin Mary was with 
 Child, and that of no lefs Perfon than her Lord, 
 whence fhe call'd Mary the Mother of my Lord ; and 
 it is there faid, that fhe was fill'd with the Holy Ghoft, 
 which infpir'd her with the Knowledge of Mary's 
 Conception, and that the Child fhe bore was the 
 Son of God, the Jehova, the Lord the Saviour. 
 
 The Mother of my Lord; this Expreflion is very 
 like that of Jefu Sirach, Eccl. li. 10. I calf d upon the 
 Lord, the Father of my Lord ; and that of David, The 
 Lord faid unto my Lord, Pfal. ex. 1. by which Ex- 
 preflions Chrifl: is call'd God. And fo Elizabeth by 
 the fame Expreffions lignifies her Belief, that the 
 Child to be born of Mary was God, according to 
 what the Angel had faid, ver. 35. He foal/ be calt'd 
 the Son oj God* 
 
 The Magi, or wife Men, worfiip'd Chrift as God. 
 
 The Hiftory of the wife Men we have Matth. 2. 
 It is not material to my prefent Purpcfe, to examine 
 who, or what, thefe wife Men were, or from what 
 Country they came ; but only to fhew r that they 
 worfhip'd the Child Jefus, not as a Man, nor as a 
 Prince, but as the eternal God * 
 
 For when we confider the Revelation thefe wife 
 Men received, we mud believe they had fome 0- 
 ther Guidance than the Star j for that Star could 
 
 * See Spanheini Dub. Evang. p. 2. Dub. 48. Sir Thomas 
 Herbert, p. jij, 224. New Memoirs of Literat. 1725. Vol. 2. 
 p. 61. 
 
 not 
 
Ch. 1 1. before his RejiirreEtion. 253 
 
 not guide them to Jerusalem, nor endue them with 
 courage to enquire after a new-born King at the 
 Court of a jealous Prince, a Prince fo jealous that 
 he deftroy'd mod of the royal Line not long before 
 for fear of a Competitor : doubtlefs they had fome 
 other Revelation, and that was, that this new-born 
 King was the Son of God. 
 
 For if thefe wife Men look'd on this Child only 
 as the King of the Jews, what was that to them ? 
 Whether they were Perfians or of any other Nation, 
 what Benefit could they expect from a new-born 
 Child ? Did they court his Favour in hopes of his 
 future Reign ? The Circumftances of this Child, 
 the Poverty of his Parents, the Stable and Manger, 
 would foon have (if not difgufled, yet) diffuaded 
 them from making any farther court to him, that 
 was fo unlikely to be a Prince, and who feem'd fo 
 very remote from being a Monarch ; and they, if 
 wife Men, would never have expos'd themfelves 
 to ridicule and fcorn, for worfhipping fuch a Child 
 for a Prince, that wanted the Comforts, and even 
 the NecefTaries of Life*. It is plain therefore that 
 thefe wife Men, whoever they were, look'd beyond 
 the prefent Circumftances, and beheld in that Babe 
 a Majefty beyond that of terrene Princes, beyond 
 that of Mortals, a Splendor and Glory of the Son 
 of God, for which they ador'd him. 
 
 It was indeed the Cuitom of the Perjians to adore 
 their Princes ; but this Child was neither among 
 them, nor their Prince : And then we muft farther 
 obferve, that the Perfians never found their Princes 
 in fuch (hocking, fuch deplorable Poverty ; but 
 thefe Perfons came from their own Homes, a great 
 Journey, to do homage to one unknown to them, 
 to a Foreigner, to one concerning whom they had 
 fome Revelation from Heaven ; and therefore could 
 
 * Athanafius 1. de Incarnat. 
 
 not 
 
2 54 Chrijt <wor/hip'd as God Ch. 1 1 . 
 
 not wor/hip him as their Prince, nor as a Prince, 
 but only as God. And the Word here us'd, w here- 
 by their Worfhip is exprefs'd, is the fame with that 
 Matth.iv. 10. Thou [halt worjhip the Lord thy God; 
 and therefore no doubt but they w orihip'd him as 
 God. 
 
 And it is more than probable that thefe wife Men 
 had regard to his being God in their Offerings j for 
 tho mod of the Eaftern Nations brought Offerings 
 to their Kings, they did it not to foreign Princes; 
 and this Child Jefus was not their temporal So- 
 vereign : fo tho God's over- ruling Providence con- 
 fulted the Suflenance of the Child and his Parents, 
 by thefe Oblations ; yet thefe wife Men, triey of- 
 fer'd as to a God ; and fo the antient Fathers have 
 conflrued thefe Offerings *. 
 
 Aurum, Thus, Myrrham, Regiq; Deoq; Hominiq; 
 Dona fertint ■ Juvencus. 
 
 Simeon worfiip'd Chrifi as God. 
 
 That Simeon woifhip'd Chrifi as God, St. Luke 
 informs us, ch* ii. ver* 25, &c* where he defcribes 
 the Man as jufi and devout, waiting for the Consola- 
 tion of Ifrael, and the Holy Ghofl was upon him. 
 
 The Confolation of Ifrael, was an Expreffion fre- 
 quent among the Jews, whereby they exprefs'd the 
 MefTias ; and nothing more common than for them 
 to fwear by the Confolation, and their hopes of feeing 
 him f. 
 
 That this Simeon waited for the MefTias, muft be 
 underflood for a more peculiar Waiting and Expec- 
 
 * Auguftin Serra. 1. in Epiphan. Adorant corporibus, hono- 
 rant muneribus, venerantur officiis ; oculis Hominem vident, 5c 
 Deum obfequiis confitentur. 
 
 j- Lightfoot Hor. Hcbr. in Luc. ii. 2$. 
 
 tation 
 
Ch. u. before his Refurreffhn. 255 
 
 tation that was common to all the Jews. All the 
 Jews waited for the Meffias ; nay, and about that 
 time, there was a wonderful Expedition among all 
 Nations, Gentiles as well as Jews, of fome great 
 Perfon that was to be born*; but this holy Man 
 had a peculiar Revelation, that he (hould fee the 
 long-iook'd for, the long-expected Meilias, the 
 Lord's Chrift, before he (hould die. And being in- 
 wardly guided by that fame Divine Spirit which 
 had given him that gracious Proraife, into the Tem- 
 ple, at the fame time that Chrift was brought 
 there, he took Chrift up in his Arms, and blelled 
 God and faid, Lord now letteft thou thy Servant de- 
 part in Peace, for mine Eyes have feen thy Salvation^ 
 which thou haft prepared before the face of all People^ 
 a Light to lighten the Gentiles, and the Glory of thy 
 People Ifrael. 
 
 'Tis certain that Simeon in thefe Words, alludes 
 to the Prophecies which were formerly fpoke con- 
 cerning the Chrift, and that they were all fulfilled 
 in this Child Jefus, whom he beheld and embrac'd. 
 The Prophecies were thefe, Ifa. xlvi. 13. I bring near 
 my Right eoufnefs, it Jhall net be far off, and my Sal* 
 vat ion jhall not tarry ; and I will place Salvation in 
 Zion for Ifrael my Glory: and IfaAx* 1,2. Arife, 
 Jbine, for thy Light is come, and the Glory of the Lord 
 is rifen upon thee : for behold the Darknefs jhall cover 
 the Earth, and grofs Darknefs the People ; but the Lord 
 jhall rife upon thee^ and his Glory jhall be feen upon 
 thee> And as Simeon feems to figniry that thefe Pro- 
 phecies are fulfilled in Chrift, fo no doubt but he 
 believed that Chrift to be fuch an one, as thofe 
 Prophets defcrib'd him, xhe Emmanuel; and therefore 
 
 * Sueton. Vit. Vefpafian c. 4. Tacit. Hift. 1. 5. c. 13. It 
 was the conftant Opinion, that it was in the Fates, that about 
 Vefpajian's time, there mould arife from Judea, thofe who mould 
 obtain the Empire of the World. 
 
 he 
 
1)6 Chrtjt worjbip'das God Ch.xi* 
 
 he calls him God's Salvation, that Salvation which 
 was prepared for all the World, and therefore his 
 Salvation alfo, which he could not have hoped from 
 him as a Man, but as the living God. 
 
 Maldonat* has admirably well obferv'd, that this 
 Faith of Simeons was fo Angularly great, that it 
 ought to be admir'd, fo great that even at the 
 firft fight of this Child, when yet in his fwaddling 
 Clothes, he knew and declar'd that he was given 
 for Salvation to the Gentiles, as well as the Jews ; 
 which was far more than Peter himfelf fully believ'd, 
 even after he- had feen and heard Chrift, after he 
 had heard him fay, / have other Sheep which are 
 not of this Fold, them alfo I mufl bring ; nay, even 
 after the VeiTel was let down to Peter from Hea- 
 ven, Atlsx. 11,14. he fUll doubted, he ftagger'd, 
 he could not well underftand how that Salvation, 
 which their MefTias was to obtain, fhould be com- 
 municated to the Gentiles* And therefore the Faith 
 of this old venerable Man in Chrift, as God, as 
 Saviour, and as the Saviour of the whole World, 
 is very greatly to be extoll'd and highly ad- 
 mir'd. 
 
 Anna worfiipp'd Chrift as God. 
 
 That Anna worfhip'd Chrift as God, we have 
 moft certainly, tho very briefly related by St. Luke, 
 ch.iu 3<5. where he firft fpeaks of the excellent 
 Piety of this Woman, and tells us that (lie was a 
 Prophetefs ; and then fays that fhe gave thanks unto 
 the Lord for Chrift, which Simeon at that time em- 
 brac'd, and join'd her Thankfgiving with his, and 
 after f pake of him to all that looked for Redemption in 
 Jerufalem ; that is, declar'd that this Chrift, as mean 
 
 * Maldonat in Luc. \u ver. 3 r. Ed. Mentz 1 $ 1 1 ,■ 
 
 as 
 
Ch. 1 1. before his Refurreflion. "257 
 
 as he then appear'd, was the Meffias, the Son of 
 God. The Words of herTharik'fgiving, the Evan- 
 gelift has not related ; and the reafon is believ'd to 
 be, becaufe they were the fame, or near the fame 
 with thofe of Simeon. 
 
 John the Baptift worjhip'd Chrift as God. 
 
 I come now to John the Baptift, who is call'd 
 the Ending or Conclusion of the Mofaic Confuta- 
 tion, and the Apparatus of the New Teftament; 
 and I am very fure that he knew Chrift to be the 
 Son of God, and worfliipp'd him as God. 
 
 This John is a Man beyond all Exception '; for 
 St. John the Evangelift fays of him, that he was 
 exprefly fent by God.fr) bear wltnefs of [Chrift] the 
 true Light, that all men through him might believe, 
 John i. 7. What he therefore deliver'd, ought to 
 be receiv'd as the moft facred Truth, fince he was 
 commifTion'd as God's Envoy to bear witnefs con- 
 cerning Chrift. 
 
 This is he that came in the Spirit of Elijah, 
 Luke i. 17. who was filled with the Holy Ghofl from his 
 Birth, ver. 15. the Angel and Meffenger of God, 
 to declare that the Meffias was at hand ; the bright 
 Morning Star that fhone juft before the riling of 
 the Sun of Righteoufnefs. 
 
 That this John Baptift knew Chrift to be God, 
 and worfhip'd him as fuch, appears from the Pro- 
 phecy concerning him, and its accomplishment. 
 
 Ifa.xl. 3. The Voice of Matth. iii. 3. This is 
 
 him that crieth in the Wil- he that was fpoken of by 
 
 dernefs, prepare ye the way the Prophet Ifaiah, faying, 
 
 of the Lord [Jehova] make the Voice of one crying in 
 
 ftrait in the Defart a high the Wildemefs, prepare ye 
 
 way for our God. the way of the Lord. 
 
 S From 
 
258 Chrtfi worjbipd as God Ch. 1 1. 
 
 From this Prophecy it appears, that he /hould 
 prepare the way of Jehova, and of God ; and in 
 the Accomplishment it appears that he prepar'd the 
 way for Chrift ; whence it neceftarily follows, 
 that Chrift is that Jehova, that God : And he him- 
 felf tells. us, Jobni. 23. that he is that Voice of one 
 crying in the Wildernefs ; and applies that Prophecy 
 to himfelf: And therefore when he, ver. 29. de- 
 clares Chrift to be the Lamb of God, he alfo declares 
 that fame Chrift to be Jehova&nd God. 
 
 This further appears from the Teftimony he gave 
 of Chrift, Jobni. 15. John bore witnefs of him, and 
 cried, faying, This is he of whom If pake, he that co- 
 meth after me, is preferred before me, for he ivas before 
 me. 
 
 Now ii we examine this Teftimony, we fhall 
 find that it had no relation to his Birth, nor his 
 Office, but to his divine Nature ; for the Evange- 
 lift had all along before fpoke of Chrift as the Word, 
 the eternal God, the Light and Life, and Author 
 of the Creation. And now he proves it by the 
 Teftimony of the Baptift, who faid that he was be- 
 fore him; which muft therefore relate to that Priori- 
 ty, whereby he made all things : And he confirms 
 it further from ver. 16. as Chrift is the original 
 Source of all BlefTing, which is God's Prerogative ; 
 and that Prerogative is Chrift's alfo, for of his fulncfs 
 we all receive Grace for Grace. 
 
 At the 30th and fome following Verfes we find 
 how Chrift was made known to John, namely, by 
 Revelation from God the Father himfelf. This is 
 he of whom I faid, after me cometh a man which is pre- 
 f erred before me y for he was before me, and I knew him 
 not; but that he jhould be made manifeft to Ifrael ; there- 
 fore am I come baptising with Water. And John bare 
 record, faying, I faw the Spirit defending from Heaven 
 like a Dove, and it abode upon him, and I knew him not ; 
 
 but 
 
Ch. 1 1. before his Refurreffion. 259 
 
 but he that fent me to baptise with Water, the fame faid 
 unto me, Upon whom thou jhalt fee the Spirit defending 
 and remaining on him, the fame is he •which baptiz,eth 
 with the Holy Ghofl : And I faw and bare record that 
 this' is the Son of God. 
 
 In this Teftimony we have a mod admirable 
 Proof that John the Baptift knew and worlhipp'd 
 God in Trinity of Perfons ; and how was it pofti- 
 ble otherwife, when he had fuch Revelation from 
 God before Chrift was baptized, and fuch a full 
 Demonftration at his Baptifm, where the Father 
 bare Teftimony of the Son, %rU \<?w o fa pov o <*;<xt»7k, 
 this is my beloved Son ? There is an Emphafis in the 
 original, in which the double Article plainly fhews, 
 that the eternal Father fpake not of any Son, but 
 of his only natural, his eternal Son ; that Son that 
 is of his own divine Nature, and equal to him. in 
 Honour and Glory : and where the Holy Spirit in 
 a miraculous manner came viftbly to convince us of 
 his Divinity, and bear witnefs of the Son's. And 
 thence the Antients fent the Arians to Jordan, to 
 be inftrncted in the truth of the holy Trinity. 
 
 And further, in the 3d of St. John, ver. 31. we 
 find John the Baptift recommending Chrift, as the 
 Object of our Faith and Adoration ; for he fays, 
 that Chrift is above all: And ver. 35. that he is the 
 Son of God> and that the Father loveth him ; and 
 ver. 36. he requires Faith, Honour, and Obedience 
 to that Son, in order to obtain eternal Life ; and 
 declares the Penalty of denying that Worfhip and 
 Obedience to that Son, to be no lefs than the 
 Wrath of God. 
 
 Upon the whole, it is 'manifeft that John the 
 Baptift, who pointed to the Perfon of Chrift, faw 
 him and knew him, and had the Honour to bap- 
 tize him, and was a Delegate from God the Father, 
 to tell all Men that this Chrift is the Meftias the 
 Son of God, and to engage all Men to believe 
 
 S 2 in 
 
i6o Chrtfi worfhip'd as God Ch. 1 1 ; 
 
 in him, and honour and worfhip him as the Son 
 of God, that he himfelf did adore him as God. 
 
 Nathanael worjhip'd Chrifl as God. 
 
 That Nathanael worfhip'd Chrifl: as God, is mod 
 certain from John i. 49. Rabbi, thou art the Son of 
 God, thou art the King of Ifrael. 
 
 Now if we examine the Occafion or Reafon of 
 thefe Words, we find it was, becaufe Nathanael per- 
 ceiv'd that Chrifl had that Omnifcience which is 
 God's Prerogative only; namely, to know things at 
 a diflance, to know the Hearts of Men, and to 
 fee in fecret. Thefe are not known by any na- 
 tural Power, thefe are divine Prerogatives only ; 
 and therefore finding that Chrifl had them, and be- 
 ing greatly aftonifh'd, he concluded that he mud be 
 a divine Perfon, and declared him to be the Son of 
 God. 
 
 It is not material to enquire what Nathanael did 
 under the Fig-tree ,• whatever it was, it doubtlefs 
 was fomething pleafing to God, and which had 
 Chrifl 's Approbation. And from the Surprize Na- 
 thanael was in, when he found that difcover'd, we 
 may conclude they were fecret Prayers, which he 
 poured out unto God, which none but God could 
 know, and which declared Jefus to be the omni- 
 fcient God, becaufe he knew them ; for any other 
 Action might fome how or other be difcover'd, 
 but fecret Prayers, filently offer'd to God, can only 
 be known to that God to whom they are made ; 
 they can only be known to that God who feeth 
 in fecret. 
 
 Befjdes this, Chrifl gave him further proof of 
 his divine Nature, when he told him that he knew 
 his very Heart, that he knew him to be a fincere 
 Worfhipper, an Ifraelite indeed, in whom is no Guile , 
 John i.47. And Nathanael knowing from Scripture 
 a and 
 
Chap. 1 1 . before his Refurreffton. i6v 
 
 and Reafon, that it is God only who knoweth the 
 Hearts of the Children of Men, he rightly con- 
 cludes this Jefus to be God ; and Chrift was fo 
 far from contradicting him, that he promis'd 
 him greater Difcoveries, to confirm him in that 
 Faith he had now declar'd, namely, that Chrift was 
 the Son of God. 
 
 I muft only obferve more, that the Article S, 
 both to the Son of God and to the King of Ifrael, 
 fignifies that he meant that very Son of God, who 
 was God by Nature, the eternal Son of the eternal 
 Father ; and that very King of Ifrael, that Meffias, 
 of whom Mofes in the Law and the Prophets had 
 wrote ; that very Meflias of whom Philip fpake be- 
 fore, for Philip's Words were remarkable, ver. 45. 
 We have found him of •whom Mofes in the Law and 
 the Prophets did write, Jefus of Nazareth the Son of 
 Jofeph. And he tells this to Nathanael, as one well 
 vers'd in the Scriptures, and who could not but 
 from the Scriptures know that that Me/fias was 
 God. 
 
 The Blind Man worfiip'd Chrift as God. 
 
 Altho we know not the Name of this blind Man 
 who was cur'd by the Lord Chrift, yet we know 
 perfedly well that he believ'd Chrift to be God, 
 and worfhip'd him as God ,• for fo it is exprefly faid, 
 John ix. 3$. Doft thou believe on the Son of God ? 
 And he anfwered and faid, Who is he. Lord, that I 
 might believe on him ? And Jefus f aid unto him, Thou 
 haft both feen him, and it is he that talketh with 
 thee. And he faid, Lord I believe : and he worjhipped 
 him. 
 
 That a wonderful Miracle was wrought upon 
 him, he was fure, and had happily experienced, 
 and he very well knew, that nothing but a divine 
 Power could work fuch a Miracle : he therefore 
 
 S 3 at 
 
z6 z Chr'tjl nvorfh'tpd as God Chap.i i. 
 
 at firft concluded, that drift, had been a Prophet, 
 \i. and afterwards that be was of God, ver. 35. 
 And when Chrift further reveal'd himfelf to him, 
 the Son of God, as the true God, he not only 
 bclicv'd him (o to be, but accordingly woifhip'd 
 him as fuch, h? jell down and ivorjhip'd him * he 
 worfhip'd him with divine Honour ; for the fame 
 Word is here us'd, as is eife where ufed, to fig- 
 niry the Worfhip due to the eternal God only. 
 li Would you know, fays St. Auflin\, what this 
 iC Man believ'd Chrift to be? it is "eafily known, 
 " far he fell dozvn and -xorjhip'd him." But of this 
 (be before, p. 217. 
 
 Martha w.Jhip'd Chrift as God. 
 
 The Account of Marthas worshipping Chrift as 
 
 God, we have at large, John ch. xi. from ver. 20* 
 
 It feems that Martha's Faith was very weak be- 
 
 Hie had this Intercourfe with Chrift ; and the 
 
 antient Interpreters have concluded the Infirmity 
 
 of her Faith from her faying, ver. 21. Lord, if thou 
 
 n here, my Brother had not dyd 9 as if Chrift 
 
 Id not as well have preferv'd him abfent as 
 
 id from another Expreflion, ver. 22. / 
 
 whatfoever thou wilt ask of Gcd 
 
 r, intimating that fbe doubted of 
 
 his own Power ; and thirdly, from her faying, ver. 24. 
 
 '<;// rife again at the Rejurretiion, at 
 
 , fignifying indeed her Belief of the 
 
 Rel 1, but doubting whether Chrift was 
 
 able to raife him now. She look'd upon Chrift as 
 
 - l w rdinar) Mari, as a Prophet, as a Fa- 
 
 , but did not yet believe him to 
 
 he the Son of Gad, the very God of very God. 
 
 Id Fr prodd&M ndor.ivit eum. 
 t Auguft. r,. a.;. Vis vfderc qualcm credat J fc procidens 
 am. 
 
 But 
 
Chap. 1 1 . before his Refurreflion. 263 
 
 But after this happy Intercourfe, when Chrift. 
 had reveafd himfelf more particularly to her, as 
 the Refurreclion and the Life, as the Lord and Giver 
 of Life, of Life temporal and eternal, ver. 25. then 
 fhe alters her Expreflions, for then (he believ'd 
 that he was God, not a nominal God, but the 
 true eternal God, whofe Power only can, and 
 Ayhofe Prerogative it only is to raife the Dead : 
 for by thefe Words, / am the Refurreclion and the 
 Life, our Lord difcover'd his divine Nature ; and 
 upon that Revelation now made to her, (he imme- 
 diately worships him as God, and fays, / believe that 
 thou art the Chrift, the Son of God, that Jhould come 
 into the World. And the Article is here alfo 
 added to fignify that peculiar Son of God, that 
 Saviour, who is the Emmanuel, God and Man \ and 
 (he adds, \%y*\t&Mi that Jhould come into the World, 
 to let Chrift know that fhe belie v'd him to be 
 that very Meflias which God had promis'd, and 
 that he was God and Man, as the Prophets had 
 foretold. 
 
 "the Apoftles worjhip'd Chrift as God before his Refur- 
 reclion and Afcenfion. 
 
 What the Apoflles taught of and preach'd to 
 the World concerning this Jefus Chrift, I have fhown 
 before, namely, that they have affirm'd him to be 
 the true and eternal God, the Son of God, of the 
 fame Nature and Divinity with God the Father. 
 
 Thefe Apoftles, who had the honour of his Conver- 
 fation, and were Witnefles of his Glory, and were 
 call'd by him for this very Work of declaring his 
 divine Nature to all the World, have raoft exprefly 
 afferted in the ftrongeft Terms Words would al- 
 low, that this Jefus Chrift is the eternal Son of 
 the eternal Father. 
 
 $ 4 This 
 
264 Chrijl- wor/hip'd as Cod Ch. 1 ft 
 
 This I have already (hown at large, when I 
 prov'd that the Apoftles afcrib'd to this Jefus all 
 the divine Names, which were the diflinguifhing 
 Appellations of the fupreme God ; of the Father 
 everlafling, whereby God is known and diftin- 
 guifh'd from all created Beings ; and w r hen they 
 have further afcrib'd to this Jefus all the divine 
 Attributes, Operations and Wor/hip, which per- 
 tains to the only and true God; and when they 
 have called upon us to join with them in their 
 Faith, and in the mod; folemn Adoration *. 
 
 I am now to confider whether they worfhip'd 
 him as God,- and it is moft certain they did. 
 
 I know fome Writers have afl'erted, that the 
 Apoftles call'd Chrift the Son of God, which was 
 a convertible Term with that of Mefliah ; and that 
 they look'd upon him as their Lord and their 
 Matter, but not as their Lord and God ,• and that 
 therefore they did not worfhip him until his Afcen- 
 fion into Reaven, but before that never f . - 
 
 But I mutt profefs my felf of a different Opi- 
 nion. Is it poflible that they could confefs him 
 to be the Son of the living God, and not wor- 
 fhip him > The very Apprehenfion of God's Ap- 
 pearance, ftrikes all Men into the mo ft folemn 
 Worfhip and Adoration; and could the Apoftles 
 converfe with him, fee his Miracles, hear his di- 
 vine Difcourfes, and be Witneffes to his holy Life, 
 and pay him only civil Honour, when fo many 
 not call'd to that peculiar Intimacy with him, 
 had ador'd him as God before ? I fay, this is not 
 likely, it furpaffes all Belief. 
 
 When St. John fays, We beheld his Glory, the 
 Glory as of the only- begotten of the Father, when Pe- 
 ter % James and John had feen his Transfiguration, 
 
 * See before, c. 5. p. 29. 
 f Maldonat in Luke xxiv. 
 
 and 
 
Ch.ii. before his Rejurretfion. i6<y 
 
 and heard the Voice out of the Cloud, 'This is my 
 beloved Son in whom I am well pleas' d, hear ye him ; 
 when God had in fo powerful a manner declar'd 
 him to them to be his Son, and by confequence God, 
 that they could fee and hear, and know all this, and 
 be convinc'd of his divine Nature, by the ftrongeft 
 Demonftrations in the World, and- yet honour him 
 not as God, but as a Mortal only, or as a Prophet, 
 is what I can never believe. 
 
 If it be objected, that the divine Nature was 
 fo cover'd with the human, that it was not vifi- 
 ble till his Afcenfion into Heaven ; I fay, the fame 
 divine Nature was clothed with the human when 
 they made that noble Confeffion, and fo it was 
 when they faw him raife the Dead, and fo it was 
 in his Transfiguration, when the Voice from Hea- 
 ven proclaim'd him the Son of God ,• and there- 
 fore if they could confefs him fo, as God manifefi 
 in the Flefi, no doubt but they ador'd him as God 
 raanifeft in the Flefh alfo. 
 
 Indeed after Chrift was rifen from the Dead, 
 and afcended into Heaven, they ador'd him more 
 openly ; and good reafon, becaufe they were now 
 more confirm'd in that Faith which they had en- 
 tertain'd before, they were now convinc'd by the 
 fulled: Demonftration, and the moft convincing 
 Proof; and therefore ador'd him as that God of 
 Heaven, who had Power to open the Gates of Hea- 
 ven, and to afcend and take poffeflion of the 
 Throne of celeftial Glory. But I muft be a little 
 particular. 
 
 St. Peter worjhip'a 1 Chrift as God. 
 
 What the Faith of this great Apoftle St. Peter 
 was, wefind Ato/;.xvi. 16. in his Confeffion ; and 
 how he worflbip a Chrift as God, we find in his 
 Epiftles. 
 
 The 
 
2 66 Chrijl <wor/h'tfid as God Ch. 1 1 . 
 
 The Confeiiion was made by St. Peter , and fub- 
 fcrib'd to by all the Apoftles, and approv'd by 
 Chrift himfelf. 
 
 The Occafion was this : Our Saviour having 
 heard the different Opinions the Jews were of 
 concerning him, he would know what his Difci- 
 pies thought of him, with whom he had convers'd 
 fome time, and with fome Intimacy; and there- 
 fore he fays, ver. 15. But whom fay ye that I am? 
 And Simon Peter anfivered, Thou art Chrift the Son of 
 the living God. 
 
 All the Jews- could fee that Chrift was a Man, 
 and from his Works they concluded hjm to be a 
 very extraordinary Man ; they believ'd fome ce- 
 leftial Spirit had polTefTion of him, or that the 
 Soul of John the Baptift, or Elias, or Jeremiah, was 
 in him, (for the Jews believ'd the Tranfmigration 
 of * Souls) but they believ'd nothing more of 
 him. 
 
 Chrift having now' convers'd with them more 
 than two Years, and difcover'd feveral divine 
 Truths to them, and fhown them many Miracles 
 in demonftration of his divine Power, he would 
 know of them what Influence his Words and Works 
 had upon them above the other Jews, and what 
 they thought of him. And thereupon Peter an- 
 fwer'd, That he did not think that the Soul of John 
 or Elian, or any of the great Prophets, was in him ,* 
 but that he was the very God, and that the di- 
 vine Nature of God the Father, whofe Son he was, 
 was in him ; that he was the Chrift, that very 
 Chrift who is the Son of the living God ,• the Son, 
 not as John, or Elias, or the Prophets were, who 
 were all Sons by Adoption, but that he was the 
 natural Son of God, chat God who is alfo the 
 Chrift. 
 
 * Zanch. de Tribus Elohiro, I. 5. c. 4. p. a28< 
 
 Peter 
 
Ch. 1 1. before his Refurretfton. 167 
 
 Peter could not but know that the name of Chrift, 
 as Anointed, had been given to feveral Perfons, 
 as Kings and High-Priefts, and even to Cyrus him- 
 felf, Ifa.xlv.i. and therefore to diftinguifh this 
 Jefus as the Chrift, from all others, he fays, Thou 
 art x&^-> ^e Chrift, o tifis <fk 0s'3? rk £«vluf, the Son 
 of the living God. 
 
 The Prophets had declar'd that the Meifias would 
 be a Man of the Seed of Abraham, that he would 
 be the Jehova, that he would be the greateft of the 
 Prophets * When St. Peter therefore confefles that 
 Chrift is that Saviour, he fays, That he is not a 
 mere Man, but that Jehova, that King and Pro- 
 phet, fpoken of by Mofes and the Prophets ; that 
 Son of God, not as the reft of the Jews were, 
 by Adoption, but by Nature. 
 
 And no doubt but there is a powerful Emphafis 
 in that Epithet, the living God, to diftinguifh the 
 eternal God from all other nominal Gods, and 
 to fhew who is the Father of fuch a Son, and 
 what Son it is that has fuch Father,- fuch a Son 
 that is eternal Life himfelf, i John v. 20. and there- 
 fore the living Son of the living God. 
 
 And Chrift's Approbation and Anfwer fhow'd 
 that this Confefiion was exactly right; for that it 
 was put into his Mouth even by divine Infpira- 
 tion : Blejfed art thou, Simon Barjona, for Plejh and 
 Blood has not revealed it unto thee, but my Father 
 which is in Heaven. 
 
 Flefh and Blood might difcover to him that 
 Chrift was a Man ; Mary, the blefted Mother, could 
 give account of his wonderful Conception ; every 
 one could fee he was the Son of God, as other 
 good Men are, tho gifted in a very extraordinary 
 manner : but that he was God of God, very God 
 of very God, none but God himfelf could difcover, 
 
 * Ifa. vii. 14. c.ix. 6. c. xxy. 8,9. Deut. xviii. 18, 
 
 none 
 
268 Chrijl wor/biftd as God Ch. 1 1. 
 
 none but God could reveal : For no Man knoweth the 
 Son but the Father^ neither knoweth any Alan the Fa- 
 ther but the Son, and he to whomfoever the Son will re- 
 veal him ^ Matth. xi. 27. 
 
 And this Confeffion Chrift not only approv'd, 
 but promis'd to confirm, as that Foundation on 
 which his Church fhould be built in ail the Ages 
 of the World, and which all the Powers of Hell 
 fhould not be able to overthrow, according as it 
 was foretold by the Prophet Ifaiah, ch. xxviii. 16. 
 Behold I lay in Zion for a Foundation, a Stone , a 
 tried Stone, a precious Corner- Stone, a fure Foundation ; 
 not a Mortal, not a Creature, but God,, the Son of 
 God. Which Text our Saviour applies to himfelf, 
 Matth. xxi. 42. and both Peter and Paul apply to 
 Chrift, Atlsiv. 11. Rom.ix.33. 
 
 The fame Confeffion we find this Apoftle re- 
 peated, John vi. <5p. We believe and are fure that thou 
 art that Chrift, the Son of the living God : where the 
 Apoftle fpeaks as direct, nay more direct,- and 
 fpeaks in the plural number, for himfelf and the 
 reft of the Apoftles. 
 
 Being therefore fully convinced that Chrift was 
 the Son of God, he accordingly preach'd him as 
 fuch to the People ; and taught all Men that this 
 was the Son of God, and the only Object, with 
 the Father and the Holy Spirit, of their Faith, 
 Obedience and Adoration. 
 
 In his firft difcourfe with the Jews, Acts ii. 16. 
 he proves that this Jefus is that very God, who 
 had promis'd by the Prophet Joel, to pour out of his 
 Spirit upon all Flejh \ and what he then promis'd, had 
 now perform'd. Then, ver.7,0. he fays that this 
 Chrift had a divine Nature, different from that ac- 
 cording to the Fleili, and appeals to the 1 lothPfalm ' 7 
 and thereupon concludes that this Jefus is both Lord 
 and Chrift) and would have all the Houfe of Ifrael 
 as fully convinced of it as himfelf was, -ver. 36. 
 
 Our 
 
Ch. ii. before his Refurrefiion. 269 
 
 Our Saviour had concluded from thefe Words of 
 David, that the Meflias could not be a mere Man 
 only, Matth. xxii.42. St. Peter could not be igno- 
 rant of that Conclufion, and therefore now appl} s 
 it to the Jews, for their conviction ; namely, that 
 this Jefus who was crucify'd, tho he had been fo 
 ill-treated by the Jews, was, notwithftanding, that 
 Adonai, who is fat down on the right Hand of the 
 Jehova; and thereupon advifes them to be baptiz'd 
 in the Name of that Jefus, and confefs him to be 
 God, for as much as he is the only Saviour in and 
 by whom we can be fav«sl. 
 
