'iMftr -wtnstr^- 
 
7/r^ 
 6-^ 
 
 o^ ^ o^ 1^^ ^^^ 2::^. "or 
 
 OF THK 
 AT 
 
 PRINCETON, N. J. 
 
 U <J IV -:V 1- I O TV O li* 
 
 SAMUEL AQNEW, 
 
 OF PHILADELPHIA, PA. 
 
 Q4^ 
 
 ♦ 3<S=='3^^^^>®®'^^®-'''^^ 
 
 <* 
 
 I Ca.S'(', .Division ||„ 
 
 n S1ielf\ ree^ion /'jL. 
 
 ' ' / 
 
 ^ see 
 
 

 
 
 ^/^ 
 
 ^" 
 
 ■-f* 
 
 ,/^^-///.^^' 
 
 'l-^i^^y-^ 
 
 / 
 
 ■« -^ 
 
TREATISE 
 
 Proving the Proper 
 
 Divinity of Chrift : 
 
 In which the Doctrine of the Scriptur es* 
 touching that grand Article of Faith, is Im- 
 partially Confidered. 
 
 The chief Objections againft it Anfwered* 
 
 And the Principal Texts of Scripture urged by 
 the Arian and Socinian, are Examined. 
 
 Firfl Delivered in F I V E 
 
 SERMONS 
 
 For the Convidion and Settlement of Private 
 Chriftians ; and now made Publick at the Re- 
 quefi of the Hearers : 
 
 By AARO N'P ITTS. 
 
 H e B. iii. 12. "Take heed Brethren, lefl there be in 
 any of yon an evil Heart of unbelief, in departing 
 from the Living God. 
 
 LONDON: 
 
 Printed for R. Gruttenden, at the 5/^/f and 
 T'hree Crowns in Cheap fide y near Mercer i-Chapel, 
 171^. [ Price One Shilling. ] 
 
THE 
 
 PREFACE. 
 
 H E SubjeS treated of in the 
 following Sheets had not been 
 meddled with by the Author of 
 theruy had he not had fome Rea^ 
 fons for it^ not proper to be infertedin thU 
 Preface. 
 
 It is fatisfa&ion enough to him^ that he 
 fhould not have been able to anfwer it to 
 God and hvs own Confcience, if he Jhould 
 ha've held his Peace^ at a jun&ure in which 
 fo important an Article of the Chriftiart 
 Faith^ and Efential Do&rine of the 5cr/p- 
 tures^ as the proper Divinity of Jefus 
 
The Prefaced 
 
 Chrift^ was publickly oppugned in the Wri' 
 tings of jome^and banter d in the Difcourfes 
 of others ; believing it to be his Sin to Jleep 
 while the Enemy was wakefully biijy in 
 fowing the Tares of Error in that fmall 
 Field in which God had called him to work ; 
 and that he fhould not be faithful to the 
 Trufl committed to him^ if he negleEiedthe 
 doing what in him lay to keep his little 
 Flock from being feduced, and drawn ajide^ 
 by the Jleight and Cauils of cunning Men 
 that lye in wait to deceive^ and contend 
 for that which in his Confcience he believes 
 to be one main part of that Faith once de* 
 liwered to the Saints. 
 
 From all this it may he hopedy that how 
 weak foever the Performance is^ the Reader 
 will believe the Dejign of the Author to 
 be hone§l ; and that he will be fo candid^ 
 as to jufiify the one, tho he may fee Re a* 
 fin to condemn the other. 
 
 It Is a common Plea for the publijhing 
 wtak Performances^ that it is done in 
 complaifance to the Requefis and Importw 
 nity of others J who^ it mu§i be confeffed^ 
 
 aYQ 
 
The Preface' 
 
 are often fuch whofe Xeal rather than 
 Judgment make them uneajy \ill their 
 Requefi be gratified. 
 
 As to this jmall Treatife^ both it^ and 
 they at whofe RegueSi it Is fent abroad in 
 the Worlds are now open to the Cenfure of 
 every Man that will take the Tains to 
 read it. 
 
 Whatever Entertainment it may find 
 from fome^ it is no fmaU Encouragement 
 to the Author^ that he hath reafon to hope 
 it will be welcome to the greater number 
 of them that heard it delivered from the 
 Pulpit ; and particularly to thofe^ who 
 are ready to acknowledge themfelves bene'* 
 fited by it^ and have heartily blejfed God 
 for the Good they have received* 
 
 This little Treatife comes with the 
 greater Boldnefs into the Worlds for that 
 it brings the Scriptures in its hand, I 
 mean^ that it makes its whole Appeal to 
 the unerring Word of God, and defires 
 nothing of its Reader^ buty that with the 
 Bereans, he would fearch the Scriptures^ 
 to fee whether the Things contained in it 
 be fo or m. The 
 
The Preface. 
 
 The Plainnefs of the Stile is moft jufii^ 
 fiable ; for that it was offered to a common 
 Auditory^ and intended for their Benefit^ 
 to fettle the Minds of feme who began to 
 waz'er^ and present the feduction of others 
 who needed feme Ajfiftance to enable them 
 the better to encounter the Temptations that 
 ajjaulted theml 
 
 The Author hath not declined to appear 
 in the Front of this little Treatife^ as be^ 
 ing willing^ in this JunSure efpecially^ to 
 give an Account of his Faith^ and to ren* 
 der a Reafon of the Hope that is in him : 
 And it were to be wijhed^ that feme others 
 (whether they be or be not Arians, in a 
 more general or limited finfe^ though they 
 may J out of Principle^ refufe fubfcription 
 to other Mens words) would be fe fair as 
 to exprefs their fenfe of thofe Scriptures 
 which affirm the Deity of Chri^l^ in their 
 own words^ which would at once prevent 
 all fufpicion of them, have obviated thofe 
 Diftratlions which the Churches of Chrijl 
 do^ and are like more to labour under ; 
 and which all fiber and ferious Chriftians 
 
 will 
 
The Preface,' 
 
 mil believe to be but a Reafonable Service 
 done at this time of day to the Churches of 
 Chri§t^ and particularly^ to thofe to whom 
 God hath limited their Epifcopacy or Oqjer^ 
 fjght 5 And lam per/waded they will not 
 dare to tell the World^ that more was ever 
 dejiredof them. 
 
 Liberty is the great cry, and nothing 
 muSi be done that but feems to break in 
 upon and infringe it : But who can believe 
 himfelf to dejptfe his Liberty^ by making 
 a voluntary Declaration of his Faith when 
 his Brethren dejire It of him^ efpecially in 
 a time when the bold Appearance of a dan^ 
 gerous Error mu§l be acknowledged by all^ 
 that are not fiifly Humourous or grofly 
 Erroneous^ to be a full Proof of the Rea^ 
 fonablenefs^ if not Necejfity^ of fuch a 
 Compliance ? And why Jhould fuch as re^ 
 fufe^ impute the Confequences of their own 
 unreafonable Stiffliefs to others^ when eve^ 
 ry Man mu§l know that fuch a Refufal 
 gives ju§t Occajion to the World to fiifpect 
 them^ and will excufe thofe fiber and fe^ 
 rious Chrijiians who dejire to be fatisfied 
 
 h 
 
The Preface.' 
 
 by them, though they dare not accufe 
 
 them ? 
 
 tioxv my Hearths Dejire and Prayer is, 
 That the Great God^ whofe Name alone 
 i6 Jehovah, would not fuffer this little 
 Treatife to go out of the Author s Hands 
 without his Bleffing : And ij by it any 
 one [educed Chriftian be convinced^ or any 
 waijering Chriftian be e^ablijhed and 
 Sirengthenedy let God^ who keepeth the 
 Feet of his Saints^ be magnified. 
 
 R O M. 
 
( i) 
 
 ROM. ix. latter part of the jth Verfe. 
 Who Ls over ally God blejjed for ever, 
 
 Y Defign in chooiing thefe Words of 
 the Great Aj3o{lJe to the Gentiles, is 
 not unknown to you -, viz. That as a 
 Minifter fet for the Defence of the 
 Gofpel, I may vindicate the Honour 
 of the Son of God, of which fome make no fcru- 
 ple to rob him, to defend his juft Title to the 
 Crown of Deity, which too many in this dege- 
 nerate Age take from him : Which, tho' a Man 
 might have fomc doubtful and mifgiving Thoughts ' 
 about, yet the Rar of being miitaken in fo great 
 and important a Matter, would, one would think, 
 haake him cautious how he abfolutely denied it, 
 contrary to the Faith and Afl'ertion of almoft all 
 the Reformed Churches of Chriif in the World. 
 And I hope it will not be taken amifs, if I en- 
 deavour in a few Difcourfes, to fet this grand 
 Article of the Chriftian Faith in as true a Light 
 as I can from the unerring Word of Truth : And 
 it will appear but a poor Objcdion which fome 
 may make againil: what is faid in this fhort Pre- 
 face, That in alierting the drift and proper Di- 
 vinity of our Saviour, I Ihew a Fault equally 
 great with that which I charge the Arians and 
 
 B Socinians 
 
(2) 
 
 Socinians with, in making him equal with him who 
 alone is the Supreme God, that is^ with him that 
 is God above him, and confequently afcribe to 
 an Inferiour Deity a Glory that doth not belong, 
 or is due to him ; I fay, this will appear to be 
 but -a poor Objedion, ii I can make it appear 
 that Chr'ift is that One only Supreme God, above, 
 or belides whom there is no God ; And this now 
 is the Thing I have to do. 
 
 In the foregoing Verfes the Apoftle profeffeth 
 his great Sorrow for his Brethren and Country- 
 men, the 'Jews-, who were juftly rejeded of God 
 for their obftinate Refufal of the Gofpel. Poffi- 
 bly the prime Defign of the Apoftle, in this pro- 
 feffion of his Concern for them, was to clear 
 himfelf of an Imputation of Envy and Hatred 
 againft thofe that were fo nearly allied to him ; 
 and to fhew, that, tho' he was now turned to 
 the Gentiles, he had a finccre Love and Aifedtion 
 for them, which he had no better way to make 
 appear, than by expreffing his Sorrow for the In- 
 felicity they had brought upon themfelves by their 
 obftinate Rejefition of the Meffiah, who accord- 
 ing to the Flefh was a Branch of one of the Fa- 
 milies and Tribes of Ifrael, and to whom Chrift 
 himfelt teftifies that he was alone fent ; / am not 
 fent biU to the loft Sheep of the houfe of Ifrael. The 
 Thoughts of, and the Refledion upon, the Pri- 
 viledges God had peculiarly honour'd them with, 
 that they were pick'd out from the reft of the 
 Nations to be God's Family, his alone Church 
 in the World, to whom he had made known his 
 Will, and with whom he only had covenanted, 
 was an aggravation of his Grief : In expreffing 
 which he delivers himfelf in the form of an Oath, 
 I [peak the 7'ruth in Chriff: And 'tis to be obferved, 
 • - that 
 
that among the j^ftuj, the only Church of God, 
 no folemn Oath was allowed, but that of calling 
 God, the Supreme God, to witnefs. 
 
 Now among the great and peculiar Prfviledges 
 with which the Jews were honour'd, this was the 
 greateft, T'hat oj them^ m concerning the Fle-h,C/jrifi 
 came. Thcfe words, ui concerning the Flefi^ ' fully 
 fuggeft that Chrift the Meffiah was more than a 
 Man, and that he had another Nature befides 
 the Human Nature, which exifled before his In- 
 carnation : And what that Nature was, the words 
 that I have read do plainly and fully fet forth ,• 
 Ij/ho is over all^ God blejfi'd for ever. Amen. 
 
 There is little or no Difficulty in the words. 
 IVhoy that is Chrift, of whom our Apoftle faith, 
 that he was one of the Stock of Abraham ; this 
 Chriji is over ally God blejjed for ever. 
 
 I will fairly give you an account of the Inter- 
 pretation which fome of thofe who deny the ftrid 
 and proper Divinity of Chriif give of the words ; 
 av ^ mvTcov. They fay, all that is intended in 
 ichefe words is, that the Father hath given him an 
 Univerfal Empire or Dominion over all Things 
 both in Heaven and Earth, and fo confider him 
 as a Mediator only, arbitrarily appointed by the 
 Father to make Atonement for Man's Sin ; and 
 that the next words, ©eo? hxafyi^iU , is no more 
 than a Doxology, or an exprellion of our Thanks 
 to God for his Acceptation of him, fully mani- 
 fefted or declared, in or by that Exaltation i and 
 they read the words thus. Of ioho?n m concerning 
 the Flejh Chriji camei ivho is over all, God be blejfed 
 forever. Amen. But I would appeal to. any Man 
 whether the words QiU \vh.o^%-ni do not carry ano- 
 ther Senfe in Scripture; and therefore fome of 
 them finding this way of expounding the words, 
 not fufficient to evade the force of the Argument 
 
 B 3 drawn 
 
(4) 
 
 drawn from them, to prove the true and proper 
 Divinity of Chrift, have found out other Diftin- 
 ftions to annul it ; of which afterwards. We 
 fhall then take it for granted that the words are 
 to be read thus ; of whom, as concerning the Flejh 
 Chrifl came, who is that God who is, and is to be, 
 blejfed for ever. Thus our Apoftle himfelf ufeth 
 the fame words in the firfl Chapter and twenty- 
 fifth Verfe, Who changed the truth of God into a lye, 
 and worjhipped and ferved the Creature more than the 
 Creator ; U ^iv kvKofyriiii hi nt cuayctt, AfMv. Thus 
 Mr. Locke himfelf underftands it in that place, 
 though he puts another Interpretation upon the 
 words in this. 
 
 And in this Senfe the Words agree with the 
 Defign of the Apoftle, which partly refpedted the 
 Jezvsy and partly the Gentiles. 
 
 As it rcfpeded the 'Jexos it appears to be two- 
 fold : Firft:, To fhew the exceeding greatnefs of 
 the 'Jews Priviiedge, that Chrift fprang from 
 them ; which Priviiedge he illuftrates by de- 
 i^cribing, Chrift in his two Natures, not in his 
 Jiuman Nature only, but in his Divine, his Di- 
 vine Nature efpecially proving the vaftnefs of that 
 Priviiedge God had honour'd them with; which 
 Divinity the "^exvs would by no means admit of, 
 charging him with Blafphemy when they thought 
 him to lay claim to it, and would have adjudged 
 him worthy of Death, according to the Mofaic 
 Law. Secondly, To ftiew the greatnefs of their 
 Sin in rejefting him that was fent to them, and 
 the Juftice of God in rejeding them upon that 
 account ,• which was no lefs than a rejection of 
 God as well as Man. 
 
 His Defign as it refpeded the Gentiles feems to 
 be this, to encourage their Belief in him with 
 fhis Argument, that in believing in Chrift they 
 
 would 
 
(5) 
 
 would believe in God, or in him who is God. 
 Thefe words, God blejfed for ever, may be thus 
 expounded ; God, who alone is infinitely bleffcd 
 in himfelf, or who alone is to be bleilbd and ado- 
 red by his Creatures. This God our Apoille af- 
 ferts Chrift to be : And take it in one or both of 
 thefe Senfes, this bkjjed for ever cannot, without 
 Blafphemy, be fpokcn of any but the True, the 
 only Supreme God, And this Notion the Jeivs 
 had of God, as appears by the Quellion which 
 the High Priefl: asked Chriil:, Art thou the Chrifi 
 the Son of the Bkjjed ? Moi re (i\ojn7^y Mark 14. 61. 
 Chrift's Anfwer, and the Jews Refentmenrof that 
 Anfwer, is obfervable ; Ver, 62, 63, 64. And^efm 
 faid I am ; and ye jhall fee the Son of Man Jit ting 
 on the Rrght-hand of Power, and coming in the Clouds 
 if Heaven : T'hen the High Priefl rent his Clothes y 
 and faith. What need we any further IVitneffes ? 
 Te have heard his Blaf^hemy : what think ye ? And 
 they all condemned him to be guilty of death. I quote 
 this Text here, to fhew how fully it explains the 
 Word.s of my Text. The Reafon why they ac- 
 cufed him of Blafpemy was, that in confcffing him- 
 felf to be the Son of the Biefled, he made himfelf 
 equal with God ; Compare therefore this Text 
 with John 10. 53. T'he Jeius anfwered and faid. 
 For a good Work we fione thee not, but for Blafphemy ; 
 becaufe thou being a Man makefl thy felf God : Which 
 Chrift is Co far from denying, that he doth not 
 fo much as explain himfelf, tho' the Glory of his' 
 Father and his own Safety were fo nearly con- 
 cerned in it ; and not that only, but the refti- 
 fying of a grofs Miltake, fuppofing it to be fuch, 
 would have even demanded it from a Man of 
 real Sincerity and Honcfty, and efpecially to be 
 expected from the Son of God, who had decla- 
 red himfelf to be come into the World to fave 
 
 his 
 
(6) 
 
 his People from their Sins. So that upon the 
 whole, notwithftanding all the Glofles which 
 fome put upon the Words to evade the plain 
 Senfe of them, I muft take them to be an evi- 
 dent and full Proof oi the ftrid and proper Divi- 
 nity of Chrift ; And fhallfrom them infift upon 
 this Propofition. 
 
 DoSi. That Chrift, the Son of God, is the true 
 Supreme God, the fame God with the Father. 
 This is a Doitrine denied by the Avians and Soci- 
 nians of old, and ridiculed by their Followers at 
 this Day ; which I muft confefs I fhould be afraid 
 to do, unlefs I were infallibly certain I were in 
 the right ; and left it appearing otherwife at laft, 
 and that I had fufficient Light in Scripture to 
 direct me to the Adoration of him as the true 
 Supreme God, I ftiould not be able to anfwer the 
 Charge of Robbing him of a Glory due to him, 
 and fo be afhamed before him at his coming. 
 
 It feems neceflary before I proceed to the Me- 
 thod I intend to take in proving the Point laid 
 down, to let you know what thefe Mens Notion 
 is. This, I fay, feems neceflary ; becaufe own- 
 ing Chrift to be God, they impofe upon private 
 Chriftians, and make them believe, that they en- 
 tertain the fame Sentiments, and fpeak the fame 
 Language with them. 
 
 The Difference then lyes in the Nature of that 
 God whom we own and acknowrledge Chrift to 
 be : And, Thanks be to God, the Difference or 
 Controverfy lyes between the main body of Chri- 
 ftians in all the Reformed Churches of Chrift, 
 and a few particular Perfons, who imagine them- 
 felves to have Faculty enough to draw all Men 
 after them. 
 
 The 
 
(7) 
 
 The Cafe may be ftated thus .• The Reformed 
 Churches for the moll part acknowledge Chrilt 
 to be the Supreme God : Thefe fay, he is a Sub- 
 ordinate God. The Reformed Churches ac- 
 knowledge him to be God by Nature : Thefe 
 fay, he is only a God by Office ,• a Delegated 
 Deity, by Vertue of fome Royal or governing 
 Authority given him by a Superior God, or God 
 above him. The Reformed Churches fay, he is 
 the Uncreated, and confequently the Unorigina- 
 ted God : Thefe fay, he is Dem faBw, a meer 
 Creature. This fome fpeak out in words at length, 
 and others exprefs themfelves in fuch terms, as 
 will not eafily admit of any other conftrudion : 
 And indeed I cannot fee, i£ this be not their 
 meaning, how their Caufe can ftand, or how 
 their Superftrudure can remain, if this be not 
 the Foundation on which 'tis built ; there being 
 no medium between the Creator and the Crea- 
 ture. Nor will it mend the matter, that they fet 
 him in the firft Rank of Created Beings, and call 
 him Superangelical, and honour him as- tiie firft 
 Produd of the Wifdom of God ; becaufe how- 
 foever thus dignified and diftinguifhed, this No- 
 tion of him makes him but the Mafter-piece of 
 the Creation, and therefore no more than a Crea- 
 ture. 
 