 And in his Epiftles, he not only aflferts the Di- 
 vine and Human Natures of Chrift, but pofitively 
 aflerts his Divinity and Filiation ; and in his fe- 
 cond Epiftle he calls Chrift exprefly God and our Sa- 
 viour, ch.i. 1. And they that underftand the force 
 of Particles * according to the rules of Grammar, 
 full well know that the word God is there directly 
 given to Jefus Chrift, who is both our God and 
 our Saviour : and to convince us that he is the very 
 God, he further tells us, that he was an Eye-iuitnefs 
 of his Transfiguration, and that he himfelf heard the 
 Voice from the excellent Glory , declaring Chrift to be 
 the Son of God. And therefore in the conclufion of 
 that Epiftle, he worfhips Chrift as God, and af- 
 cribes divine Honour to him. Chap. in. 18. Grow 
 
 * Illud t* @€» i'puv non poteft ad Pattern referri, fed at ad 
 id quod fequitur, nempe jy "Zajii&t Itftf-a Xe<r* referatur, cogic 
 unicus Articulus t» 0g« cum quo Articulo conjungitur neceflario 
 etiam id quod fequitur ^ 2a]w£??. Si enim alter Articulus t« 
 praepofltus fui(Tet di&ioni 2,co]7)&f u hoc modo >y t» 2<fln^« TwcrS 
 Xe/r5, omnino fignificaiTet Petrus duas diftindas Perfonas, unam 
 illius quem vocat rov Oihv, alteram illius quern vocalTet top 2«- 
 7>>££. Sed cum uno Articulo t« conjungat & dictionem n 2,co\y£js, 
 aperte demonftrat utrumq-, Epithetum ad Chriftum efTe referendum. 
 Zanch. de trib. Elohim, 1. v. c. 4. § 8. p. 234. 
 
 in 
 
\ a 
 
 270 Chriji wor/bip'd as God Ch. 1 1 „ 
 
 in Grace, and in the Knowledge of our Lord and Saviour 
 Jefus Chrift, to him be Glory both now and for ever : the 
 Original is more expreffive, $riv & fai^ dime;, both 
 now and to the Day of Eternity ; as he is the eter- 
 nal God, fo Glory and Honour "is to be afcrib'd unto 
 him to all Eternity, Amen. 
 
 Thomas wcrfiifd Chrift. as God. 
 
 When Chrift in a moh: merciful Companion to 
 Thomas his Unbelief, had convine'd him, that it was 
 he himfelf that fpake to him, that he was really 
 rifen from the dead, Thomas cry'd out, my Lord and 
 my God, John xx. 28. 
 
 Our Adverfarys have often, tho in vain, endea- 
 vour'd to elude the force of thefe Words, as if they 
 were Words of Amazement, or an Exclamation thro* 
 fear, and not a folemn Adoration and Wor/hip. 
 
 But that they are a mod folemn and religious 
 Adoration, is plain, becaufe Thomas could not be 
 at that time in any great Surprize; for he had heard 
 before that Chrift. was rifen from the dead, and 
 that he had already appear'd to many before, 
 whereby the edge of the Surprize muft neceffarily be 
 worn off. 
 
 Had Chrift indeed appear'd to him firft of all, 
 and unlook'd for, then there had been fome more 
 ground for fuch a Conflrudion ; but we find ver. 
 25. that the Difciples had told him that they had 
 feen Chrift, and that he h'ad vouchfafed to fhew 
 them his Hands and his Side; and therefore they 
 thereby gave him fome hopes that he might fee him 
 too, and arm'd him againft all Surprize. 
 
 Befides, St. Thomas's Words to Chrift are a direct 
 Anfwer to our Lord's reproof, Be not faithlefs but 
 belieying^ ; and thereupon he faid, my Lord and my God, 
 which is as much as if he had faid, Lord I am not 
 
 faith- 
 
Ch. u. before his Refw retfion. 271 
 
 faithlefs, I do believe, and thy Mercy has con- 
 vinced me in a lingular manner that thou art my 
 Lord and my God ; he faid not, Lord I am con- 
 vinc'd that thou art he, and that thou art really 
 arifen from the Dead, but he faid, My Lord and 
 my God, confefTing that he muft be God in very 
 deed who could raife himfelf from the Dead ; and 
 thereupon our Saviour fays, Thomas, lecaufe thou 
 haft feen me thou haft believed, bleffed are they that 
 have not feen and have believed : namely what ? 
 that Chrifh is rifen from the Dead ? yea verily : 
 but that is not all, but this alfo, as St. John tells 
 us, ver. 31. That J ef us is theCbrift % the Son of God, 
 and that believing ye might have Life in his Name. 
 
 Befides, the Words are the very form of Adora- 
 tion ufed by Mufes and the Prophets, Jehova is our 
 God ; which Word Jehova being render'd by Lord, 
 Thomas, upon this wonderful Conviction, adores him 
 as his Lord and his God. 
 
 Neither is the Conftru&ion of the Words con- 
 trary to this Explication ; for the nominative Cafe 
 is fometimes put for the vocative in other Texts of 
 Scripture as well as this, as John xix. 3. y&<n h 
 BtfCTAsuV tuv W&iw, Hail King of the Jews. And fo 
 Bez,a obferves, that the Words of St. Thomas mud 
 be conftrued in the vocative Cafe • and the Ar- 
 ticle prepofitive, h, to each Word, plainly implies 
 that he confefs'd Jefus, whom he fpoke to, was 
 God and Lord, and that he ador'd him as the 
 Lord God Almighty *. 
 
 * See Bljlwp Peaifon on the Creed, Art. 2. p. 131, 
 
 CHAP. 
 
'%fr% Chrijl <WorJhip 9 d as God Chap. 
 
 12. 
 
 
 ,'v" 
 
 CHAR XIL 
 
 Chriji worjhifd as God after his Afcenfion 
 into Heaven, by the Apojiles St. Stephen 
 and Paul. * 
 
 f&iirlAUKE xxiv. 52. we find, while he [Chrift] 
 8|fjf§ bleffed them, he was parted from them, and 
 Brail carry' d up into Heaven^ and they worshipped him-' 
 
 The Apoftles had been well affured of Chrift's 
 divine Nature before his Death, but that Faith 
 was mightily confirmed by his Refurre&ion from the 
 Dead ,• for St. Paul fays, Rom.1.3. That Chrifl was de- 
 clared to be the Son of God with Power, according to the 
 Spirit of Holinefs, by the RefurreBion from the Dead* 
 But his Afcenfion into Heaven was the higheft De- 
 monftration, and the fulled Conviction, that pof- 
 fibly could be given ; and thereupon the Apoftles 
 being eye-witnefles of that Afcenfion, we find 
 they worfiipped him. 
 
 And that this was a religious Worfhip, fuch as 
 is due only to the God of Heaven, the very Cir- 
 cumftances of Time, and Place, and Perfon mufi: 
 convince us ,• when they faw him afcend into Hea- 
 ven, as the God of Heaven, they worfhipped him 
 with a fuitable Reverence becoming the God of 
 Heaven. Uso7kw»jav%, they fell down and wor- 
 fhipped him j- which Word, tho fometimes us'd for 
 Honour paid to Men and Idols, is alfo us'd for 
 Worlhip given to the true God, Matth. iv. 10. 
 
 Rev* 
 
Ch. 12. after his Afceyfion, 275 
 
 Rev.xxiu 9. becaufe no Words can exprefs a highe? 
 Veneration \ for what can go beyond that of St. 
 Paul, %l» mewv iTi vrytmirov vr&GHvvfoti tw Gsw, and fo 
 failing down on his face he will worfhip God ? 
 And that -was the Worfhip the Apoftles paid to 
 Chrift, they worfhipped him as God. 
 
 All the Apoftles pray'd to Chrifl at the Election of 
 Matthias. 
 
 In the firft Chapter of the Acts we find that 
 all the Apoftles being aflembled to eled another 
 Apoftle in the room of Judas^ they pray'd to 
 Chrift ; and St. Luke gives us the very Words of 
 their Prayer, ver. 21. 'Thou, Lord, -which knoweft the 
 Hearts of all Men, Jhew whether of thefe two thou haft 
 chofen. Now in this Prayer, the Object or Perfon 
 pray'd to is Jefus Chrift ; for he is cali'd Lord % 
 which is the proper Title of Jefus Chrift, and com- 
 monly given to him in the Scriptures, and parti- 
 cularly ver. 21. according to Acts ii. 36. Therefore 
 let all the Houfe of Ifrael know ajfuredly that God has 
 made that fame Jefus, whom ye have crucified, both 
 Lord and Chrift. 
 
 And the manner he is pray'd to is moft obfer- 
 vable, as the Knower of Hearts, Thou, Lord, which 
 knoweft the Hearts of all Men. This is God's Prero- 
 gative, and an Attribute of the divine Nature, as 
 I have fhown before, ch. 5. and therefore demon- 
 ftrates that the Apoftles pray'd to Chrift as the 
 omnifcient, the only wife and fupreme God. 
 
 And as Chrift chofe the Apoftles when on Earth," 
 fo they now invoke him in Heaven to chufe ano- 
 ther ; and therefore they altert, ver. 24. that this 
 Election, tho mediately made by their Suffrages, 
 was the choice of Chrift, and influenc'd by him, 
 Shew whether of the two thou haft chofen. 
 
 t st; 
 
274 Chrijl worfbip'd as God Ch. i ii 
 
 St. Stephen worjhipped Cbrifl as God. 
 
 This we find moft exprefly, Afts vii. 59. that 
 Stephen, the firft Martyr, believ'd Chrift to be God, 
 and worshipped him as God, and feal'd that Faith 
 with his Blood ; for fo the Text runs, And they 
 Jloiied Stephen, calling upon God and faying, Lord Je- 
 fus receive my Spirit, ver. 59. and ver. 60, And he 
 kneeled down, and cryed with a loud Voice, Lord, lay 
 not this Sin to their Charge. 
 
 Now here we may obferve, that the Text fays, 
 he called upon God, and he pray'd to Jefus, exprefly 
 naming him, Lord Jefus receive my Spirit: whence 
 it follows, that this Jefus is that God whom he 
 call'd upon. ' And here I muft remind you, that 
 the word Jehova is by the Greeks render'd by 
 Lord, [o that his Prayer is, O Jehova Jefu, receive 
 my Spirit ; and he prays to the fame Jehova for the 
 Pardon of his Murderers. 
 
 But it will be faid, that the word God, ver. 59. 
 is not in the original Text, but put in by the 
 Tranflators, as appears from the different Cha- 
 racter • and that, as it was added, is of no force. 
 
 To this I anfwer, It was added in the Verfion 
 to explain the Original, which fuppofes it, and 
 which cannot be tranflated without it; for the 
 Original runs thus, and they floned Stephen invoking. 
 However, if the word God is not allowed there, 
 it is notwithstanding plain that he made Chrift 
 the Object of his Prayer and Adoration, that he 
 believ'd fhim to be the Difpofer of Souls, and 
 that Being who has Power to forgive Sins, when 
 he recommended his own Soul into his Favour, 
 and made Interccffion for his Perfecutors. 
 
 Further, we arc to obferve both the time when, 
 and the Words wherein this Prayer was made ; 
 for both are remarkable* 
 
 What- 
 
Ch. 1 2. after his Afcenjion. 275 
 
 Whatever Opinion Men are of in the time of 
 Profperity in the days of Life, yet in their laft 
 Moments we may believe they ad: as they really 
 mean, in the greateft Sincerity, according to the 
 certain Conviction of their Minds and Dictates of 
 their Consciences. When the Ship's Company, .with 
 Jonah, were in danger of foundering, every one 
 call'd upon his God,- the Profpecl: of Death made 
 them cry out for Aid, and implore the Affiftance 
 of the God they worfhipped. And this was the 
 lafl Hour of St. Stephen and he commended his Soul 
 to that Jefus whom he knew and believ'd to be 
 the true, the fupreme God. 
 
 For this Stephen was not an Idiot, ignorant and 
 unlearned : on the contrary, he was a Man of 
 great Knowledge, train'd up in the Law of Mofes± 
 and full of Faith and of the Holy Ghofi, Acts v.i. 5; 
 And he was favour'd with a Revelation from [this 
 very Jefus, whom he beheld /landing on the right hand 
 of God, ftanding as the Son of Man, who was both 
 God and Man ; and therefore he recommended his 
 Soul to him as that God who is only able to 
 fave and to deftroy. 
 
 And this Prayer he made in the very Words of 
 his God and Saviour, the very Words which Chrift 
 had ufed before in the Days of his Humiliation^ 
 when he offered up Prayers and Supplicatiom with fir ong 
 Cries and Tears unto him that was able to fave him ; 
 he at laft cry'd out, Father into thy Hands I com~ 
 mend my Spirit, Luke xxiii. 46. as his Type David 
 had done before, Pfal. xxxi. 5. And being made per- 
 fetl, he became the Author of eternal Salvation unto all 
 them that obey him, Heb. v.' J, 9. 
 
 In confidence therefore of Chrift being God and 
 Lord and Chrift, Stephen commends his Soul unto 
 him ,• and in full Reliance on his divine Power* 
 prays, Lord Jefus receive my Spirit- 
 
 T i And 
 
z?6 Chriji worjhip'd as God Ch. 1 1. 
 
 And if this be not an Inftance of Chrift's be- 
 ing worfhipped as God, then no Inftance can 
 ever be given ; for no Adoration, nor Wor/hip, nor 
 Invocation, nor Prayer, can be more direct to God, 
 than this is to the Son of God, even Jefus Chrift 
 our Lord. 
 
 St. Paul ivorfiipped Chrift as God. 
 
 After what manner this Apoftle was converted, 
 and with what Miracles he was drove to worfhip 
 Chrift as God, the AEls of the Apoftles inform us, 
 ch. ix. Nothing lefs than the divine Power of 
 Chrift could make this fierce Perfecutor become an 
 humble Worfhipper, and this Enemy of Chrift be- 
 come a Preacher and Promoter of the Honour of 
 Chrift. 
 
 And he being converted by that very Jefus who 
 fpake to him from Heaven, he ador'd him as the 
 God of Heaven, and propos'd him to all the World 
 as the fupreme and only true God, that all Men 
 might adore him as fuch ; for fo the Text fays, 
 He ftraightway preach' d Chrift in the Synagogues , that he 
 is the Son of God, ver. 20. 
 
 The Reafon why Paul perfecuted the Chriftians 
 was, becaufe they believ'd Chrift to be God, and a- 
 dor'd him as fuch, Alls ix. 14. This Saul would not 
 believe, and raged furioufly againft all that be- 
 lieved and worshipped him as fuch ; but when 
 lie was converted he did the fame, and with a 
 Zeal and Affection of Love, as great and ardent 
 as his Hatred had been before. And when he 
 preach'd that Chrift was the Son of God, he mod 
 certainly meant that real true God whom the 
 Chriftians worfhipped, and worshipped him as fuch, 
 as other Chriftians did. 
 
 Now it is worth our while to enquire, whe- 
 ther St. Paul worfhipped Chrift as a nominal God, 
 1 as 
 
Ch. 12. after his Afcenjlon. 177 
 
 as a created Being, exalted to the Honour of 
 being called God, or as the real eternal fupreme 
 God. 
 
 And this will appear from the Characters he 
 gives of this Perfon Chrift Jefus, which are fuch 
 as cannot be given to any created Being what- 
 ever, but only to the fupreme God. 
 
 Speaking of his Incarnation, he fays, God was 
 manifefl in the Flejh, i Tim. iii. 16. and altho he 
 was made in the Likenefs of Men, and was found in 
 Fajhion as a Man, yet he was in the Form of God, 
 and thought it no Robbery to be equal with God, PhiL 
 ii. 5,7,8. And therefore he fays, Chrift is the Bright- 
 nefs of his Glory, and the exprefs Image of his Per- 
 fon, Heb. i. 3. and he applies the Prophet's Congra- 
 tulation to him, 'Thy Throne, God, is for ever and 
 ever, a Scepter of Righteoufnefs is the Scepter of thy 
 Kingdom, ver. 8. Nay, he affures us, that not only 
 all the Treafures of Wifdom and Knowledge are hid in 
 him, Col. ii. 3. but that he is the Image of the in- 
 vifible God, Col.i.15. and that in him dwelleth theFuU 
 mfs of the Godhead bodily, Col.ii.9. and that he is 
 over all God blejfed for ever, Rom.ix. 5. 
 
 And as to St. Paul's Pradice, it is plain that he 
 begins all his Epiftles with Supplication to Chrift 
 as God, for his Grace, and clofes them with a 
 Benedi&ion in his Name ', but this has been over 
 and over acknowledg'd by Socinus himfelf. See p. 8,9. 
 
 I lhall in the laft place only add, that all the 
 Difciples and Followers of Chrift were known and 
 diftinguifh'd by their calling upon the Lord Chrift, 
 even before the Name of Chriftians was in ufe for 
 his Difciples. So we find St. Paul fpeaking of the 
 Difciples, 1 Cor. i. 2. All that in every Place call upon 
 the Name of Jefus Chrift our Lord : in which Words, 
 he tells us that the Difciples of Chrift were nu- 
 merous, and that they were in feveral Places ; 
 and wherever they were, that it was their diftin- 
 T 3 guifliisig 
 
ty% Chrtjl worfhip'd asGod y &cc. Ch.n. 
 
 guifhing Character, that they call'd upon the Name 
 of Chrift, worlhip'd and ador'd Chrift. And this 
 I hope will be our diftinguifhing Character, as it 
 is our Honour and Comfort, that we have a Sa- 
 viour who is the fupreme God, to whom we may 
 offer up our Supplications as the all - funic ient God, 
 as long as the World (hall endure. 
 
 CHAP. 
 
79 
 
 
 w w w * IF" « » "» * ^ 3 1 3* ^ ^ 
 
 CHAP. XIII. 
 
 Teftimonies of ChriJFs 'Divinity from Adver* 
 furies, Evil Spirits, Jews, and Gentiles. 
 
 HUS have I run thro' the Records of the 
 Holy Scriptures, and fhown that Chrift Je- 
 fus has been ador'd as God, as the Son 
 God, in all Ages, and in every Difpenfation, whe- 
 ther Patriarchal, Mofaick or ChrifHan. Thefe 
 Evidences are intrinfical, and are home to the 
 Caufe. 
 
 I come now to offer fome other, which are ex- 
 trinfical, becaufe borrow'd from Adverfaries and 
 profefs'd Enemies to Chrift. 
 
 The firft I (hall produce, is the Teftfmony of 
 evil Spirits, the Devils themfelves, from whom 
 this Confeflion was extorted, that Chrift is the Son 
 of God -, for fo we find the two poffefled with 
 Devils among the Gergefenes crying out, What have 
 we to do with thee, Jefus, thou Sen of God ? art thou 
 come hither to torment us. before the time ? Matth. viii. 
 19. And St. Mark, fpeaking of one of thefe more 
 furioufly pofiefs'd *, fay St that he cryed vSith a loud 
 Voice, What have I to do 'with thee^ Jefus, thou Son 
 of the ?nofl High God ? I adjure thee by God that thou 
 torment me not : which Words are not a voluntary 
 
 * Auguft, de Confenf. Evang. 1. 2. c. 24. 
 
 T 4 Con- 
 
a 80 Chrifis ^Divinity provd Ch.t 3. 
 
 Confeflion, but an Extortion thro' fear : Yet it ap- 
 pears from that Extortion, that thefe Devils per- 
 fectly veil knew that this Perfon was not only 
 Man but God alfo, and that he was the Judge of 
 Angels and Men. The Devils know no Superior 
 bun God only, they ftand in awe of his Almighty 
 Power; the Devils believe and tremble, St. James 
 tells us, cb.ii. 19. And by this Confeflion it ap- 
 pears, they knew Jefus to be that God, and there- 
 fore trembled thro' fear of his Judgments. 
 
 In like manner the porfeiTed Maid at Philippi, 
 when ihe faw Paul, Ttmothy and Luke, cry'd out, 
 Thefe Men are the Servants of the moft- High God, 
 which /hew unto us the way of Salvation, Acts xvi. 17. 
 Now thefe were the Servants of Chrift, whom this 
 Daemoniack calls the moft High God. And that 
 Chrift was the moft High God, appears from the 
 Power he had over the evil Spirits ', for when Paul 
 faid to the Spirit, I command thee, in the Name of- 
 Jefus Chrift, to come out of her, he came out the fame 
 Hour, ver. 18. 
 
 And I would have the Socinians remember, that 
 their Friend Mahomet, in his famous Night- Journey 
 to Heaven, when he came to the feventh Heaven, 
 where he found Jefus Chrift, that he recommended 
 himfelf to Chrift Jefus, dcfiring him to pray for 
 him *• 
 
 Teftimonies of fome Jews concerning Chrift. 
 
 I produce next, fome Teftimonies of Jews con- 
 cerning Chrift, and rirft that celebrated Account 
 of Jofcphus in his Antiquities, /. 18. c.4. in thefe 
 Words: 
 
 " Much about that time fin Pilate's Govern- 
 6< ment) there liv'd one Jefus, a wife Man, «>. 
 
 * Dean Prideaux'j Life of Mahomet, p. 62. 
 
Ch. 13. from Adwrfaries. 281 
 
 <c fa$& d£v\h hiyuv x$> ^ l * be lawful to call him 
 " a Man, for he did many Miracles, and was a 
 " Teacher of thofe who do receive the Truth with 
 " Gladnefs, drawing many after him both Jews 
 <l and Gentiles ,* this was the Chrift." And after 
 he had given an ample Account of his Crucifixion, 
 Death, and Refurre&ion from the Dead on the 
 third Day, he concludes, " That the Se& of the 
 " Chriftians, being denominated from him, con- 
 " tinue to this day/' 
 
 This TefHmony from a Jew, and one that did 
 not believe in Chrift, is very great ; and, in the 
 Opinion of fome Criticks, too great to drop from 
 the Pen of a Jew ; and therefore has been fufpe&ed 
 as fpurious, and interpolated by fome Chriftians. 
 But that it is genuine, is aflerted by Men of as great 
 Learning and Authority ; and they that pleafe may 
 confult Spanheirns Defence of Jofephus againft Ta- 
 naquil Faber, and the Heads of that Defence in 
 bis Church Hiftory *, as alfo Mr. Martins Defence 
 of Jofefhus's Teftimony of Chrift f» 
 
 The next is that of Theodojius, who was a Jew, 
 and liv'd in the time of Juftinian the Emperor, 
 and is recorded by Suidas in his Lexicon. The Ac- 
 count is this : 
 
 " That there were in the Temple of Jemfalem 
 <c two and twenty Priefts in ordinary Attendance, 
 <c and that as often as one dy'd another was chofen 
 " in his Place ; and that Jefus, in regard to his 
 <l Piety and Learning, was chofen into one of the 
 cc void Places; and when his own Name, toge- 
 " ther with the Names of his Parents were to be 
 " enroled in the pubKck Regifter, his Mother 
 iC came to anfwer in that behalf,- who being in- 
 " terrogated, reported the whole Story of his In- 
 
 * Spanheim Eccl. Hift. Sed. i. p. 533. Tom. I. Ann. 1701. 
 Lugd. Bat. 
 
 f Martin'* Defence 8vo Englijh'd, Ann, 1719. 
 
 " carnation 
 
2 8 z Chrtfi's divinity provd Ch. i 3 • 
 
 u carnation as fhe had heard from the Angel; 
 <c and that thereupon his Name was entred in 
 <c thefe Words : Jefus, the Son of the living God, and 
 ? of the Virgin Mary" 
 
 I am not infenfible how much the Truth of this 
 Story has been difputed,- but if we may credit 
 this Theodojius, he avers that this Regifter has been 
 carefully preferv'd in Tiberias, a City of Galilee y 
 after the Deftru&ion otjerufalem ; and that he him- 
 felf had often feen and perus'd it there, he being 
 a Man of Authority ; and a principal Citizen in 
 that Place. 
 
 And as to the Objection of Chrift's being of 
 the Tribe of Judah, and fo not capable of Prieft- 
 hood ; to this it may be anfwer'd, that the Jews 
 were not fo punctual in keeping themfelves unto 
 their Tribes as they had formerly been ; for that 
 even the High-Priefthood it felf had been bought 
 and fold to Perfons uncapable of fo high an Ho- 
 nour. And it is further to be confider'd, that 
 Chrift frequently preached in the Temple ,• which 
 the Priefts and Pharifees would never have allow'd 
 him, had he not had fome Calling to it, which 
 authoriz'd him. And if by ls?«V, which is the 
 Word Suidas ufes, may be underftood fome infe- 
 rior Minifter of the Temple, the Story may (land 
 fecure againft ail Exceptions ; tho the Polychron 
 * Hiftory tells us, that Ranulph, the Monk of Chef- 
 ter, has folv'd the Objection, by faying that Hifme- 
 rias, the Mother of Elizabeth, who bare the Bap- 
 tift, and Anna, the Mother of the Virgin Mary, 
 were Sifters, and the Daughters of a Levite, whofe 
 Name was Ijjachar ; and fo Chrift was related to 
 the Tribe of Levi, and thence was capable of 'the 
 Office. But this I leave to the Judgment of the 
 Learned. 
 
 * Polychron, 1. 3. c. 44. 
 
 Tefiimonies 
 
Ch, 1 3 ♦ , from Adwrfartes. 283 
 
 Teftimonies from Gentiles concerning Chrifi. 
 
 I come now to fome other Teftimonies taken 
 from the Gentiles; and the firft is that mentioned 
 by Eufebius*, that the Idols of Egypt fell to the 
 Ground, when Chrift, being but an Infant, was 
 convey'd into that Country. And St. Ambrofe tefti- 
 fies the fame *. And feveral Commentators of 
 Learning and Honour, do believe that the Pro- 
 phecy of Ifaiah, ch. xix. i. was then fulfilled, Be- 
 hold the Lord rideth upon a fwift Cloud, and Jhall come 
 into Egypt, and the Idols of Egypt Jhall be moved at 
 bis Prefence. But whether the Prophet does allude 
 to it or not, we have no reafon to mifdoubt the 
 Truth of the Story, and the Acknowledgments 
 which the falfe Gods of the Gentiles made to the 
 Divinity of the true. 
 
 The general ceafing of the Oracles much about 
 this time, is very remarkable, and fet the greatefi: 
 of the Gentiles to work to find out the Reafon of 
 it j|. But Apollo himfelf gave the bed: Account of 
 it, in his Anfwer to Auguftus Emperor of Rome; 
 who confulting with the Oracle concerning his 
 Succeflor, receiv'd this Anfwer ** : 
 
 An Hebrew Child, whom the blefs'd Gods adore \ 
 Bids me to leave thefe Shrines, and back to Hell: 
 
 In Oracles I can foretel no more ; 
 
 Struck dumb I leave thefe Altar s^ and farevjeh 
 
 And the Hiftory adds, that this Anfwer being Co 
 return'd to Auguftus, fae caufed an Altar to be b.uiit 
 
 * Eufeb. Demonftr. Evangel, 1. 9. 
 -f Ambrofe in Pfal. cxix. 
 
 II Plutarch on the Deficiency of the Oracles, 
 ** Polychron, 1. 3. c. 44. 
 
 3 in 
 
2 84 Chrijl's Divinity provd Ch, 1 3 . 
 
 in the Capitol with this Inscription, The Altar of 
 the fi ft- begotten of God. 
 
 What furprizing things the Sibylline Oracles have 
 faid concerning Chrift, his Diviniry and Power, 
 thofe Books tell us. I know there is fome doubt 
 concerning them ; but as the moft learned Bifhop 
 Bull obferves *, if they were not genuine, with 
 what face could the primitive Chriftians have argu'd 
 againft the Gentiles from them, or dar'd to have 
 laid them before the Emperors, and appeal'd to 
 them ? 
 
 What furprizing things has that excellent Poet, 
 Virgil, extracted from forae of the Fragments of 
 thofe Oracles ? Such things, as in the opinion of 
 very great Criticks f, cannot properly be apply'd 
 to any but the Lord Jefus Chrift, tho by him 
 wrefted to the Honour of Saloninus the Son of 
 Pollio ; Such as Eclog. 4. 
 
 Now the blefs'd Virgin, now the Times of Peace- 
 Return again ; and now from Heaven high, 
 
 The IJfue of the Gods, great Jove'j Increafe 9 
 Comes down 7 a new and J acred Progeny. 
 
 <c The Conduct of Providence has herein been 
 <( juftly admir'd, that fo wife, fo celebrated a Poet, 
 <c fhould thus recommend to all future Ages the 
 <c nobleft Remains of the antient Sibyls, and de- 
 cc fcribe the great Change that was juft then go- 
 Cf ing to be wrought by the Son of God in the 
 <c mod polite Age, in the Metropolis of the World, 
 cc almoft in the very Words of the Jewifti Prophets ; 
 " for whilft he was without reafon, and beyond 
 ct meafure flattering the infant Son of a Reman 
 
 * Bijliop Bull'j Works in Fol. p. 378. See Sir John Floyer, Sibyl- 
 line Oracles. 
 
 f Ifaac Voflius de Sibyll. Comment. Erafmus Schmidius diftert. 
 de Sibyll. Petr. Molinaeiis Vatis, 1. 3. c. 14, 
 
 " ConH 
 
Ch. 1 3 . from Adverfartes. 285 
 
 " Conful, he was in reality preparing the World 
 " to expect a new State of things, a new Age of 
 Cc Truth and Virtue under the Conduct of the 
 ** Meffiah, whom he furprizingly ftyles in Words 
 " that cannot be render'd, Magnum Jovis Incre- 
 
 mentum *." 
 
 I (hall only add, that the antient Chriflians were 
 fo far delighted with that Poem f, that thofe of 
 Greece tranflated it into their own Language ; and 
 St. Hierom flicks not to affirm that Virgil was a 
 Chriftian, even without Chrift. Certain it is y he 
 had the Happinefs by this Eclogue to make fuch ; 
 Secundianus, Verianus, and Marcel/inus, Men wholly 
 of another Religion, were converted to ChrifHanity 
 by reading this Eclogue ||. 
 
 What to fay to- thefe Teftimonies I cannot tell, 
 but I am fure I may fafely conclude with the Cap- 
 tain of Pilate's Guard, who obferving all that hap- 
 pen'd at drift's Paflion, broke out in this Ac- 
 knowledgment, Surely this was the Son of God, Matth. 
 xxvii. 54. And to this I may add the Saying of 
 Porphyry, that furious mad Dog againft the Chriflians , 
 as St. Hierom calk him **, who liv'd Anno 270, 
 namely, that from the time that Jefus has been 
 worfhip'd, the Gods have done Mankind no 
 good If. 
 
 * Mr, Newcomb'* Sermon at Cambridge, June 24. 1724. 
 f Eufebius Conftant. Orat. c. 2,0. Edit. Baf. 16 II. 
 || Ogilby'* Notes on Eclog. 4. of Virgil, 3d Editi 1675. 
 ** Hieron. Defcript Ecclef. in Praef. 
 
 tf Porphyr. Mortales, ex quo Jefus colitur, nullam ex Dii$ 
 utilitatem fenferunt. 
 
 CHAP. 
 
i 8 6 Chrijfs fDivinity provd Ch. 1 4* 
 
 CHAP. XIV. 
 
 The 'Divinity and Worjhip of Chrift prov'd 
 from the Ante-Nicene Creeds. 
 
 Come now to the Chriftian Church in the 
 next Ages after the Apoftles, and to exa- 
 mine what the Chriftians of thofe times 
 believed concerning the Divinity of Chrift, and 
 what they practis'd in regard to the Worfhip of 
 Chrift. 
 
 That the Chriftians believ'd Chrift to be God* 
 not a nominal created God, but the true God, we 
 have Pliny's Teftimony, Anno ioo. who fays, That 
 the Chriftians were wont to aflemble themfelves 
 together, and to ring to Chrift as God *. But this 
 will appear abundantly better from the Chriftians 
 themfelves, tho the Teftimony of this noble Hea- 
 then is not to be defpis'd. 
 
 Now the Chriftians have given us moft con- 
 vincing Arguments that they believ'd Chrift to be 
 the true and fupreme God, and worfhip'd him as 
 fuch, and that in the moft folemn and publick De- 
 clarations of their Faith, the Creeds. 
 
 And becaufe the Enemies of the Divinity of 
 Chrift impudently pretend that the Doctrine of the 
 Trinity, and the Divinity of Chrift, was not know r n 
 nor believ'd till the Council at Nice, Anno 325. I 
 
 * Plinii Epift. ad Trajanura, I. x. 
 
 will 
 
Ch. 1 4. from Ante»Nicene Creeds. 2 87 
 
 will begin with thofe Creeds which were receiv'd 
 in the Church long before that Council began. 
 
 The Divinity of Chrifl proved from the antient Ante- 
 Nicene Creeds. 
 
 Our Saviour, juft before his Afcenfion, com- 
 manding Baptifm to be adminifter'd in the Name oj 
 the Father, Son and Holy Ghofi^ his Church has in 
 all Ages requir'd the Profeflion of Faith in thefe 
 three Perfons of all that were to be baptized ,• and 
 none were baptiz'd but what had profefs'd their 
 Belief of the Trinity of Perfons, in the Unity of 
 the Divinity *. 
 
 And that every Perfon might understand what 
 the Faith of the Ghriftian Church was, they gave 
 Explications of their Faith in Forms, call'd Sym- 
 bols or Creeds, which were as Rules of Faith ; 
 not that they contain'd all that was neceffary for 
 a. Chriftian to know and believe, no, they were 
 rather defign'd as a Summary, containing Minutes 
 only of the Credenda ; and that is the Reafon they 
 were generally fo very fhort. And all Churches, 
 however diftant in Time or Place, or however dif- 
 ferent in the manner of expreffing, have all agreed 
 in this Particular of the Doctrine of the Holy Tri- 
 nity, and have profefled the Faith in the Father, 
 Son and Holy Ghoft ; and in this Article the Ca- 
 techumens were particularly inftru&ed, before they 
 were baptiz'd. 
 
 They who lift, may fee a large Catalogue of 
 antient Creeds colle&ed by Mr. Bingham f, where- 
 in they will fee the Falfity and Vanity of our mo- 
 dern Hereticks, who pretend to fay, that the Doc- 
 trine of our Saviour's Divinity was no Article, or 
 
 * Critical Bifiory of the Creed, 4th Edit. />. 35, &c. 
 f Mr. Bingham'/ Chriftian Antiquities, Book x. c. 4. 
 
 neceffary 
 
2 88 Chri/t's Z)ivintty provd Gh. 14, 
 
 neceffary Article of Faith, before the Council of 
 Nke^ which was held Anno 325. for there they will 
 find that there was not one fingle one wherein ic 
 is not only an Article, but the principal Article; 
 But I muft tell you that Socinus himfelf denies this 
 Charge || \ for he fays, That neither he nor his 
 Aflbciates ever aflerted, that the Writers before 
 the Council of Nice were of his Opinion. I will 
 give you a /hort Account of them fo far as re- 
 laces to our purpofe. 
 
 The firft Creed is of Irenaus, who flourinYd 
 Anno 179, in which are thefe Words : 4< The Church, 
 <c tho it be difpers'd over all the World, — re- 
 cc ceiv'd from the Apoftles the Belief in one God 
 
 <c the Father, Maker of Heaven and Earth, and 
 
 <c in one Chrift Jefus the Son of God, who was 
 cc incarnate for our Salvation ; and in the Holy 
 
 " Ghoft, who preached by the Prophets that 
 
 Cc according to the Will of the invifible Father, 
 4C every Knee fhould bow, of things in Heaven, 
 u and things in the Earth, and things under the 
 u Earth, to Jefus Chrift our Lord and God, and 
 u Saviour and King." 
 
 The fecond he produces is Origen's Rule of 
 Faith, who liv'd Anno 230, wherein are thefe Words : 
 
 cc Firft that there is one God, the next is, that 
 
 u Jefus Chrift, who came into the World, was be- 
 
 (i gotten of the Father before every Creature 
 
 cc he who was God was made Flefh; and when 
 " he was Man, he continu'd the fame God that 
 11 he was before— they alfo deliver'd unto us, that 
 <c the Holy Ghoft was join'd in the fame Honour 
 " and Dignity with the Father and the Son." 
 
 || Socin. corviir. Vujekum, c. 9. p»44$. Neq-, enim arbitror ex 
 Scriptis noftrorum hominum oftendetur, unquam eos aflerere aut 
 cxiftimare Scriptores ante Concilium Niesnum, qui hodie extant 
 noftrae fententiae fuifle. 
 
 The 
 
Ch. 14. from Ante-Ntcene Creeds. % Fp 
 
 The third of the fame Origen againft the Mar~ 
 cicnitesy " I believe there is one God, the Crea- 
 <c tor and Maker of all things, and one that is 
 44 from him, God the Word, who is coniubfranciai 
 
 * 4 with him, and coeternal •> 1 believe alfo the 
 
 €t Holy Ghoft, who exifb to all Erernity." 
 
 The fourth is part of an antient Creed of 7lr- 
 tullians, who liva Anno 192 : tc There is one Rule 
 
 " of Faith only which teaches us to believe 
 
 <c in one God Almighty, the Maker of the World, 
 <c and in Jefus Chrift his Son, & c .» 
 
 What was here fet down fo very (hort, as ex- 
 plained at large in another of Tertuilian% in his 
 Prefcriptions againft Hereticks, in thefe Words : 
 
 " The Rule of Faith is that whereby we be- 
 <c lieve one God only, and no other befide the 
 44 Maker of the World, who produc'd all things 
 * c out of nothing by his Word, which he fent forth 
 44 before all things ; this Word was call'd his Son t 
 <f who at fundr) times appeared to the Patriarchs, 
 44 and always fpake by the Prophets, and at laffc 
 44 defcended into the Virgin Mary^ by the Power 
 44 and Spirit of God the Father, and was made 
 44 Flefh in her Womb, and born of her a Man, Je« 
 " fits Chrift, &c." 
 
 The fixth is another cf the faid TertuUian a- 
 gainft Praxeas, in thefe Words : <l We believe in 
 44 one God, yet under this Difpenfation which we 
 44 call the OEconomy, that that one God has a Son % 
 <c which is his Word-, who proceeded from him, 
 44 by whom all things are made, and without whom 
 tc nothing was made. We believe that he was fent 
 44 by the Father to be born of a Virgin, be ch Man 
 44 and God, the Son of Man. and the Son of God, 
 
 44 and that he was call'd Jefus Chrift? from 
 
 44 whence alfo he fent from his Father, according 
 ic to his Promife, the Holy Ghoft the Comforter, 
 
 U " who 
 
tyo Chrijt's ZDivhity provd Ch. 14; 
 
 Cc who fanctifies the Faith of thofe that believe in 
 * the Father, Son and Holy Ghoft." 
 
 The feventh is fome Remains of the Creed in 
 Cyprian, who liv'd Anno 248, where we find thefe 
 Interrogatories, " Whether they believ'd in God 
 " the Father, and in Chrift his Son, and in the 
 " Holy Ghoft ? 
 
 The eighth he produces is not a complete Sum- 
 mary of the Faith, but only fo far as relates to 
 the Do&rine of the Trinity ,• of which it is one 
 of the moft convincing Testimonies to be met 
 with in any of the Ante-Nicene Fathers, and is in 
 the Works of Gregory Thaumaturgus, Bifhop of Neo- 
 cafarea, who dy'd Anno 265. which' fome fay he 
 compos'd ,• but Gregory Nyffen reports that he re- 
 ceiv'd it by a Virion from Heaven, in the En- 
 trance on his Mini/try. However that be, the 
 Form is this : " There is one God the Father of 
 " the living Word, the fubflfHng Wifdom and Power, 
 cc the eternal exprefs Image of God, who is a pe'r- 
 <c feci: Begetter of a perfect, a Father of an only- 
 <c begotten Son ; and one Lord, one of one, God 
 <c of God, the Character and Image of the God- 
 c head, the Word of Power, the Wifdom that com- 
 " prehends the whole Syflem of the World, the 
 " Power that made every Creature, the true Son 
 tf of the true Father, invifible of invifible, incor- 
 " ruptible of incorruptible, immortal of immortal, 
 fl eternal of eternal ; and one Holy Ghoft, who has 
 ' hisExiftence from God, who was manifefted to 
 <l Men by the Son, the perfect Image of the per- 
 c< feet Son, the living Caufe of all Living, the 
 <c the Fountain of Holinefs, eflential Sanctity, who 
 " is the Author of all Holinefs in others ; in 
 " whom God the Father is manifefted, who is a- 
 " bove all, in all ; and God the Son, whofe Power 
 " runs thro' all things. A perfect Trinity, whofe 
 " Glory, Eternity and Dominion, is no way di- 
 1 " videJ, 
 
Ch. 1 4. from dnte-Nicene Creeds. 29 t 
 
 cc vided or feparated from each other : In this Trh 
 €t nity^ therefore, there is nothing created or fer- 
 <c vile, nothing adventitious or extraneous, that 
 u did not exift before, but afterward came into 
 cc it ; the Father was never without the Son, nor 
 " the Son without the Spirit, but the Trinity abides 
 cc the fame, unchangeable and invariable for ever/' 
 
 The ninth is of Lucian the Martyr, Presbyter of 
 the Church of Antiocb, who wrote this Confeflion 
 of Faith in oppofition to the SabeUians, and fuf- 
 fer'd Anno 311. This ConfefTion is recorded by 
 Athanafius, Socrates, and Hilary. The Words are 
 thefe : 
 
 . <c We believe, according to the Tradition of 
 cc the Gofpels and Apoftles, in one God, the Fa- 
 4C ther Almighty ;— r— and in one Lord Jefus Chrift, 
 u his only- begotten Son, who is God, by whom 
 <c are all things, who v as begotten of the Father, 
 cc Godot God, Whole of Whole, One of One, Per-' 
 "feci: of Perfed, King of King, Lord of Lord, 
 " the Word, the Wifdom, the Life, the true Light, 
 " the true Way, the Refurrecuon, the Shepherd, 
 <c the Gate, the incommutable and unchangeable 
 <c Image of the divine Eflence, Power and Glory, 
 • c the firft-born of every Creature, who was al- 
 cc ways, from the Beginning, God, the Word with 
 cc God, according to what is faid in the Gofpel, 
 li and the Word was God; - And we believe in 
 
 <4 the Holy Ghoft, whence the Properties o£ 
 
 €i the Father are manifeft, denoting him to be 
 cc truly a Father } and the Properties of the Son, 
 u denoting him to be truly a Son ; and the Pro- 
 <c perties of the Holv Spirit, denoting him to be 
 " truly the Holy Ghoft." 
 
 The tenth he produces, is that of the Compiler 
 of the Apoftolical Conftitutions, who is luppos'd 
 to have liv'd in the latter end of the third 
 Century, in thefe Words : " I believe and am bap- 
 
 U % tiz'd 
 
2? 2 Chrtft's ^Divinity provd Ch. 1 4. 
 
 <c tiz'd in one unbegotten, the only true God Al- 
 <c mighty, the Father of Chrift, the Creator and 
 a Maker of all things, of whom are all things ; 
 <c and in one Lord Jefus Chrift, his only-begotten 
 " Son, the firft-born of every Creature ; who, be- 
 " fore all Ages, was begotten, not made, by the 
 " Good-will of the Father, by whom ail things 
 '* were made in Heaven and Earth, vifible and 
 " invifible ,* who in the laft times came down 
 <c from Heaven, and taking Flefh upon him, was 
 cc born of the Holy Virgin Mary > ■ - And I am 
 " baptiz'd into the Holy Ghoft, that is to fay the 
 cc Comforter, which wrought effe&ually in all the 
 <c Saints from the beginning of the World, and was 
 <c afterwards fent to the Apoftles by the Father, 
 cc according to the Promife of our Lord and Sa- 
 <c viour Jefus Chrift, and after the Apoftles to all 
 " others who believe ." 
 
 The next is the Creed of Jerufalem, which we 
 have imperfectly in St. James's Liturgy, bur more 
 perfectly in Cyril's Catechifms ,* and runs in thefe 
 Words : tc I believe in one God, the Father Almigh- 
 " ty, Maker of Heaven and Earth, and of all things 
 <c vifible and invisible ; and in one Lord Jefus 
 " Chrift, the only-begotten Son of God, begotten 
 " of the Father before all Ages, the true God, 
 <c by whom all things were made, who was in- 
 
 <c carnate and made Man ; and in the Holy 
 
 u Ghoft the Comforter, who fpake by the Pro- 
 " phets." 
 
 The twelfth is the Creed of Cxfarea in Palefline, 
 which Enfebius propos'd to the Council of Nice ; 
 in which we find thefe Words : " We believe in 
 " one God, the Father Almighty, Maker of all 
 <c things, vifible and invifible ; and in one Lord Jefus 
 " Chrift, the Word of God, God of God, Light of 
 " Light, Life of Life, his only-begotten Soil, 
 " the firft-born of every Creature, begotten of 
 
 ." the 
 
Ch. 1 4. from Ante+JSTtcene Creeds. 2 9 j 
 
 4i the Father before all Ages, by whom all things 
 <c were made, who for our Salvation was incarnate; 
 " we believe alfo in one Holy Spirit. Every one 
 ic of thefe we believe to be and exift ,• we con- 
 <c kfs the Father to be truly a Father, the Son 
 cc truly a Son, the Holy Ghoft truly an Holy 
 « Ghoft." 
 
 The next is the Creed of Alexandria, which is 
 believed to be that which Arius and Euzoius de- 
 liver'd in to Conftantine, when they made a feign'd 
 Recantation before him; the form is in thefe Words, 
 fo far as relates to my prefent purpofe : tc We 
 " believe in one God, the Father Almighty ; and 
 " in Jefus Chrift his Son, our Lord, God the Word % 
 tl begotten of him before all Ages, by whom all 
 ct things are made that are in Heaven and Earth ; 
 " and in the Holy Ghoft." 
 
 The fourteenth is the Creed of the Church of 
 Antioch, recorded by Cajfian> in thefe Words : " I 
 " believe in one only true God, the Father Al- 
 <c mighty, Maker of all Creatures vifible and in- 
 <c vifible ; and in Jefus Chrift our Lord, his only- 
 " begotten Son, the firft-born of every Creature, 
 ic born of him before all Ages, and not made, 
 <c very God of very God, confubftantial with the 
 " Father, by whom the World was fram'd and all 
 H things made". 
 
 The laft is the Creed of the Church of Aquileia % 
 
 in thefe Words : 4C I believe in God, the Father 
 
 <c Almighty, invisible and impaffible ; and in Jefus 
 
 6 Chrift, his only Son our Lord, who was born 
 
 cc by the Holy Ghoft of the Virgin Mary ; and 
 
 " in the Holy Ghoft." ' 
 
 Thefe are the Creeds principally in ufe in the 
 Church, before the time of the Nicene Council ; 
 from which it appears, that the Doctrine of the 
 Holy Trinity, and the Divinity of the Lord Jefus 
 Chrift, and of the Holy Ghoft, were fundamental 
 
 U 3 and 
 
1 94 Chrifis ^Divinity provd Ch. 1 4. 
 
 and eflfential Articles, and were not the Invention 
 of the Council of Nice ; and that the Expreffions 
 relating to the Divinity of Chrift, were as ftrong, 
 as expreflive, as figniticant, before the Council of 
 Nice, as any fince : and therefore we muft con- 
 clude, thofe Men who would perfuade the World, 
 that Chrift's Divinity was an Impofition of the 
 Nkene Council, to be Men of moft audacious Con- 
 fidence, and moft daring Brow, to impofe fuch a 
 Falfhood upon Mankind. 
 
 I have omitted the Roman Creed, commonly 
 call'd the Creed of the Apoftles, becaufe the Church 
 of Rome, at that time, was not fo' much infefted 
 with Herefies as other Churches were; and that's 
 the reafon that Creed is not fo explicit in that 
 Article of the Trinity as others ,* and take it al- 
 together, it is not fo antient as other Creeds, or 
 even as the Nkene * But even this Creed is moft 
 diametrically oppoflte to the Arian Principles, if 
 rightly underftood; for the Lord Chrift is there 
 call'd pwoycvhy the only-begotten Son, which the 
 Compilers of that Creed well underftood, and all 
 the Antients interpret for his divine Nature ; for 
 they thereby declar'd him to be of the fame Na- 
 ture with God the Father, as truly God, as the 
 Son of Man is truly Man f. " For altho the A- 
 " poftles Creed, fays the excellent StilHngfleet, does 
 cc not in exprefs Words declare the Divinity of 
 <f the three Perfons in the Unity of the divine 
 ce Eflfence, yet taking the fenfe of thofe Articles, as 
 tf the Chriftian Church underftood them from the 
 " Apoftles times, then we have as full and clear 
 cc Evidence of this Do&rine as we have that we 
 (e receiv'd the Scriptures from them ||. 
 
 * Critical Hiftory of the Creed , p. 31, 
 
 t Dr. Waterland, Serm. 8. p. 319. Bifhop Bull, Judic. Eccl. 
 Cath. c. *,. p. $11. Anno 1721. 
 
 || Stinfn^flcet on the Trinity, c. 9, p. 229. 
 
 7h 
 
CJi. 1 4. from Ante-Nkene Creeds. 295 
 
 7he Chriftians Account of Chrifi to the Emperor 
 Conftantine. 
 
 I muft here add the Account the Chriftian Bi- 
 (hops gave to the Emperor Conftantine, yet a Heathen, 
 of Chrift, when they explain'd the Vifion the Em- 
 peror and all his Army had feen in the Heavens 
 of the Crofs of Chrift, on the 2 6th of O&ober 
 Anno in ; and the Appearance of Chrift himfelf in 
 his Sleep the Night after, which greatly perplex'd 
 the Emperor. He having fent for the Chriftian Bi- 
 fhops, they told him, that the Perfon who ap- 
 pear'd to him in his Sleep, was God the only-begotten 
 Son of the one and only God; and that the Sign which 
 had been (hewn him, was the Symbol of Immor- 
 tality, and the Trophy of that Victory, which he, 
 when heretofore converfant on Earth, had obtained 
 over Death.— " And when the Emperor was 
 " inftru&ed in the Chriftian Religion, he became 
 cc fully perfuaded, faith Eufebius, that the Know- 
 <c ledge of thefe Matters was delivered to him by 
 <c the Miniftration of God himfelf, and from thence 
 *■* forward was of opinion, that that God whom 
 11 he had feen was to be worfhip'd with all ima- 
 cc ginable Obfervancy */' 
 
 * Eufebius Vit. Conftant. 0.22,25, 26. 1. 1. Edit. Baf. Ann© 
 Pom. 161 1. 
 
 V 4 CHAP. 
 
tp6 Chrijt's Divinity provd Ch.i 5 
 
 
 CHAP. XV. 
 
 Tfo ^Divinity and Worjhip of Chriji firov'd 
 from, the antient Liturgies. 
 
 'J^KS the antient Creeds fully fhew us what the 
 J^Jg Chriftiansoi rhofe firft ^gev believ'd of the 
 Divinity of Chrift, fo the publick Liturgies 
 are the ampleft Teftimonies of their Practice, that 
 they worfhip'd the Lord Jefijs as God, together 
 with the Father and the Holy Ghoft, as the one 
 only fupreme God. 
 
 7%e Clementine I ti rgy> 
 
 I begin with the Liturgy of Clemens* which is 
 alfo call'd the Liturgy of tne twelve ApoftleSj 
 diaated by them and wrote down by Clemens*; 
 but tho this feems extravagant, rlv.e is no duubt 
 but this Liturgy is very antient, and perhaps the 
 oldeft written Liturgy which has been tranfrr.it red 
 to us t> and was, as Renaudotius acknowledges, 
 wrote before the Council of Nice |] ; ;:nd therefore 
 the more fit to give us an Account of the Worfhip 
 paid to Chrifl; at that time. 
 
 This Liturgy begins thus : ct The Grace of A.1- 
 <c mighty God, and the Love of our Lord Jefus 
 
 * Spanheim Hift.Eccl. Se&. I. p. 580,581. 
 
 5 Dr. Bret' * Dijfertation concerning Liturgies, p. 25. 
 Ibid. p. 30. 
 
 w Chrift; 
 
Ch. i j. from ant tent Liturgies. 297 
 
 <c Chrift, and the Fellow/hip of the Holy Ghoft, 
 " be with you all." 
 
 And in the rlrft Prayer there are thefe Words : 
 Thou createdft all things out of nothing, by 
 " thine only- begotten Son, begotten before all 
 ct Ages, by no other means than thy Will, thy 
 " Power, and thy Goodnefs ; God the Wordy 
 " the living Wifdom, the firft-born of every Crea- 
 " ture, the Angel of thy great Council, the High- 
 || Prieft; but the Lord and King of all fenfible 
 
 c and intelle&ual Creatures; who was before all 
 | c things, and by whom all things were made. 
 || Thou, O eternal God, didft make all things by 
 || him, and by him too difpenfeft thy Providence 
 || over them ; for by the fame that thou broughteft 
 
 ■ all things into Being, by him thou continueft 
 . ail things in well-being." 
 ^ In the fecond Prayer thus : cc Thou art indeed 
 || holy and moft holy, the higheft and the moft 
 II' exalted for ever; holy alfo is thine only-begotten 
 || Son Jefus Chrift, our Lord and God, who is al- 
 ct ways miniftring to thee his God and Father, 
 | c not only in the various Works of the Creation, 
 J but in tfce providential Care of it, did not 
 
 | over-look loft Mankind ; — —He who was Man's 
 ^ Creator, was pleas'd with thy Confent to be- 
 | come Man, the Lawgiver to be made fubjecl: to 
 
 . the Law, the High-prieft to be himfelf theSa- 
 c | crifice, the Shepherd a Sheep, to appeafe thee 
 
 I his God and Father, to reconcile thee to the 
 
 I World, and deliver all Men from the impending 
 || Wrath. He was incarpate of a Virgin, God the 
 Word, the beloved Son, the firft-born of every 
 " Creature ; and as he himfelf had foretold, by the 
 " Mouth of the Prophets, of the Seed of David, 
 " and of Abraham, and of the Tribe of Judah. 
 " He who forms all that are born into the World, 
 ** was himfelf form'cl in the Womb of a Virgin, 
 
 " became 
 
298 Chrijfs 'Divinity provd Ch. 15. 
 
 " became Flefh j and he who was begotten from 
 
 " Eternity, was born in time And further 
 
 a we pray, that thou wilt preferve us in all God- 
 cc linefs, and gather us together in the Kingdom of 
 u thy Chrift our King, the God of every fenfible 
 " and intelligent Being ; and that thou wilt keep 
 cc us ftedfaft, unblameable and unreprovable ; for 
 " to thee is due all Glory, Adoration and Thankf- 
 <c giving, Honour and Wifdom, to the Father, and 
 " to the Son, and to the Holy Ghoft, both now 
 <c and ever, and World without end." 
 
 Again : £t O God who art great, great in Name 
 <l and Counfel, powerful in thy Works, the God 
 <c and Father of thy Holy Son Jefus our Saviour, 
 '* look upon us, and this thy Flock, which thou 
 a haft chofen, thro' him, to the Glory of thy 
 <c Name. Sanctify us in Body and Soul, and grant 
 <c that we, being purify'd from all Filthinefs of 
 <c Fle/h and Spirit, may partake of the myftick 
 11 BlefTings now lying before thee, and judge none 
 " of us unworthy of them ; but be thou our Sup- 
 rc porter, our Helper, and Defender, thro* thy 
 ct Chrift, with whom Glory, Honour, Laud, Praife, 
 ct Thankfgiving be to thee and the Holy Ghoft 
 <c for ever. Amen." 
 
 And laftly, " Holy things are for holy Perfons. 
 
 And let the People anfwer: " There is one Holy, 
 <c one Lord, one Jefus Chrift, to the Glory of God 
 " the Father, bleffed for evermore, Amen. Glory 
 " be to God in the Higheft, and on Earth Peace, 
 
 Good-will towards Men : Hofannah to the Son 
 cc of David, bleffed be he that cometh in the Name 
 
 of the Lord ; he is our God and Lord, and 
 " hath appear'd to us. Hofannah in the Higheft." 
 
 The 
 
Ch.15. front antient Liturgies. ipp 
 
 'The Liturgy of St. James, which was antiently ufed in 
 the Church of Jerufalem, the firfi Chriflian Church * 
 
 This Liturgy is call'd by the Name of St. James, 
 the Brother of our Lord Chrift, the firft Bifhop of 
 Jerufalem ; not that it is believ'd that it was wrote 
 by him, but becaufe it was compiled agreeable to 
 that traditional Liturgy which had been us'd in 
 the Church of Jerufalem from the time of that 
 Apoftle : So, tho he cannot be faid to be the 
 Writer, yet he may be reputed the Author of it. 
 
 None of the antient Liturgies f, the Clementine 
 excepted, were committed to Writing till near fifty 
 Years after the Council of Nice; yet if they agree 
 with the Dodrine and Expreffions receiv'd and 
 us'd by the Fathers, who liv'd before the Council 
 of Nice, and are agreeable to the Scriptures, we 
 have all that can be defir'd, or that any one can 
 contend fori 
 
 That this Liturgy was us'd in the Church of 
 Jerufalem, appears from a Paflage in the Prayer for 
 the Catholick Church ; where it is faid, cc We 
 ic offer alfo to thee, O Lord, for thy holy Places 
 <c which thou haft glorify'd with the divine Pre- 
 <c fence of thy Chrift, and the Appearance of thy 
 11 ?W ^"t; but chiefly for glorious Zion, 
 
 the Mother of all Churches.'' Whence it is plain 
 that thofe who us'd this Liturgy, had a more pe- 
 culiar Concern for thofe Places, where Chrift dwelt 
 while on Earth, than other Churches had ; and the 
 more, becaufe thefe Words are not found in any 
 other Liturgy whatever. 
 
 1 j T £ i V h c L l tmgy is ver y ant ient, is acknow- 
 ledgd by St. Cyril, who in his Catechifms has fet 
 
 * Bibl. Patrum, Tom II. Paris 1624 
 t Dr. Bret, Diflert. p. 24. 
 
 dowa 
 
300 Chrtfis ^Divinity provd Ch. 1 j # 
 
 down this Form as agreeable in Subftance to the 
 traditional Liturgy of St. James. 
 
 Now this Liturgy bears ample Teftimony that 
 the Church of Jerufalem wortfiip'd Chrift as 
 God. 
 
 The firft Prayer begins in thefe Words : " Holy 
 c< art thou, O eternal King, the Lord and Giver 
 11 of all Holinefs ,• holy is thine only-begotten Son 
 u our Lord Jefus Chriftj by whom thou haft made 
 tc the Worlds ; holy is thy holy Spirit, who fearch- 
 u eth all things, even the deep Myfteries of thy 
 <c Godhead ; holy art thou who alone art Almighty, 
 <c a God of Goodnefs, Terror and Companion, re- 
 cc markably indulgent to the Work of thine own 
 *' Hands." 
 
 And after : " Have Mercy upon us, O God, the 
 <c Almighty; have Mercy u\cn us, O God, our 
 <c Saviour ,• have Mercy upon us y O God, according 
 
 <c to thy great Mercy, un> fe«yd down thy moft 
 
 t£ Holy Spirit, even the Lord and Giver of Life, 
 <c who with thee, O God he Father, and with 
 <c thine only-begotten Son, iiveth and reigneth 
 " a confubftantiai and coeternal Perfon # .«— 
 " Grant us thy Peace and Love, O Gcd our Sa- 
 41 viour, the Hope of all the Ends of the Earth, 
 
 cc k v t | ie Grace, Mercy and Companion of 
 
 tc thine only-begotten Son, with whom, and with 
 w thy moft Holy, Good and Life-giving Spirit, thou 
 " art bleffed and glorified now and for ever. 
 u Amen. 
 
 * This Word was added in After-Ages j for it was not us'd 
 with refpett to the Holy Ghoft, till Macedonius deny'd him to be 
 a divine Perfcn, for which he was condemn' d Anno 381, in the 
 fecond General Council at Conftantinople ; and the Word was then 
 us'd to denote the Spirit to be of the fame divine Nature with 
 the lather and the Son, as the Council of Nice againft the Arians . 
 ufed it, Anno $1$, to ftgnify that the Son was of the fame 
 divine Nature with the lather. 
 
 cc 
 
 Let 
 
Ch. 15. from anttent Ltturgtes. 301 
 
 " Let us pray for the Unity of the Faith, and 
 * the Communion of his mod holy, adorable Spi- 
 cc rit, commending one another, and our whole 
 " Life to Chrift our God." 
 
 The Prlefl frays. 
 " O God, the Father of our Lord and Ood 
 - and Saviour Jefus Chrift, great in Name happy 
 «« in Nature, and infinite in Goodnefs, the God 
 " and Governor of ail things.- 
 
 The Exclamation* 
 
 « p or t hine is the Kingdom, the Power 
 
 " and the Glory, of the Father, and of the Son, 
 " and of the Holy Ghoft, now and ever. Amen. 
 
 " For to thee, our God, is due ail Worlhip, and 
 " to thine only-begotten Son, and thine Holy Spi- 
 u rit, both now and ever. Amen. 
 
 'the Prieft fays with a loud Voice^ 
 ' « And the Grace and Mercy of the holy, con- 
 " fubftantial, uncreated and adorable Trinity, be 
 €C with us all. 
 
 The Prieft, lifting up the Gift, fays by himfelf, 
 " O holy Lord, who dwelled in the Seat ot 
 " Holinefs, fcnaify us by the Word of thy Grace, 
 « and the Defccnc of thy Holy Spirit ; for thou, 
 
 * Lord, haft faid, ye fliall be holy as I am holy : 
 
 * O Lord our God, the incomprehendble Word 
 « c of God, of one eternal and infeparable Sub- 
 " (lance with the Father, and the Holy Ghoit, 
 •* accept the immortal and feraphick Hyra» at 
 * € thy holy and unbloody Sacrifice from me a Sin- 
 m ner crying and faying, 
 
 The Exclamation. 
 « Holy Things are for holy Perfons. 
 
 People. 
 
3d Chrijl's fDivinity provd Ch. i jr. 
 
 People. c< There is but one that is holy, one 
 <c Lord Jefus Chrift, to the Honour of God the 
 " Father, to whom be Glory for ever and ever. 
 
 At the dicing of the Bread into the Cup ,. the 
 Prieft fays, 
 
 " The Union of the mod holy Body and pre- 
 " cious Blood of our Lord God and Saviour Jefus 
 " Chrift. 
 
 At the breaking of the Bread into each Cup. 
 " The Union is made, fandify'd, and completed 
 u in the Name of the Father, the Son, and the 
 4C Holy Ghoft, now and ever. 
 
 IVIien he Jtgns the Bread he fays , 
 u Behold the Lamb of God, the Son of the 
 " Father that takes away the Sins, and was fanc- 
 <l tify'd for the Life and Salvation of the World. 
 
 At the Diflribution into each Cup. 
 " This is a Portion of drift's holy Body, full 
 ct of Grace and Truth, of the Father and the 
 Cl Holy Ghoft, to whom be Honour and Power for 
 " ever and ever. 
 
 The Prieft fays juft before the Communion' 
 " O Lord our God, the Bread that came down 
 " from Heaven is the Life of the World. I have 
 " finned againft Heaven and before thee, and am 
 <c not worthy to partake of the immaculate Myfte- 
 4C ries; but, O merciful God, do thou make me 
 <c worthy by thy Grace, that I may receive thy 
 u holy Body and precious Blood, not to my Con* 
 a demnation, but for the Remiflion of my Sins 
 " and eternal Life. 
 
 The 
 
Ch.i 5. from antient Liturgies. 303 
 
 The Conclufion* 
 c< We give Thanks to thee, O Chrift our God, 
 <l that thou haft vouchfaf'd to make us Partakers 
 <c of thy Body and Blood for the Remiflion of our 
 <c Sins and for eternal Life. Keep us, we be- 
 cc feech thee, without Blame, according to thy 
 " great Goodnefs and Love of Mankind. 
 
 The Liturgy of St. Mark, 
 Being the antient Liturgy of the Church of Alexandria, 
 of 'which St. Mark was the firft Bi/hopj and which 
 was us*d thro'out that Patriarchate, containing E- 
 gypt, Lybia, Pentapolis, and Ethiopia *. 
 
 This Liturgy is call'd by the Name of St. Mark, 
 not that it was written by that Evangelift, but 
 as it was the antient Liturgy of the Church of 
 Alexandria, and us'd thro'out that Patriarchate, 
 which was the fecond of the Oriental Dioceftesf, 
 and of van: extent, containing Egypt, Lybia, and 
 Pentapolis^ and to which Ethiopia was afterwards 
 added. 
 
 It is call'd by that Evangelift's Name, becaufe 
 us'd in that Church of which he was the firft 
 Founder and Bifhop. That it is antient, is with- 
 out ail doubt, and was penn'd about the fame time 
 that others were, after the Nicene Council, all 
 Churches ufing the Service traditionally before ; 
 and there is no doubt but that they retain'd, as exact 
 as they could, what they had receiv'd from their 
 firft Founder. That it was wrote before the Coun- 
 cil of Chalcedon, Anno 449, (held againft Eutyches's 
 Herefy, which held but 'one Nature in Chrift) we 
 
 * Tranjlated from the Edition of Renaudotius, publifi'd in 
 Greek and Latin at Paris, Anno 17 16, and publifh'd in Englifh 
 by Dr. Brett, 1720. 
 
 f Spanheim Geogr. Sacr. & Ecclef. p. 78, 87. 
 
 learn 
 
3fc>4 Chftft's divinity provd Ch. 15. 
 
 learn from its being us'd both by the orthodox 
 Patriarchs of Alexandria? and the Coptites, or the 
 Followers of Diofcorus the Patriarch of that Church, 
 who was condemn'd by that Council, and who 
 from that time to this have continu'd to hold 
 diftincl: Communions, and to have different Bifhops 
 of the fame Diftri&s, and who after that time 
 would not receive any new Rites the one from 
 the other ; both of them pretending to flick to 
 the antient Rites of that Church, ufed there be- 
 fore their Separation : and therefore if either of 
 them had added any thing afterwards to their com- 
 mon Liturgy, "the other would not have folio w'd 
 them therein, but that Addition would have be- 
 come a farther Article of Divifion betwixt them. 
 
 That this Liturgy was compil'd for the Ufe of 
 the Churches of Egypt particularly, appears from 
 that Patfage in the general Interceflion, Raife the 
 Waters of the River to their jufl Height ; for there 
 is no Country in which the Greek Language was 
 ever us'd, that is annually overflow'd by a River 
 as Egypt is by the Nile ; and they have reafon to 
 pray that thofe Waters may flow to their juft 
 meafure, becaufe if they exceed or fall fliort, they 
 caufe a Dearth in that Country. 
 
 Now let us fee how Chrift was worfhip'd by 
 this Liturgy. 
 
 7*he Prieft begins the Anaphora or Offertory. 
 tc It is very meet, right, holy and becoming, 
 " as well as profitable to our Souls, to fing Praifes, 
 <c to give Thanks, to make our humble Confeflion 
 cc Night and Day, with Heart and Voice, to Thee, 
 <c who art from everlafting, O Lord God Father 
 
 " Almighty; Thou createdft all things by thy 
 
 " Wifdom, the true Light, thine only-begotten 
 <c Son, our Lord, our God, and Saviour Jefus 
 " Chrift : wherefore giving Thanks thro* him to 
 
 « thee, 
 
Ch.15. frofn anttent Liturgies. 305 
 
 m thee, together with him and the Holy Ghoft, we 
 " offer this reafonable and unbloody Oblation.— • 
 
 The Priefl, when figning the holy Elements with tht 
 Sign of the Crofs, fays, 
 
 " Heaven and Earth are indeed full of thy 
 l( Glory, by the Manifeftation of our Lord, our 
 " God and Saviour Jefus Chrift : Saq&ify alfo, 
 " O God, this Sacrifice with thy Heavenly Be- 
 <c nedidion, by the Defcent of thine Holy Spirit 
 cc upon it j for our Lord himfelf, our God and 
 * c fupreme King Jefus Chrift, in the fame Night 
 
 <c wherein he deliver'd himfelf for our Sins 
 
 * c took Bread •> and looking up to thee his 
 
 " Father, but our God and the God of all, he 
 cc gave thanks, he bleffed, he fanctified, and brake 
 " it and gave it to them, faying, Take, eat. 
 
 c< In like manner he took the Cup, — and lo'ok- 
 " ing up to Heaven to thee his Father, but our 
 a God and the God of all, he gave thanks, he 
 " blefled, he filled it with the Holy Ghoft, gave 
 <c it to his holy and blefled Difciples, faying, Drink 
 <c ye all of this. 
 
 iC Shewing forth therefore, O Lord AI- 
 
 cc mighty, heavenly King, the Death of thine only- 
 " begotten Son, our Lord, our God and Saviour 
 cc Jefus Chrift, and confefling his blefled Refurrec- 
 cc tion from the Dead on the third Day, hisAfcen- 
 <f fion into Heaven, and his Seffion at the Right- 
 cc Hand of Thee his God and Father*, — we,0 Lord, 
 " have fet before thee thine own, out of thine own 
 <c Gifts. And we pray and befeech thee, O thou 
 cc Lover of Mankind, to fend down from thy holy 
 <c Heaven, the Habitation of thy Dwelling, from 
 cc thine infinite Bofom the Paraclete, the Spirit of 
 <c Truth, the holy one, the Lord and Giver of 
 cc Life, confubftantial * with thee, proceeding 
 
 * See the Note on St, James'/ Liturgy. 
 
 X " from 
 
(,( 
 
 <t 
 
 tc 
 
 306 Chrijl's ^Divinity provd Ch. 1 y. 
 
 w from thee, and fitting with thee in the Throne 
 Cc of thy Kingdom, together with thy Son our 
 ct Lord, our God and Saviour Jefus Chrift.— 
 cc Send down thine Holy Spirit upon us, and upon 
 <c thefe Loaves and thefe Cups, that the Almighty 
 God may fanctify and thorowly confecrate them, 
 
 making the Bread the Body, Amen ; and 
 
 the Cup the Blood of the New Teflament of 
 our Lord himfelf, our God, our Saviour and fu- 
 
 preme King Jefus Chrift : that as well in 
 
 this, as in all things elfe, thy holy, honourable 
 and glorious Name may, together with Chrift 
 and the Holy Ghoft, be hallowed, praifed and 
 " glorified. 
 
 Deacon. " Bow down your Heads to the Lord 
 " Jefus.. 
 