 I come now to confider and prove the Propo- 
 fition laid down J which is. That Jefia ChriH is 
 the Siipemej Uncreated, Unorigrnated God, God by 
 Nature, the fame God with the Father. 
 
 In the Management of this Head, I muft, (i.) 
 premife two Things as necelfary to make way to 
 the Proof of this great Scripture Truth, to pre- 
 vent Miftakes about, or Mifunderftanding oC 
 
 what 
 
(8) 
 
 what is faid. (2.) I will prove what I have af- 
 ferted from Scripture, from whence alone we are 
 to fetch our Arguments, and from which alone 
 the Negative is to be made appear. (3.) I will 
 confider fome of the principal of thofe Scriptures 
 which are urged to annul this Propofition, which 
 I take to be a neceHary Eflential Article of the 
 Chriftian Faith. (4.) Apply briefly the whole. 
 
 I. I am to premife two Things for the better 
 iinderftanding of what is faid .- And they are 
 thefe. 
 
 (1.) It mufl be acknowledged, that there is a 
 Subordination, or Inferiority, in Chrift to the 
 Father in fome, and that a very plain and true 
 Senfe. In order to the clearing of which we 
 muft, as the Scripture prefents him to us, confi- 
 der Chrift under a four-fold Notion ; As Man, 
 as a Son, as Mediator, and as God. 
 
 I. As Man, as the Seed of David, as born of 
 a Virgin. This Account we have of him in the 
 Text, and our Apoftle makes this Diftindion in 
 the Notions in which we are to conceive of him ; 
 And of whom as concerning the Fiejk Chrifi came. In 
 this Nature he Suffered, in this he Dyed, and in 
 this he is Exalted, and Sits at the Right-hand of 
 the Majefly on High : And in that we fo often 
 find him called a Man in Scripture, we hav^all 
 the reafon in the World to believe him to be a 
 perfeft and entire Man, confiiHng of the two 
 conftitutive parts of Man, an Human Body and 
 9 Reafonable Soul ; T^here is One God, and One 
 Mediator hetvjeen God and Man , the Man Chrift 
 Jefm : And 'tis no (ign of much Truth in them 
 that deny the ilrid; and proper Divinity of the 
 Son of God, that to make good their Aflertion, 
 they feek to deflroy his entire Humanity, and 
 
 affirm 
 
ft^Hrm that tlie y.LyQ-, the Word, fuppljed the roOrrt 
 of an Human Soul ; which i^ true, I mufl think 
 the Holy Ghoft could not he filent in a thing ea- 
 lily enough to be apprehended hy us, if we could 
 find but the leaft Hint 6t it in Holy Writ : And 
 I would fain know how Chrid can be called a 
 ]Vlan, and faid to be in all things made like unto 
 ns. Sin only excepted, if the ao^/^-, which they 
 fay is a Creature o^ God much fuperiour to Angels, 
 was the principal part of which he was conftitnred, 
 cfpecially feeing 'tis mentioned as one part of his 
 Humiliation, that he took not tipon him the Nature 
 of Angels, hut the Seed oj Abraham ; which is hard 
 to be undetftood, if his principal conftitutive 
 part was a Creature more fuperior to Angels than 
 Angels are to us; Vfal, 8. 5. Heb. 2. 16. Now 
 as Man we are ready to acknowledge that there 
 is a fubordination in Chrift to the Father, thus 
 confidered abftraded from another Nature^ which 
 I believe you will hardly be induced to believe he 
 had not t Thus I freely own that Chrift is as in- 
 ferior to the Father as any other Man, or created 
 Being, can be fuppofed to be. 
 
 2. Chrift is to be confidercd as a Son, as the 
 Son of the Father : Under this Notion we are 
 taught to confider him in Scripture as begotten 
 by the Father, as the only begotten Son of God ; 
 'John 3. 15. God fo loved the Worlds that he gave 
 7]is only begotten Son, &c. Again, He that believeth 
 in the Sen hath Life ; he that believeth not the Son 
 hath not Life, but the Wrath of God abideth on him ; 
 ver. ^6. This Son is Begotten, we never read of 
 him that he was Created. I flull not draw any 
 Argument from the word Begotten, 'tis enough 
 to my purpofe here that he is prefented to us un- 
 der the Notion of a Son. Father and Son arc 
 \Vords which, among Men, infer Perfonal Rcla- 
 
 C tions i 
 
( 10 ) 
 
 tfons ; and the words Perfon, or Perfonal, are, 
 in this cafe, made life of by us, becaufe we have 
 not a better word to exprefs our felves by ; nor 
 are wc fo fond of it as to be tenacious of it, if 
 thofe that deny the Doctrine I am to prove, will 
 offer one that better agrees with the Relation be- 
 tween Father and Son, according to Human Ap- 
 prehenfion. Now this Perfonal Relation, or Di- 
 ilinc^tion, is incomprehcnfible by us, I will not 
 flick to fay by the Angels in Heaven ; we can 
 have no Idea of the Father's begetting, or of the 
 Son's being begotten. The Divine Nature is a 
 fingle undivided Unity, and not diftinguifhable, 
 though it be the Eifence of the Three diftind Sub- 
 fifiencies ; fo that I fay how Chriit is the Son oi 
 God abRraded from his Human Nature, which 
 the Gofpel tells us is true, is beyond the power of 
 Men or Angels to explain : Now as a Son confi- 
 dered barely in that Relation, Reafon will oblige 
 us to own a Subordination, but {till this Subordi- 
 nation of Relation or Pcrfon, is far from rendering 
 a Subordination of Eifence or Nature, necelfarily 
 inferrable fiom it. 
 
 3. Chrifl; is tobeconfidered under tlie Notion of 
 Mediator, of Redeemer of fallen Apoftate Man, 
 one appointed by God, and confenting himfelf, 
 to Mediate between an olfended God, and the of- 
 fending Creature ; and as fuch he is to be confide- 
 red in his two Natures United, let them be what 
 they will, for that is not fo much to our purpofe 
 here ; and in this Capacity he is to be confidered 
 as a Son, the Work of Redemption being the 
 proper Work of the Son, not of the Father Per- 
 fona'Ily or Relatively coniidered. Thus he is faid 
 to be fent of the Father, to do the Will of the 
 Father, and not his own Will, confidered in this 
 Relative Capacity, in which Capacity only we 
 
 mult 
 
( II ) 
 
 muft confidcr him as Mt;diator, or Redeemer of 
 Man. I fiippofe I need not ftand to prove to you, 
 that Chrift the Son of God, confidered in that 
 Relation to the Father, is the only Redeemer of 
 fallen Man, or Mediator between C^od and Man ; 
 and though we allow a fubordination of Perfons, 
 for as was faid before we have no better word to 
 exprefs our felves by, yet it will not follow from 
 thence that they are not One in Eilence and Na- 
 ture. 
 
 4. Chrift is to be confidered as God, in that 
 Nature which render'd the Surferings of his Hu- 
 man Nature meritorioufiy efficacious. How often 
 Chrift is called God in Scripture, without any 
 Hint of thefe Diftinftions which are formed by 
 ibme to weaken, or rather annul his Deity, I 
 need not tell you ,• if there were no other Scrip- 
 ture but that, John I. I. And the Word ivcv God, 
 it is enough : And I the fooner content myfeJf 
 with mentioning that Scripture only, becaufe they 
 that will by no means allow a Unity or Saraenefs 
 of Eflc-nce, will yet allow him to be a Divine 
 Perfon, in that fubordinate and delegated Senfe 
 before mention'd, which is to make him not God, 
 at leaft no otherwife God than an Angel, Pro- 
 phet, or Civil Magiftrate, may be called fo ,• nor 
 doth it^ as was faid before, mend the matter that 
 they give the Preheminencc to Chrift above the 
 reft of their Nominal or Petty Deities. 
 
 Thus now you fee what I am to prove, viz,. 
 That Jefus Chrift is more than a Nominal orSub- 
 ftituted God, even the fame Supreme God, the 
 fame Eternal Unoriginated God with the Fatherl- 
 and though there is a Subordination in Chrift to 
 the Father, as Man, as a Son begotten of the 
 Father, as Mediator fent and appointed by the 
 father 5 though I f?.y as fuch, as Man, as a Son 
 
 C 2 and 
 
( IJ ) 
 
 and as Mediator, there is a manifeft diflindion, 
 yet as God there is none ; which I think cannot 
 be denied without making two Gods, I mean, 
 two diftind ObjeAs of" that Divine Worfhip, 
 which is due and alone to be given to the SlI" 
 preme, that is, to the One only Living and True 
 God •• Which I hope fully to make appear in the 
 following part of thefe Difcourlcs. 
 
 (2 ) The Second Thing to be premifed is this ; 
 That in order to prove the ftridt and proper Di- 
 vinity of Chrift, that he is the Supreme God, 
 t{ie fame God with the Father, no regard is to 
 be had to the moditi, or manner of Diflinclion 
 between the Father and the Son, but to the Scrip- 
 ture only, to what we have revealed there i 'tis 
 this only mufl command our, belief, or disbelief^ 
 of t-he, Propofition laid down : That there is a 
 inanifeft Diftiiidion between the Father and the 
 Son is acknowledged, bccaufe we find it in Scrip-- 
 ture ; but how to explain that DulHnclion any 
 farther than iw thqf^ general Terms before men- 
 tioned, the Scripture hath no where taught us,, 
 and fpr phis Reafgn, becaufe 'tis above our Ca- 
 pacity, while we are in this World ; And how 
 far our Underflanding^ /hall be enlighten'd in Hea- 
 ven, to underhand this i^-rcat Myfiery, mufl be 
 kjt till w? come thither. 
 
 It hath, no doubt, been the fault of one Age. 
 after another, tp form Schemes oF the Trinity, 
 which hath given rife to thpfc diticrent Opinions 
 that have been, and now are abouj: it, to thofe 
 ditlerent Names by which Men are dillinguiihed 
 frpra one another ; 'Ti^ to this that the Errors 
 and Herefiirs that hiive fprang up in the Church 
 are owing, which, ii' it had been altogether laid 
 aiide, and the Scriptures only adhered tp^ there 
 
 ' would 
 
(>3) 
 
 would not have appeared thofe difficulties in the 
 the Dodrine of the Trinity, which Men are apt 
 to deny, becaufe they cannot furmount them. 
 