 The Priefl prays, 
 cc O Lord God Almighty, that fitted between 
 i( the Cherubim, and art glorify 'd by the Seraphim, 
 «« we bow down our felves, both Soul 
 
 <c and Body before thee, teftifying thereby our 
 cc Subjection to thee, and befeech thee to defend 
 <c us from all the fecret Attacks of Sin, and to 
 <c make us glad with the divine Influence of thine 
 <c Holy Spirit i fo that being filPd with the Know- 
 <c ledge of thee, we may worthily partake of the 
 " good things lying before us, the fpotlefs Body 
 <c and precious Blood of thine only-begotten Son, 
 cc our Lord, our God and Saviour Jefus Chrift ; — 
 €< thro' whom, and w r ith whom, together with the 
 a holy, good and Life-giving Spirit, Glory and 
 tc Power be unto thee. 
 
 The Priefl prays, 
 <l O holy, high and terrible Lord, who dwelled 
 <l in thy holy Places, fan&ify us with thy Grace, 
 <l and the Inspiration of thy Holy Spirit ,• for thou 
 
 « Lord 
 
cc 
 
 Ch. 15. from antient Liturgies. $07 
 
 tC Lord haft faid, Be ye holy as I am holy. O Lord 
 ct our God, the incomprehenfible Word, confub- 
 <c ftantial *, coeternal and coequal with the Fa- 
 iC ther and the Holy Ghoft, receive the immortal 
 <c Hymn which is proclaimed aloud, and faid, with 
 Ci the Cherubim and Seraphim, by me a Sinner, 
 <fc thy unworthy Servant, and my unhallow'd Lips. 
 
 People* <c Lord have Mercy upon us, Lord have 
 <c Mercy upon us, Lord have Mercy upon us. 
 
 'The Priefl with a loud Vuice y 
 cc Holy Things for holy Perfons. 
 People. " There is one Holy Father, one Holy 
 Son, one Holy Ghoft, in the Unity of the Holy 
 
 c< Spirit, Amen. The holy Body the pre- 
 
 c ' cious Blood of our Lord, our God and Saviour. 
 
 The nest Liturgy I produce, is that of the Church of 
 Ethiopia. 
 
 I faid before, p. 303, that the Church of Ethiopia 
 was fubjecl: to the Patriarch of Alexandria ; but 
 this feems only to have been as they applied to 
 him for the Confecration of their Metropolitan, and 
 no farther. 
 
 Renaudotius gives us this Account of the Conver- 
 fion of this Nation, That one Frumentius, not long 
 afcer the Council of Nice, being taken Prifoner, was 
 carried a Captive into that Country ; and ferving in 
 the Court, took occasion to propagate the Chriftian 
 Religion there, and was confecrated Bifhop and 
 Apoftle of Ethiopia by Athanafius at Alexandria ; 
 which gave the occaflon for Alexandria to claim the 
 Superiority over that Church f < 
 
 * See the Note, p. 3 00. 
 
 f Renaudot. 1716. Paris, Vol. I. p. 513. 
 
 X 2 This 
 
308 ChrWs fDivinity provd Ch.i y. 
 
 This Church of Ethiopia now receives her Metro- 
 politan from the Coptick Patriarch of Alexandria, men- 
 tion' 'd before ,• and has done fo ever fince the Maho- 
 met am gain'd the Dominion of Egypt, Anno 639. 
 
 The Liturgy of the Ethiopians is undoubtedly ve- 
 ry antient, and taken from that of Egypt call'd St. 
 Mark's ; but having feveral mod excellent Col- 
 lects to our prefent purpofe, I muft tranfcribe fome 
 of them. 
 
 Prieft. 
 
 V The Horyof Holies, the Holy of Holies, the 
 " Holy of Holies, the Lord be with you. We 
 " render Thanks to thee, O Lord, thro' thine 
 <c only-begotten Son Jefus Chrift, our Lord God 
 cc and Saviour, whom thou fenteft to us in the 
 4C lad Days : thy Son our Saviour and Redeemer, 
 '■ the Angel of thy Council, the Word who pro- 
 " ceeds from thee, and by whom thou madeft all 
 tc things according to thy Will.—— — 
 
 Prieft. 
 
 Again let us put up our Prayers to the Almighty 
 
 Lord, the Father of Jefus Chrift our Lord, our 
 
 Gcd and Saviour :— cc O holy Trinity, Father, 
 
 M Son, and Holy Ghoft, blefs thy People, the So- 
 
 cc ciety of beloved Chriftians, with heavenly Blef- 
 
 c lings ; fend down the Grace of thy Holy Spirit 
 
 f upon us — confirm us in the Faith of the Tri- 
 
 Cf nity to the laft Moment of our Lives : O Jefus 
 
 ,f Chrifr, our High-Prieft, look upon the Sick a- 
 
 c< mong thy People, be thou a Guide to our Fa- 
 
 t( thers and Brethren, blefs the Winds of the 
 
 u Heavens, the Rains j may thy Joy and Glad- 
 
 nefs overfpread the Face of the Earth, and 
 grant us thy Peace. 
 
 lt Turn the Hearts of powerful Kings towards 
 us for good,— —blefs thofe that ferve in the 
 
 ^ Sanctuary, 
 
 K 
 
 C* 
 
Ch. 1 5. from antient Liturgies. 3 09 
 
 cc San&uary, that Chrift our God may condud 
 ct them to the heavenly Jeriifalem, and all thofe 
 4t who are aflembled with us, and wait for the 
 " Mercy of Chrifl: our God. — O Chrift our God, — 
 " O Jefu Chrift our High-Prieft, O Lord fave thy 
 <c People, and blefs thine Heritage, govern them 
 " and lift them up for ever, preierve them in the 
 * c Orthodox Faith. 
 
 At the Breaking of the Bread. 
 tc I humbly give Thanks to thee, O Lord my 
 " God, who reigneft over the Univerfe — who 
 " haft condefcended to acquaint us with the Myftery 
 
 u of the Crofs, thine is the Power, thro* 
 
 iC Jefus Chrift our Lord and God ,♦ to him there- 
 cc tore, to thee, and, to the Holy Ghoft, Thankf- 
 cc giving, Glory and Praife is due for ever and 
 u ever. Amen. 
 
 I'he Abfolution Prayer. 
 cc O Almighty Lord, who healeft our Souls and 
 cc Bodies, who by the Voice of thine only-be- 
 cc gotten Son Jefus Chrift, our Lord God and Sa- 
 <c viour, didft fay to Peter our Father, Thou art 
 <c Peter, and upon this Rock I will build my 
 
 " Church. May thy Servants be abfolv'd by the 
 
 4t Mouth of the holy Trinity, Father, Son and 
 cc Holy Spirit, and by the Mouth of. me a Sinner, 
 <c thy unworthy Servant. O Lord our God, thou 
 ce art he who takeft away the Sins of the World, 
 ct accept the Repentance of thy Servants.— thro* 
 " Jefus Chrift our Lord, by whom, with him, and 
 " the Holy Spirit, Glory and Power be unto thee 
 4< now, for ever, and World without end. Amen. 
 
 Priefl. 
 * c O Lord Jefus Chrift have Mercy upon us. 
 
 X 3 Priefl. 
 
3 i o Clmfis ^Divinity provd Ch. 1 5 . 
 
 Priefi. 
 
 " This is the Body 2nd Blood of our Lord and 
 " Saviour Jefus Chrift, which he received of the 
 
 M holy and pure Virgin Mary, and made it one 
 
 " with his Divinity, without any Commixtion or 
 ct Confufion, any Divifion or Alteration of the Di- 
 <l vinity.— I believe that his Divinity was not 
 " feparated from his Humanity, no not for an 
 " Hour, or fo much as the twinkling of an eye. 
 
 " This is the Bread of Life— the truly pre- 
 
 " cious Bodyof Emmanuel our God." 
 
 The Liturgy of St. Bafil. 
 
 St. Bafil, Archbi/hop of Cxfarea in Cappadocia, 
 is reafonablv believ'd to have been the firft who 
 compiled a Liturgy, or Form of Divine Service, 
 for his own Church : He flouri/h'd Anno 370, arid 
 dy'd Anno 378. He was foon follow'd by other 
 Bifhops, in compofing or putting in Writing thofe 
 Prayers which had been us'd, and traditionally 
 handed down to them by their Bifhops, from their 
 very firfb Conversion. 
 
 This Liturgy, tho compiTd for his own Pro- 
 vince, was received by divers other Churches, and 
 us'd there as well as their own, not conftamly, 
 but on certain Days; as at Conftantinople, where it 
 is (till us'd on all the Sundays in Lent, except Palm- 
 Sunday, upon Mandate-Thurfday, and Eafler-Eve, 
 upon the Vigils of Chriflmas and the Epiphany : 
 And at all other times the Liturgy of St. Chryfcftome 
 is us'd in the Greek Church. 
 
 This Liturgy was publiflul by Goar in his Eucbo- 
 logiunty Anno 1647, and has moft admirable Expres- 
 sions ef their worfhipping Chrift as God. 
 
 The 
 
Ch.i 5. from antient Liturgies. 3 1 1 
 
 The Pritfl begins, 
 cc The Grace of our Lord Jefus Chrift, and the 
 " Love of God the Father, and the Fellowship 
 " of the Holy Ghoft, be with you all. 
 
 People. 
 c| It is meet and right to worfhip Father, Son, 
 " and Holy Ghoft, the confubftantial and undi- 
 " vided Trinity. 
 
 The Priefi bowing prays y 
 tc O Sovereign Lord, God the Father, who 
 " art Almighty, and adorable, it is indeed very 
 " meet, right, and agreeable to the Majefty or. 
 <l thy Holinefs, that we fhould fing Praifes to 
 <c thee, blefs thee, worfhip thee, give thanks to 
 
 <c thee, glorify thee, the only true God,- *the 
 
 " Father of our Lord Jefus Chrift, the great God 
 <c and Saviour of our Hope, who is the exprefs 
 u Image of thy Goodnefs, and the lively Repre- 
 " fentation of thee his Father, the living Word, 
 l( God before all Ages, Wifdom, Life, Holinefs, 
 a Power, the true Light, from' whence proceeded 
 
 tc the Holy Spirit, the Spirit of Truth, by 
 
 " whom ail reafonable and intelligent Creatures 
 " are empower'd to ferve and praife thee. 
 
 The Priefl prays with a loud Voice, 
 " With thefe bleffed Powers, O merciful Lord, 
 " we unworthy Sinners cry aloud and fay, Thou 
 <c art indeed truly holy, thy Holinefs is perfed ; 
 
 « .and when the Fulnefs of time was come, 
 
 iC thou fpakeft unto us by thy Son, by whom thou 
 " hadft made the Worlds, who being the Bright- 
 " nefs of thy Glory, and the exprefs Image of 
 u thy Perfon, upholding all things by the Word of 
 « his Power, thought it no Robbery to be equal 
 X 4 ! € to 
 
p\ i Chrifis 2)ivtnity provd Ch.i ^ 
 
 ' to thee his God and Father. Neverthelefs, he 
 c that was God from ail Eternity came down 
 c from Heaven,—- — made himfelf in his Humilia- 
 c tion like unto us, that he might raife us to the 
 ' Likenefs of the Image of his Glory . 
 
 The Confecration. 
 cc Make this Bread the precious Body of our 
 u Lord, our God and Saviour Jefus Chrift,— • 
 <c and this Cup the precious Blood of our Lord, 
 <c our God and Saviour Jefus Chrift. Amen. 
 
 'The People png, 
 " Receive me, O Son of God, who this Day 
 
 communicate of thy myftical Supper: Let 
 
 all flefh be filent, and {land with Fear and 
 Trembling, laying afide all earthly Thoughts ; 
 for the King of Kings, and Lord of Lords, 
 comes forth to be facrihVd and given for Food 
 
 to the Faithful; and grant that we-may, 
 
 with one Mouth and one Heart, praife and 
 glorify thy great and glorious Name, Father, 
 Son, and Holy Ghoft, now, henceforth, and for 
 evermore- 
 
 Priefi. anc j 
 
 " The Mercies of the great God, our Sa- 
 
 " viour Jefus Chrift, be with you all. 
 
 The Pnefl pra)'s t 
 " Draw near, O Lord Jefus Chrift our God, 
 1 from the Habitation ot thy Dwelling, and the 
 cc Throne of Glory in thy Kingdom, and come 
 c< and fanctify us, O Thou who fitteft on High at 
 " the Right-Hand of the Father, and at the fame 
 tc time art invifibly prcfent with us here below, 
 * and vouchfafe to impart to us, by thy mighty 
 <c Hand, thine immaculate Bodv and moft precious 
 J* Blood, and by us to all thy People." 
 
 ) 7h 
 
Ch.15. from ant rent Liturgies. 313 
 
 The fecond Liturgy of St. Bafil, as it is m'd thro out 
 the Patriarchate of Alexandria, fublffid by Re- 
 naudot, Paris 1716. 
 
 This fecond Liturgy of St. Bafil y is different from 
 the former in Words and Style and Method, tho 
 not in Senfe : whether it was penn'd by St. Bafil 
 I cannot fay, but it is certain that as the former 
 is us'd in the Greek Church, this is us'd among 
 the Coftites in their Patriarchate of Alexandria* to- 
 gether with the Liturgy of St. Mark, as the other 
 is with that of St. Chryfofiom in the Church of 
 Conflantinople.- — 
 
 The Worfhip herein given to Chrifl is remarkable. 
 
 The Beginning of the Oblation* 
 ec O Almighty Lord, thpu God of Truth, who 
 <c exifteit. from Eternity and reigneft for evermore, 
 <c who dwelleft on high, and from thence beholdeft 
 
 <c the Depths below, the Father of our Lord, 
 
 " our God and Saviour Jefus Chrifl:, by whom 
 " thou madefl all things both vilible and invifible, 
 " who fittef]: upon the Throne of Glory in thy 
 ■ " Kingdom, and art worfhip'd by all the heavenly 
 
 " Hofts. Holy, holy, holy, art thou, O Lord 
 
 " our God, who did{k form us ; and when we 
 
 <c had tranfgrefs'd thy Commands, and forfeited e- 
 
 " ternal Life, didft not can; us off for ever, 
 
 " but appeared to us in the latter Days by thine 
 " only-begotten Son our Lord, our God and Saviour 
 c< Jefus Chrift, who became Flefh and was made 
 
 " Man of the Holy Ghoftl and the ever Virgin 
 
 * Mary 
 
 The Priefl with a loud Voice. 
 (t That he may make this Bread the holy Body 
 [ f of our Lord, our God and Saviour Jefus Chrifl, 
 
 < for 
 
3 1 4 Chrifis Divinity provd Ch. 1 5 
 
 u 
 
 cc 
 
 " for the Remiflion of Sins, and Life everlafling 
 ' to all thofe who partake of it, Amen. 
 
 And this Cup the precious Blood of our Lord, 
 
 our God and Saviour Jefus Chrift, for the Re- 
 <c miflion of Sins, c^c— — Amen. 
 
 " Lord have Mercy upon us, and for us, 
 
 cc keep us in thy Faith and bring us to thy King- 
 cc dom, give us always thy Peace, that in this as 
 <c well as other things, thy holy glorious and blef- 
 cc fed Name may be hallow'd, glorify'd, prais'd, 
 " blefled, and fan&ify'd, together with Tefus Chrifl 
 " and the Holy Ghoft. 
 
 People. " Our Father, &c 
 
 Prieft. " For thine is the Kingdom, and the 
 ct Power and the Glory, Father, Son, and Holy 
 " Ghoft, now henceforth and for evermore. 
 
 At the Diftribution. 
 
 <c The holy Body and precious Blood of Jefus 
 *' Chrifl:, the Son of God, Amen. 
 
 People. " Amen. 
 
 ct The holy precious Body, and true Blood of Je- 
 u fus Chrift, the Son of God. Amen. 
 
 People. " Amen. 
 
 u This is in Truth, the Body and Blood of 
 lt Emmanuel our God. Amen. 
 
 People. " Amen/' 
 
 7*be Liturgy of St. John Chryfoftom, ufed in the Pa- 
 triarchate of Constantinople, publijh'd by Goar in 
 his Euchologium, or Collection of the Offices of the 
 Greek Church. Printed at Paris 1^47. 
 
 This Liturgy very probably was written by John 
 Chryfoftom, who was Patriarch of Qvftantiwple trom 
 Anno 35?8, and dy'd Anno 407 ,• for tho we are af- 
 fur'd that other Liturgies were not written by 
 thofc whofe Names they bear, as has been before 
 x obferv'dj 
 
Ch.i 5. from antient Liturgies. 5 1 j 
 
 obferv'd, yet Chryfoflom, who liv'd fometime after 
 St. Bafily and in the Age when putting the Litur- 
 gies in Writing was ufed in feveral Churches, he 
 might, for any thing that appears to the contrary, 
 write a Liturgy for the ufe of his own Church. 
 
 But be that as it will, it is certain this Liturgy 
 is very antient, and is receiv'd in the Greek Church. 
 
 But as that Church has degenerated from what 
 it was, fo this Liturgy has alfo been corrupted 
 with fuperftitious Additions. 
 
 But in refpect to the Worfhip paid to Chrift, 
 it is an antient and a noble Teftimonial. 
 
 Jt begins thus : 
 
 " The Grace of our Lord Jefus Chrifr, and the 
 " Love of God, and the Feilowfhip of the Holy 
 iC Ghoft, be with you all. 
 
 ft< Let us give thanks unto the Lord ; it is 
 cc meet and right to worfhip the Father, the Son, 
 c * and the Holy Ghoft, the confubftantial, un- 
 ic divided Trinity. 
 
 i£ It is meet and right to praife thee, to blefs 
 €l thee, to glorify thee, to give thanks to thee, to 
 tc worfhip thee, in all Places of thy Dominion; 
 <c for thou art God ineffable, inconceivable, invi- 
 <c fible, incomprehenfible, from everlafling to ever- 
 H lading the fame, Thou, and thine only-begot- 
 <c ten Son, and Holy Spirit. Thou broughteft us 
 c out of nothing into Being ' 7 and when by our 
 cc Difobedience we were fallen, thou didd raife 
 <c us again, and try if by any means thou couldft 
 u bring us to Heaven, and give us an Inheritance 
 <c in thy Kingdom : For thefe, and all other thy 
 
 tc Mercies,- we give thanks to thee, and thine 
 
 ct only-begotten Son, and Holy Spirit ; and 
 
 " grant that we may, with one Mouth and one 
 : Heart, praife and glorify thy great and glorious 
 cc Name, Father, Son, and Holy Ghoft, now 
 " henceforth and for ever. Amen. 
 
 " The 
 
3 1 6 Chrtfl's ^Divinity provd Ch. i 5. 
 
 * The Blefling of the great God, and our Sa- 
 *• viour Jefus Chrift., be with you all. 
 
 " Let us commend our felves and one ano- 
 
 " ther to Chrift our God, befeeching him to grant 
 ct us Unity in Faith, and the Communion of the 
 cc Holy Ghoft. We commend our felves, and one 
 <c another, to thee, O Lord. 
 
 ic Draw near, O Lord Jefus Chrift, &c. as 
 " Page 312. 
 
 People. " There is one holy, one Lord Jefus 
 " Chrift in the Glory of God the Father. Amen. 
 
 Deacon. Cl Make me Partaker, Sir, of the pre- 
 c< cious and holy Body of our Lord, our God and 
 " Saviour Jefus Chrift. 
 
 The Priefl fays, 
 u I do make you Partaker of the precious, holy, 
 " and immaculate Body of our Lord, our God and 
 t£ Saviour Jefus Chrift, for the RemifTion of Sins,. 
 " and eternal Life. 
 
 The Priefl prays, 
 
 <c I believe, Lord, and confefs, that thou art 
 ct Chrift, the Sen of the living God, who didft 
 <c come into the World to fave Sinners, of which 
 " I am chief. 
 
 <c Receive me, O Son of God, who have now 
 ct communicated of thy myftical Supper; for I will 
 tc not divulge this Myftery to thine Enemies, I 
 <c will not give thee a deceitful Kifs as Judas 
 cc did, but as the Thief will confefs to thee : Re- 
 <c member me, O Lord, in thy Kingdom. 
 
 " I am not worthy, Lord, that thou fhouldft 
 Cf come unto me ; but as thou didft vouchfafe 
 tc to lodge in a Den, and a Stable of brute Beafts, 
 ct and in the Houfe of Simon the Leper, and didft 
 <c receive the Harlot, a Sinner like unto me, when 
 <c (he came to thee, vouchafe in like manner to 
 
 u enter 
 
Ch. 1 5. from anttent Liturgies. 3 17 
 
 <c enter into the Stable of my brutifh Soul, my 
 Ct defiled Body, who am dead in Sin, a fpiritual 
 <c Leprofy. And forafmuch as thou didft not dif- 
 u dain the foul Mouth of the Harlot, when /he 
 u kiffed thy unpolluted Feet, difdain not me who 
 " am a Sinner, O Lord my God ; but as thou 
 <c art good and gracious, make me worthy to par- 
 " take of thy moft holy Body and Blood. 
 
 a Remit, pardon, and forgive, O God, all the 
 cc Sins which I have committed againft thee, whe- 
 " ther knowingly or ignorantly, whether by Word 
 c< or Deed ,* according to thy Goodnefs and Pity, 
 c< forgive them all.* Suffer me not to fall un- 
 ct der Condemnation, but to receive thy precious 
 <c and immaculate Body for the healing of my 
 c< Soul and Body ; for thine is the Kingdom, Power 
 <c and Glory, Father, Son, and Holy Ghoft, now 
 cc henceforth and for evermore. Amen. 
 
 cc In the Name of the Father, Son, and Holy 
 "'Ghoft. This has touch'd my Lips, and (hall 
 " take away mine Iniquities, and fhall purge me 
 " from my Sins, from this time forth and for ever- 
 " more. Amen. 
 
 / mufl add fome Fragments of the anttent Gallican 
 Liturgy s, ufed in all the Churches o/Gaul and Br i- 
 tain, before the Goths conquered the Roman Em- 
 pire. 
 
 Thefe Liturgies are certainly very antient, and 
 feem to have been the fir ft written Liturgies us'd 
 in thefe Parts of the World; and Bifhop Stilling- 
 fieet fays, were introduc'd in Britain about the 
 Year 429, by St. German *, who came over with 
 Lupus to free this Church from the Pelagian He- 
 re fy. When Auflin the Monk came over to con- 
 
 * Bijhop Stillingfleet"; sintiqtiities of the Britifh Churchy p. 216. 
 
 vert 
 
3 i 8 Chriji's ^Divinity provd Ch. 1 j. 
 
 vert our Saxon Anceftors to the ChrifHan Faith, 
 (who by that time had drove the poor Britons 
 into Wales and Cornwall) he brought with him the 
 Roman Liturgy, which from that time forward was 
 us'd in this Realm. However, it is Jikely that 
 the old Gallican Liturgy continu'd to be ufed in 
 .Wales, the true antient Britijh Church, till the 
 Reign of King Henry the Firft, about the Year 1 1 1 5, 
 when the Bifhops of Wales were brought under 
 the Jurifdiclion of the Archbifhops of Canter* 
 bury. 
 
 It is a Misfortune that we have not thefe Li- 
 turgies tranfmitted to us complete ; however, the 
 remaining Fragments are worthy of preferving. 
 
 cc It is truly meet and right that we Should 
 <c always here and every where give thanks unto 
 cc thee, Holy Lord, Almighty Father, Eternal God, 
 4f whofe Property is rather to forgive than to 
 " punifti Sins. 
 
 " The Holy of Holies, the Holy of Holies, &c. 
 " as Page 308. 
 
 After the thrice Holy. 
 
 (C Thou art truly holy, truly blefled, O Lord 
 <c God, the Father Almighty, the Salvation of 
 " them that believe, and the Redeemer of all in 
 " Chrift, thro* whom we pray and befeech thee, 
 tc that thou wouldeft vouchfafe to receive, blefs 
 " and fancufy this Oblation, that it may be 
 u grateful and acceptable, which we offer unto 
 
 " thee for the Peace of thy Church, thro* the 
 
 <c fame our Lord. 
 
 " We befeech thee, O God Almighty, let thy 
 c< holy Word dcfcend upon thefe Gifts which we 
 ct offer to thee, let the ineftimable Spirit of thy 
 " Glory defcend. 
 
 r.c 
 
 Being 
 
Ch.i 5. from ant tent Liturgies. 3 1 9 
 
 cc Being afraid of our felves by reafon of the 
 
 " Error of our Confciences, and afham'd thro* the 
 
 <c Remembrance of our Sins, O Almighty God, 
 
 <c we judge our felves unworthy to invoke thy 
 
 " holy Name, that we fhould dare to fay the 
 
 ct Prayer which thou haft commanded us to fay; 
 
 " neverthelefs, becaufe thou permitted it, there- 
 
 " fore we fay, Our Father" 
 
 CHAP, 
 
3 to The ^Primitive Chrijlians Ch. 1 6. 
 
 t? % ^ "# 1f tF * Iff Iff « tfr ^ Iff 3? . 
 
 CHAP. XVI. 
 
 72^ Trimitive Chrijlians pray'd to Chriji in 
 their daily Trayer. 
 
 E have largely feen how the Antfents wor- 
 | fhip'd Chrifl: as God, in the feveral Li- 
 turgies, at the Celebration of the Lord's 
 Supper, the mofl exalted of all the Ads of 
 Devotion. 
 
 Let us now fee how they worfhip'd Chrifl: in 
 their daily Prayers ,• for that the primitive Chrif- 
 tians, in time of Peace, had daily Worjfliip in the 
 Churches, both Morning and Evening, is beyond 
 doubt *. 
 
 The Morning Prayer. 
 
 The Order for Morning Prayer began with the 
 fixty third Pfalm ; then was made the Prayers for 
 the feveral Orders of Catechumens, Energumens, 
 Candidates of Baptifm, and Penitents. 
 
 After thefe, the Prayer for the Faithful, for the 
 Peace of the World, and the whole State of Chad's 
 Church, then the Morning Thankfgiving. 
 
 " O God the God of Spirits and of all Flefb, 
 tc with whom no one can compare, whom no 
 lt one can approach, that giveft the Sun to govern 
 
 * Bin"h-im Eccl. Antiq. 1. 13. c. 9. 10. 
 
 " the 
 
Ch. 1 6. prayd daily to Ghrtft. 3 1 1 
 
 <c the Day, and the Moon and the Scars to go- 
 u vern the Night, look down now upon us with 
 u the Eyes of thy Favour, and receive our Morn- 
 <c ing Thankfgivings, and have Mercy upon us ,* 
 u for we have not fpread forth our Hands to any 
 44 ftrange God ; for there is not any new God 
 " among us. But thou our eternal and im- 
 tc mortal God, who haft given us our Being thro* 
 cc Chrift, and our Well-being by Chrift, vouchfafe 
 u by him to bring us to everlafting Life \ with 
 " whom unto thee be Glory, Honour and Ado- 
 €€ ration in the Holy Ghoft, World without endo 
 u Amen. 
 
 An Hymn for Morning Service. 
 
 a Glory be to God on High, on Earth Peace,, 
 a Good-will towards Men ; we praife thee, we 
 ec laud thee, we biefs thee, we worfhip thee by 
 " the great High-Prieft, thee the true God, the 
 cc only-unbegotten, whom no one can approach for 
 <c thy great Glory, O Lord heavenly King, God 
 cc the Father Almighty : Lord God, the Father of 
 <c Chrift, the immaculate Lamb, who taketh away 
 <c the Sin of the World, receive our Prayer, thou 
 " that fitted upon the Cherubims ; for thou only 
 cc art holy, thou only Lord Jefus the Chrift of God, 
 * c the God of every created Being, and our King ; 
 " by whom unto thee be Glory, Honour and 
 " Adoration. 
 
 The Bijhofs Benedi&ion. 
 
 ci O God faithful and true, that fheweft Mercy 
 " to thoufands and ten thoufands of them thaC 
 e < love thee, who art the Friend of the Humble, 
 €f and Defender of the Poor ,• whofe Aid all things 
 " Hand in need of, becaufe all things ferve thee ; 
 
 Y " look 
 
3 1 1 The Primitive Chrtjlians Ch. 1 6. 
 
 " look down upon this thy People, who bow 
 " their Heads unto thee, and blefs them with thy 
 <c fpirftual Benediction ; keep them as the apple of 
 cc the Eye, preferve them in Piety and Righteouf- 
 <c nefs, and vouchfafe to bring them to eternal 
 " Life in Chrift Jefus thy beloved Son ; with 
 Cf whom, unto thee be Glory, Honour and Ado- 
 " ration in the Holy Ghoft, now and forever, 
 " World without end. Amen. 
 
 Evening Prayer* 
 
 The Evening Service began with Pfalm cxli. af- 
 ter which follow'd the fame Prayers for the Ca- 
 techumens and other Perfons, as before. And after 
 the Deacon had exhorted the People to pray, the 
 Bifhop faid *, 
 
 " O Gcd, who art without beginning and with- 
 <c out end, the Maker and Governor of all things 
 c< thro' Chrift, the God and Father of him before 
 cc all things, the Lord of the Spirit, and King of 
 <c all things, both intelle&ual and fenfible, that 
 IC haft made the Day for Works of Light, and the 
 ci Night to give reft to our Weaknefs ; for the 
 ' Day is thine, and the Night is thine, thou haft 
 
 prepar'd the Light and the Sun : Do thou now, 
 
 O moft kind and gracious Lord, receive this 
 cc our Evening Thanksgiving. Thou that haft led 
 
 us thro* the length of this Day, and brought 
 Ck us to the beginning of the Night, keep and pre- 
 Cf (e\ve us by thy Chrift ; grant that we may pafs 
 ' this Evening in Peace, and this Night without 
 u Sin, and vouchfafe to bring us to eternal Life 
 cc thro' thy Chrift ; by whom be Glory, Honour 
 " and Adoration unto thee, in the Holy Spirit, 
 u World without end. Amen. 
 
 * Bingham Eccl. Antiq. 1. 13. c. lit 
 
 the 
 
Ch> 16. pray d daily to Chriji. 315 
 
 The Evening Doxohgy. 
 
 Praife the Lr d, ye Servants, O praife the 
 cc Name of the Lord ; we praife thee, ve laucf 
 || thee, we blefs thee for thy great Glory, O Lord 
 || and King, the Father of Chrift, the unfpotted 
 J Lamb that taketh away the Sin of the World, 
 || Ali Praifes, and Hymns, and Glory, are juftly 
 ^ rendered unto thee, our God and Father, by thy 
 
 Son, in the rnoft Holy Spirit, for all Ages, 
 
 World without end. Amen. 
 
 Lord, now letted thou thy Servant depart in 
 || Peace, according to thy Word ; for mine Eyes 
 || have feen thy Salvation, which thou haft pre- 
 | c par'd before the Face of all People, to be a 
 <c Light to lighten the Gentiles, and the Glory of 
 " thy People Ijrael 
 
 The Evening Hjnin *. 
 
 " O Jefus Chrift, thou joyful Light of the fa* 
 || cred Glory of the immortal, heavenly, holyj 
 c | bleffed Father ! we now being come to the fet- 
 
 c ting of the Sun, and feeing the Evening Light, 
 11 do laud and praife the Father, and Son, and 
 || Holy Spirit of God : Thou art worthy to have 
 || Hymns at all times fung unto thee with holy 
 
 e Voices, O Son of: God, that given; Life ; there* 
 " fore the World glorifies thee. 
 
 * f has hem doubted whether^ this Hymn was part of tU 
 pubhck Devotion, becaufe not found in the publick Offices 5 but 
 when we confider that the whole Evening Service was call'd Hor4 
 Lucernahs, becaufe it began at the time of lighting Candles, I 
 think there ts little room to doubt of it. 
 
 y » n. 
 
324 The 'Primitive Chrijlians, &c. 
 
 The Benediclion. 
 
 " O God of our Fathers, and Lord of Mercy, 
 1 that haft created Man by thy Wifdom a rational 
 4 Being, and of all thy Creatures upon Earth 
 c deareft unto thee, that haft given him Dominion 
 c over the Earth, and haft made us by thy Plea- 
 c fure to be Kings and Priefts, the one to fecure 
 f our Lives, and the other to preferve thy lawful 
 4 Worfhip; be pleas'd now, O Lord Almighty, to 
 c bow down and (hew the Light of thy Counte- 
 \ nance upon thy People, who bow "the Neck of 
 ' their Heart before thee ; and blefs them by 
 c Chrift, by whom thou haft enlighten'd us with 
 c the Light of Knowledge, and reveal'd thy felf 
 ' unto us. With whom is due unto thee, and the 
 * Holy Ghoft the Comforter, ail worthy Adora- 
 c tion, from every rational and holy Nature 5 World 
 4 without end. Amen. 
 
 CHAP, 
 
3*5 
 
 
 CHAP. XVII. 
 
 The T)ivinity and Worjhip of Chrift prov'd 
 from the 'Doxologys. 
 
 eN O T H E R Argument of the general Senfe 
 of the Chriftian Church, concerning the Di- 
 vinity and Worfhip of Chrift as God, is 
 taken from the Hymns and Doxologies publickly 
 receiv'd, which were in the moft folemn Acts of 
 religious Worfhip made to the Father, Son, and 
 Holy Ghofh 
 
 The force of this Argument appears hereby, 
 that divine Worfhip cannot be given to mere 
 Names, and an Equality of Worfhip does imply an 
 Equality of Dignity in the Objed: of Worfhip,- 
 and therefore, if the fame A&s of Adoration be 
 perform'd to Father, Son, and Holy Ghoft, it is 
 plain that the Chriftian Church did efteem them to 
 have the fame divine Nature, altho they were 
 diftind Perfons : and if they were not fo, there 
 could not be diftinft Acts of divine Wor/hip per- 
 form'd to them. 
 
 St. Bafil * mentions a Doxology ofAfiicanusj that 
 very antient Writer of the Chriftian Church, who 
 dy'd about the Year 232, in thefe Words: JVe 
 render thanks to him who gave our Lord Jefus Chrift 
 to be a Saviour y to whom, with the HJy Ghoft, be 
 
 * Bafil. de Sp. Sana, c. 29 
 
 Y3 
 
 Glorj 
 
3 1 6 Chriffs Tiivintty provd Ch. 1 7, 
 
 Glory and Majefty for ever. He alfo mentions ano- 
 ther of Dionyfius Alexandrinus % who dy'd Anno 26$, 
 To God the Father., and his Son our Lord J ejus Chrifty 
 ivith the Holy Ghofi y be Glory and Power for ever and 
 ever, Amen* And this is the more confiderable, 
 becaufe he fays he did herein follow the am lent 
 Cnftom and Rule of the Church, and he joind with it> 
 fraifing God in the fame Voice with thofe who have 
 gone before us : which (hews how early thefe Doxo- 
 Jogies, to Father, Son, and Holy Ghoft, have been 
 tis'd in the Chriflian Church. And the fame Bafil 
 fays, that the Practice of ufing the common Do.xo- 
 Iogv, Glory be to the Father, and to the Son, and to the 
 fiolyGhofly now and for ever ', World without end, was 
 univcrfal ,* and that Firmilianus^ (who liv'd Anno 
 233) Mcktius, (who liv'd Anno 360) and theEaftern 
 Chriftians, agreed with them in the ufe of it ; 
 and (o did all the Weftern Churches from lllyricum to 
 the World's end. And this he fays was by an 
 immemorial Cuftom of all Churches, and of the 
 greateft Men in them ; nay more, he fays it has 
 been continued in the Churches from the time the 
 Gofoel had been receiv'd among them. 
 
 There was indeed fome fmall difference in the 
 ufe of this Hvmn, which made no Difpute amongft 
 Catholicks till the rife of the Arian Herefy : The 
 Catholicks were us'd to fay, fome, Glory be to the 
 Father t and to the Son, and to the Holy Ghoft ; others, 
 Glory be to the Father, and to the Son, with the Holy 
 Ghoft j and others, Glory be to the Father, in or by 
 %he Son, and by the Holy Ghoft. Now all thefe ways 
 were allow'd, while no Heterodox Opinions were 
 faXpeded under them ; but when Arius had broach'd 
 Jits Herefy, and his Followers would ufe no other 
 poxoio'gy but the laft, to fignify that the Son and 
 Holy Ghoft were inferior to the Father in Sub- 
 ftance, and as Creatures of a different Nature from 
 him, from that time the Orthodox thought it 
 
 fcan- 
 
Ch. 17- from the fDomlogies. 327 
 
 fcandalous, and it brought any one under Suspi- 
 cion of Herefy to ufe it, becaufe the Annas had 
 now made it the diftinguifhing form of their Party, 
 
 Gregory Thaumaturgus, Bifhop of Neucafarea in 
 Cappadocia, a moft admirable Man, who d> d Anno 
 265, ufed it thus, Glory to God the Father, and Son, 
 with the Holy Ghofl : but then this mud be under- 
 flood according to his fenfe, which was very or- 
 thodox ; for in that Confeffion of Faith which 
 was preferv'd in the Church of Neocafarea, he 
 owns a perfett Trinity in Glory, Eternity and Power 
 without Separation cr Diver fry of Nature ; on which 
 Dodrine his form of Doxology was grounded. 
 Which St. Bafil following, Exceptions were taken 
 againft it ; for the Followers of Aetius the Here- 
 tick, who liv'd Anno $60, took advantage from thefe 
 Expreffions to infer a Diffimilirude in the Son and 
 Holy Ghofl: to the Father. But St. Bafil takes a 
 great deal of pains to (hew the Impertinency of 
 thefe Exceptions ; for he proves from the Scrip- 
 tures an Equality of Honour to be due to them, 
 and efpecially from the form of Baptifm. 
 
 Upon the whole, whatever difference there was 
 in the Expreffion, whatever Addition was made to 
 it by the Latin Church *, all the Churches agreed 
 in this, that the Father, Son, and Holy Ghoft, 
 were of the fame divine Nature, and were to be 
 honour'd with equal Glory, Praife, Honour and 
 Adoration. 
 
 * See Forbes Hiftoric. Theolog. Difcourfes, 1. 1. c, 22. De- 
 fences of the Bificp of London'; Letter to the Clergy, Anno 17 19. 
 
 CHAP, 
 
3*8 Englifli Liturgy vindicated Ch.18. 
 
 
 CHAP. XVIII. 
 
 The Liturgy of the Church of England de- 
 fended from the Charge of favouring Aria- 
 jxifm and Socinianifin. 
 
 S^tK EFORE I leave this Head, I find my felf 
 wjjjjjg oblig'd to vindicate the Liturgy of the 
 c*CU3y& Church of England from the faife Afper- 
 fions of one of her degenerate Sons, who has charg'd 
 it, as if it was compos'd to favour Arianifm and 
 Socinianifm ; for fo his Words are *, that the main 
 Eranches of his own Doctrine are expreily affirm'd 
 in our Liturgy. 
 
 A heavy Charge ! but if it be falfe, it is a grie- 
 vous Calumny, and falfe it is in the higheft degree ; 
 And To it will appear to every honeft and conscien- 
 tious Reader, in fpite of ail Arian or Socinian Slan- 
 ders. 
 
 Our Liturgy declares for one God mofl afiuredly, 
 but alfo for three Perfons in the Unity of the divine 
 Ma jefly. Our Liturgy addrefles our Prayers to the 
 only one God the Father, inclufive of the Son and 
 Holy Ghoft, but does not addrefs her Devotions to 
 the Father excluding the Son and Holy Spirit, Our 
 Church does teach a Subordination of Order, bur 
 not a Subordination of Nature : Our Church does 
 not look upon the Son and Holy Spirit as Creatures, 
 
 * &ripwe Doflrmc, p, 37?, firji Edit* 
 
 but 
 
Ch. 1 8. from Arianifm, &c. 329 
 
 but adores them with the Father, as the one only e- 
 ternal fupreme God. 
 
 What Front muft we then judge fuch Men of, that 
 dare fo falfely to accufe our Church, as favouring 
 Arianifm or Socinianifm ! Any unbyafs'd Perfon 
 would rather judge, that it had been compofed in 
 full oppofition to thofe Herefies, being full of Ex- 
 preflions that are contrary to them, and muft necef- 
 farily overthrow them; for there is not one Form or 
 Office of the Church wherein Chrift is not directly 
 and perfonally invoked. 
 
 For of eighty four Collects for Sundays and Holy- 
 days, there are eighteen that end in thefe Words, 
 " Thro' our Lord Jefus Chrift, who liveth and 
 u reigneth with thee and the Holy Ghoft, now 
 u and ever, Amen.' Or thus, Thro' our Lord 
 " Jefus Chrift, who liveth and reigneth with thee 
 " and the Holy Spirit ever one God, World with- 
 " out end.— Or elfe in thefe Words, To whom 
 ** with thee and the Holy Ghoft be all Honour 
 " and Glory, World without end, Amen." 
 
 And one, that on Trinity Sunday, is direfrly ap- 
 propriated to vindicate the Doctrine of the holy 
 Trinity ; and two of the Collects, the third Sun- 
 day in Advent and St. Stephen, are directly addrefs'd 
 to Chrift : And the reft end in thefe Words, Thro* 
 Jefus Chrift, thy only Son, our Lord ,• or thro' Jefus 
 Chrift our Lord and Saviour ; or thro' the Merits 
 and Mediation of Jefus Chrift our Lord, Amen. 
 
 Is there any thing like favouring Arianifm or So- 
 cinianifm in thefe Expreflions ? God forbid, they 
 are the moft contrary to it. 
 
 Every Sunday and Holy-day in the Year, the 
 Creed of the Council of Nice, An. 325. held again ft 
 the Avians, and compofed by that Council againft 
 the Art an Herefy, is repeated at Morning-Service. 
 Thirteen times in the Year the Creed, commonly 
 call'd the Athanafian Creed ('tis no matter by whom 
 
 compofed, 
 
3 ) o Englifh Liturgy vindicated Ch. 1 8. 
 
 compofed, fo it be orthodox^ that Stumbling-block 
 
 and Rock of Offence to Avians and Socinians, is 
 
 publicklv repeated in our molt folemn Devotions. 
 
 Every Day in the Year we ufe the Doxology, and 
 
 give Glory to the Father, and to the Son, and to 
 
 the Koiy Ghoh ; and after the firft LeiTon every 
 
 Morning, ve blefs God in that remarkable Hymn 
 
 e Anrienrs call'd Te Deum. 
 
 After having given Glory to the Father ever- 
 
 lafibg, we adore the Son and Spirit, and fay, 
 
 rch thro cut all the World does acknowledge 
 
 thee, the Father cf an infinite Majefly, thine honourable, 
 
 S ;:, alfo the Holy Gbofi .the Comforter. 
 
 And then we addrefs our (elves to Chrifl : 7%ou 
 
 art the King cf Glory, Chrifl, thou art the everlafl- 
 
 - tbt Father thou fitteft at the Right- Hand 
 
 cf G. d iu rhe Gl ry of the Father. Nay, we not 
 
 recognize his Divinity, but we orrer our 
 Prayers and Supplications to him directly : We be- 
 :." to be our Judge, we- there- 
 thy Servant? whom thou haft re* 
 wkk th\ : Blood. And all that fol- 
 
 lows of that glorious Hymn is directly ofter'd to 
 C 
 
 And cur Service is concluded with the Apofto- 
 lical Bleffing, 2 Co*, xiii. 14. where Chrift and the 
 Holy Gbofl are equally invok'dasGod the Father. 
 
 Of the Litany. 
 
 Every Sunday, U . and Friday thro'out the 
 
 fear, that admirable Form of Prayer call'd the 
 Litany, or general Supplication, is us'd ; which, 
 r it was compos'd by Mvnercus, Bifhop of 
 J' . :, about Ar.no 600, or by Gregory the Great 
 about the fame time, matters not. This Litany, 
 fach as it is, and as our Church has received it, 
 is a moft excellent Form, urongly expreifing our 
 3 Faith 
 
Ch.i 8. from Arianifm, &c. 3 ? 1 
 
 Faith in the holy Trinity, and worfhipping Chriit 
 and the holy Spirit in Words fo auguft and fub- 
 lime, and fo direct and pofirive, as cannot be 
 exceeded by any Form. 
 
 It begins with the mod folemn Invocation : 
 
 O God) the Father of Heaven, have Mercy upon us 
 miferable Sinners, 
 
 O God the Sen, Redeemer of the World, have Mercy 
 upon us miferable Sinners. 
 
 God the HA) Ghoft, proceeding from the Father and 
 the Sen, have Mercy upon us miferable Sinners. 
 
 O holy, bleffed and glorious Trinity, three Perfns and 
 one God, have Mercy ufon us miferable Sinners. 
 
 Then all the Deprecations, Supplications, and 
 Interceffions, are directly made to thrift ; for the 
 very firft Deprecation is made to Chrift, and all 
 that follow to the fame Perfon. 
 
 Remember not, Lord, our Offences ^ nor the Offences of 
 cur fore* fathers, neither take thou Vengeance of our Sins ; 
 fpqre us good Lord, fpare th) People whom thou haft re- 
 deemed with thy mop precious Elccd, and be not angry 
 with us for ever. Spa .{Lord. 
 
 Now this is plain to a Demonstration, that Chriit 
 is here moft particularly acdrefs'd to, thro' ail 
 thefe Supplications and Prayers ; for thelnterce::-. a 
 is made thro' thy I. •, thy Nativity, .- 
 
 and Paffon, th Death and Re '. ■-:":. '... a A .. 
 
 And becaufe Chrift was not nam'd Gcd in this 
 firft Deprecation, he is directly calfd fo in the : 
 Supplication: We Sinners do befeech thee to ■'. . . 
 O Lord God, and that it ?nay pleafe thee to r 
 
 govern th) Church :! in the i fgbt way. And 
 
 we end all our Prayers and Petitions thus: Son of 
 Gcd we befeech thee to hear us. Lamb of Gcd tl .: 
 takeft avay the Sins of the World, grant us thy Peace. 
 Lamb of Gud that takeft away the Sins of the World, 
 ; us. Q Chrift hear us,' lard have 
 
 Mercy 
 
3 1 z Englifli Liturgy vindicated Ch. i 8. 
 
 Mercy upon us. Chrift have Mercy upon us. Lord hav* 
 Mercy upon us. 
 
 And then, after we have addrefs'd our felves to 
 God the Father, and given Glory to the Father, 
 Son, and Holy Ghoft, we again fpealc to Chrift. in 
 thefe Words : 
 
 F.om our Enemies defend us, O Chrift, graciou fly look 
 upon our Afflictions, pitifully behold the Sorrows of our 
 Hearts, mercifully j or give the Sins of thy People, favou- 
 rably with Mercy hear our Prayers ; O Son of David 
 have Mercy upon us ; both now and ever vouchfafe to 
 hear us, O Chrift ', graciou fly hear us, Chrift, gracioufly 
 hear us, O Lord Chrift ; O Lord let thy Mercy be /hewed 
 upon us, as we do put our truft in thee. 
 
 Among the occafional Prayers, that in the time 
 of Death and Famine ends thus, For the Love ofjefus 
 Chrift our Lord, to wliom with thee and the Holy Ghoft y 
 be all Honour and Glory now and for ever* And the 
 general Thankfgiving us'd daily, ends in thefe 
 Words : Thro 9 Jefus Chrift our Lord, to whom with 
 thee and the Holy Ghoft, be all Honour and Glory, World 
 •without end. Amen. 
 
 Now for any Man to charge our Liturgy with 
 favouring Arianifm or Socinianifm, is fuch an amazing 
 Confidence, an Afiiirance that carries fo much Falf- 
 hood with it, that one might hope no one who 
 calls himfelf a Chriflian could be guilty of it. 
 
 The Order for the Adminiftration of the Lord's -Supper, 
 
 or holy Communion* 
 
 The fecond Collect ends, Thro 9 Jefus Chrift our 
 Lord, who, with thee and the Holy Ghft, liveth and 
 reigneth ever ove God, World without end* 
 
 And in the Exhortation, the Trinity of Perfons, 
 and the Divinity of Chrift, is expreiVd in thefe 
 
 Words : And above all things, ye muft give mo ft 
 
 humble and hearty Thanks to God the Father, the Son, 
 I and 
 
Ch.i8. from Arianifm, &c. 33$ 
 
 and the Holy Ghofi, for the Redemption of the World 
 by the Death and Paffton of our Saviour Chrifl, both 
 
 God and Man. To him therefore, with tte Father 
 
 and the Holy Ghoft, let us give % as we are mofi bounden, 
 
 continual Thanks - •" . r 
 
 And on Trinity-Sunday the Preface is very exprefs. 
 Who art one God, one Lord, not one only Per f on, but 
 three Perfons in one Subflance; for that which we believe 
 of the Glory of the Father, the fame we believe of the 
 Son and of the Holy Ghofi, without any Difference or 
 Inequality. Therefore, &c. 
 
 And the laft Petition in the firft Poll- Commu- 
 nion-Prayer is, We befeech thee to accept this our bounden 
 Duty and Service, not weighing our Merits, but par- 
 doning our Offences, thro' Jefus Chrifl our Lora lj b, 
 -whom, and with whom, in the Unity of the Holy Ghofi, 
 all Honour and Glory be unto thee, Father Almighty, 
 World without end. Amen. 
 
 The fecond alfo ends with giving Glory to the 
 three Perfons of the Divinity, thro Jefus Chrifl our 
 Lord, to whom, with thee and the Holy Ghofi, be aU 
 Honour and Glory, World without end. Amen. 
 
 And in the Euchariftical Hymn, after we have 
 blefs'd God the Father Almighty, we addrefs the 
 Son in thefe Words : 
 
 O Lord) the only-begotten Son Jefu Chrift, O Lord 
 God, Lamb of God, Son of the Father that takefi away 
 the Sins of the World, have Mercy upon us. Thou that 
 takefi away the Sins of the World, have Mercy upon us. 
 Thou that takefi away the Sins of the World, receive oar 
 Prayers. Thou that fitteft at the Right-hand of God the 
 Father, have Mercy upon us : For thou only art holy ; 
 thou only art the Lord; thou >only, Chrifl, with the Holy 
 Ghofi, art mofi high in the Glory of God the Father. 
 
 And the Benediftion is in the Name of God 
 Almighty, the Father, the Son 7 and the Holy Ghofi. If 
 this be favouring Arianifm or Socinianifm, then I 
 believe it is impoffible for any Words to exprefs 
 
 the 
 
334 Englifli Litiirgy vindicated C\\.\% 
 
 the contrary to thofe Herefies ; but if this be 
 down-right Orthodoxy, as moft certainly it is, 
 then it is no lefs than Diabolical Slander to charge 
 our Liturgy with favouring them. 
 
 The Office of publick Baptifm. 
 
 Having (poke of Baptifm before, I (hall only ob- 
 ferve, that in all the Prayers the three Perfons are 
 diftin&ly nam'd and invok'd as divine, and the 
 Form us'd in the very Words as deliver'd by Chrifi 
 Jefus. And that the Prayers are directed to Chrift, 
 is certain, becaufe it is faid in the "Exhortation, 
 Te have prayd that our Lord Jefus Chrifi would vouch- 
 fafe to receive him* 
 
 The Catechifm. 
 
 In the Catechifm there is particular Care taken 
 to inftruft the Catechumen in the Faith of the 
 Holy Trinity ; for in the fixth Qiieftion it is de- 
 manded, What do you chiefly learn in thefe Articles 
 of thy Belief? 
 
 And the Anfwer is : 
 
 Firft, / learn to believe in God the Father, who has 
 made me and all the World. 
 
 Secondly, In God the Son, who has redeemed me 
 and all Mankind. 
 
 Thirdly, In God the Holy Ghofiy who fantlifieth me 
 and all the elecl People of God. 
 
 The Order of Confirmation* 
 
 The fecond Coll eel: ends thus : Thro 9 our Lord 
 Jtfut Chrifi , who, with thee and the Holy Ghofi, liveth 
 and reigneth ever one God, World without end, Amen. 
 And the Bleffing is in the Name of God Almighty, 
 the Father, the Son, and the Holy Ghofi. 
 
 The 
 
Ch.i8. from Arianifm, &c. 335 
 
 The Form of Solemnization of Matrimony. 
 
 In this Form, the joining the Man and Woman 
 is faid to be done in the fight of God ; and when 
 the grand Efpoufal is made by the Delivery of the 
 Ring, it is made in the Name of the Father , and of 
 the Son, and of the Holy Ghofl. 
 
 And the Pronunciation made by the Minifter, 
 of their being lawfully marry'd, is made in thefe 
 Words: I pronounce that they be Man and Wife to- 
 gether, in the Name of the Father, and of the Son, and 
 of the Holy Ghofl. Amen. 
 
 And the Benedi&ion then immediately added, 
 runs thus : God the Father, God the Son, God the Holy 
 
 Ghofl, blefs, preferve^ and keep you, &c. And then 
 
 Chrift is invok'd for Mercy. 
 
 The Order for the Vifitation of the Sick. 
 
 The very firft Prayer is offer'd dire&Iy and per- 
 fonaily to Chrift : Remember not. Lord, our Iniquities? 
 nor the Iniquities of our Fore-fathers ; fpare us good 
 Lord, fpare thy People whom thou haft redeemed with 
 thy mofl precious Blood, and be not angry with us for 
 ever. 
 
 And all the Verficles before and after the Lord's 
 Prayer, feem to be directed to Chrift, becaufe 
 Chrift is direc"tly nam'd in one of them. 
 
 And the Abfolution is pronounc'd in the Name of 
 the Father, and of the Son, and of the Holy Ghofl. And 
 the Authority of Chrift is declared as the God that 
 forgiveth Sins in the very form. And in the Prayer 
 after Abfolution the three Perfons are recogniz'd 
 and invok'd. 
 
 In the Prayer for a fick Child we have this Con- 
 clusion : Grant this^ O Lord, for thy Mercy fake, in 
 the fame thy Son our Lord Jefus Chrifl, who liveth and 
 
 reigneth 
 
I $6 Engliih Liturgy vindicated Ch.i S\ 
 
 reigneth with thee and the Holy Ghoft ever, one God, 
 World without end, Amen. And in the Prayer for 
 Perfons pad hopes of Recovery, the Father, Son, 
 and Holy Ghoft are acknowledg'd ; and the Mercy 
 of the Father, and the Merit and Mediation of the 
 Son, and the Grace of the Holy Spirit, are particu- 
 larly pray'd for. 
 
 The Order for the Burial of the Dead. 
 
 This Office begins with a Text which expreffes 
 the Divinity of Chrift in the fuileft manner ; and 
 when they come to the Grave, the Prayer is imme- 
 diately addrefs'd to Chrift. 
 
 Tet, O Lord God moft holy, O Lord moft mighty, O 
 holy and moft merciful Saviour, deliver us not into the 
 bitter Pains of eternal Death* 
 
 Thou knoweft Lord, the Secrets of our Hearts ; Jhut not 
 thy merciful Ears to our Prayers, but fpare us Lord 
 moft holy, O God moft mighty, O holy and merciful Sa- 
 viour, thou moft worthy Judge eternal, fuffer us not at 
 our la ft Hour, for any Pains of Death, to fall from 
 thee. 
 
 The Thanhfgiving of Women after Child-Birth* 
 
 In this Form, befides the Doxologies, Chrift is 
 particularly invoked for Mercy, Chrift have Mercy 
 upon us> And fo in the 
 
 Commination* 
 
 TheDoxology is afcrib'd to the three Perfons, 
 and Chrift is particularly invoked for Mercy. 
 
 From what has been faid, it appears that no 
 Liturgy in the World ever was or could be penn'd 
 more contrary to the Arian and Socinian Herefies, 
 rhan this of the Church of England* No Liturgy 
 
 gives 
 
Ch. i 8. from Arknifm, &c. ^tf 
 
 gives more Glory to the blelTed Tnnity, and ac- 
 knowledges the three Perfons in the Unity of the 
 divine Ma/efty, plainer or more open than this. 
 What mud we think then of fuch Men who chlrge 
 her fo falfly, to ftrengthen their own Caufe? The/ 
 may deceive the Unwary, but any that can hear 
 and fee mud foon rind the Falfity of fuch a Ciarge, 
 and fo the Slander becomes an aggravated Sin to 
 their Herefy. 
 
 Father forgive them, for they conjtder not what 
 they do. 
 
 Lord Jefusy lay not this Sin to their Charge* A men* 
 
 CHAP. 
 
338 The Primitive Chrijlians Ch. 1 Jp 
 iffi qp A c5> <^ A ^S ra \5> s& ^b c& w fit 
 
 © © ^p © <Sp © ^ O w © w w A 
 
 CHAP. XIX. 
 
 Chrift's ^Divinity and Worjkij) prov'd from 
 the Martyrs directing their lafi Tray'ers 
 to Chri/i as God. 
 
 HIS is very obfervable, and of very great 
 weight, that the Martyrs who fufter'd in 
 the firft Perfecutions dire&ed their laft 
 Prayers* after the Example of St. Stephen the firft 
 Martyr, perfonally to Chrift ; in whofe Caufe, and 
 for whofe fake, they laid down their Lives, and 
 into whofe Hands theyrefign'd their Spirits, com- 
 mending their Souls to him as unto a faithful 
 Creator and Redeemer. 
 
 Thus Eufebius tells us *, that Blandina, a Martyr 
 under Antoninus, Anno 179, was not fenfible of any 
 Pain, <T/a ?h opiricty w&< rlv X^rcV, whilft fhe made 
 her Prayers to Chrift. And the fame Eufebius * tells 
 us, that the Inhabitants of a whole City of Phrygia, 
 in the Dioclejian Perfecution, Anno 308, were burnt 
 all together, while they were at their Devotions, 
 calling upon Chrift the God over all : and Eufebius, 
 who gives us thefe particular Relations, makes a 
 more general Observation concerning the Worlhip 
 
 j * Eufeb. Hi'ft. Eccl.l.$. C.I. 
 t Id. 1.8. c. u. 
 
 1 Of 
 
Ch. 19. prayd to Chrijl. $.jp 
 
 of Chrift *, that the higheft Powers on Earth con- 
 fefs'd and ador'd him not as a common King made 
 by Men, but as the true Son of the fupreme God, 
 who had preferv'd his Church again ft all the Op- 
 pofltion of fo many fierce Perfections ; there be- 
 ing nothing able to withftand the Will of that 
 Word who was the univerfal King and Prince 
 of ail things, and very God himfelf. 
 
 Barotitis t tells us, that Felix, an African Bifhop, 
 at the time of his Sufferings, ofter'd his Prayers 
 to Chrift in thefe Words : O Lord God of Heaven 
 and Earthy Jefus Chrift, I bow my Neck to thee as a 
 Sacrifice, who liveft to all Eternity ; to whom is due all 
 Honour and Power, forever and ever. Amen. He was 
 martyr'd Anno 302. 
 
 In the A&s of Thelica, who fufter'd Anno 303, we 
 find this Prayer, / give thanks to the God of all King- 
 doms : Lord Jefus Chrift, we ferve thee, thou art our 
 Hope, thou art the Hope of Chriftians, moft holy God, 
 moft high God, God Almighty we give thanks to thee 
 for thy great Name. 
 
 And in the Ads of Emeritus, who fuffer'd the 
 fame Year, we have this Prayer : / befeech thee, O 
 Chrift, I give thanks to thee, deliver me, Chrift- In 
 thy Name I fuffer y I fuffer for a Moment % I fuffer 
 willingly ; let me not be confounded, Chrift. 
 
 And Eufebius |] fays, that Porphyria, a Martyr of 
 Paleftine, being furrounded with Flames, gave up 
 the Ghoft, calling upon Jefus the Son of God to 
 be his Helper. 
 
 And St. Ambrofe ** tells us, that Vitalis the Martyr 
 made this his laft Prayer : O Lord Jefus Chrift, my 
 Saviour and my God y command that my Spirit may be 
 
 * Id.L10.c4. 
 
 f Baron. Annal. Anno 30a. 
 
 |i Eufebius de Martyr. Paleftin. c. II. 
 
 ** Ambrof. Exhort, ad Virg. Tom. I. p. n£. Ed. Parif. itf$: 
 
 Z 2 receivd j 
 
34° TheTrimitive Chrijtians, 8cc. 
 
 received ; for I dejire to obtain the Crown which thy holy 
 Angel hath Jhewed me. 
 
 It were eafy to add many other Teflimonies of 
 the like Nature, but I lhail only add that of Po- 
 lycarp mention'd by Eufebius *, which is very full 
 to our purpofe. This Polycarp was martyr'd Anno 
 167, and in his Sufferings made this Prayer: / 
 glorify thee by our eternal High-Prieft, thy beloved Son > 
 by whom be Glory to thee, with him, in the Holy Ghofl. 
 
 What could thefe Martyrs mean by praying to 
 Chrift in their Extremities, if they did not be- 
 lieve him to be God, and of the fame divine Na- 
 ture with the Father ? Can we fuppofe them 
 guilty of fuch Stupidity, to lofe their Lives for not 
 giving divine Honours to Creatures, and at the 
 lame time to do it themfelves ? If they did not 
 believe the Father, Son, and Holy Ghofl to be that 
 one God, they were not only deceiv'd, but they 
 acted inconfiftently with their own Principles, 
 which no one will dare to affirm ,• for to be 
 guilty of Idolatry, and to die to avoid Idolatry, 
 can never be thought an Ad of a prudent or con- 
 fidering Perfon. 
 
 * Eufeb.Ecd. Hift. 1. 4. c. 1 5, 
 
 CHAP. 
 
34* 
 
 msmsasmss^assm mrnmmmm$m 
 
 CHAP. XX. 
 
 The antient Chriftian Fathers ill-treated by 
 the Socinians. 
 
 MIGHT further prove the Divinity of 
 
 1 JH Chri/l, and the Worfhip paid him as the 
 fupreme eternal God, from the Writings of 
 the antient Fathers,' efpecially thofe who wrote 
 before the Council of Nice ; but that having been 
 already fo laborioufly done, I will rather refer the 
 Reader to them. 
 
 Hieronym.Zanchi del'rib. Elohim, \.$. c.8. p.249,&c. 
 
 John HGQrnbeck's Confutation of Socinianifm, Utrecht 
 Anno i6?o, 4*0. Vol. I. 1. 2. c. 5. p.39*» & c - 
 
 Frederick Spanheim Hijior. Ecclef. 1701. Ley den* § 2. 
 p. 6oj y &c. 
 
 Dr. George Bull, Bifhop of St. Davids, his De- 
 fence of the Nicene Faith, London 1721. FoL pub- 
 lifh'd in Englijb, Anno 1724. 
 
 Dr. Hancock, Arianifm not primitive Chriftianity. 
 
 Samuel Gardiner againft Chriflofher Sands. 
 
 Bifhop StiUingfleets Vindication of the Do&rinc 
 of the Trinity, Anno 1697, London, p. 210, Sto. 
 
 Mr. Bingham s Chriftian Antiquities, 1. 13. c.2. 
 
 I cannot pafs by the Difefteem the Socinians have 
 fhown to the antient Writers, and the fcurrilous 
 Language they have given them, and how they 
 magnify their Hxrejiarck, and glory in the Theo- 
 logy, if it may be fo call'd, which he has broach'd 
 to the World. 
 
 Z 3 Sociuus 
 
34* The ant tent Fathers Ch.20. 
 
 Socinus fays, that a Heap of Teftimonies from 
 the Fathers and Councils have no weight, efpe- 
 cially againft us, fays he, who freely own that 
 we differ from them *. And Smalcius goes far- 
 ther, and fays, that the mod primitive Chriftians 
 have had but very imperfect Knowledge of Reli- 
 gion, and what they had was corrupted t : And 
 Mr. Toland, that the Fathers were a damning 
 Crew, and prone on the flighted: Occafions, fome- 
 times for mere Punctilios of Criticifm or Chro- 
 nology, to fend not only private Perfons, but even 
 whole Societies, Churches and Nations a packing 
 to the Devil ||. 
 
 And as they run the antient Writers down, fo 
 they extol Socinus as the greateft Man that ever 
 liv'd, fecond to none for Knowledge of the Scrip- 
 tures, that ever flourifh'd in the Church of Chrift **; 
 and his Syftem as the mod valuable, and referv'd by 
 a peculiar Providence of God to their times, 
 which they hope will prevail over the whole Chrif- 
 tian World, tho their Adverfaries rage againft it ft • 
 
 * Socin. contr. Wiek. I. 7. c. 9. Autoritatum & Teftimonio- 
 rum ex Patribus & Conciliis congeries nullas vires habet, pra?- 
 fertim vero adverfum nos, qui ab iftis Patribus & Conciliis qu.t 
 extant, nos diflentire non diffitemur. 
 
 f Smalcius in Johan. hom. 7. Cogitamus Antiquiores Patres 
 incidifTe in tempora jam corrupta, & in do&rinam Chrifti violatam 
 & obfcuratam tenebris, quae ofFundi veritati tempore etiam A- 
 
 poftolorum cceperant- Ideoque ficut veritatem non integram 
 
 & fartam te&am a majoribus acceperant ; fie eriam integram 
 defendere non poterant ; fed earn partem quas tradita illis fuerat, 
 pro fua virili defenderunt. 
 
 || Toland Nazaren. p. 60. Anno 171 8. 
 
 ** Smalcius Refp. ad Smeglec. c. 22. Socinus, nulla re omni- 
 bus quicunq; in orbe Chriftiano floruerunt, viris doctis & fa- 
 crarum literarum peritis cedit. 
 
 tf Smalcius Difp. 12. contr. Frantz. 1^14. Vere admirabilis 
 eft ifta Theologia quam Deus noftris Ecclefiis, alto fuo concilio 
 revelavit j & id propediem univerfo orbi Chriftiano, furiant 
 quantum volunt, qui aliter fentiunt, innotefca* 
 
 We 
 
Ch.20. hllnsA by the Socinians.- 343 
 
 We rather pray, that God will convert them 
 from their Errors, and turn them from their A- 
 poftacy to the Knowledge of their God and Sa- 
 viour, that they may be faved ; and that he will 
 keep his Church continually in his true Religion, 
 the Faith of the mod holy Trinity ; and that he 
 wou'd have Mercy upon thefe Hereticks, and take 
 from them all Ignorance, Hardnefs of Heart, and 
 Contempt of his Word. 
 
 As to the Fathers fo much defpis'd by them, 
 becaufe they are againft them, and as greedily 
 catch'd at when they do but in the leaft feem to 
 make for them ; thefe Fathers we honour as the 
 faithful Servants of God, by whom the Gofpel has 
 been tranfmitted to us, as faithful Evidences of 
 the Identity of the Faith which we now profefs, 
 as the noble Champions who have defended the 
 Faith againft all the Agents of Satan, and triumphed 
 againft the Powers of Darknefs. 
 
 4 CHAP. 
 
344 Cbrijfs fDhtnity prov'd Ch. 
 
 21. 
 
 
 CHAP. XXL 
 
 The Tivinity and Worjhip of Chrift proved 
 from the Obfervatiou of the Lord's-day. 
 
 HAVE one thing further to obferre, 
 and that is, that the fetting apart 
 Lord's- day to the Honour of Jefus Chrift, 
 and his publick Worfhip, in commemoru* 
 tion of his glorious Refurre&icu from the Dead, 
 and the tranflating the divine Worfhip from the 
 feventh Day, or the Jevvifh Sabbath, to the firft 
 Day of tne Week, is a full, an open, and folemn 
 Acknowledgment of Chrift's Divinity. 
 
 All the Days fet apart by the Heathen Nations 
 to their feveral Gods were certainly idolatrous ; 
 none before the coming of Chrift was confecrated 
 to the Honour of the true God but the Jewifli 
 Sabbath, and the Feafts of that Inftirution. 
 
 Tnat thejey ifh Sabbath was of divine Inftitu- 
 fcion we le*«rn from the Law, and the Obferva- 
 tion was ei pin'd under a fevere Penalty ; whe- 
 ther it was inftiruted in Paradife or in the Wil- 
 dernefs, is nothing to our prefent purpofe. It was 
 God that appointed it ; and chat God, I Ihow'd 
 before, vzsjjfus Chrft, v ho was the God of the 
 
 Jewifh Covenant, the God that ^ave the Law, the 
 ycd thar dwelt in the Tabernacle and the Tem- 
 ple : and thence Chrift is call'd the Lord of the Sah 
 
pom ohferwng the Lord's Z)ay. 545 
 
 lath, Match xii-8. *s the only Author and Infti- 
 tor ck the Sabbath. And therefore, if this Chrift 
 be not God, the eternal fapreme God with the Fa- 
 tner and the Holy Spirit, then it is certain that 
 the eternal fuprcme God never had, from the Crea- 
 tion of the World to this very Day, any Day fet 
 apart for his Honour or Worfhip : but all the Days 
 have been fee apart and confecrated to Devils 
 and Idols by the Heathen Nations ; and to a 
 created Being, to a Creature, tho greatly exalted, 
 by the Jews and Chriftians ; and the great God 
 has been negle&ed by his own Creatures. But 
 this is fo abfurd, that it would be down-right Mad- 
 nefs to imagine it. 
 
 CHAP. 
 
346 Chrijfs Divinity provd Ch.2z 
 
 CHAP. XXIL 
 
 The ^Divinity and Worjhip of Chrift proved 
 from the building and dedicating of Churches 
 to Chriji as God. 
 
 9&M H E fame muft be faid of Temples and 
 SMS Churches built to the Honour of Jefus Chrift y 
 BaSl! that if this Jefus Chrift be a Creature, and 
 not the eternal God, God has not had a Church, 
 a Temple, an Houfe, or Edifice, erected to his 
 Honour from the firft Day of the Creation to this 
 time ; for the very firft Altars were ere&ed to 
 Chrift, the firft Tabernacle was rear'd to Chrift, 
 Solomons Temple was built to Chrift, the fecond 
 Temple of Cyrus and Darius was built by the Pro- 
 vidence of Chrift, and honour'd by the Prefence 
 of Chrift ; and all the Chriftian Churches that have 
 been built in every part of the World, were built 
 to the Name and Worfhip of Chrift : whence they 
 were call'd, 7» x Kvexcut* r nH oik&cl, God's Houfes, or 
 the Lord's Houfes, by the Antients, and from them 
 the Saxon Kyrich or Kirk, and the Scotch and Eng- 
 UJb Kirk and Church to this Day. And Eufebius 
 fays, that the Emperor Conft amine having built 
 feveral Churches, gave them all the Name of 
 KvactnAy as being dedicated not to the Honour of 
 any Man, but to him who is Lord of the Uni- 
 verfe *. 
 