 The Reafon why I mention this is, becaufe it 
 fliews us wherein the abftrufenefs of theDodrine of 
 the Trinity lyes, i^iz,. in the ftrid }nodmiho\v Three 
 are One ; this we own to be inexplicable by us : 
 But if we will believe what we have reveal'd in 
 Scripture, I confidently affirm, that the Unity of 
 the Godhead, in Father, Son and Holy Ghoft, is 
 {o far from being an abflrufe Point, that there is 
 nothing more plainly reveal'd there than this is : 
 And when Men talk that they are not required 
 to enquire into this matter, I agree with them, if 
 they mean an enquiry into what the Scriptures 
 have not made known to them ; but yet affirm it 
 to be a Man's Sin to negled to enquire after re- 
 veal'd Truth. Juhnj. 17. If any man will do bis 
 •will J he fiail know of the Do Br i net whether ?f be of 
 God. Will the Chriftian World believe, there is 
 no more required of a Chrifiian, than to obferve 
 the Rules of Morality in his practice ? This were 
 to deftroy moft, if not all, Objeds of Faith upon 
 which all Chriftian Pradice is founded. Faith 
 unfeigned is joined with a pure Confcience, i T/w. 
 I. 5. and according to that Principle the Ten 
 Commandments would be all the Rule we need- 
 ed, and Chrift himfelf might have tarried where 
 he was before his Incarnation, and not have came 
 down from Heaven to execute the Office of a 
 Prophet, in the execution of which Office he met 
 with fo many Indignities, endured fo manyHard- 
 fhips, and at lafl fealed the Dodrine he deliver'd 
 with his Blood ; We muft abide in the Dodrine 
 as well as in the Commandments of Chrill. Gal. 
 1 . 6y ji S. I yuarvefy that ye are fo foon removed from 
 hhn that called yen iiito the Grace of Chrifiy jmto ano^ 
 
 ther 
 
C 14 ) 
 
 ther Gofpel : Which is not another ; hit there be Jomt 
 that trouble you, and would pervert the Gofpel of Chriji. 
 But though wey or an Angel from Heaven, preach any 
 other Gofpel unto you, than that which we have preach^ 
 ed unto you, let him be accurfed. II, Ep. John, 9. ver. 
 iVbofoever tranfgreffeth, and abideth net in the doclrine 
 of Chrifty hath not God : He that abideth in the do- 
 Brine of Chrifty hath both the Father and the Son. 
 The laft words tell us who they are that have 
 God, viz,, they that have both the Father and the 
 Son y but he that abideth in the Doclrine of" Chrift, 
 hath both the Father and the Son, furely the mean- 
 ing is> this Man hath God. 
 
 Now I hope none will deny me what this thing 
 premifed requefts of them, to lay alide all regard 
 to the Modmy and ftick to the Proof of what I 
 am to make appear, which we have in the Scrip- 
 tures. Certainly the inexplicablenefs of fomething 
 not revealed, refpeding any Divine Truth, is no 
 Argument why we fhould not believe what is 
 plainly revealed : every thing which a Man can- 
 not make confiftent with his Reafon, muft not be 
 faid to be contrary to Reafon. And I have the 
 greater Reafon to make this requeft, in regard of 
 the thing before us, becaufe Ws as difficult to ex- 
 plain the Antitrinitarian Doftrine, even in refped: 
 ef what they fay Chrift is, as to explain what I 
 have aflerted Chrift to be, and of which I think 
 we have plain and full Revelation in the Word of 
 God. We fay the Godhead ftridiy taken is Uni- 
 ted to the Human Nature in Chrift, Great is the 
 Myfisry of Godlinefsy Cod mamjcfled in the Fleff} ; 
 they fay, the hay©-, that is the Word, which is 
 but a Creature, or fome, they know not what, 
 thing, is united to that Human Nature : And 
 when they Ihail decypher to me the Union of the 
 Word with the Human Nature in the Perfon of 
 
 Chrift, 
 
( T5> 
 
 Chrift, I will adventure to promlfe them I will 
 make plain to them the Union of the Godhead 
 and Manhood in him. Is there any thing be- 
 wilders or confounds Human Reafon more than 
 the Thought of Eternity ? And muft I believe 
 there is no God, which yet I have To evident 
 Proof of, becaufe I cannot conceive how a Being 
 which adually Qxiiis fhould never have a Begin- 
 ning. Will they tell me, Reafon will didate the 
 Belief of it, tho' the manner how a Being fhould 
 eternally exift, or to uf^ their own word, how a 
 Being fhould be felf-exiflent, be unfathomable by 
 it ? To this I reply, Reafon will diftate to me 
 the ftrid and proper Deity of the Son of God,- 
 and command my Belief of it, though the manner 
 how the Father and Son are one, and how the 
 Divine Nature is united to the Human be incom- 
 prehtnfible by it, becaufe I have it clearly reveal- 
 ed in the Gofpel ; fo clearly, that Human Reafon 
 cannot defire to have any thing more clearly offer- 
 ed to it to be believed by it, than this is in the 
 Gofpel of God. 
 
 Thefe now are the two Things which I would 
 premife, and this is the Foundation upon which 
 I am to build the following Superftrudure. And 
 one would think none fhould objed againfl the 
 firft, feeing the four Notions, in which Chrift is 
 to be confidered, are as plainly to be read in the 
 Scriptures, as the Letters which compofe the 
 Words, or as the Words which compofe the Sen- 
 tences that are written in the Book of God. And 
 there is as little Reafon to fufped any Objedion 
 to the fecond, feeing all that it propoleth is to be 
 determined by the Word of God, that is by God 
 himfelf Seeing the Matter in Debate is not about 
 this or that Man's Scheme, but about what the 
 
 Scriptures 
 
Scriptures of Truth fay concerning it .* Anclthi^ 
 brings me to the Second Thing. 
 
 c. To prove the Propofition which I have laid 
 down from Scripture, from which alone all Argu- 
 ments for or againft the Aflertion made are to be 
 fetched. 
 
 And in order to make good this great Pointi 
 That Chrift, the Son of God, is the true Supreme 
 God, the fame God with the Father, I will pro- 
 cede in this Method, i. I will prove that there 
 is but One true Supreme God, One God by Na- 
 ture. 2. That this One Supreme God, this One 
 God by Nature, is the only Objeft of Divine 
 Worfhip. 3. That Divine Worfliip, fuch as we 
 are commanded to give to this One Supreme God, 
 hath been, and is to be given to Jefus Chrift* 
 4. That the flricl and proper Divinity of Chriftj 
 that he is the Supreme God, the /ame God with 
 the Father, is fully and direftly aflerted in Scrip- 
 ture, as well as ded ucible from thence by necef- 
 fary Confequcnce. 
 
 I. I am to prove that there is but One True 
 Supreme God, One God by Nature. The Hea^ 
 thens themfelves had a clear Notion of this, that 
 their Dens Optimus Maximus was but One, though 
 they mifiook, and Idolatroufly worfhipped or of- 
 fered Sacrifice to thofe v/hom they called inferior 
 and fubordinate Deities : A Praftice in no wife 
 to be imitated by us Chriftians, who are exprefly 
 told, that to us there is but One God. The Apo- 
 ftle fpeaking of the Idol Gods, and declaring an 
 Idol to be nothing, faith, but to m ther? is kit One 
 God. And this was a matter of that Importance 
 to the Children of Ifrael, that when Mcfes preach- 
 ed this Dodtrine to them, he commands a parti- 
 cular 
 
(17) 
 
 cular and more than ordinary attention to what 
 he faid, as if their whole Duty depended upon a 
 firm belief of this Propolition, That there was 
 but One pod ; Deut. 6. 4. Hear Ifrael, the Lord 
 our God n One Lord. The Apoftle tells us there is 
 but One God and Father of all. I cannot omit 
 letting you know, how diftinftly this is fet down 
 in Scripture , as ii we could never have this 
 Strid Principle in Religion too fully fettled in our 
 minds. 
 
 With what Vehemency doth God (ly, there is 
 no God befides him. Ifa. 44. 6. 'thus faith the 
 Lord the King of Ifrael^ and his Redeemer the Lord 
 of Ho/is y I am the Firft and I am the La/ly and befides 
 me there is no God. See Vtrfe the ^th. Fear ye not, 
 neither be afraid : Have I not told you from that time, 
 and have declared it ? ye are even my JVitneffes. Is 
 there a God befides me ? There is no Gody I know not 
 any. Surely this Allertion doth not exclude the 
 Heathen Idols only from being the Objeds of 
 their Fear, Truft and Adoration, but every other 
 Biding whatfoever ; not the Angels only, but the 
 moft Superangelical Nature, i'z any fuch Nature 
 may be fuppofed to be effentially diftind from the 
 One only living and true God. 
 
 Again, Deut. 4, 35. Unto thee it was Jhewn, that 
 thou mighteft know that the Lord he is God, in Heaven 
 above and in the Earth beneath ; there is none elfe. 
 And left you fhould think this is the Old Tefta- 
 ment Language only, fee Mark 12.31. And the 
 Scribe faid unto him. Well Maflery thou hajl faid the 
 truth : for there is One God, and there is none other 
 but he. To this with the reft of the Scribe's An- 
 fwer our Saviour's Reply is, that he had anfiverd 
 difcreetly, and that he was not far from the Kingdom 
 of Hemen, 
 
 D You 
 
( 18) 
 
 You have it as fully aflerted, that there is RO 
 God like this One Supreme God, as that there is 
 no God befides him. J fa. 40. 25. To whom then 
 viiU ye liken me^ or fniU I be equal ? faith the Holy 
 One. This feems to let us into the meaning of 
 trhofe words of the Apoftle concerning Chrift ; 
 Heb. 1.5. Who being the Brightnefs of his Glory, and 
 the exprefs Image of his Perfon, upholding all things by 
 the PVord of his Power, How can any one think 
 the Apoftle to intend no more than his being a 
 reprefenting Image of his Father, and that it is 
 not to be underftood of his being One with him 
 in Eifence and Nature, though differing in the 
 manner of Subfiflence ? 
 
 I forbear mentioning thofe Scriptures in which 
 God himfelf relleth us> that there was none be- 
 fore him, and that there fliall be no God after 
 him ; becaufe thofe who will by no means allow 
 the proper Divinity of Chrift, do profefs to own. 
 that there is but One Supreme God, tho' at the 
 fame time, contrary to exprefs Scripture, they 
 teach the Worfhip of two Gods. 
 
 2. The Second Thing to be proved is, Tiiat 
 this One Supreme God is the only Objed of Di- 
 vine Worfhip, or to be only WorOiipped by Men 
 and Angels, one would think there ihould be no 
 Man in the Chriftian Church but fliould call this 
 an unqueftionable Truth, a Truth that needed 
 no Proof, fo necefl'arily confequent upon what 
 hath been already faid, that the VVorfhipping any 
 other, muft be a plain and undeniable owning of 
 more Gods than One, contrary to the Didate of 
 Reafon itfelf, and the exprefs Affertion of the 
 whole Scriptures. However, feeing the Proof of 
 the Propoiition laid down, depends much upon 
 this Truth, I will bring to your remembrance a 
 few Scriptures ; and I the rather urge it, becaufe 
 
 1 ^Ald 
 
I find in all the Books that I have read, thofe who 
 deny the Divinity of Chrift in the Senfe I have 
 mentioned, to be fearfully bewildred, and to lofe 
 ihemfelves in theConiideration of the Arguments 
 which are urged upon them fVom this topick : And 
 I am fully fatisfied will never be able to come clean- 
 ly off with it. Had we no other Proof of this Pro- 
 pofition but the Firft Commandment in the De- 
 calogue, that were full Proof ; Thou fiah have no 
 other Cods before me ; before me, in my fight and pre- 
 fence. But how many Scripture comments have 
 we upon this Part of God's Law? ]fa. 45. 22, 25. 
 Look unto me, and beyejaved all ye ends of the Earth i 
 for I am God, and there is none elf e. I have fworn by 
 my jelfy the word is gone out of my Mouth in Righteouf- 
 nefs, and jh all not return, that unto me every Knee jhall 
 boiVy and every Tongue Jhall (wear. A little Thought 
 will difcover this Text to be a Prophefie of the 
 Call of the Gentiles, and that the Evangelical Pro* 
 phet, who fpeaksmore of the Nature,Offices, and 
 Sufferings of Chrift than any of the other Prophets, 
 in thele words, fpeaks particularly of Chrift, of 
 the Son of God, Perfonally diftinguifhed from the 
 Father ; to which purpofe fee, Ro7n. ij^. p, 10, 11. 
 For to this end Chrift both fufferedy and rofe, and revi- 
 ved, that he might be the Lord both of the Dead and 
 of the Living. But why doji thou judge thy Brother ? 
 or why doJi thou fet at nought thy Brother } As I live, 
 faith the Lord, every knee jhall bow to me' : For it is 
 written, is there not a plain reference to the words 
 of the Prophet ? Look unto me, all ye ends of the 
 Earth and befaved ; for I am God, and there is none 
 elfe ; / have fworn by my felf, the word is gone out of 
 my Mouth in Righteoifnefs, and jhall r,ot return, that 
 unto me every knee fl) all bozu, &c. 
 
 Worfliip, Divine worlliip is either inward or 
 Oiitward, the outward is the vifible Manifeftatioij 
 
 D 2 of 
 
of the inward, in which, tho' the Soul be the Prin- 
 cipal part of Man concerned, yet the other muft 
 not be negleded. The inward acts of WorOiip are 
 chiefly thefe ; Reverencing, Loving, Efleeming, 
 Honouring, Adoring, Fearing, Trufting, Hoping, 
 &c. all which God hath appointed feveral Duties 
 and Ordinances for us to make an outward ex- 
 preflion of, which I fhall not ftand to mention : 
 Now with refped to each of thefe, 1 could, would 
 it not take me up too much rime, prove to you 
 from diftinfl: places of Scripture, that fo far as 
 they are a part of Religious Worfhip, they are to 
 be performed to that God only, who is, as I have 
 made appear but One ; but there is no need for 
 me to infift upon this, they are all fully implycd 
 in the places already quoted. And if it be ob- 
 jefted, that the word on/y is not in thofe Texts, 
 and it be fuggefted, that tho' we are commanded 
 to worfhip the Supreme God, yet that Command 
 may be cbferved tho' we worfhip fome Inferior 
 Bv^ing, as long as we do not negledt to worfhip 
 him that is Supreme. To this I Anfv/er ; To 
 worfhip any other Being befides the Supreme God, 
 is to make more Gods than One, which is fully 
 intimated in the Firfl Commandment. 
 
 To corroborate all this, two Things are to be 
 confidered : i. Upon what Religious Worfhip is 
 founded, or the formal Reafon of Religious Wor- 
 fhip. z. The Motive wherewith God enforceth 
 the Worfhip of himfelf alone. 
 
 I. Upon what Religious Worfliip is founded. 
 It hath its Foundation in the Nature of God ; in 
 his Alfuificiency and Almightinefs, in his Infinite 
 Greatnefs and Majefty, in his Infinite Knowledge 
 or Omnifcience, in his Independency, &c. which 
 becaufe no other Being but God polfeffeth, every 
 other Being, which mufl have its whole Depen- 
 
 dance 
 
(51) 
 
 dance upon him, miift be an improper Objtd: of 
 our Worfhip. Moreover, in worfliipping any o- 
 ther Being we attribute thofe I^ ^fedions to an 
 Inferior Being wliich belong only to the Supreme 
 God ; for as was faid before, Worfhip is founded 
 in the Nature of God ; we pay him tiie Tribute 
 ofPraife, becaufe we know that all the Bleilings 
 we enjoy come from him only ; and are the Effct^ts 
 of his Bounty and Grace to us, that isj could not 
 be conveyed to us by any Subordinate, or infe- 
 rior Inifrumcnt, without his leave and influence.. 
 In which Refped: only he is called the Father of 
 Lights, from whom cometh down every Good and 
 perfed Gift. We pray to him, of him we beg the 
 fupply of all our Wants, becaufe we believe and 
 know him co be always prefent with us, and that 
 he only knows our Neceflities, and is Alfuificient 
 and able on the one hand to do for us, above all 
 that we. can ask or think ,• and is Good cnoas;h 
 to be willing to hear us in all that we call upon 
 him for; and therefore he encourageth us to addrefs 
 our felvesto him, as to a Father able and willing 
 to help us ; We truil: in him, and leave him to 
 fupply our Wants in the manner that feemcth beft 
 to him, becaufe we believe and know him to be 
 only Wife, to know how to difpofc of vs and our 
 Affairs, as will make mofl: for his ovv-n Glory, and 
 our Good ; what is moft proper foi' us as his Ser- 
 vants to glorify him in thofe Duties upon which 
 our Glorification with and F-njoymcnt of him for 
 ever depends. Thus we vvoriliip an unfeen God, 
 which is one principal thing that proves our Wor- 
 fliip to be Divine, in contradifti'ncrion to that re- 
 fped which we pay to Created Beings ; tho' this 
 may be added, that in ads of Divine Wor/hip 
 we profefs our Dcpendancc to be upon him only^ 
 and not upon the Crcatnre, whom Providence; 
 
 fomc« 
 
fometimes prefents to us to be a probable Inftru- 
 ment of conveying to us what we apprehend we 
 need ; but at the fame time know not whether 
 God will make ufe of him as fuch, and therefore 
 we leave the Succefs wholly to God. 
 
 And now that you may not think this is the 
 Old Teftament Doclrine only, give me leave to 
 quote one Place out of the New, which may be 
 thought fo much the more authentick, becaufe 
 it is the Doftrine of Chrift himfelf ; and you 
 have it in Matth. 5:. 9, 10. The words are ChrilVs 
 Anfwer to the Devil, who now tempted him to 
 fall down and worfhip him : The Anfwer is both 
 direft and full. The Temptation is expreffed 
 thus ; "The Devil taketh him up into an exceeding high 
 mountain^ and fieweth him ail the Kingdoms of the 
 JVorld^ and the glory of them. I ftall not enquire 
 how the Devil objedled all this to his Sight, but 
 deiire you to look upon Chrift's Anfwer, which 
 he fetcheth from Dent. 6, i 3. quoted to you before, 
 and fully explains that place, as taking in all the 
 parts or afts of Worfhip : It is ivrittaiy 7'hcu jhalt 
 zvorjhip ihe Lord thy Cod, and hnn only jhalt thou 
 ferve. I muft conclude from this Anfwer, that the 
 worfhipping One God only is one of the firft 
 Principles in Religion. 
 
 But I know what is faid in Anfwer to this, viz,. 
 There is a Supreme Worfhip which is due only 
 to the Supreme God, but a Subordinate Worfhip 
 may be performed to an Inferior Deity. 
 