 * Eufeb. de Laud. Conftantc c. 17. 
 
 So 
 
from Churches dedicated. Sec. 347 
 
 So that if Chrifl be not God, the great God has 
 been moft deplorably negle&ed, and the Honour 
 due to that adorable Being, has been beftow'd on 
 3 Creature ,• and the Earth, which is the Lord's, 
 has not had an Houfe or Altar to the Honour of 
 the blefled Creator. But this is alfo fo abfurd, that 
 any one of common fenfe mud tremble at the Ab- 
 furdity of it. 
 
 CHAP. 
 
348 -A Recapitulation. Ch.23. 
 
 <^^^^^^^^^.^^^?^<>^§«* 
 
 CHAP. XXIIL 
 
 A Recapitulation* with a Catalogue of So- 
 cinian Errors, Jfoewing the tendency of So- 
 cinianifm to Turcifm. 
 
 eH U S have I run thro' the Scriptures, and 
 feen that Jefus Chrift the Son of God has 
 been wonfhip'd as God in all the Ages of 
 the Church, from Adam to the ApofHes, and from 
 the Apoftles to this day. 
 
 According as God gave greater Knowledge and 
 clearer Revelation of his Son, the Adoration and 
 Worfhip became greater and clearer. He was flrft 
 worfhip'd as the Man Jehovah, the promis'd Seed; 
 he was next worfhip'd as the Mamre, God the Word, 
 who made vifible Appearances to the Patriarchs ; 
 he was afterwards worfliip'd as the God of the 
 Jews, the God of the Covenant. And the Pro- 
 phets gradually knew and believ'd all the Articles 
 of the Chrifuan Faith. And when the Fulnefs of 
 time was come, God ivas manifefi in the F/efi, and 
 believd on in the World, and ador'd as the great 
 God, the Creator of Heaven and Earth, and the Sa- 
 viour of Mankind. 
 
 Neither did they worfhip this God blindfold ; 
 the Reafon and Ground of Adoration has from 
 time to time been reveaPd \ the Holy Spirit, 
 which indited the Scriptures, has aflur'd Men that 
 he is God by Nature, that he bears ail the Names 
 of the only and true God, enjoys his Attributes, 
 
 pofleflies 
 
Ch. 23. A Recapitulation. 349 
 
 poflefles his Powers, and all the A&s of God are 
 afcrib'd to him. Such is the Foundation, and 
 fuch is the Wor/hip becoming the great God, and 
 that was accordingly paid him. 
 
 I often think on the Words of Chrift, Search the 
 Scriptures, for therein ye think to have eternal Life; 
 and they are they which teflify of me, John v. 39. 
 
 Now when we consider that when Chrift fpoke 
 this to the Jews, the Old Teftament was only ex- 
 tant, the New Teftament was not yet penn'd ; and 
 that Chrift allures them that the Old was fuffi- 
 cient to have taught them who he was, and what 
 he was, whom they loo'k for as the Meffias, and 
 that the Scriptures were fulfilled in himfelf, and 
 that they might have had a Knowledge of him 
 fufficient to have made them happy ; how much 
 more Reafon have we to fearch the Scriptures, 
 who have the New Teftament added to the Old, 
 both as a Confirmation of the Truth, and as an 
 Accomplifhment of the Promifes and Prophecies of 
 the Old ? 
 
 Thefe Scriptures, therefore, we ought to fearch ; 
 for here we find Jefus Chrift not only promis'd 
 as the Son of God, but declared to be the Son of 
 God with Power, Rom. i. 4. By thefe Scriptures, 
 therefore, we ftand, by thefe we abide, thefe are 
 our Rule, we know no other, and thefe have given 
 us fufficient Teftimonies, that this Jefus Chrift is 
 the fupreme God, and that he ever was ador'd as 
 the fupreme God : and if thefe do not convince 
 us, they are fufficient and more than fufficient to 
 condemn us. 
 
 I ofcen think of that excellent Character St. Paul 
 gives of the Bereans y in that they receivd the Word 
 with all Readinefs of Mind, and fearch* d the Scriptures 
 daily \ whether thefe things were fo, Acts xvii. 11. 
 
 They were too wife to be impos'd upon, too 
 prudent to take up any Doctrine, but what they 
 
 found 
 
3 5 o A Recapitulation. Ch* 2 j„ 
 
 found confonanc with the holy Scriptures ,• and 
 what, after due Examination, they found fo, that 
 they receiv'd gladly, and embrac'd with Joy. We 
 defire to follow their pious Example j God forbid 
 we Chriftians fhould impofe a Doctrine which is 
 not of God, or that we fhould receive any that 
 has not God for its Author. 
 
 We may examine our Faith, Chriftianity will 
 bear the Teft of the niceft Scrutiny ,- nay, the 
 more it be examin'd, the more its Truth, its 
 Beauty, and its Luftre appears. I have, therefore, 
 run thro' all the Difpenfations, and examin'd the 
 Practice of all Ages, and have found that Chrift 
 w as ftill the Object of Faith and Adoration ; and 
 therefore we do, we muft receive him as our God 
 and Saviour, lift up our Hands and Hearts, and 
 bend our Knees to him as our God, and worfhip 
 and adore him with Reverence and Awe, Refpect 
 and Veneration, becoming him to receive, who is 
 the great, eternal, fupreme God of Heaven and 
 Earth. 
 
 Let me add here the excellent Words of St. 
 Chryfoflom : " When thou heareft of Chrift, do not 
 <c think him God only, or Man only, but both 
 ci together ; for I knew that Chrift was hungry, 
 c< and I alfo knew that with five Loaves he fed 
 " five thoufand Men, befide Women and Children. 
 <c I know Chrift was thirfty, and I know Chrift 
 cc turn'd Water into Wine. I know Chrift was 
 ct carry'd in a Ship, and I know Chrift walk'd up- 
 cc on the Waters. I know Chrift dy'd, and I know 
 cc alfo that Chrift rais'd the Dead, and the Temple 
 tc of his own Body. I know Chrift was fet before 
 <c Pilate, and I know that Chrift alfo fitteth with 
 H his Father. I know Chrift was ftoned by the 
 ' 4 Jews, and I know that Chrift is worfhip'd by 
 J! the Angels * * 
 
 * Chryfoft. Aoy. & r lipuv fAV&v* Tom.7. p. 50$. Edit. Savil. 
 
Ch. 23. A Recapitulation. 351* 
 
 If at laft we are deceived, Strength of Argu- 
 ment has deceiv'd us ; but that cannot be, God 
 has not guarded this Dodrine with fo many, fuch 
 cogent Arguments, to lead his Creatures into Error, 
 to rob himfelf of his own Glory, and to make 
 Men Idolaters. If we are deceiv'd, all Mankind 
 has been deceiv'd from the very Foundation of the 
 World. But that, as it is not reconcilable to the 
 divine Veracity, fo it cannot be conceived by any 
 reafonable Man : God has guarded the Divinity 
 of his Son with thefe excellent Arguments, That 
 all Men jhould honour the Son, even as they honour the 
 Father ; for he that honoureth not the Son> honoureth \ 
 not the Father which has fent him. 
 
 As therefore this Proposition, That there is nei-. 
 ther Precept nor Example for worfhipping Chrift as 
 God in the holy Scriptures, is moft notorioufly falfe, 
 a mod impudent Untruth ; fo the end of that Pro- 
 portion is to root out Chriftianity, and deftroy 
 the Chriftian Faith, to make Men de(pi(e their Sa- 
 viour, and to introduce a kind of Mahometanifm 
 in the Head thereof,- for that is the natural Con- 
 fequence of fuch deteftable Premifes. 
 
 I might draw a Parallel between the Mahometan 
 Religion and the Socinian, and produce a Cloud o£ 
 Witnefles to teftify that Socinianifm is only a more 
 refin'd Turcifm, and that it tends towards intro- 
 ducing the Religion of that grand Impoftor Ma- 
 homet among us; but this has been already done 
 by feveral \ and very lately by one of the French 
 Nation, and printed at London in Englijh, Anno 17 12, 
 to which I refer the Curious : the which may be 
 alfo further prov'd from thofe noted Socinians, who 
 have abjur'd Chriftianity, and turn'd Mahometans \\, 
 
 * Hotting. Difput. de confenfu Socinianifmi & Mahumedifmi. 
 Andraeas Proteus Mahometologia Socinlana, Leipf Anno 16*5. 
 
 || Reflections on Mahometanifm and Socinianifm added to Re- 
 land'; Doilrine of the Mahometans, N° IV. London 17 12. 
 
 But 
 
351 A Catalogue of Ch.ij., 
 
 But that fame Author having gfein fome Initanees 
 of fuch unhappy Apoftates alfo, I fhall conclude 
 this V/ork with la\ ing before you a Catalogue of 
 the chief Errors embrac'd and receiv'd by the So* 
 cinians, and the antient Herefies from whence they 
 received them, that we may fee how carefully we 
 ought to (hun that Herefy, which is indeed the 
 mod abominable of all Herefies, and the Recep- 
 tacle of all the vile Tenets of all the Hereticks of 
 former Ages, that we may learn to deteft thofe Prin- 
 ciples which are laid to undermine our Chriftian 
 Faith, to rob us of our Hope, to deprive us of 
 our Saviour, to dethrone the Son of God, to be- 
 reave us of our Redeemer, to bring us to Defpair, 
 and leave us a Prey to the Devil. 
 
 A Catalogue of Socinian Principles, and the antient 
 Herefies whence they are drawn* 
 
 It is really very remarkable, that the Socinians 
 have collected all the antient Herefies in their 
 Scheme. Mod of the antient Hereticks held fome 
 Points of Faith pure and uncorrupt ,• but the So- 
 cinians have none that are orthodox, and, as if 
 they were to fill up the meafure of Iniquity, they 
 have receiv'd all that the Enemy of God thought 
 deftrudive to Religion into their Syftem. 
 
 7%e Socinian Principles. The antient Hereticks. 
 
 I. Of human Reafon. I. Of human Reafon. 
 
 The Socinians hold that Peter Abailardus, Anno 
 
 human Reafon is the 1140, a noted Heretick, 
 
 Judge of Revelation, who had reviv'd moft of 
 
 that there muft be no the old Errors, taught 
 
 Myftery in Religion, nor that nothing was to be 
 
 nothing admitted but admitted in Religion but 
 
 what what 
 
- ■■■* 
 
 ; ; ' 0u i 3 . ' Socinian c Principles. ^5 1 
 
 what our Reafon can wnac our Reafon fnaft 
 comprehend *, admit of tv 
 
 This is Ievell'd againfl the great Articles of the 
 Chriftian Faith of the bJeffed Trinity, the hypo- 
 ftatick Union* the Work of Redemption, the Im- 
 putation of the Righteoufnefs of Chrift; which 
 have fomething in them furpafling our Undemand- 
 ing, and are call'd Myfteries, becaufe we could 
 never have known them without an immediate Re- 
 velation from God, and becaufe we cannot fully 
 underftand them now they are reveai'd. See Dr. 
 Payne on i Tim. iii. p. fag* 6. 
 
 II. Of the holy Scrip- II. Of the holy Scrip- 
 tures, tures. 
 
 The Socinians feem to be orthodox in this'Ar- 
 ticle ; for Socinus fays j|, That no Argument or 
 Teftimonies concerning Religion, can be drawn 
 but from the written Word of God ; and ** that 
 nothing lefs than the divine Providence could have 
 
 * Socinus de Servatore, P. 2. c. 4. 
 
 Schlichtingius contr. Meifner. de Trin. p. 122. Qmcquid nobis 
 revelatum eft, quicquid a nobis credi debet, id nequaquam rationis 
 captum excedit, vel excedere poteft.— 
 
 Difcourfe of the word Myftery, p. 5. 
 
 Chrifiianity not MyJIerious, p. 38. " Revelation is not to be 
 st received only becaufe reveai'd, but only from the Evidence in the 
 " thing it f elf and the clear Conception -we form of it, 
 
 j- Bernard, Ep. 190. Credere nolle quicquid non pofiit ratfone 
 attingere. 
 
 || Socin. contr. Wiek. 1. 7. c. 9. Nulla alia funt principia aut 
 teftimonia, unde argumenta duci ac promi poflint omnibus com- 
 munia, qui de Ecclefia controverfaritur, prxter ipfura fcriptum Dei 
 verbum. 
 
 ** Socin. Ep. 3. ad Radecium. Hocq; ad divinam providentiam 
 pertinere prorfus arbitror, ut ejufmodi fcripta nunquam depraven- 
 tur, neque ex toto, neque ex parte. 
 
 A a preferv'd 
 
354 A Catalogue of Ch. 23. 
 
 preferv'd them from being corrupted wholly or in 
 part. 
 
 This is very well; but it is an Obfervation of 
 Irenaus *, that the Heretic ks of his time fpake as 
 the Orthodox, us'd their Words and Expreflicns, 
 and under thofe Vehicles infus'd their Poifon into 
 the Minds of the Unwary. And truly fo do the So- 
 cimans, they talk of the Perfection of the holy Scrip- 
 tures, whilft they believe nothing of it; for as the 
 excellent Prideaux f has obferv'd, 4C Mahomet re- 
 ct je&s the Scriptures as corrupted, and therefore 
 cc compos'd his Alcoran. And in this Mahomet 
 Cl acted much wifer than our Sociniaw, who with him 
 cc denying the holy Trinity, and the- Divinity of 
 cc our Saviour, yet frill allow the holy Scriptures, as 
 cc now in our hands, to be genuine and uncorrupted, 
 " with which their Doctrine is in the mod mani- 
 cc fefl manner totally inconiiflent : If they had, with 
 <c this their Mafter (Mahcmet) aeny'd the Scriptures, 
 l( which we now have, as well as the Trinity and the 
 cc Divinity of our Saviour, which are fo evidently 
 <c prov'd by them, and forg'd others in their ftead, 
 <f they might have made their impious Hypothefis 
 " lock much more plaufible than now it can pof- 
 *• fibly appear to be." — " And j| it would have been 
 u more modef} for Sucimis to have coin'd a new 
 <c Revelation, and to have made himfelf a fourth 
 cc Prophet, than to wreft the Scriptures, and to 
 tc blafpheme God." And after all this mighty 
 Pretence, 
 
 * Irenaeus adv. Haeref. 1. 3. c. 19. 
 
 \ Prideaux'* Life of Mahomet, p. 1 9, 20. 
 
 ft Joh. Camerus Opuf. Mifc. Edit. Genevas 1642. p. 535. 
 
 The 
 
Ch. 23. Socinian 'Principles 
 
 The Socinians reject the 
 Old Teftament *, and 
 fay, that feveral of the 
 Writings of the holy 
 Scriptures are loft |, and 
 thofe they receive are 
 to be receiv'd according 
 to their o^n Interpre- 
 tation ; which, how hor- 
 rid it is, Bifhop Stilling- 
 fleet has given us fome 
 Proofs of j|. 
 
 And that they do not 
 fland in need of any 
 Grace of God to under- 
 fland them**. 
 
 III. Of the Holy Tri- 
 nity. 
 
 The Trinity of Per- 
 fons, in the Unity of the 
 divine Nature, is not 
 
 355 
 
 St. Auflin tells us, that 
 feveral of the antient 
 Hereticks, as the Mani- 
 cbees> Marcionites, and o- 
 thers, have repudiated the 
 Old Teftament as ufe- 
 lefs ft- 
 
 III. Of the Holy Tri- 
 nity. 
 
 This the Socinians bor- 
 rowed from the Cerin- 
 thianSy Ebionites^ Samofa- 
 
 * Socin. c. 1. p. 16. de Author. S. Scr. Quod verb pertinet ad au= 
 toritatem veteris Teftamenti, ea non eft hie magnifacienda. 
 
 Mofcorovius contr. Suiglecium, p. 19. Chriftianam veritatem non 
 aliunde quam e monumentis Apoftolorum effe petendam. 
 
 -j- Socin. Left. Sacr. p. 57. Exiftimamus quod non omnes facri 
 
 libri hodie extant, quod autem perierunt multi facri libri, ap- 
 
 paret manifefte. 
 
 Mr. Toland'i Nazarenus, or Gofyel of Barnabas, was puhliftid 
 Anno 1718, to oppofe the Go/pels receiv'd in all Ages, to con- 
 front Paul, and make him an Impoftor, to jet Chrifiianity in a 
 true Light by Mahometan Authority , and with Mahometan /»- 
 terpolations. * 
 
 J] BifJjcp Stillingfleet of Chrift's Satisfaction, p. 4, &c. p. 10, 17. 
 
 ** Oftorodus Inftit. c. 1. p. 3. Quare judicamus omnes illos 
 graviter 5c periculose errare, qui puranr facram Scripturam fins 
 interna illuminatione 6c fpeciali revelatione S. Spiriiu?, nuilaui 
 fidem 6c cbedientiam in hominibus efficere poffe. 
 
 ft Aug. I. 1. contr. Manich. 
 
 only 
 
 A a 3 
 
 teniansj 
 
^6 A Catalogue of Ch. 2$. 
 
 only deny'd * by the So- tertians, Arians, Mahome- 
 c'mians, but feoff 'd at tans y and others ||. 
 and ridicurd with mod 
 horrible Blafphemiesf. 
 
 IV. Of the Divinity IV. Of the Divinity 
 
 of Jefus Chrift. of Jefus Chrift. _ 
 
 The Socinians deny the From the antient He- 
 Divinity of Chrift **, reticks nam'd before. 
 and acknowledge the an- 
 tient Hereticks of their 
 
 Mind fti tn0 ne teySy 
 
 that his Opinion of 
 
 Chrift 
 
 * Socin. contr. Wiek. Refp. ad 4. prior, c. 2. Conamur ex 6U 
 vinis teftimoniis indeq; apertiflimis rationibus defumptis planifli- 
 mum facere, fummum 5c inexplicabilem fuifle errorem illorum qui 
 primi aufi funt, alium quempiam praeter folum Chrifti Patrem, 
 ilium unum Deum efTe aflerere, 6c in ipfam numero unicam 
 elfentiam divinam plures perfonas inducere. 
 
 Racov. Catech. de E (Tent. Dei, C. 1. Q. 2<$. 
 
 6£. Communiter tamen in Chriftianifmo creditur non tantum 
 Patrem, fed etiam Filium & Spiritum fan&um perfonas efTe in 
 eadem divina Eflentia J 
 
 R, Equidem verum efTe ita credi, Ced errant in eo, arque abu- 
 tuncur ea fine quibufdam demonftVationibus ex facra Scriptura 
 depromptis, quas dextre non intelligunt. 
 
 f / dread to mention the horrid Blafphetnies vented again/i the 
 [acred Trinity ; they are to be found collecled by Hoornbeck, in 
 his apparatus to Socinianifm confuted, p. 98. and 1. 2. c. 5. § 1. 
 
 K4I5- 
 
 || Sifnop Bull, Judic. Eccl. Carhol. c. 2, 3. p. 292, &c. 
 
 "*"* Racov. Catech. de perfona Chrifti, C. 1. Q. 4» 
 
 Q. Dixeris Dominum Jefum natura efle hominem : an idem 
 habec naturam divinam ? 
 
 R. Nequaquam, nam id non folum rationi fanae, verum etiam 
 divinis litens repugnat. 
 
 ff Socin. 2d Refp. ad Volan. p. 2«J$. Jam quod attinet ad 
 Paulum Samofatenum, eum quidem nobifcum fenfifle arbitramur in 
 eo, quod Dei fiiium, antequam in Maris virginis utero concipe- 
 retur, revera exu'tifie negaverit ; atque adeo ejus de Chrifti per- 
 fona femcntiarn univerfam parum a noftra abfuiflc credimus. 
 
 Socin. 
 
Ch. 25, 
 
 Chrifl is different from 
 all Mankind*. 
 
 V. OftheHolyGhofh 
 The Socinians fay that 
 
 the Holy Spirit is not a 
 divine Perfcn, but a Vir- 
 tue, a Power of God f, 
 a fomething between 
 God and a Creature ||, 
 and deny to worfhip 
 him ** 
 
 VI. Of the divine At- 
 tributes. 
 
 The Socinians fay, that 
 the divine Attributes are 
 not Perfections in God, 
 nor God himfelf, but 
 fomething different from 
 God, 
 
 Socinian Principles . 357 
 
 V.OftheHolyGhoft. 
 
 This they borrowed 
 from Photinus the Here- 
 tick, who liv'd Anno 
 344, and faid, the Holy 
 Ghoft was not vwrdpivw 
 77, a felf-fubfifling Per- 
 fon, but a Power and 
 Virtue of God. 
 
 VI. Of the divine At- 
 tributes. 
 
 This the Socinians bor- 
 row 5 d from Gilbert Porre- 
 taniiSy Bifhop of PoiEliers^ 
 who h"rft broach'd thefe 
 Errors, for which he 
 was 
 
 Socin. ibid. p. 239. Photinum fummum virum fuifle, 5c eum 
 fpfiflimam noftram fententiam 6c fermone & fcriptis acriter de- 
 fen difle. 
 
 * Socin. contr. Wiek, c. 5. 1. 3. Arg. 14. Nos ingenue profire- 
 mur fententiam noftram de Chrifti natura five eflentia, adverfari 
 omnibus Scripture Imerpretibus, quorum fcripta ad noftram aeta- 
 tem pervenere. 
 
 ■j- Socin. contr. Wiek. c. 10. ad c. i<J. Wiek. Spiritus fanftus eft 
 virtus 6c efficacia Dei. 
 
 Smaicius de divinir. Chrifti, c. 18. Spiritus fanctus non eftuVora- 
 ffit, neque vis uW*W)> fed vis quae naturaliter in Deo refidet. 
 
 Rscov. Catech. c. 6. Q- 12. m 
 
 <S). Velim doceri an Spiritus fanclus fit perfona Deitatis f 
 
 rT Spiritual fan&um non eflTe Deitatis perfonam. 
 
 j| Spiritus Sanftus eft qualitas quasdam inter potentiam i!lam 
 Dei, 6c effe&us manifeftiores. Crell. de Deo, c. 22. p. l<>%* 
 
 Goflavius contr. Keckerman, p. I. c 71. Refpondeo, Spiritum 
 fan&um efTe tertium quid inter Deum & creaturam. 
 
 ** MifTale Cracovienf. Anno 1510. Norandum quod nulla o- 
 ratio dirigitur ad Spiritum, quia Spiritus fanftus eft donum ; &a 
 dono non petitur donum, fed a largitora doni. 
 
 A a 3 
 
358 A Catalogue of Ch. 2 3 . 
 
 God, fomething between 
 Gcd and a Creature *. 
 
 was condemn'd Anno 
 1148, by a Council at 
 Rheims, under Pope £«- 
 ^«f, and refuted by St. 
 Bernard, Serm* in Cant. 8. 
 p. 158. 
 
 VII. Of the Eternity 
 of Gcd. 
 
 This they borrow'd 
 from the afore-nam'd 
 PorretanuSy who fays, that 
 Gcd is no.t iree from Ac- 
 cidents and new Disco- 
 veries. Bernard, he. citat. 
 
 VII. Of the Eternity 
 of God. 
 
 The Socinians Oty, that 
 Eternity is an eternal 
 Succeffion of. Time, ha- 
 ving fomething pa/1, pre- 
 fent, and to come ; and 
 even in regard to God 
 hirnfelf, there is always 
 fomething pad, prefent, 
 and to come f . 
 
 * Adam Goflavius contr. Keckerman. P. 1. c. ^. p. 71, Refpon- 
 deo efle medium, five efle tertfum quid inter Deum 6c creaturam. 
 Quid eft hujufmodi inquies ? JEternhas aio, 6c a&iones Dei, turn 
 facilitates iliac quibus Deus agit quicquid vulr. 
 
 Id. P. 1. c. 3. p. 27. Falfum eft Deum efle quicquid in Deo 
 eft, Jonas Schlichtingius contr. Meifner. p. 12. Ponamus enim 
 fa!fum efle, ut quidem eft, iilorum fententiam qui peifuafum ha- 
 bent omnia divina Attributa, puta Dei fapientiam, potentiam, boni- 
 tatem, voluntatem, & quicquid illi inefle, Scriptura teftatur efle 
 ipfum Deum. 
 
 •J- Socin. Prelect, c. 8. p. 2,5. Tempus enim aeternum eft ; quic- 
 quid Theolop contra difputant, femperque 6c fuit 6c futurum 
 eft, ut &C prseteritum aliquid 6c praefens Si futurum fit,, 
 ipfius quoq; refpeclu Dei aliquid pra:temum, aliquid vero pisefens, 
 auquid etiam futurum eft. 
 
 G-fUvius, P. 2. c. 8. p. ico. contr. Keckerman. Quid it3 > an 
 ./Erernitas tempus non eft ? at eft duvatio prasfens, praeterita, & 
 
 futura ut tempus fi igitur yEternitas eft tempus, & in tempore 
 
 eft prius 6c poftcrius, cur in iEternitate non prius 6c pofterius ? 
 an tempus infinitum non eft tempus > 
 
 VIII. Of 
 
Ch. 2 j. Socinian 
 
 VIII. Of the Omni- 
 prefence of God. 
 
 Socinus fays, that God, 
 as to his Prefence, is in 
 Heaven only, tho his 
 Power is every where *. 
 
 Principles. 359 
 
 VIIJ. Of the Omni- 
 prefence of God. 
 
 Anaftafius Sinaita, Bi- 
 fhop of Antiochy Anno $6ij 
 fays, that the Hereticks 
 he wrote againft held, 
 that God, as to his Ef- 
 fence, was included in 
 Heaven ,• but as to his 
 Power, was omnipre- 
 fent. Bill. Patrum* To. 9. 
 in fine. 
 
 IX. Of the Omnifci- IX. Of the Omnifci- 
 ence of God. ence of God. 
 
 Socinus fays, that God This Error was held 
 is not omnifcient, that by fome in France, and 
 he does not know every condemn'd by Stephen* 
 thing, nor foreknow fu- Bifhop of Paris, Anno 
 ture Events \. 1226. 
 
 Nay, Smalcuis fays, 
 God knows not the Ac- 
 tions of Men, no, not 
 one Year before |j. 
 
 * Socin. Catecb. p. 1 jg. Dei fubftantiam non ubique pariter 
 praefentcm e(Te, 5c fie earn non elTe immenfam five infinitam ; 
 quamvis ubique tamen fua virtute & providentia fit ipfe Deus 
 prsefens. 
 
 Socin. contr, Francif. David, de Invoc. Chrift. c. 14, Deus non 
 eft nobifcum, per divinam naturam aut effentiam, fed per virtu- 
 tem, favorem 8c auxiiium fuum. 
 
 I Socin. Praeled. c. 8. p. 25. Animadvertendum eft infallibilem 
 iftam Dei praenotionem, quam pro re concefTa adverfaiii fumunt, 
 a nobis non admitti. ' 
 
 || Smalcius contr. Frantz. Difp. 12. thef. 3. 
 
 Socin. Praeleft. c. 8. p. 27. At vero etiamfi Deus non omnia 
 nofcat amequam finf, nihil tamen abfurdi inde apparer. Cui 
 enim ufut obfecro ifta prxnotio effet ? an non fat'is eft Deutn 
 can&a regere perpetuo ac gubernarc ? 
 
 Aa 
 
 X. Of 
 
X. Of the divine Im- 
 mutability- 
 
 The Socinians fay, that 
 God is fubjed to Affec- 
 tions, and Paflions, and 
 Motions of a vertible 
 Will * , and that God re- 
 ceives Joy and Sorrow in 
 fome meafure, as we dof. 
 
 A Catalogue of Ch. 2 5 . 
 
 X. Of the divine Im- 
 mutability. 
 
 This is peculiar to 
 Socinus ; for I don't re- 
 member any one of that 
 Mind before. Yet he 
 allows the Angels fuch 
 a Felicity, where there 
 is not nor can be any 
 Change ||. 
 
 XI. Of the Juftice of 
 God. 
 
 Socinus fays, there is 
 no Juftice in God which 
 obliges him to punifh 
 Sinners **• 
 
 XI. Of the Juftice of 
 God. 
 
 The Coluihianii antient 
 Hereticks, Anno 290, 
 held that God, by and 
 according to his Juftice, 
 is not oblig'd to punifh 
 Sinners. 
 
 XII. Of 
 
 * Crellius de Deo & Attribut. c. 31. Diximus affe&us illos 
 
 Dei efle commotione? quafdam divinae voluntatis, fan's enitn 
 
 liquet eos nihil efle aliud quam afrus feu commotiones quafdam 
 divins voluntatis, ex ,-ognitione rei gratse vel ingratse, &3m vel 
 ample&emes vel ugi fl ntes. 
 
 I Crellius de Deo, c. 31. p. 320. Verum tamen & illud ap- 
 
 paret aliquid in Deo a^nofcenoum effe analogum ei moleftiae, 
 quam ncs percipimus. 
 
 Crell. contr. Grotium de fatisfaft. c. 2. p. 194. Non licet ta- 
 men eoufque a verborum propne'ate difcedere„ quin aliquid in 
 Deo ftaiuas ei laetitiae analogum, qua: . homines capiunt. 
 
 jj Socin. contr. Pnccium, p. 153. Uui nulla varietas eft vel efle 
 poteft. 
 
 ** Socin. raclecl. c. 16. Neque enim in Deo ulla juftitia eft, 
 qua? peccata on :iino punire jubeat, cui ipfe renunciare non poftit. 
 Eft quidem in Deo perpetua juflitia ; fed ha»c nihil a'iud eft quam 
 a:quitas & rectitude. ■ — Juftitia ifta vulgari nomine fie appel- 
 lata, quae mifericordiac opponitur, Dei qualius non eft, fed tan« 
 turn efteclum voluntatis ipfius. 
 
 Racov. Catcch. Q. 20. c. 8. 
 
Cfcu 2 3 . Socinian Principles. 361 
 
 XII. Of Natural Re- XII. Of Natural Re- 
 ligi< n. 
 
 The Socinians fay there 
 is no Knowledge of God 
 in tfre Heart of any 
 
 Man*, or that Man does 
 not know there is a God 
 by the Light of Nature. 
 
 XIII, Of the Know- 
 ledge of God from the 
 
 Creatures. 
 
 Soeinus fays, that God 
 cannot in any wife be 
 know n from his Works t- 
 
 ligion. 
 
 This is peculiar to the 
 Socinians, againft the 
 Judgment of all Man- 
 kind. 
 
 XIIL Of the Know- 
 ledge of God from the 
 Creatures. 
 
 This is alfo peculiar 
 to the Socinians , againft 
 the Judgment of all Man- 
 kind, and p the exprefs 
 Word of God. 
 
 XIV. Of the Image 
 of God. 
 
 The Socinians fay, that 
 the Image of God does 
 not confift in the Rec- 
 titude of the Mind, but 
 in the Dominion of the 
 Crea- 
 
 XIV. Of the Image 
 of God. 
 
 Refp—Mifericordiam & juftitiam negamus Deo inefle nata- 
 raliter. 
 
 See Bifliop Stilling fleet'; Sufferings of Chrijl, Pref. p. 28. 
 
 * Socin. Praeleft. c. 2. Homini naturaliter, ejufque animo, non 
 infita fit Divinitatis alicujus opinio. 
 
 Oftorodus Inftit. p. 1. & 10. Quod homines de Deo aliquid 
 fciunt, id non habent ex natufa^aeque ex confideratione crea- 
 tionis, fed ex auditu, quoniam aB" initio Deus. fe hominibus mani- 
 feftavit. 
 
 | Socin. Prael. c. 2. Negamus Deum aliquo modo ex operibus 
 agnofci po(Te. 
 
 Oftorodus Inftitut. p. i. & p. 75. 
 
^6 % r jA Catalogue of Ch. 1 3 . 
 
 Creatures only || ; and 
 that it is falfe, that Man 
 is only made in the I- 
 mage of God*. 
 
 XV. Of original Sin. XV. Of original Sin. 
 
 The Socinians fay there This the Socinians bor- 
 
 is no original Sin t, and row'd from the antient 
 
 that the Corruption of Pelagians, and Peter Abai- 
 
 our Nature by Sin, is a fard, Anno 1140, who de- 
 
 iiliy Fable ** introduc'd ny'd original Sin. 
 by Antichrift. into the 
 Chriftian Church. 
 
 \\ Socfn. Prael. c. 3. p. 8. Dei imago & fimilitudo ad quam con- 
 ditus eft homo, ne in ipfa quidem mente, ac ratione, unde omnis 
 juftitia in ilium derivari porerat, praecipue confiftit ; fed in domi- 
 natu rerum omnium, praecipue inferiorum. 
 
 Oftorodus Inftit. c. 34. p. 267. Porro ftatuimus imaginem & fi- 
 militudinem ad quam homo creatus eft, primo & praecipue efle 
 
 dominium quod Deus homini in reliquas creaturas dedit. 
 
 Deinde rationem, etenim abfq^ ejus ufu, nemo creatis rebus do- 
 minari potent. 
 
 Socin. Prael. c. 3. p. 8. Concludamus igitur, Adam etiam, ante- 
 quam mandatum illud Dei tranfgrederetur, revera juftum non 
 fuifle. 
 
 Smakius contr. Smiglec. deDei fil. c.7. p. ^9. Ego dico veterem 
 6c fcctidam fabulam efle, ftatuere hominem primum in fua crea- 
 tione tam fanctitatem quam alia dona fupranaturalia habuifTe. 
 
 * Socin. Refp. ad Arg. pro Trin. p. 54, $5. Smalcius refut. 
 Scopper. 
 
 f Catech. Racov. c. x. de lib. Arbitr. Q. 2. 
 0. Nonne peccato originis hoc liberum arbitrium vitiatum eft? 
 R. Peccaium originis nullum prorfus eft, quare nee liberum 
 arbitrium vitiare potuit. 
 
 Oftorodus Inftit. 33. in fine. Concludimus ergo nullum omnmo 
 efle peccatum originate, 6c confequenter ex primorum hominum 
 peccato, nullum defectum in ejus pofteros propagatum efle vel 
 pervenifle. 
 
 ** Socin. de Juftific. p. 11. Dialog. Commentum illud de pec- 
 cato originis, feu parentum culpa, fabula Judaica eft— ab Anti- 
 chrifto in Chrifti Ecclefiam introdu&um. 
 
 Smalcius de pecc. Origin. Peccatum illud mera fabula eft. 
 
 XVI. Of 
 
Ch. 23. Socinian Principles. ^6j 
 
 XVI. Of Free-will. 
 
 The Socinians fay that 
 there is no Inability in 
 us to do good *j but 
 that we may believe and 
 be converted as well 
 without the Grace of 
 God as with f. 
 