 To this I will make this twofold Reply: i. 'Tis 
 Subordinate Worfhip which the Devil only claims. 
 Here the Subtlety of the Devil appeared in fug- 
 gefting an Authority given him by God to de- 
 mand fuch a fmall piece of Service, being, as he 
 falfly fuggefted, crowned by God Emperor of the 
 W'orld ; as if nothing cpuld be done in it withr- 
 
 out 
 
( 53) 
 
 out Commiflion or Licence from him ; This I 
 fhould think no one would queftion ; but if there 
 be any fuch I would only fend them to lukey who 
 thus relates the matter, Luke ^. ^,6,y. T/je Devil 
 taking him up into an exceeding high mountain, (heiued 
 him all the Kingdoms of the World in a moment of 
 time : And the Devil faid unto him. All this povier 
 will I give thee, and the glory of them, for that is de- 
 livered unto me, and to whomfoever I voill I give it • 
 jf therefore thou xvilt fall down and ivoYjhip me, all 
 jkall be thine. The Devil pleads juft as much for 
 himfelf, as thofe againft whom I am defending 
 the Divinity of our Redeemer, plead for the Wor- 
 fhip which they diy is lawful to be given toChrift. 
 I will name but one place more, and that is Rev. 
 I p. I o. And J fell at his feet to worjhip him, and he 
 Jaid unto me. See thou do it not, I am thy fellow- fer- 
 vant that have the tefHiiiony of ^efm, luorjhp God. 
 Here was as great a Plea for 'John to give a fub- 
 ordinate Worfliip to the AngeJ, as for giving fuch 
 a Worfliip to Chrift himfelf, fuppofing him not 
 to be the One God : For from rJicfe words, / am 
 thy felloxv-fervant, &c. it appears that the Angel 
 had his CommifTion immediately from Chrii}, as 
 Chrift had his from the Father ,• and confequently, 
 according to the plain meaning of Luke in the 
 Gofpcl, and of this record of John in the Reve- 
 lation, is alone to be worfhipped, whether the 
 Worfliip be fupreme or fnbordinatc. 
 
 2. The other- Reply which I have to make to 
 this Difliindion is this ; Let them but fhciv me 
 one word ot this fubordinate Worfliip in Scrip- 
 ture, and let me hut be told how 1 faall diflinjTnifli 
 the one from the other, that 1 may be fure not to 
 miilake in the Adoration which 1 pay to two 
 Deities, and give that to the Icfs which is due 
 only to the greater, and I have done ; I think I 
 
 may 
 
may give up the Caufe : Bur, as long as I can't 
 £nd this in the Scriptures which God hath put 
 into my hands, I mull: crave their excufe for not 
 feeking out a new Bible upon which to pin my 
 Faith, or by which to order my Pradice. I re- 
 member what God by Mofes commanded his Peo- 
 ple, Deut. 4. I, 2. Now therefore he/irken^ Jfraely 
 unto the Statutes and 'Judgments which I tench you, 
 for to do thenty that you may livcy and go in and pef- 
 fefs the Land which the Lord your God g^'veth you. 
 Tou jhall not add to the word which I connnand you, 
 neither jhall you diminijij ought from it, that ye may 
 keep the Commandments of the iMd your God, which 
 J cofnmand you. Tou fmU not add, by devifing other 
 Dodrines, or ways of VVorfiiip, than what the 
 Lord your God hath taught and prefcribed. So 
 in Chap. 12. 32. What thing joevtr I command you, 
 obferve to do it : thou Jhalt not add thereto, nor dimi- 
 nijh from it. And then lee how the Bible is clofed 
 up, Rev. 22. 18, 19. For I ttftify to e^oery Man that 
 heareth the tvords of the prophejy of this Book, if any 
 Man jJjall add to thefe things, God jhall add to him 
 tlie Plagues that are written in this look : And if 
 any Man fhall take from the vjcrds of the Prophejy 
 of this Book, God jhall take away his part out of the 
 Book of Dfoi and out of the holy City, and from the 
 things that are written in this Book. As the whole 
 Bible is clofed up with thcfe words, fo I offer 
 them to your Thought as not to be confined to 
 the words of this particular Prophefy, but as re- 
 fpeding the whole Scriptures, and more efpeci- 
 ally the Scriptures of the New Teftament : And 
 as thus extenfive, they would do well to confider 
 them, who have precipitately razed out of them 
 that Text, 1 John 5. 7. There are three that hear 
 record in Heaven, the Father, the PVord, and the Holy 
 Ghoji, and theje TJhree are One ; to the Scandal of 
 
 their 
 
(25 ) 
 
 their Profeffion, to their laying a Stumbling-block 
 before tlieir weak Brethren, to the Encourage- 
 ment of Deifm, and giving Men occafion to que- 
 fUon the Authority of as many other parts of 
 Scripture as they plcafe. 
 
 2. We are to confider the Motive wherewith 
 God enforceth the Worfhip of himfelf xilone : 
 And the Argument is taken from his Jealoufy, 
 the peculiar Regard and Zeal he harh for his own 
 Glory ; intimating that the worfhipping of any 
 other but himfelf only, doth in a peculiar man- 
 ner rob him of his Glory : Which great and prin- 
 cipal Infult and Violence offered to Heaven itfelf, 
 he will by no means bear, but will fhew his ut- 
 moft Refentment. Thus the Second Command- 
 ment ; For J the Lord thy Gody am a jealous Gcdy 
 n)ijiting the Iniquitiesy &c. Exod. 20. 5. And in 
 Chap. 34. 14. Thou jkalt wcrjhip no other Gsd ; for 
 the Lord, whofe Na??je is 'JealoHij is a jeakm God. 
 It is a Name that God much glories in, and ic' 
 prcfents him to our Thought as impatient of any 
 Partner in our Love and Worfhip. See Ifa. 42. 8. 
 / a?n the Lord, that is my TSlame^ and my glory luill I 
 not give to another, neither my praife to graven /- 
 mages. See farther. Chap. 48. 11. For mine own 
 fake, even for mine own fake will I do it ; for how 
 JJjall my Name he polluted ? And I vjHI not give my 
 glory to another. Now upon what is this Jealoufy 
 founded, confidered as it exprefifeth the flaming 
 Anger of God againft all that worfrip any other 
 God ? Is it not in the Onencfs or Unity of the 
 Godhead ? that is in this, that there is no other . 
 God but himfelf, none bciidcs him, none like 
 iiim, none before him, none after him ^ and if fo, 
 then I make this Concluficn from what hath been 
 already faid, That ii Chrift be not the fame God 
 with the Father, the One fupreme, ueceflarily ex- 
 
 E irtcnr/ 
 
(so 
 
 iftertt, independent Being ; that is, if the God-^ 
 head in the Father and Son be not One, then 
 Chrift cannot in any refped be the Objeft of our 
 Religious Worfliip without incenfing that One 
 only Living and True God, who will not give 
 his Glory to another. And this brings me to the 
 Third Tiding I have to prove. 
 
 5. That Jefus Chriit is the Objed of that Di- 
 vine Worftip which is to be given and performed 
 to the One Supreme God only. 
 
 There be Two Things from which we infer a 
 Pradice to be a Duty ; the one is Scripture Pre- 
 cept, the other Scripture Example : We have 
 God's Command for the worfiiipping of Chrift, 
 and we have the Example both of the Angels, 
 and the Saints. 
 
 I. God hath ^gnifred it to be his Will, that 
 \Kre make his Son Jefus Chrift the Objed of our 
 Worfhip, of the fame Worfhip which we give to 
 the Father. John 5. 22, 23. For the Father jiidgeth 
 no Man ; but hath cormnitted all 'Judgment to the Son,- 
 "The Father, you muft obferve the Word, barely 
 confidered in that Relation, Judgetb no Man, but 
 hath com^nitted all 'Judgment to the Son, as fuch, and 
 as Mediator • as the reward of his full perfor-^ 
 mance of the Articles agreed upon between the 
 Father and the Son : Now, tho' the Father in 
 that Relation hath committed all Judgment to the 
 Son ; yet doth not this exclude the Godhead in 
 the Father from this Ad of Judgment, nor prove 
 the Son not to be God ; becaufe in this part of 
 the Text he is confidered in no other Refped 
 or Relation, than as the Son of God ; and in this 
 Coramiffion, the Human Nature of Chrift, as 
 United with the Divine, is particularly pointed 
 at, which is agreeable to what I laid down be- 
 fore. 
 
(»7) 
 
 fore, as One Part of the Foundation upon which 
 I am to proceed ; Now let us obferve what to - 
 lows, T'bat all Men JhouU bvnour the Son, even as 
 they honour the Father, He that bononreth not the Soriy 
 honour eth not the Father -vjhich hath [ent him. Do 
 ibut now confide.r what hath been ah-cady proved, 
 thai there is but One God, and that this One 
 God is the only Objefit ,oF Divine Worfhip ; and 
 then tell me whether the Father could mo.re plain- 
 ly afl'ert the Son to be the fame in Eflence and 
 Nature with himfelf, than by requiring all Men 
 to pay him the fame Worfliip which he himfelf 
 required, and which we mufi: be affured from 
 Chrift's own Mouth. Thou Jhah Worjhip the Lord 
 thy God ; and hir?j only JJja.lt thou ferve, mufl be due 
 only t,o the Father, i^ the Father only were that 
 Living and True God, .or if the real and only 
 Godhead were not in the Father and Son .-• But I 
 pafs from this to the Words themfelves, T'hat all 
 Men fbould honour the Son^ even as they honour the Fa-:- 
 ther. 'Tis in vain to fhu^ffle by diilinguifliing of 
 Honour or Wprfliip here, feeing, as if Chrift fore- 
 faw what Diftin(3;ions would be formed to his 
 Difparagement, explains himfelf in thefc Vv'^ords, 
 even as they honour the Father. In the Original i,t 
 runs thus, ^va -m-Vi^i vixSoj ^ 6'iov ti^^t -nuain t- waw'gpr. 
 
 And to let us further into his meaning, it fpir 
 lowes. He that bomureth net the Son, hpnoureth not 
 the Father which hath fent him. The meaning ap- 
 pears plainly to be this, he that doth not honouc 
 the Son, by making him the Qbjcd of the fame 
 Faith, Fear, Love, Trufl, and all other Ads of 
 VVorlhip, doth not Honour the Father. 
 
 Obj. You mufl: expetSt to be told, that God hath 
 Commanded you to Worfhip Chrifl:, tho' he be 
 ppt tfie faiije Gpd with himfelf 
 
 ■■'•■■ E J Anfvj. 
 