 XVII. Of Death, the 
 
 Wages of Sin. 
 
 The Socinians fay, that 
 Death is not the confe- 
 quence of Sin, but of his 
 natural Compofition II ,* 
 and that Mankind wou'd 
 have been fubjed to 
 Death, if there had been 
 no Sin **. 
 
 XVI. Of Free-will. 
 From the antienn Pe- 
 lagians. 
 
 XVII. Of Death, the 
 Wages of Sin. 
 
 This was the antient 
 Error of the Pelagians \\, 
 who had it from Her- 
 mes Trifmegiftus, tho im- 
 prov'd ||||. 
 
 * Socin. Ep. 2. ad Dudith. Deus valt, ut homo pro fuo ipfius 
 arbitrio, non minus improbus, quam probus efle poteft. 
 
 Racov. Catech. c. x. de lib. arbitr. 
 
 /£. i. Eftne id fitum in noftra poteftate, ut ad eum modum 
 Deo obtemperemus ? 
 
 R. Prorfus. Etenim certum eft primum hominem ita a Deo 
 conditum fuifle, ut libero praeditus eiTet arbitrio ; nee vero caufa 
 fubeft, cur Deus poft ejus lapfum ilium eo privaret j ac neque 
 Juftitia Dei permittit. 
 
 f Catech. Racov. c. 6. Q. n. 
 
 6^ Nonne ad credendum Evangelio Spiritus San&i interiori 
 dono opus eft ? 
 
 R. Nullo modo. 
 
 |j Socin. de Servat. 1. 3. c. 8. Mortem temporalem, quatenus na- 
 turaiis eft, 5c omnibus communis, non efTe peccati ftipendium, 
 fed nature noftrae, quam ipfemet'Adamus in ipfa creatione acce^ 
 pit propriam fequelam. 
 
 ** Socin. de Servat. I. 3, c. 8. Conditio moriendi ipfius tantum 
 propagations vi ad pofteros Adami omnes eft tranfmifia. 
 
 ff St. Auguft. 1. de Hasr, 88. Ipfum quoque Adam dicunt fi non 
 peccafTet, fulfTe corpore mdriturum; neque mortuum merito culpa:, 
 fed conditione naturae. 
 
 |||| Heim. in Paemandr. tuv Aijiov n §&v*l* %§al* ccomlos. 
 
 XVIII. Of 
 
364 A Catalogue of Ch. 23. 
 
 XVIII. Of the Incar- XVIII. Of the Incar- 
 
 nation of Chrift. 
 
 This was borrowM 
 from fome of the School- 
 men, as Catharinu^ who 
 follow'd Scotus in this O- 
 pinion ||. dire&ly con- 
 trary to the Scriptures, 
 1 'Tim* i. 15. Hd. 
 Matth. ix. 13. 
 
 iu 14. 
 
 m XIX. Of the Afcen- 
 Hon of Chrift into Hea- 
 ven, to receive the Gof- 
 pel. 
 
 From Mahomet's famous 
 Night-Journey to Hea- 
 ven, Alcoran Azoar xvii. 
 
 antion of Chrift. 
 
 The Socinians fay, that 
 Chrift would have be- 
 come Man, akho Adam 
 had not finned *, to make 
 Men, who were created 
 mortal, immortal \; but 
 then he would not have 
 furrer'd. 
 
 XIX. Of the Afcen- 
 fion of Chrift into Hea- 
 ven, to receive the Gof- 
 pel. 
 
 The Socinians fay, that 
 Chrift, immediately after 
 his Baptifm, was taken up 
 intoHeaven, and there in- 
 ftructed in theDo&rine of 
 the Gofpel ; and then re- 
 ceived his Commiflion to 
 preach it to the World *'*. 
 And Socinus owns inge- 
 nuoufly, that this was 
 not known to the pri- 
 mitive Church ft • 
 
 * Smalcius Refut. Thef. Frantz.Difp. 4. p. 124. 
 
 •J- Frantz. Difput 1. Thef. 35. Difp. 14. Thef. 8. & 74. 
 
 Id. Schol. Sacrif. Praefat. p. 3. 
 j| Catharin. 1. de praedeftin. Chrifti. See Hoornbeck. Soc. Conf. 
 
 Tom. 2. 
 
 "** Oftoroduslnftit. c. \6. Chriftum fub minifterii fui initium 
 afcendifle in ccelum, 6c ibi edodum a Paire ccclefti, inde ruifum c 
 coelo defcendifTe. 
 
 Smalcius de Divinir. Chr. c. 4. Certum eft dominum Jefum 
 mortalem licet, Deum Patrem vidifie, 6c ab eo immediate edoc- 
 tum fuifle. 
 
 Ibid. Chriftus in ccclo, a Deo Evangelium didicit. 
 
 It Socin. Inftit. Relig. Chr. p. 128. 
 
 XX. Ad- 
 
Ch. 2 3 . Sociniati Principles. 365 
 
 XX. Additions to the XX. Additions to the 
 Law. Law. 
 
 The Socinians hold, that This 
 
 Chrift made feveral Ad- 
 ditions to the Law, and 
 gave forne Precepts of 
 his own, unknown to 
 the Mofakk Difpenfati- 
 on * which they call the 
 perfect Commands of 
 God ; among which, to 
 the firft Commandment, 
 is Prayer and the Wor- 
 fhip we are to pay to 
 Chrift f. And yet they 
 dare aflert there is no 
 Command to worfhip 
 Chrift. 
 
 XXI. Of Jefus Chrift 
 as Redeemer. 
 
 7"he Socinians fay, that 
 Chrift is not the Re- 
 deemer of Mankind, and 
 that it is a moft perni- 
 
 they borrow'd 
 from the antient Mam- 
 chees y who aflerted this 
 Proportion contrary to 
 the exprefs Words of 
 Scripture. • 
 
 cious Error to fay 
 
 that 
 he 
 
 XXL Of Jefus Chrift 
 as Redeemer. 
 
 Peter Abailard, Anno 
 1 140, among other He- 
 terodox Opinions, held, 
 that Chrift fuffer'd not 
 for Sin , for which, and 
 other 
 
 * Racov. Catech. de Prsec. Ch. c. I. 
 
 6^ Qnacnam funt perfe&a mandara Dei per Cririftum patefafta ? 
 
 R. Pars eorum continetur in praeceptis a Mofe traditis, una cum 
 iis quse funt eis in novo foedere addita. 
 
 f Racov. Catech. de Prxc. leg. Add. Q^ 19. 
 
 6£. Quid vero ad ha^c addidit Dominus Jefus ? 
 
 R. Primum hoc, quod nobis certam orandi rationem praefcrfp- 
 ferit quas Matth. 6, 9. habetur. 
 
 6^39. Qu.d prseterea Dominus Jefus huic prscepto primo ad- 
 didit ? 
 
 R. Id, Quod etiimnum Dominum Jefum pro Deo cognofcere 
 tenemur ; i.e. pro eo, qui in nos habet poteftatem divinaoi, Sz. 
 cui nos divinum exhibcre honorem obftrifti fuir.uf. 
 
-$66 A Catalogue of Ch. 23. 
 
 he fuffer'd for our Sins, other Opinions, Baro- 
 
 or obtain'd Salvation for nius fays he was con- 
 
 us*,- nay, that it is a dem'd at Rome by Pope 
 
 ridiculous, childifh, blaf- Innocent II. 
 phemous Fable f . 
 
 XXII. Of the Sacer- XXII. Of the Sacer- 
 dotal Office of Chrift. dotal Office of Chrift. 
 
 The Sccinians fay, that 
 Chrift was not a Prieft 
 till he afcended into 
 Heaven, and that he of- 
 fered no Sacrifice upon 
 the Crofs |J. 
 
 * Racov. Catech. c. 8. Q. 12. 
 
 6^ Nonne eft aliqua alia mortis Chrifti caufa ? 
 
 R. Nulla prorfus. Etfi nunc vulgo Chriftiani fent'unt Chrif- 
 tum morte fua nobis falutem meruiiTe, & pro peccatis noftris 
 plenarie fatisfecifle ; qua; fententia fallax eft, & erronea & admo- 
 dum perniciofa. 
 
 This Catechifm composed by Smalcius, Anno i5o5, out of So- 
 cinus'* Writings in Polifh, and that Anno 1609, publi(h*d in Latin 
 by Mofcorovius, has the Anfwer as above ; but the lafi Edition 
 cf Anno 1680. revisw'dby Schlichtingius, Ruarus, and others, has 
 many Alterations in it, as is conjefs d by the Editors in the Pre- 
 face; for there, p. 141. the Anfwer is, Chrift fufFer'd for our Sins 
 by God's Appointment, as a Sacrifice of Expiation. This -was 
 put in for fliame ; for Socinus faith y deServat. p. 2. c. 7. That it 
 is a great Untruth, 
 
 j Oftorodus Inftir. c.36. p 310,311. 
 
 || Racov. Catech. c. 13. de Munere Sacerdot. Q. 8. 
 
 <§£. Quid ? annon erat Sacerdos, antequam in ccelis afcenderet, 
 £c prxfertim cruci affixus penderet ? 
 
 R. Non erat. 
 
 Smalcius Refp. ad Smiglec. c. 28. Chriftus in terra nullum facri- 
 ficium pere^ir. 
 
 XXIII. Of 
 
Ch. 2 3 . Socinian Principles. 3 67 
 
 XXIII. Of the Body XXIII. Of the Body 
 of the Lord Jefus Chrift of the Lord Jefus Chrift 
 now in Heaven. now in Heaven. 
 
 The Socinians fay, that 
 the Body of Chrift in 
 which he dy'd, and rofe, 
 and afcended into Hea- 
 ven, is now no more ,* 
 and that it is horrible to 
 think that * it is now 
 exifling. 
 
 t XXIV. Of Juftifica- i XXIV. Of Juftifica- 
 
 tion by Faith. tion by Faith. 
 
 The Socinians deny This is borrow'd from 
 that we are juftify'd by the antient Pelagians. 
 Faith, and fay that Jufti- 
 fication by Faith is a 
 Fable and dangerous Er- 
 ror f. 
 
 XXV. Of 
 
 * Socin. contr. Wi'ek. c. §. 1. 3. Arg. 13. Creditur quidem paf- 
 fimChriftum in ccelum tranflatum habere carnem : fed ipfum adhuc 
 e(Te carnem nemo pius vel cogitare vel audire fine horror* 
 poteft. 
 
 If the Socinians meant no more than the Perfection, of the 
 Body of the Lord Jefus, that it is changed not according to the 
 Nature but according to its Qualities, we (l)ould readily join with 
 them; but that the Body of Cbriji fhould be aboliflfd and be no 
 more, is contrary to Scripture, Reafon, and the Opinion of the An- 
 tients. And yet fuch is their Opinion ; for Oftorodus fays, from 
 that moment that Chrifi was exalted, and made Lord and King, he 
 had his human Body no more, Inftit. c. 41. 
 
 Nicolaides contr. Albert. Borkowski de Ecclef. c. 9. Chrifti cor- 
 pus, quod pro nobis datum fuit, m etiam faniiuis, nunc nullum 
 eft. 
 
 f Socin. de Servator. p. 4, c. 3. & c. 11. p. 401. Juftificationem 
 per fidem in Chriftum, ut exponunt Evangelic*, meram elTe fabu- 
 lam 6c commentum humanum. 
 
 £ Tht 
 
A Catalogue • of Ch. 23. 
 
 Fa- 
 Old 
 
 XXV. Of the 
 
 thers under the 
 Teftament. 
 
 Fa- 
 Old 
 
 XXVI. Of the Sacra- 
 ments. 
 
 3<S8 
 
 XXV. Of the 
 thers under the 
 Teftament. 
 
 The Socinians fay, the 
 Fathers of the Old Tefta- 
 ment had no Promife of 
 eternal Life * ,• nay, their 
 being fav'd by Chrift 
 they fay is an Old-Wo- 
 man's Fable f- 
 
 XXVI. Of the Sacra- 
 ments. 
 
 The Socinians reject 
 the word Sacrament |], 
 and look upon thofe fa- 
 cred Rites as fuperfti- 
 tious Cheats**; believe 
 Baptifm was temporary 
 only, 
 
 The publick Confeffon of the Socinians, c. 7. § 2. has theft 
 Words : " God jujiifes us of his own Goodnefs, not for any Sa- 
 <c tisfaelion, Compenfation or Atonement made by Chriji for us y 
 " or by our felves for our felves; but he juftijies us for our Obe- 
 (i dience." And Oftorodus does not fcruple to fay, p. 260. againfi 
 Trade], in the German Tongue, " 1 jay it is not true that -when 
 <c we have done all that is commanded us, we are fill unpro- 
 €i fitable Servants ; for the Lord Chriji has promised eternal Life 
 "to all that keep his Commandments, and that as a Reward for 
 <c their Obedience, 
 
 * Catech. Racov. c. 5. de Promiflb Vit. Mtzr. 
 
 6^. 3. At non eadem promifTa fuere in lege Mods ? 
 
 R, Immo nullum eorum comprehenfum fiiit ; etcnim nufquam 
 in lege Mods reperies, vel vitam acternam aut donum Spiritus fan&i, 
 obedientibus praeceptis legis promiflum. 
 
 f Smalcius c. 4. ds bon oper. contr. Frantz. Juftificatura autem 
 efle aliquem in veteri Teftamento fide in Mediatorem Chriftum, 
 anilis eft fabula. 
 
 J| Smalcius contr. Frantz. p. 347. 
 
 ** Racov. Catech. c. 4. Q. 4. de Bapt. 
 
 a, 6^ Quid 
 
Chv 23. Socinian TrmcifleS. 
 
 only *, and th'e Lord's ' 
 Supper a formal Com- 1 » 
 memoration of Chrift's 
 Death f, which they hope 
 will be laid afide )], as 
 being a ridiculous Cere- 
 mony. 
 
 *w 
 
 . XXVII. Of the Re- 
 furre&ion. 
 
 Altho the Socinians pro- 
 fefs their Belief of the 
 Refurre&icn, it is but a 
 Blind ; they believe no- 
 thing of it **, nay, hold 
 that 
 
 Re< 
 
 XXVII. Of the 
 
 furre&ion, 
 
 The antient Hereticks^ 
 Marciotiy Bafilides, Cerda^ 
 and others, deny'd the 
 Refurre<5fcion from the 
 Dead. 
 
 Us Quid vero ea de re ftatuis, quod funt qui putant baptifmo 
 regenerari ? 
 
 R. Falluntur vehementer ejufmodi. Adultos vero aqufi re-^ 
 
 generari pofle tantum a veritate abeft, ut etiam videatur quidpiarn 
 hoc -Idoioiatriae fimile. 
 
 * Socinus perfuaded thofe of his Communion to leave it as 
 unmcejfary, Ep. ad Mofcorov. de Bapt. Quamobrem vel curare 
 vel faltem optare debeo, ut Ecdefiae noftrae, hoc quod ego rrunime 
 neceflarium baptifmi jugum & arbitror, & palam jam diu appe'lo, 
 fratribus, ck ad ipfos accedentibus impomere aliquando defuefcant, 
 
 f Soc. l.de ufu & fin. S. Ccen. p. 2$. Nee ulla raiio fir, cur id 
 
 fieri poflit nihil prorfus miri in fe continent, aut prse fe ferens, 
 
 nihil denique habens quod fuadeat fidem noftiam, eamque confir- 
 mare queat. 
 
 || Socin. in Joh. r. p. 41. Sperandum eft Ut non fecus at qua 
 portentofa ilia de Euchariftia opinio, jam, Deo aufpice, ita palam 
 traducta eft, ut pueri quoque earn merito derideam, & id quod olim 
 diviniflimum chriftianse religionis myfterium putabatur, craffiflinaanj 
 nunc idololatriam efle conftet. 
 
 ** Smalcius contr. Smiglec. Error. 89, 90. Corpora haoc, quae 
 nunc circumferimus, refurredura ncin credimus. 
 
 Id. de Judic. Ubi fcriptum eft corpora nofira e pulveribus exci- 
 lata & refufcitata proditura ? Equidem me tale quid legilfe noi> 
 memini. 
 
 Bb 
 
370 A Catalogue of 
 
 that God cannot raife 
 thefe Bodies again ft- 
 
 Ch.23 
 
 XXVIII. Of the Im- 
 mortality of the Soul. 
 
 The antient Arabici^ 
 and others, held that the 
 Souls fell afleep when the 
 Body dy'd. And Catul- 
 lus, Ode 53. fays, That 
 fome Philofophers alfo 
 believ'd, that Souls fepa- 
 rated fell into a perpe- 
 tual Sleep.. 
 
 XXVIII. Of the Im- 
 mortality of the Soul. 
 
 Tho the Socinians do 
 not openly deny the Im- 
 mortality of the Soul, 
 yet they believe the Soul 
 to be mortal ; and Soci- 
 nus openly own'd, that 
 the Soul, after Death, 
 was not capable of per- 
 ceiving Pain or Punifh- 
 ment*. And fome of the 
 Socinians are fallen into 
 the foolifti Error of the 
 Soul's fleeping f till the 
 Day of Judgment. 
 
 XXIX. Of theMife- 
 ries of the Damned. 
 
 The Socinians > alt ho 
 
 they often ufe the Words 
 
 of eternal Damnation, 
 
 eternal Punishment, and 
 
 the 
 
 ff Smaklus contr. Erantz. de Jud. Extr. Impoflibile eft corpora 
 talia olim extitura quae carnem & fanguinem habeant. 
 
 Socin. to Volkelius. Ex his omnibus ne quidem per fpeciem col- 
 ligi pofTe Chriftum aliqua ratione poft mortem vixifTe^ vel alios 
 poft mortem vivere, Ep. V. 
 
 * When Socinus was charged by his Friend Puccius, that he 
 deny'd the Immortality of the Soul, Non me later, Socine, te ne- 
 gare lmmortalitatem animarum, he did not deny the Charge, but 
 roundly own' d it to Volkelius, Ep. 5. Necdum mihi quidde Animae 
 iinmortalitate ftatuendum fit plane exploratum eft, tantum poft hanc 
 vitam, animam five animum hominis non ita per fe fubfiftere, ut 
 praemia ulla poenafve fentiar, vel etiam fentiendi capax fit, firma 
 mea opinio eft. 
 
 -j- Schlichtingius, ad Heb. £. Sine vita & fenfu elTe ufque ad 
 ultimum j udicium. 
 
 XXIX. OftheMifc 
 ries of the Damned. 
 
Ch. 23* Socinian 'Principles. 37Y 
 
 the like, yet believe not 
 a Word of it ; and fay 
 that eternal Damnation 
 is a total Annihilation, 
 a Reduction into no- 
 thing || . 
 
 XXX* Of the Civil XXX. Of the Civ*i 
 
 Magiftrates. Magiftrates, 
 
 The Socinians fay, that 
 Chriftians cannot hold 
 the Office of Magiftrates, 
 and may not punifh Of- 
 fenders f, neither for 
 Murder, Herefy, or any 
 other Crime * 
 
 This 
 
 j| Socin. contr. Volanum, p. 2, too\ Et tandem per eanctem p& 
 tentiam cum fcelerati homines prorfus per demur, atque aetern* 
 morti adjudicabuntur. 
 
 Smalcius de divin. Chr. c. 14. Certum eft hoc ccelum 5c terram 
 
 deftructum iri. c. 22. Tunc univerfi hanc mundi machinam 9 
 
 ccelum & terram & omnia qua? in iis fan, una cum hominibus 
 impiis, igne illo aeterno cremabit Chriftus. 
 
 - Volkelius de Relig. J. 3. c. 12. p. 73. and p. 134. /•*)'-'> That 
 eternal Death is a total Annihilation and Extinction of Being. 
 
 Smalcius contr. Fran. p. 414. fays. The Scriptures no where fay 
 that the Wicked (hall be eternally exiftent t& fuffer eternal Pu- 
 nifhment. 
 
 f Socin. defenf. ver. Sent, de Mag. Pol. adv. Palacol. p. 2> 
 fol. 2^3,235. Affirmo a Racovienfibus non negari Chriftiano ho- 
 mini civilem magiftratum gerere licere, eumque fummum etiam 
 regern & monarchum effe pofle 5 fed negant eum qui Chriftianus 
 effe velit, humanum fanguinem <undere pofle, five privatus (it 
 five etiam magiftratum gerat. ..Vides qua ratione Racovienfes 
 
 negent aut potius negare videantur, Chriftianum hominem Magif- 
 tratum gerere pofTe, nempe quia nolunt ei licere querr.quam morti 
 addicere 6c fontes decollare. 
 
 * Theo. Nicol. de Eccl. c. 4. p. 33. Hie enim fenfus tactte fum': 
 licere eos, qui diverfum in Religione fentiunt ob id ipfum non 
 tantum perfequi, fed etiam de vita tollere, quo vix aliquid Chsift* 
 religtoni magis comrarium efle poteft. 
 
 Bb 2 
 
3 7 1 -A Catalogue of Ch. i j . 
 
 This they hold for 
 their own Security : But 
 fhould the civil Power 
 once come into their 
 hands, Socinus taught us, 
 by the Inftance of Da- 
 vides f> what others 
 mud expect, and by full 
 Declaration, what they 
 would think themfelves- 
 oblig'd to do || : « He- 
 u reticks, fays be, are 
 " to be puniuVd, as well 
 " as furious and mad 
 " Men; altho thefe laft 
 ct defer ve Companion, 
 <c neverthelefs when they 
 u hurt others, they are 
 " reflrain'd. Thus He- 
 cc reticks deferve pity : 
 cc we ought neverthelefs 
 <c to hinder the Efforts 
 
 " that they make for the Propagation of thek 
 cc Do&rine ; and if this cannot be prevented by 
 <c any other Methods, then even Chains and Prifons 
 <c mud: be employ'd. 
 
 This is the Socman Principle, and yet thefe arc 
 Men who cry out fo mightily, and complain fo hea- 
 vily of Perfecution ; and their declaiming in fo vehe- 
 ment a manner againft all manner of Animadverfion, 
 has fo mollify 'd mens Minds, that they have by a 
 prepofterous Courtefy neglected the Commands of 
 Chrift and the Apoftles *, and have made the Laws 
 
 | Reflect, on Mahom. & Socinian. Anno 1712. p.234. 
 || Socin. Ep. ad Martinum Vadovitam, p. 476. col. 2. 
 * Match, vii, 15. xviii. i$,&c Tit. iii. 10, 11. 2 John ver. 10, 
 2 Tim. u. 16. c. iii. 5. Rom. xvi. 17. Gal. 1.8,9. 
 
 of 
 
Ch. 23. Socinian Principles. 373 
 
 of the Land, againft the Enemies of the holy Tri- 
 nity, perfectly ufelefs. And to fecure themfelves 
 from all Perfections, Civil or Ecclefiaflical, they 
 have learned to imitate Anus's Diflimulation*, and 
 embraced Loyola's f Rule of Equivocation and 
 mental Refervation, they fubfcribe to any Form of 
 Articles, referving the Senfe to themfelves ; join 
 in our religious Aflemblies, worfliip God in our 
 Forms, communicate with us in the Sacraments, 
 and appear completely orthodox, and at the fame 
 time believe nothing of our Faith, and fneer at 
 our 'Creed || . And the end of all this formal Hy- 
 pocrify is, that they may with Security fpread the 
 Poifon of their Herefy, and undermine the Church 
 of Cbrifl with Impunity, till they have got the 
 upper-hand ; and then, as the antient Avians**, 
 and according to the above-mention'd Principle, 
 become deaf to all Forbearance or Companion, and 
 perfecute the Orthodox with more than Jewifh 
 Malice or Heathen Cruelty, 
 
 Thefe are the Socinian Principles, horrid and de- 
 teftable ,• all the Powers of Darknefs could not 
 have collected Principles more contrary to Truth, 
 and more deftrucliive of Souls. Well does Come- 
 nius f fay of thefe Socinians, that in their Lives 
 they are Pharifees, in their Hope Sadducees, in. 
 their Faith Atheifts. 
 
 No wonder Chriftian Princes were awaken'd 
 by fuch Pofitions, and mov'd by tjie Principles of 
 Duty to defend God's Honour and Chrift's Reli- 
 gion, and their Empires, from fuch Dodrines which 
 
 * Socratis Hiftor. Eccl. 1. f , c P 2f» 
 
 j- Ignar. Lqvola, founder of the Jefitits, Anno i$34» con- 
 firm'd by Pope Paul III. Anno 1 540. 
 
 II Sir Richard Blackmore'* Modern Arians unmask* d y Anno 1721, 
 p. 32, and 52. 
 
 ** Maimbourge'i Hiftory of the Arians. 
 
 |-j Comenius admonir. de Ireiaic. Irenicor. p. 204* 20^, 
 
 J3b 3 threatned 
 
1 74 A Catalogue of Ch. 1 3, 
 
 threatned Ruin and Definition to both *. No 
 wonder the Princes of Poland, Germany, and the 
 States of the Netherlands f expelled them their Do- 
 minions : no wonder our Laws have provided a- 
 gainfl; them, as you may fee in the Margin \\; for 
 the Danger of thefe Principles is very great, thefe 
 will bring' Mahometanifm upon us as ene&ually 
 as it" enforced with Sword or Scimiter, and will 
 as furely deflroy Chriftianity, nay more furely, 
 than Impaling or the Rowiiring ; for the Danger 
 of Socinianifm is fo much the greater, as it is in- 
 troduc'd in a ChrifHan Drefs, and under the name 
 of the Religion of Jefus. Nay, Socinus himfelf 
 confeffes, that he purpofely reje&s (as he expreffes 
 it) all the portentous Opinions which are held 
 
 * Voet. difputat. Selett. Tom. I. p. 489. & Tom. II. p. 672. 
 
 f Grotius Ord. Holl. Pietas. 410. Anno 161 3. p. 126. 
 
 || Anno 1697. 9, 10 Will. 3. c. 32. It is enatted, cC That if 
 fc any Perfon, having been educated in, or at any time having 
 " made Profejfwn of the Chrifiian Religion within this Realm, 
 * l fhall by Writing, Printing, Teaching, or advifed Speaking, deny 
 cc any one of the Perfons of the Holy Trinity to be God, or (hall 
 tc ajj'ert there are more Gods than one, or (hall deny the Chrif- 
 * c tian Religion to be true, or the Holy Scriptures of the Old 
 " and New Teflament to be of divine Authority,* and be 
 
 11 lawfully conv'iiied, For the firfi Offence floall be adjudg'd 
 
 cc incapable and difabled to have or enjoy any Office or Em- 
 
 tc ployment, Ecclefiaflical, Civil or Military, or any part in 
 ec them, or any Profit or Advantage appertaining to them ; and 
 " ;/ in any Place , that Place to be thereby void. And for the 
 fc fecond Offence, to be for ever difabled to bear any Office^ and 
 * c fliall fuffer Imprifonment for three Years* 
 
 And the Acl of Toleration, Anno i<$88. I Will. And Mary,c. 18. 
 §13. requires that all Perfons who will receive any Benefit of 
 that Acl fliall ftgn this Declaration : I A. B. profefs Faith in 
 God the Father, and in Jefus Chrift his eternal Son, the true God, 
 and in the Holy Spirit, one God blefTed for evermore, and do ac- 
 knowledge the Holy Scriptures of the Old and New Teftamenc 
 to be given by divine Infpiration. And the feventeenth Seclion 
 of the faid Aii mofl exprejly excludes all from any Benefit of 
 that Acl, who in Preaching or Writing fliall deny the Doctrine 
 pf the bleffcd Trinirj. 
 
 by 
 
Ch. t 3 . Socinian Principles. 375 
 
 by Chriftians as Axioms of Chriftianity, in order 
 to bring in a rational Religion, that may, by way 
 of Comprehenfion, unite Jews, Turks, Heathens 
 and Chriftians * It is an excellent Obfervation 
 of the Earl of f Nottingham^ in his Anfwer to 
 Mr. Whifton ; " I am confident, fays that noble Lord, 
 " that the Dodrine of Anus, which fpread it felf 
 " fo largely, and chiefly in A pa and Africa, may 
 cc be truly faid to have laid the Foundation of 
 <c Mahomet anifm, which that Impoflor built upon 
 " it; for when that Heretick, Arius, had aflerted 
 u the Unity of the Godhead in fuch Terms as to 
 cc exclude the Son and Holy Ghoft, making our 
 " Lord Jefus Chrift to be no more than a Crea- 
 
 " ture, which any Prophet is,- -it became eafy 
 
 cc for Mahomet to perfuade the Minds of Men, fo 
 " prepar'd to receive his Dodrine (which in a great 
 a meafure agreed with that of Arms) and himfelf 
 *' as a Prophet, who fhow'd them ftill a more ex- 
 
 * Socin: Expl. pr. part, c. I. Job. p. 1,2. 
 
 f P. 7.— De Servetifmo per Lael. Socinum inftaurato Prognofti- 
 cum. Jofiae Simleri Tigurini, 1568. 
 
 Neque temere velim ulli bomini male ominari. Sed tamen 
 
 fi de futuris, ex bis quae olim evenerunt judicium faciendum eft, 
 metuo ne hsec doctrina Maliometanifmo aditum ftruat, & exitium 
 portendat florentibus rebufpublicis, quae errores hos ferunt. Etenim 
 Satan ab ipfa quidem Apoftolorum aetate miris 6c variis artibus uni- 
 geniti Filii Dei gloriam oppugnavit per Simonem Magum, Sec— 
 Sed tamen omnium vehementiflime ab Arii exortu, quo tempore 
 Arianifmus in multas Species diftra&us Eccleiiam vexavit. Mox 
 
 Neftorius, tandem vero omnis hxc colluvies errorum in Mfi- 
 
 hametanifmi fentinam confluxir. Ac credendum eft complures 
 hujufmodi errorum contagiis infeftos, apud quos Chrifti Deitas ante 
 m dubium vocata erat, avidius Muhameti deliria arripuifle ; 
 quare hoc exemp'o commotu?, cum veteres ilia: controverfi& 
 omnes nunc renoventur, cur non dicam vero Chrifti timore 
 
 & amore excuflb ex animis, aditum parari &: viam fterni ty- 
 
 rannidi Muhametani \ Qui vero Chriftum tantum hominem 
 
 credit cum Samofetanianis, is non exiftimabit fe a Chrifto deficere, 
 ii audiat Muhametum tarn praeclare de Chrifto fcribeie, ut plus illi, 
 ipfis Samofetanianis tribuat. 
 
 B b 4 «• cellenc 
 
3 7 6 A Catalogue, &c. Ch. 2 ; . 
 
 tc cellent way. And it was a jufl Judgment from 
 c( Heaven to fend them a flrong Delufion, that they 
 cc (hould believe a Lye, becaufe they receiv'd not 
 * c the Love of the Truth ; or rather, when they had 
 <c receiv'd it, put from them the Word of God ; and 
 l< by fo doing, had judg'd themfelves unworthy of 
 cc everlafting Life." Such Premifes have fuch Con- 
 fequences, God avert the Omen. 
 
 Upon the whole, Socinians cannot be deemed 
 Chriflians ; for they are not Chriflians who do not 
 hold one fingle Article of the Chriflian Faith- 
 All Hereticks., however they erred in fome Articles, 
 held others pure ; but Socinians not one fingle one, 
 and therefore properly fpeaking cannot be called 
 Hereticks , not having (whatever they pretend) the 
 lead Agreement with the Chriflian Religion |j, but 
 all their Principles are diametrically oppofite to 
 and deftrucuve of Chriflianity. 
 
 The primitive Chriflians always held the Doc- 
 trine of the Holy Trinity not only neceffary, but 
 the moll fundamental of Chriflianity ; and have 
 judg*d thofe the mofl dangerous of all Hereticks 
 who impugned that; nay, they have aliened that 
 no one can be fav'd who denies the Divinity of 
 Chrifl, and would not allow them to be called 
 Chriflians * ,- and they caft them out of the Com- 
 munion of the Chriflian Church, both by the De- 
 crees of Bifhops, Canons of Councils, and the E- 
 di£ts of the Civil Pow ers j, who deny'd that fun- 
 damental Article. 
 
 (j Grotii Ep. Waljeo, in O per. Walcci, Tom. II. fol. 399. 
 * Voer. Difp. SeJ. Tom. 1. p. 492,493. BifhopBull, Jud. Ecd. 
 Cathol. c. 1. §8. 
 
 f Voet. ibid. p. 502, &c* 
 
 CHAP, 
 
177 
 
 eh ^k ch ch £§a & ^^a^^k^M,^^ 
 
 CHAP. XXIV, 
 
 The Conclujion. 
 
 N D now what remains but to exhort each 
 
 A II other, as we tender the Love and Mercy 
 of God, that we abide in the Faith which 
 we have received of God, and in which 
 we have been baptiz'd ; that we hold faft our 
 Profeflion without wavering, and that we contend 
 earneflly for that Faith which was once delivered unto 
 the Saint S, Jude$. that Faith which can only give 
 us Hope towards God, and Comfort in the Day 
 of Extremity. 
 
 For if our Saviour be not God, but a Creature 
 only, what Hope, what Confidence can we have 
 in him, when the Curfe of God awaits us for 
 trufling in Man, and making Flejh our Arm, while our 
 Heart departeth from the Lord? Jer. 17.7. But this 
 is our Stay, our Joy, our Comfort and Confolation, 
 both in Life and Death, that our Saviour is our 
 God, and that he is able to fave to the utmofl them 
 that come unto God by him, Heb.vii.25. 
 
 Remember therefore the, many Exhortations to 
 Fidelity, Conftancy, and Perfeverance in the Faith; 
 and remember alfo, that if any man draw back, God's 
 Soul will have no Pleafure in h\im, Heb.x.38. 
 
 Remember that Jefus Chrift is a Stumbling-block 
 to the Jews, and a Rock of Offence to the Gentiles, 
 
 and 
 
378 The Concltifion. Ch. 24. 
 
 and a Sign that JhalJ be fpoken againft ; and the more 
 he is fpoken againft by Men of corrupt Reafon and 
 perverfe Minds, the more we may be aflur'd that 
 he is the Son of God ; for he bimfelf has foretold 
 and forewarn'd us, that fuch Gainfayers would 
 come that would deny the only Lord God, and our 
 Lord Jefus Chrift* 
 
 Remember the primitive Martyrs and Confeftcrs ; 
 can we believe that they worfliip'd an unknown 
 God ? or that they fuffer'd Martyrdom for an Idol, 
 to avoid Idolatry ? 
 
 Remember .that Chrift has been wor/hip'd under 
 all theeDifpenfations, in all the Ages of the World ; 
 and J ejus Chrift is the fame yefterday, to day, and for 
 ever. 
 
 Let us therefore be conftant and immovable, 
 and not be carry* d away with divers and (Irange Doc- 
 trines^ by the fleight of Men and cunning Craftinef, 
 'whereby they lie in wait to deceive. 
 