( 58) 
 
 Anfti. You need not be afhamed to make this 
 anfvverjthat God can no more do this if Chrift be 
 not One in Nature and Eflence withhimfelF, than 
 he can deny himfelf : He that in fo many Places 
 of his Word, hath Commanded you to Worfiiip 
 but One God, and fo exprefly told you, that the 
 Reafon of his giving you that charge, is becaufe 
 be will not give his Glory to another, can never 
 be fo far acceflbry to the throwing away of his 
 Glory, as to Com-mand you in another part of 
 Scripture, to give any other Being, that is not 
 in this fenfe One with himfelf, that is, that is not 
 the fame God with himfelf, that Honour which 
 he hath fo exprefly told you, is due to him alone. 
 Can the True God, the Supreme God, fo expref- 
 ly tell you, Tou [hall have no other God before me j 
 and yet himfelf make a God for us, to equalize 
 with himfelf, in our Afts of VVorfliip ? Can the 
 One True and Supreme God, tell us there is no 
 God befides him, none like him, none before him, 
 none after him ; and after all this, require us to 
 . Worfhip a made Deity with the fam.e worfhip with 
 which we are to V/'orfhip him only ? Thefe are 
 things that cannot confift with the Holinefs and 
 Veracity, with the Soveraignty and Wifdom of 
 him, who hath repeatedly told us, he is the One 
 God, the King Eternal, Immortal, Inyifible, the 
 only VVile God. 
 
 A Second Scripture which I would mention, 
 which proves that we have the Authority of a 
 command from God, to give Divine Woriliip to 
 thrift is Ifeb. i. 6. And agamy rjhe^ he brin^eth his 
 Jirfi-begotten into the JVorld-, be fiiithy And let all the 
 Angels of God -vjorfiip him, He faith, he command- 
 pth, let all the Angds of God iVQrjhip him, U^viv^vr 
 mtTZitmy ttfTu Trxlvni dyyihoi 0*?. It is not to OUl* 
 
 purpofe whether we arc to underftand thefe words, 
 ^ ^'h * • -aen 
 
(29) 
 
 vjhen he Iringeth his fiyfl-hegotteri into the Worlds oF 
 iiis firft coming at his Birth and Exhibition, or of 
 his coming a fccond time to judge the World ; 
 whether the firil or fecond, here is a Charge q^Ivqu. 
 to the Angels to worfliip him. 'Tis the fame 
 word which the Angel makes life gf-^ when he 
 forbad John to worfiiip him, and remembredhiin 
 that it was a Tribute due to God alone ; -«2' Gt^ 
 <aa<^y-^v-A(rvv . Surely we cannot imagine that God 
 ihould require the Angels to wor/hip a Being that 
 IS not God by Nature, who commiiTionated his 
 Angel to put John in remembrance of that part 
 of his Word which required hini to -worfhip God 
 only. :^ra:in;:/- /.f^/.ia 
 
 A third Scripture which I would mention is 
 John 14. I. where Chriff commands his Difciples 
 ' to believe in him as they believed in'God • Te be- 
 lieve in God believe alfo in me. The aft or Faith 
 here mentioned is the ad of Truft and DepeM- 
 daneey as appears from the firft part of the Verfe, 
 Let not your Heart be troubled : And this Faith is a 
 prime act of Worfhip, fuch as upon which all 
 others depend, at Jealf as to the fincere perform- 
 ance of them ,• which is enough to our purpofe, 
 feeing no act of Worship, whether fupreme or 
 fubordinate, is to be given to any but to the Tr«e 
 God only. 
 
 I will mention but one thing more, which I 
 will deliver in the words of a late Author. **^ In 
 *' the Commiflion ChriO: gave his Apoftles to 
 *' Baptize all Nations in the Name of the Father, 
 *' Son, and Holy Ghoit, he man ifcftly joins him- 
 " felf with the Eternal Father in the fame folemn 
 " ad of Worft.ip, as well as in' the fame degree 
 *' of Soveraignty over Man, and that without 
 " any note of inequality oF EfTence, which had 
 f^'he been a mecr Creatur,i.-j or let rae add, aviy 
 
 " thing 
 
(30) 
 
 ff ,thing beneath the True God, feems a mofl iiu- 
 ?5 \^arrantable Condud. Hughes Ejfay. That is 
 the firft thing, we have God's Command for it. 
 
 3. We have the Authority of Prefident and Ex- 
 ample. Should I reckon up all that I could men- 
 tion to this purpofe, I fhould almofl think I had 
 begun a Difcourfe which fome Months would 
 hardly bring me to the conclufion of; I will there- 
 fore content myfelf with a ^cw^r Inftances, Matth. 
 14. 33. T.hen they that were in the Ship came and wor- 
 Jhipped him, Jayingi Of a truth thoii art the Son fif 
 God. A Confeffion, which when he made it oi 
 himfelfj the Jews condemned him as guilty of 
 Blafphemy, and making himfelf equal with God j 
 and 'tis obferveable that their being convinced 
 that he was the Son of God, was the Reafon of 
 their Worfliipping him, cnycr^jVa^af tfP7&, the fame 
 word mentioned before ^ and in the 28th Chap. 
 17, And tv hen they faiv hiiji they luorjhipfed him, the 
 fame word again i the next words may be a little 
 taken notice of, but joine doubted : Thefe laft 
 words may be conftrued two ways, fome fay, the 
 Evangelift fpeaks of the time palt, others, of the 
 time prefent. In the Firft fenfe the meaning is 
 this, Some that had doubted before, now feeing 
 him a conqueror over Death and the Grave, they 
 no longer doubted : In this fenfe. What can we 
 make bf the words lefs than this, that being now 
 fully fatisfied, they heartily concurred with the 
 . others, that never had any doubt or fcruple upon 
 •them, in that Worfiiip which they paid him ? Take 
 the Words in the other Senfe, and fuppofe that 
 , the Evangelift fpeaks of the prefent time, which 
 j'feems to be moft genuine, that there were fome 
 that yet doubted ; and what rauft the meaning be 
 but this, that doubting they could not joyn with 
 the reft in that Worlhip which they paid him? Now 
 -i;.. ■ . ■ ' can 
 
(3t ) 
 
 can it be fuppofed that Chrift, who had before 
 repelled the Devil's Temptation with the words 
 of Scripture, Thou [halt xvorjhip the Lord thy God, 
 and him only [yah thou ferve, fhould now himfclf 
 admit of worfhip from his own Difciples, if he 
 were not that God, that One God, to whom 
 Worfliip is alone due ? Nor can we Imagin, the 
 vifible prefence of Chrift with them, which yet 
 is often urged, caIn be any valuable Objeftion a- 
 gainft this Argument, when I confider, that the 
 Angel in the Revelation vifibly appeared to 'John^ 
 but would by no means admit of Worfhip from 
 ^ohn upon that account -, but the Check which he 
 gave him fully intimates that no Being whatfo- 
 ever, tho' of never fo high an order, that is not 
 the Supreme God, is to be Worfhipped with any 
 part of Religious worftip ; it cannot be amifs to 
 review that Text ^ And I fell at his Feet to xvor- 
 jhip him, and he /aid unto me, fee thou do it not, I 
 am thy fellow Servant, and of thy Brethren, that have 
 the Teflimony of Jefw, iVorjhip God. 
 
 Moreover let us go to particular Ads of Wor- 
 fhip. 
 
 Prayer is made to him -, that peculiar aft of 
 worfhip in which we acknowledge God's All-fuf- 
 ficiency, and our Dependance upon him, and that 
 not only for the lefs neceifary Supplies of this 
 World, but for the more peculiar and neceffary 
 Supplies of the Soul, the Graces of God's Spirit ; 
 tho' according to that forcquoted Scripture, God 
 only is the giver of both : See Mark 9. 23, 24, A 
 Father of a pofleifed Child, comes to Chriit, to 
 beg Relief for his Son ; Qirift tells him that If 
 he could belie-ve, all thi}7gs are fofftble to him that be- 
 lieveth. Now it folio wSj And pra'ghtway the Fa^ 
 ther of the Child cried out. Lord, I believe ; help 
 thou mine unbelief. Here is a Prayer made diredly 
 
 to 
 
( 3J ; 
 
 to Chrid for what was in the Power of none but 
 the Father of Lights, from whom comet h clown 
 ev^ry good and perfect gift, to grant : And his 
 Prayer is for two things. Firft , That Chrift would 
 Pardon his weak Faith ; and Secondly, That 
 Chrift would increafc and ftrengthen it : / believe ; 
 help thou mine linheUej. Moreover> is not Step bins 
 dying prayer to be regarded ? ABs 7. 5^. And 
 they Jioned StepheUy calling upon Gcd^ and fajing. 
 Lord Jefm receive my Spirit. Whether the light 
 which Stephen had of Chrift, fitting on the Right 
 Hand of God, mentioned in the 56. Ferfe, was the 
 ftrenuous ading of his Faith, or fome Vifionary 
 Reprefentation of the Throne above, is not to 
 our purpofe ; if the latter,as is generally fuppofed, . 
 then the Reprefentation was fuch, as objected the 
 Glory of Chrift in fuch a manner to him, as evi- 
 dently proved him to be that One only Living and 
 True God, who is the alone Objed of Divine 
 