 Weigh the many and great Reafons we have for 
 the believing and worfhipping (Chrift as God, how 
 much Scripture, how great Antiquity, how long 
 countenanc'd by Men, fober, wife and good, in 
 ail Parts of the Chriftian World. 
 
 And tho we cannot comprehend this great, this 
 adorable Myftery, yet let us fubmit our Reafon to 
 the Authority of God's Word, let us acquiefce in 
 his Teftimony concerning thefe fublime Matters 
 God's Authority is the beft, the ftrongeft Demon- 
 ftration ; Ihould we receive nothing upon the bare 
 Teftimony of God concerning himfelf, we deftroy 
 all Faith, and open a wide Door to Infidelity, 
 Scepticifm, and downright Atheifm. Do we fully 
 and perfectly underftand our felves ? do we know 
 our own Nature and Make? can we tell what 
 that Union of Body and Spirit is which does eilen- 
 daily conftitute a Msn ? Is not the lead o^ God's 
 
 Creatures 
 
Ch. 24, The Conchtfion. 379 
 
 Creatures an Overmatch for the Underftanding 
 of the greateft Philofopher ? how then fhould we 
 find out God to Perfection ? 
 
 Do we believe God to be true and holy, and 
 can we doubt of the Truth of his Word ? does he 
 not fully underhand his own Being, and can he 
 not give us a better Account of it than ail the 
 Creatures, Angels and Men together ? Will God 
 reveal things to us falfe and untrue ? Can God 
 lye ? Can the moft Holy deceive us ? Can he de- 
 ceive us in Matters of fuch import and confequence 
 as the Object of Adoration ? Can we fuppofe he 
 would give us an Object of Worfhip derogatory 
 to his own Honour ? Has he not declar'd his Jea- 
 loufy for his own Glory ? will he give that to a 
 created Being, to the Work of his own Hands ? 
 Can we believe fo meanly of God, nay, (o unjuftly, 
 as that he would require our Homage and Worftiip to 
 a Being that is not God ? Has God given us his Re- 
 velation firft to make us Idolaters, and next to damn 
 us ? how fhould God then judge the World ? No, 
 God is righteous in all his Ways? and holy in all his 
 Works ; in Reliance and Confidence therefore of 
 the Veracity of the moft holy God, let us receive 
 his Revelation with awful Reverence and due Obe- 
 dience. Here we know but in part, we fee but thro' 
 a Glafs darkly ; we are haftning to a brighter Light, 
 where we fh.aU fee more, and where our Know- 
 ledge will be enlarg'd : God grant that we may 
 not truft to our own fhallow Reafon whilft here, 
 left our Light be put out in utter Darknefs here- 
 after, but that we may fo confide in God's Ve- 
 racity in this State of Imperfection, that we may 
 arrive to that State of Perfection, where we (hall 
 htovj even as we are known, and where we JhaH fee 
 him as he is, and find our felves happv in that 
 blefled Vifion. 
 
 If 
 
380 The Conclujion. Ch. 24, 
 
 If therefore the Revelations from Heaven, and 
 the Voice of God the Father, and the Teftimony 
 of the Holy Spirit, and the many and open Afler- 
 tions of Chrift himfelf, and the Writings of the 
 Apoftles, are fufficient Evidences of Truth, then 
 we mud believe that our Lord Jefus Chrift is not 
 a created Being, but the fupreme God. 
 
 If the Works of Chrift, fuch as no Man ever 
 did y fuch as are God's Prerogative only to do, are 
 a Proof of his divine Nature, as they are of his 
 Almighty Power, then we muft acknowledge him 
 to be the Lord God Almighty; then He who is 
 the Author and Finifher of our Faith, who requires 
 our Faith and Reliance, our Honour and Obe- 
 dience, our Worfhip and Adoration, ought to re- 
 ceive that Honour and Glory that is due to the 
 eternal God. 
 
 If the Prefcription of feventeen hundred Years, 
 by all orthodox Churches in the World, be of any 
 weight with us ; nay, i( the Prefcription of all 
 Ages, from the Foundation of the World to this 
 day, be an Argument of moment, then let us hold 
 faft our Profeflion, and ftand by our Worfhip. Let 
 us take heed not to caft down the Son of God 
 from the Throne, nor trample upon the Lord of 
 Glory ,• but let us pray daily that God will be 
 pleas'd to confirm us in our Faith, that we may 
 continue ftedfaft in our Wor/hip, and bend our 
 Knees, and lift up our Hands and Hearts in Ado- 
 ration to thee, O bletfed Jefu, who art from ever- 
 lafting to everlafh'ng God- 
 
 When we thorowly weigh thefe Arguments, 
 thefe will fet us upon guard not to dethrone our 
 God and Saviour, nor bring him down to the 
 rank of Creatures ; thefe will teach us not to 
 abridge him of thofe Honours the Chriftian Church, 
 yea, and all the Churches of God, from the be-* 
 
 ginning 
 
Ch. 24. The Conchifion. 381 
 
 ginning of the World, have paid him ,• thefe will 
 make us retain ftedfaftiy what we have hitherto 
 believ'd pioufly, and profefs'd heartily ; thefe will 
 keep us from running into Blafphemies againft him 
 that dy'd for us ; thefe will engage us to perform 
 the Vows made at our Baptifm, and excite us to 
 pay all Honour and Wor/hip, Adoration and Obe- 
 dience, to the one only true God, the Father, Son, 
 and Holy Ghoft. 
 
 Novelties in Religion are unwarrantable and 
 dangerous ,• the Holy Ghoft enjoins us, to ftand in 
 the Ways, and fee and ask for the old Path, where is 
 the good Way, and walk therein, and ye Jh all find Reft 
 for your Souls, Jer. vi. This good way was firft 
 made known to Adam, and God reveal'd it more 
 and more ,• Chrift, the true Light, has brought it 
 to the higheft Perfection we can hope for in this 
 Life ; all Generations have walk'd in it, and St. 
 Paul aflures us, that they have obtain d a good Re- 
 port, Heb. ih 39. Wherefore feeing we alfo are encom- 
 paffed about with fo great a Cloud of Witneffes, let us 
 lay afide every Weight, and let us run with Pa- 
 tience the race that is fet before us, looking unto J if us. 
 
 Hereticks always have been, and always will 
 be ; God's Truth will have Enemies as long as 
 his Church will be militant here on Earth : And 
 God, in his Wifdom, fuffers Herefies to arife, not 
 only to try the Faith and Conftancy of Believers, 
 but to ftir them up to defend the Truth, and to 
 become more bright and honourable, by being 
 Champions for the Honour of their God and Sa- 
 viour. 
 
 Who can fearch out the Ways of Providence, 
 God has Ends great and noble in his Permiflions ; 
 we need not be concern 'd therefore that Infidels 
 attack our Religion. It will ftand the Teft, it 
 will bear a thorow Examination, nay, the more it 
 1 is 
 
382 The Conchjion* Ch. 24, 
 
 is examin'd, the more beautiful it appears, and 
 the divine Truths fhine forth with greater Luftre. 
 
 Who knows? we have perhaps took the Worfhip 
 of Chrifl too much upon trufl, and look'd upon it 
 as a Fafhion, as an old Cuflom, and have not fo 
 thorowly examin'd the Ground and Reafon of our 
 Adoration as we ought to have done. 
 
 If the Oppofition, therefore, made againft the 
 Worfhip of Chrifl, tends, thro' God's good Pro- 
 vidence, to promote the Honour and Glory of our; 
 Saviour, and to enlighten our Underflanding, and 
 improve our Knowledge, by (hewing of us the 
 many Reafons and the ftrong Motives we have 
 for our Worfhip • if it excites in us a more hearty 
 Wormip, a more paflionate Love, a more ardent 
 Zeal, and a more chearful Obedience, it will be 
 very happy for us. God, who commanded the Light 
 to fhine out of Darknefs, may fhine the brighter 
 in our Hearts, and give us a greater Light of the 
 Knowledge of the Glory of God in the face of Jefus 
 Chrifl, 2 Cor. iv. 6. I am fure the deeper we fearch 
 into divineTruths with a humble and docible Heart, 
 and with a Veneration becoming fuch a Search, 
 the more acceptable we become to our God, the 
 more honourable to our felves, and the more be- 
 neficial to our Neighbours. That Search will tend 
 to the Honour of God, and yield us fuch a Com- 
 fort as all the Creation cannot give, and as Hell can 
 never overthrow ; a Comfort that will fupport us 
 in all Troubles, buoy us up in all Dangers, fet us 
 above the World, and fit us for the beatific Vi- 
 fion of our great God and Saviour. 
 
 May the God of Mercy keep us conftant in our 
 Faith, and enlighten the Eyes of all that are in? 
 Error, that they may be converted and brought 
 home to Chrifl 's Fold ; that we may with one 
 Heart and one Mouth give Glory to our great 
 
 'God 
 
Ch. 1 4. The Conchfion. 383 
 
 God and Saviour in the Church militant ,- that we 
 may be admitted to join with the bleffed Choir 
 of Saints and Angels in the Church triumphant, 
 to fing eternal Halelujahs to God the Father, God 
 the Son, and God the Holy Ghoft, three Perfons 
 and one God, to whom be all Honour and Glory, 
 Praife, Adoration, Might, Majefty, Thankfgiving 
 and Dominion, for ever and ever. Amen. 
 
 CoUeB for "Trinity- Sunday. 
 
 " Almighty and everlafting God, who haft given 
 a unto us thy Servants Grace, by the Confeilion 
 cc of a true Faith, to acknowledge the Glory of 
 <c the eternal Trinity, and in the Power of the 
 c< divine Majefty to worfhip the Unity ; we be- 
 tc feech thee that thou wouldft keep us ftedfaft in 
 4C this Faith, and evermore defend us from ail 
 " Adveriities, who liveft and reigneft one God, 
 u World without end. Amen. 
 
 Fifth Sunday after the Epiphany* 
 
 u 
 
 <c O Lord, we befeech thee to keep thy Church 
 
 and Houfhold continually in thy true Religion, 
 
 c that they who do lean only upon the Hope of 
 
 cc thy heavenly Grace, may evermore be defended 
 
 " by thy mighty Power, thro' Jefus Chrift our 
 
 " Lord. Amen. 
 
 Good- Friday. 
 
 " O merciful God, who haft made all Men, and 
 " hateft nothing that thou haft made, nor wouldeft 
 4C the Death of a Sinner, but rather that he fhould 
 " be converted and live, have Mercy upon all 
 <c Jews y Turks, Infidels and Hereticks, and take 
 
 " from 
 
384 6p#. Conchjion. Ch. 24. 
 
 <c from them- all Ignorance, Hardnefs or? Heart, 
 ** and Contempt of thy Word ; and fo fetch them 
 home, blefled Lord, to thy Flock, that they may 
 be faved among the Remnant of the true Is- 
 raelites, and be made one Fold under one Shep- 
 herd, Jefus Chrift our Lord, who liveth and 
 reigneth, with thee and the Holy Spirit, one 
 God, World without end. Amen. 
 
 FINIS. 
 
l9y iSt ^^ A gg 
 
 Ofc ly Q^ Igfc ^S 4» 4gt t^% ^^ 42S £^i <S £JS £S 
 
 ADDENDA. 
 
 P^ 35. I/w 14. fl/wr Father, add, 
 
 ND fo it is bySt.jfo/w, 1 Ep.iii. 16. Zterety 
 perceive we the Love of God, becaufe he has 
 laid down his Life for us. 
 
 Thefe Words are very remarkable ; for the A* 
 poftle by them aflerts,that that very Perfon who 
 laid down his Life for us, and whom he had at 
 the eighth Verfe called the Son of God, is the very 
 God, is abfolutely God. 
 
 The Greek Copy of Dr. Gregory's Edition at Ox- 
 ford, Anno 1703, has not the Words of God; and 
 the old Englijh Tranflation reads the Verfe thus, 
 Hereby have we perceivd Love* ? and the laft French 
 and Belgkk Verfion read it, the Love \. But at 
 the fame time Dr. Gregory acknowledges that other 
 Copies read it, the Love of God ; and Bez,a, the 
 Complutenfis, and the Cambridge Editions,^have the 
 words, of God, in them, tw> eLylmv m (te?, the Love 
 of God. And the Syriack reads it, as Bex,a tells us, 
 not only the Love of God, but the Love of God 
 towards us ; in the fame manner as the Love of 
 God the Father is exprefs'd, eh- iv. 9, fo the Love 
 of God the Son is exprefs'd here. 
 
 * Anno 1599, by Chrift. Barker. 
 
 f A ceci nous avons connu la charite, c'eft <ju f il 3 mis fa vl« 
 pour nous. 
 
 $lec sen fcebben top 5? Weft* gefeen?, Bei$.tf\9, 
 
A Z> 2) E N T> A. 
 
 And indeed the whole Context runs in the fame 
 manner ; fcr in this Epiftle, and particularly in 
 this Chapter, the Apoftle fpeaks of more divine 
 Perfons than one, and calls each God ; for at ver. i. 
 he fpeaks of God the Father ; and after that, at 
 yer. 2. of that God who was to appear, as he fays, 
 ver. 5. that he did appear, God did appear to take 
 away our Sins, ver* 5. and God will appear to re- 
 ward his Servants ; and then he fpeaks all along 
 of Chrifl by the name of God, and predicates of 
 him, ver. 16. that he laid down his Life for us. Now 
 God, as God, cannot lay down his Life ; and he 
 that did lay" down his Life for us is Jefus Chrift, 
 and this Jefus Chrift^ therefore, is that God ; and 
 fo the Apoftle concludes this Epiftle, We know 
 that the Son of God is come, and has given us an Uti- 
 derflanding that we may know him that is true y and we 
 are in him that is true-) even in his Son Jefus Chrifl ; 
 this is the true God and eternal Life, 1 John v. 20. 
 and concludes all, Little Children keep your felves from 
 Idols ; affuring us, if we do not acknowledge Jefus 
 Chrift to be the true God, that we make an Idol 
 of him. 
 
 Page 37. Line 25. after Chrift, add, 
 
 And Beza has render'd it admirably well, look- 
 ing for that bleiTed Hope, and the illuftrious ap- 
 pearing of the Glory of that great God, and our 
 Saviour, namely, Jefus Chrift f. And the French 
 Verfion f,— the Appearance of the Glory of the 
 great God, who is our Saviour Jefus Chrift. And 
 this Text has been explain'd fo by the Antients, 
 
 * Beza. Expe&antes beatam illam Spem, & illuftrem. ilium ad- 
 ventum gloriae magni illius Dei ac Servat©ris Noftri, nempe Jefu 
 Chrifti. 
 
 f The French Bible & L' Apparition de la gloire da grand 
 
 Dieu qui eft noftre Sauyeur Jefus Chrift. 
 
 both 
 
A 2> 2) E NT> A, 
 
 both Greek and Latin, with an admirable Agree* 
 ment *. 
 
 Page^S. Line 6. after Chrift, add, 
 
 But the French Tranflation has it mord to the 
 purpofe, which reads it, denying or renouncing 
 the only Sovereign Jefus Chriit our God and 
 Lord f. 
 
 Page 55. Line 20. after him, add, 
 
 And accordingly we find that the word ^cS]o\qk^, 
 which we have rendered firfi-bom, is translated by 
 born before. So OEcumenius has ufed it, born before, 
 and only' begotten, before the whole Creation}}. 
 So Pafor among the Moderns, begotten before all 
 the Creation ** ; and Ravanel fays ft, that t^o]oko? 
 vrctMf Kliwaf does lignify && taW kI'htzm, be tore all 
 the Cre.rion, before any ching was created. And 
 the antient Belg'ch Verfion, of Anno 1564.. of Bief- 
 
 kens reads it, ue eerfte gcbo^cn booj aUe Cftatutert, 
 
 Page 208. Line 1. after own Father, rf<&/,- 
 
 And alfo the French, que Dieu eftoit [on propre Pere 7 
 that God was his own Father; for tho the Latin 
 
 * Pool. Synop. Critic, in loc. Vol. IV. p. 1155- 
 
 ■}■ French Verfion, Renoncans le feul Dominateur Jefus Chi iff 
 noftre Dieu 6c Seigneur. 
 
 j[ OEcumenius, as I find him quoted by Dr. Gregory in loc. 
 >rej vdava KJitriae tjrfalojoKos ^ povoyivui yvwbeK' 
 
 ** Pafor. Lex. in Nov. T. Pag. 65*1. Genitus ante omnem crca- 
 furam. 
 
 ft Ravanel. Bibl. Sac. p. 353. Par. II. vrsvjoloKOs vrc£tf-x K"tffi»e 
 flgnificat genitarn efTe, fjr^) KcLMt K]i<rz6*{.. ante omnem crea- 
 tionem, fru u^am rem creatam. See Pool. Synopi, Crit. Vol. IV.- 
 p, 895. in loc< 
 
 Cca vulgar,. 
 
AT> T> E N D A. 
 
 Vulgar, and Beza, have render'd iJW by fuum y his, 
 St. Ambrofe has render'd it Patrem proprium *, and 
 Arias Montanus alfo f ; and Joh> Cocceius, his own 
 Father, i. e. 2l Father in fuch a manner, as no one 
 has God for his Father but himfelf ||. 
 
 And this Expreffion of his own Father, has as 
 great Force and Strength here, as that of his own 
 Son has by St. Paul, Rom. viii. 32. 'That fp are d not 
 his own Son, %< >% *S }JHov vi* qvk 'ip&tt&lo y where we 
 have render'd the Word in its full Strength his 
 own, forafmuch as the Apoflle by that Word de- 
 fign'd to magnify the Greatnefs of God's Grace, 
 and at the fame time to exprefs the Divinity of 
 Chrift in the ftrongeft manner. And fo the French 
 and Belgick ** have render'd it alfo, his own, becaufe 
 the Strength of the Apoftle's Argument lies in that 
 very Word ft, as the Strength of the Jews Ar- 
 gument lay in that Word, that Chrift thereby made 
 himfelf equal with God. 
 
 Page 254. Line 18. after Juvencus, add, 
 
 Mr. Alberti, in his Philofophical Obfervations 
 on the New Teftament, tells us, That thefe Magi 
 have, by a late Critick, been afferted to have been 
 neither Pevftans, nor Babylonians, nor Syrians, but 
 Jews, exil'd Jews, the Offspring of thofe that had 
 been carry'd away by Salmanaffer and Nebuchad- 
 
 * Ambrof.de Fide ad Gratian. c.4. 1. 2. p. 291. Edit. Parif. 1569. 
 Johan. Gi!lotii. 
 
 f Arias Montanus Nov. Teft. Pool Synopf. Critic, in Rom. 
 viii. 32. 
 
 || Joh. Coccejus in loc. Patrem fuum proprium, i. e. eo modo 
 quo nemo Deum habet Patrem. 
 
 ** French, Son Propre Fils. Belgick, §>£tUH t\>$tflttt 
 
 done. 
 
 ft Gafpar. Oleviani, Not. in loc. ad Rom. Edit, a Beza, Genev. 
 1579. p. 3 8 5- 
 
 nezar > 
 
A 2) 2) E N2) A. 
 
 nezar; and that they came to Jerufalem in the qua- 
 lity of publick EmbafTadors of thofe Exiles, to pay 
 their Refpeds to the Meflias their King ; and to 
 congratulate their Brethren of Judea about his Birth. 
 But withal, he tells us, that this Opinion, which he 
 afcribes to Herman Vander Hardt^ ProfefTor of Helm- 
 ftad, has been confuted by Herman ab Ehwick*. 
 But fuppofing they had been fuch EmbafTadors, 
 their Principals muft receive the Commiffion for 
 that Embaffy from Heaven by Revelation ; for it 
 is impoflible to conceive that thofe who fent them 
 could have known the Birth of the Meflias at that 
 diftance by a new Star only, without fpecial In- 
 flrudions from God that that was his Star f; and 
 even then they muft upon their own Principles, 
 when they ador'd him, adore him as God, fince 
 the Jews themfelves believ'd that their King Mef- 
 fias, according to the Prophets, was to be the 
 mighty God, the Emmanuel || ; and becaufe they 
 could not worfhip him if they believ'd him to be 
 a Nlan only, for that would be notorious Idolatry, 
 
 * New Memoirs of Literature, 1725. Vol. II. p. 62. 
 + Maldonat. in Matth. ii. 2. 
 || S(* Page 174. 
 
 Texts 
 
Texts of Scripture Uluftrated 
 and Explained. 
 
 GENESIS. 
 
 CH. I. Ver. i. />*£* 54. 
 III. 15. io5. 
 
 IV. 1. 107. 
 — • 7. no. 
 
 V. 24. hi. 
 XXXI. 13. 127. 
 
 EXODUS. 
 
 a.m. ?w\2. 132. 
 
 XXIII. 20,21. i 37 , 
 
 PSALMS. 
 
 P/i/.IL Ver. 12. 157. 
 
 XXII. 160. 
 
 XCVII. 7. 5,0. 
 
 CII. 25,16,27. 48. 
 
 PROVERBS. 
 
 C&. VIII. ^r. 22. 164. 
 
 ISAIAH. 
 
 C^. IX. /^r. 6. 38. 
 
 JEREMIAH. 
 CA. XXIII. ^r.6. 32. 
 
 MICAH. 
 Cb. V. P*r. 2. Page 46* 
 
 MATTHEW. 
 C^ IX. Ver.i — %. 225. 
 
 xvi. 16. 265. 
 
 XXVI. 53,^4. 234. 
 XXVIII. 10. 242. 
 
 LUKE. 
 
 C/;. I. Ver. j6. 
 XXIII. 34. 
 
 240. 
 237. 
 
 JOHN. 
 Ck. I. Z^r. 1,2,3,4 
 III. 
 
 V. 
 
 VI. 
 VIII. 
 
 l6. 
 
 18. 
 
 IP- 
 
 25. 
 
 I6. 
 
 56. 
 
 — 58. 
 
 IX. 35,36. 217, 261. 
 
 X. 36. 218. 
 
 XL 
 
 P5>. 
 
 202. 
 206. 
 207. 
 
 52, 20£. 
 
 49. 
 
 211, 6"C. 
 
 2IJ. 
 
 120. 
 227. 
 
2*exts Explain d. 
 
 a. XI. Ver. 4. Page 221- COLOSSIANS. 
 
 xvr. 15. 
 
 225. 
 
 Cb.l. Ver. 15,16,17. 
 
 54' 
 
 XVII. - 
 
 229. 
 
 II. 9. 
 
 4J- 
 
 XIX. — 
 
 2 J 6. 
 
 
 
 XX. Ver. 17. 
 
 240. 
 
 TITUS. 
 
 
 , 28. 
 
 270. 
 
 CZ>. II. Ver. 1 J. 
 
 37- 
 
 ROMANS 
 
 
 HEBREWS. 
 
 
 a. IX. Ver.%. 
 
 41. 
 
 G&.I. Ver. 10,11,12. 
 
 48. 
 
 X. ij. 
 
 88. 
 
 1 JOHN. 
 
 
 1 COR. 
 
 
 a>. v. r«r. 20. 
 
 35-- 
 
 a. VIII. Ver. 6. 
 
 55- 
 
 
 
 XV. 22. 
 
 63. 
 
 JUDE. 
 
 
 XVI. ib. 
 
 7 6. 
 
 f^r. 4. 
 
 37- 
 
 PHILIPPIANS. 
 
 REVELAT. 
 
 
 Cb. II. Ver. 10. 
 
 78. 
 
 a. iv. f«-. 8. 
 
 J2. 
 
 THE 
 
A A AAA A A AAA A A A A 
 
 THE 
 
 INDEX 
 
 O F 
 
 Principal Matters, 
 
 A. 
 
 \BEL worfhip'd Chrift 
 
 U as God. Page 108 
 
 Abraham worfhip'd 
 
 Chrift as God. 117 
 
 Adam worfhip'd Chrift as God. 
 
 105 
 
 Adoration. See Worjhip. 
 
 Adversaries, their Teftimony of 
 
 Chrift's Divinity. 279 
 
 Alexandrian Creed. 293 
 
 Amen only us'd by the Jews at 
 
 Thankfgiving. J 99 
 
 Anna worfhip'd Chrift as God. 
 
 Ante-Nicene Creeds. 1I7 
 
 Antioch Creed. 291 
 
 Appearances of God by Mamre, 
 9i 
 Appearances of God always ter- 
 rible. 1 3 I 
 Apojiles worfhip'd Chrift as God 
 before his R.e fur reft ion. 26$ 
 After his Afcenfion. 272, 
 
 Apojiles, or Raman Creed. 
 Aauileian Creed. 
 Attributes, what. 
 
 294 
 293 
 
 Attributes of Eternity. 
 Omniprefent. 
 Immutable. 
 
 4* 
 47 
 48 
 
 Independent. 
 Omnifcient. 
 
 49 
 50 
 
 Almighty. 
 
 5i 
 
 B. 
 
 
 -jryAfd's Liturgy. 3J0 
 JL) His fecond Liturgy. 315 
 Blind Man worfhip'd Chrift as 
 
 God. 
 
 161 
 
 Britiflj Antient Liturgy. 
 
 i l 7 
 
 c. 
 
 CAZfarean Creed. 292 
 
 Characleriflicks of the true 
 God apply'd to the Son. 30 
 Chr'ifl the fupreme God. 6 6 
 God by Nature. 3 f 
 
1 N <D 
 
 God of the Covenant with 
 
 the Jews. 13^ 
 
 Dwelt in the Tabernacle, ib* 
 
 The Guardian God in the 
 
 VPildernefs. 1 3 9 
 
 Worfhip'd as God by the 
 
 Jews. 144 
 
 The true High-Prieft. 146 
 
 The God of Ifrael in Canaan, 
 
 149 
 
 Chrift's Names. See Names 
 of God. 
 His Works. See Works of 
 
 God. 
 His Teftimony of his own 
 Divinity. 206 
 
 Chrifiian Church and Worfhip. 
 
 Churches erected to Chrift as 
 God. $4£ 
 
 St. Chryfoftom's Liturgy. 314 
 Clementine Liturgy. 296" 
 
 Conftantine's Vifion. 295 
 
 Creator* See Works of God. 
 Creed of the Prophets compar'd 
 with theApoftles. 171 
 
 Creeds, Ante-Nicene. 286 
 
 St. Cyprian's Creed. 190 
 
 DAVID worfhip'd Chrift 
 as God. 1 $£ 
 
 Davides Franc, refus'd to wor- 
 fhip Chrift, if not God. 8 
 Day- Spring, who. 2<$i 
 
 Devils worfhip'd Chrift as God. 
 279 
 Divine Attributes* See Attri- 
 butes. 
 
 Names* See Names. 
 D (neologies* 525 
 
 E. 
 
 ELizabeth worfhip'd Chrift 
 as God. 252 
 
 hnoch worfhip'd Chrift as God. 
 in 
 
 E X. 
 
 Eternity, (See Attributes*) 46 
 Ethiopian Liturgy. 308 
 
 Evidences for Chrift's Divinity 
 
 very 
 
 ere at. 
 
 30 
 
 F. 
 
 FAther (God the) never ap- 
 pealed vifible. 91 
 Fathers* Chriftian, ill ufed by 
 the Socinians* 34 * 
 
 G Entiles Teftimony of 
 Chrift. i%l 
 
 Gideon worfhip'd Chrift as 
 God. 156 
 
 God to be worfhip'd. 12 
 
 And why. 18 
 
 Goel explain'd. 16 8 
 
 Gregory Thaumaturgus's Creed, 
 290 
 
 H 
 
 H. 
 
 Agar worfhip'd Chrift as 
 God. i2| 
 
 JAcob worfhip'd Chrift as 
 God. 12^ 
 
 St. James's Liturgy* 299 
 
 Jehovah the proper Name of 
 God, given to Chrift. See 
 Names. 
 Jerufulem Creed. 292 
 
 Jewifli Church worfhip'd Chrift 
 as God* 1 3 { 
 
 Pray'd to the Father by 
 Chrift. 192 
 
 Prayer compar'd with tha 
 Lord's- Prayer. I94 
 
 Impunity makes the Socinians 
 in/blent, a 
 
 Job worfhip'd Chrift as God. 
 
 *3 3 
 
 John the Baptift worfhip'd 
 
 Chrift as God. 257 
 
 Dd 
 
 3'/* 
 
J N T> E X. 
 
 Jofephus's Teftimony of Chrift. 
 
 280 
 Jofiua worfhip'd Chrift as God. 
 
 148 
 Jr emus' s Creed. 288 
 
 Ifaiah worfhip'd Chrift as God. 
 
 166 
 
 Judgment by Chrift as God. 
 
 64 
 
 K. 
 
 KA9»Vj how us'd in rela- 
 tion to God. z 1 8 
 Kifs in religious Worfhip. 1 5 7 
 
 LAws of Great Britain a- 
 gainft Socinians, 374 
 
 Liturgies j antient. 296 
 
 Liturgy of the Church of Eng- 
 land defended. 318 
 Logos, See Word, 
 Lord's-Day dedicated to Chrift 
 'as God. 344 
 Lot worfhip'd Chrift as God. 
 12,5 
 Lucian the Martyr's Creed. 291 
 
 M. 
 
 MAii worfhip'd Chrift as 
 God. z^ 2 
 
 Mahomet pray'd to Chrift. 280 
 Mamre. See Word, 
 Manoah worfhip'd Chrift as 
 
 God. 152 
 
 St. Mark's Liturgy. 303 
 
 Martha worfhip'd Chrift as God. 
 
 262 
 
 Martyrs laft Prayers to Chrift 
 
 as God. 238 
 
 Mary, the holy Virgin, wor- 
 
 fnip'd Chrift as God. 247 
 Melchizedeck worfhip'd Chrift 
 
 as God. n6 
 
 My or Mine, how us'd by the 
 
 .Lord Chrift. 201 
 
 N 
 
 N, 
 
 Ames of God given to 
 
 Chrift. 30 
 
 Jehovah. ib. 
 
 Firft and Laft. 34 
 
 God. 35 
 
 The true God. ib. 
 
 The great God and Saviour. 
 
 37 
 
 The only fovereign God and 
 Lord. ib. 
 
 The mighty God. 38 
 
 Lord God. 39 
 
 God of Gods. ib. 
 
 Over all, God blefTed for 
 ever. 41 
 
 King of Kings and Lord of. 
 Lords. 44. 
 
 Jefus Chrift is Life. ib. 
 
 The Fulnefs of the Godhead. 
 
 Nathanael worfhip'd Chrift as 
 
 God. 260 
 
 Noah worfhip'd Chrift as God. 
 
 113 
 
 OBject of Worfhip, God 
 only. 1 2 
 
 And why. 13 
 
 Omnipotence, See Attributes, 
 Omniprefence. See Attributes. 
 Omnifcience, See Attributes. 
 Origen's Rule of Faith. 2,83 
 
 ST. Paul worfhip'd Chrift as 
 God. 276 
 
 St. Peter worfhip'd Chrift as 
 God. 26$ 
 
 Prayer, a Duty in the time of 
 the Old Teftament. 84 
 
 No new Duty of the Go'pel. 
 *7 
 To Chrift as God in the Old 
 Tefta- 
 
INDEX. 
 
 Teftament. See Jewiftj 
 
 Church. 
 
 Morning and Evening to 
 
 Chrift as God. 320 
 
 Profane Books abound. 2 
 
 Prophets worfhip'd Chrift as 
 
 God. I5 2 
 
 SChecinab, who and what. 
 140 
 Sibylline Oracles. 284 
 
 Simeon worfhip'd Chrift as God. 
 254 
 Socinianifm is Turcifw. 351 
 Socinian Errors. 352 
 
 Socinian Spirit of Perfecution. 
 372 
 Diflimulation. 373 
 
 Socinianifm deftroys Chriftianity. 
 
 1, $77 
 
 Solomon worfhip'd Chrift as 
 God. 162 
 
 Staunton borrow'd all from So- 
 cinus. 1 1 
 
 St. Stephen worfhip'd Chrift as 
 
 U. 
 
 God. 
 
 274 
 
 Supreme God, Chrift fo. See 
 Chrift. 
 
 TErtullian's Creed. 289 
 
 Theodofius s Teftimony of 
 Chrift. 2,81 
 
 Teftimony of Chrift, of his own 
 
 Divinity. See Chrift. 
 Trinity of Perfons in the Unity 
 of the Divinity, believ'd by 
 us becaufe of God's Veracity. 
 
 . . r 28 > 73 
 
 Trinity of Perfons in the Unity 
 
 of the pivinity, believ'd by 
 
 die antient Jews. 138 
 
 UNity of the Divinity. See 
 Trinity, 
 'ymppcoov, or Chapel in the Ark 
 of Noah. 114 
 
 W. 
 
 Wlfdom of God, who and 
 what. 164 
 
 Word explain'd. 92 
 
 How us'd by Jews. o£ 
 
 By Gentiles. ib. 
 
 By St. John. 9* 
 
 Works of God, of Nature, and 
 Grace. 15 
 
 Afcrib'd to Chrift. 51 
 
 Of Creation. 52 
 
 Prefervation. 58 
 
 Miracles. 59 
 
 Mercy. 60 
 
 Forgivenefs of Sins. 6 1 
 Regeneration. 62 
 
 Judgment. 64 
 
 Worfhip, Religious, appropriated 
 to the true God only. 18 
 Mediatorial, diftincl: from di- 
 vine, no fuch thing. 19 
 Not fuperior or inferior. 20 
 What due to God. 2$ 
 
 Of Chrift no Addition to the 
 Law. 7 1 
 
 Worfhip, diy'me, due to Chrift 
 by Precepts. 72 
 
 Of Faith. 73 
 
 Reliance. ib. 
 
 Love. 76 
 
 Honour. 77 
 
 Service. 82 
 
 Obedience. ib. 
 
 Prayer. 84 
 
 ' Acharias worfhip'd Chrift 
 as God. 249 
 
 THE END. 
 
ERRATA. 
 
 PA G E II. in Note, read Cognitu. P. 26. /. 2. dele and New* 
 P. 34. .Mtf* /. ult. r. 1 67. />. 4^. i^^/e /.^». r . Exiftit. P. 67. 
 L 27. ^^ true. P. 7 2. Not, r. Vader. P. 93. 2tttf. /. <5. r. fwJVv?. 
 
 P. IO3. -Mtf. /• $• r. 7tt'f«. lb. /./>g». r. 7B }4V0{JLiVQV. P. 107. £ &• 
 
 jfrr doubt r. know. lb. Not. I. fen. r. tyb P. 122. 1. 3. r. An? 1. 
 P. 128. L 9. /or Senfe r. Saints. P. 153. /. i£. for for r. in, 
 P. 192. /.«//. 4//«r from add, thofe made by. P. 207. 2. 27. 
 r.'gA«}4. lb. /. pen. r. Dat. lb. /. ult, r. ©aDre. P« 2-45* £ M* 
 for more r. moft. P. 250. /. 5. r. Gnaljon. P. 2 55. /. 1. for tH*. 
 r. than. P. 289. /. 12. /or as r. is. P. 300. /. 23. put the * */"w 
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