 Worftiip- 
 
 Moreover, Benedi^Ttion is an ad of Divine 
 "Worftiip, and only to be performed in the Name 
 ©f God ; it hath the Nature of Prayer in it, and 
 this act of worfhip is performed in the name of 
 the Son, as well as in the name of the Father ;. 
 yea, equally in his Name. The Apoiile wijheth » 
 us grace and peace, from God our Father, and from 
 the Lord Jep!^ Chriji ; the Grace of our Lord Jefus 
 Chrift is equally joyned with the Love of God, 
 in the Benedidion, udierev/ith the Apoftle takes 
 his leave of, and clofcth his Lp. to his Corinthians, 
 1. Ep. 13. Chap. 14. Verfe. 'The Grace of our Lcrd 
 Jejm Chrift , and the love of God, and the Cvimmm}- 
 an of the Holy Ghoft, b? ivith you all. Amen. Laft- 
 iy, Thankfgiving and Prailc, is an ad of Worfiiip 
 performed both in Heaven and Earth, by Angels 
 and Saints to Jefus Chrift, in the ■ fame manner, 
 
 and 
 
(33) 
 
 and in the fams words that it is performed to the 
 Father. Thus it is reprefented to us in Rev. 5. 11. 
 to the End of the Chapter. And I beheld^ and I 
 heard the Voice of many Angels rmnd about the I'hvoney 
 and the bea/lt, and the elders -. and the number of 
 them "ivas ten thoufunds times ten thoufandy and thou- 
 fands of thoufunds ; Sajing tuith a loud voice^ Worthy 
 is the Lamb that zvas [lain) to receive power, andricheSy 
 and wifdom, and/Irenith, and honour, and glory, and 
 blejfing. And every ere at tire zuhtch is jn heaven, and 
 on the earth, and under the earth, and juch as are in 
 the fea, and all that are in them, heard I, faving, Blef- 
 frng, and honour, and glory, ajid power be unto him 
 that Jitteth upon the throne, and unto the Lamb for ever, 
 and ever. And the four beajls J aid. Amen. And the 
 four and twenty elders felldovjn andworjhipped him that 
 liveth for ever and ever. Here we may obferve, 
 that thofe who were before - mentioned as two 
 diftind Subfiftencies relatively confider'd, both 
 which have the fame Worfhip paid them, are in 
 this laft Verfe mentioned as but One Divine Ef- 
 fence. And the four and tiuenty Elders fell down and 
 worJJjipped him that liveth for ever. The proper 
 Objeft of Worfliip, which, as you have heard, is 
 the One Supreme God, is not in this laft Verfc 
 made different from what it was in the foregoing 
 Verfes ; and the reafon of thus exprefling fingu- 
 larly what was before exprefs'd plurally, I think, 
 can be no other than this, to let us know that the 
 proper and only reafon of Divine Worfhip, is, 
 the foveraign, fupreme, fingular Majeftyj inde- 
 pendent and infinite Ex.cellency of the One Eter- 
 nal Godhead. 
 
 Now take all thefe Three Things together : 
 There is but One God ; none before him, none 
 after him, none like him, none beiides him, God 
 himfelf knoweth not any. This One God is the 
 
 F alone 
 
( S4) 
 alone Objecl of Divine Worfhip, whom alone we 
 muft worfliip and ferve. Jefus Chrift the Son of 
 the Father is to be wqrfhipped with that Wor- 
 fhip, of- which the One Supreme God is the only 
 ObjeiS j and add to all this, that the Nature of 
 the One Supreme God is the alone Foundation of 
 that Worfhip. I fay, take all thefe together, and- 
 now make your Concluiion, and what will you 
 infer but one of thefe two Things, either. That 
 Chrifl is the One God, the fame God eflentially 
 with the Father : Or if not, That there are two 
 Gods to be worfhipped, contrary to the Rule of 
 Worfhip, fet forth in the Scriptures both of the 
 Old and New Teftament. This leads me to the 
 fourth Topick from which to prove the flrift and 
 proper Divinity of Chrifl ; and that is 
 
 4. Dired Scripturd. The Divinity of Chrift in 
 the Senfe I have mentioned, is dired:ly aiTerted in 
 Scripture, as well as deducible from thence by 
 neceflary Confequence. Here I fliall prove thefe 
 three Things : Firfc, That Chrifl is called God 
 in fuch full terms in Scripture as can be afferted 
 of none but the Supreme God. Secondly, The 
 Names, Titles and Attributes, of the Supreme 
 Godj thofe that are peculiar to the Supreme God 
 only, are given to Chrifl in Scripture. Thirdly, 
 The Works of the Supreme God, and rhofe which 
 can be done and performed by ncne but the Su- 
 preme God, are attributed to Chrifl, and faid to 
 be his Works, particularly that of Creation. 
 
 I. Chrifl is called God in fuch full terms in 
 Scripture, as can be fpoken of no other but the 
 Supreme God. One would think the words of 
 our Apoflle in the Text, are full enough to filence 
 all Cavil, God over ally blcjjed for ever. But what 
 can we do with Men that will from their own 
 heads diflin^uifii a Meaning into the Words of 
 
 God 
 
(35 ) 
 
 Cod himfelf, which we cannot find in the Scrip- 
 tures ever entred inro the Mind of him that 
 fpakc them ? But, to this I will add thefe few 
 following. 
 
 The firll fnall be i Jo/m 5. 20. Here you find 
 .him called the true God ,• And ive know that the 
 Son of God 15 comcy and hath given m underjlandsng 
 that lue 7nay know him that is true : And ice are in 
 him that is truCy even in his Son Jefus Chrifi. 'this 
 is the true God. kto? '(^i> dzviMvci ©goV. This, this 
 .his Son Jefus Chrift is the True God ; and who 
 will believe there is any more than One True 
 God, after fo full Proof as hath been already 
 brought to prove that there is not ? 
 
 A fecond Scripture may be that John 10. 30. 
 / and my Father are One. A ftrange way of fpeak- 
 ing, if he was, as a late V/ritcr fpeaks, " Infinite- 
 ly different from him ; which he certainly is, if a 
 Creature ,• and if more than a Creature, it is but 
 a reafonable requeft to defire to know what he is 
 lefs than God. This is evident, the Je-ws under- 
 flood him in thefe words, as making himfelf e- 
 qual with God ,• this I fay is evident from their 
 taking occafion from thence to charge him with 
 Blafpiiemy, and taking up Stones to Ttone him, 
 as one guilty of Death. What is offer'd in anfwer 
 to this is, that he is One with the Father in Will 
 and Atfedion only. In anfwer to this I fay firll:. 
 It is very ftrange, that our Saviour who by thefe 
 words had brought himfelf into fuch great Dan- 
 ger of his Life, and upon whom there fcems to 
 be no fmall Obligation to redify the Jews Mi- 
 ftake i it is, 1 fay, very flrange that he doth not 
 explain himfelf, and tell them how grofly they 
 miftook him, and that he did not in thefe words 
 make himfelf equal with God, but fay only that 
 he willed nothing but what was agreeable to the 
 • F ii • V/ill 
 
( 36) 
 
 Will of the Father ,• and that inftead of" this he 
 goes on to prove himfelf One with the Father in 
 the Senfe in which they took him, that he and 
 the Father were One, by a Onenefs of Exiftence 
 in each other, by the Father's dwelling in him, 
 and he in the Father ; which is a very difterent 
 thing from their being of One accord, or One in 
 Will and AfFe6tion only : And to convince them 
 that he and the Father were One in this Senfe, 
 heargiieth from or appealeth to his Works ; Jf I 
 do not the works of my Father l/elie've ?ne not ; I'ut if 
 J do, though ye believe not me, believe the works : 
 
 iWhy ? fee what follows, That ye may know that I 
 am in the Father ^ and the Father in me, ver. 38. By 
 the Works of the Father he means the Miracles 
 which he wrought, thofe Works which are pecu- 
 liar to God, and which as Mr. Sam. Clark, in his 
 Expofition upon the Place, exprelleth himfelf, 
 did flow from that Power vjhicb he had tn common 
 ivith the Father. Now as a late Writer expreffeth 
 ity " In this Appeal to his Works, he doth not 
 *' appeal fo much to the matter and kind of them, 
 *' as to the manner of performing them ; and 
 ** therefore, to fpeak in the very words of my 
 
 '*' Author, his bare working of Miracles would 
 ** not prove him to be fo One with the Father, 
 *' as that the Father fhould be in him and he in 
 '' the Father any further than as they were Divine 
 '* Teftimonials of what he declar'd ; but for the 
 *^ prefenthe drops all confideration of his words, 
 " and referrs himfelf entirely to his works as an 
 " evidence of his being One v/ith the Father; and 
 
 '*' how are thefe fo, bur by his performing them 
 ** juft in the fame Soveraign, independent man- 
 " ner with the Father ? and that they thus nn- 
 ** derftood him, is very evident from their Re- 
 " ftntment of this Argumentative anfwer hf his, 
 
 ver. 39: 
 
(37) 
 
 ver. 3P . Therefore they [ought again to take him : but 
 he ejcaped out of their hands. 
 
 But to all this there is a planfible Objection 
 brought From John 5. 'ver. \c). Then nnfxvered Je- 
 fiiii a:id fatdunto them, the Son can do nothing of him- 
 jeH'-) hut ixihat he feeth the Father do : for whatfoever 
 things the Father doth, thef aljo doth the Son likezuife. 
 How little different this Text is from that quoted 
 before, if I do not the Works of my Father, be- 
 lieve me not, but ii' I do, tho' 3'e believe not me, 
 yet believe the Works, that ye may know that I 
 am in the Father and the Father in me ; will ap- 
 pear, if we a little confider the words objefted ; 
 The Son can do nothing of himfelf, but what be feeth 
 the Father do : for ivhatfoever things he doth, tbefe al- 
 fo doth the Son lUewife. The occafion of thefe 
 words is the fame with what gave occafion to 
 thofe in the loth Chap. I and my Father are One ; 
 'vi'z.. the Jevis accufing him of Blafphemy, be- 
 caufe he faid he was the Son of God, and they 
 are part of Chrift's Anfwcr to the Accufation, or 
 Apology for himRlf ; and his Anfwer begins with 
 a double Afleveration, Venly, verily, I fay unto 
 you, to denote the certainty of what he faid or 
 affirmed. And that thefe words afTert the fame 
 thing which he fpake in the loth Chapter, land 
 my Father are One, wil! appear thus ; The Son can 
 do nothing of himjelf, but what he feeth the Father 
 do : Certainly the words affirm no more than this, 
 that the Son doth nothing feparate from the Fa- 
 ther, and plainly tell us, that what the Father doth 
 that he doth ; this in the firfl part of his Anfwer, 
 which is negative : In the fecond paft of the An- 
 fwer, which is more pofitive, he declares that he 
 doth all that the Father doth, and the Father doth 
 nothing without him .* Now confider the words, 
 and whatever Arim^ or Socinm, would nijice of 
 ' ' ' them, 
 
C 38 ) 
 
 tbem, there ar.e hardly any words hi Scripture, do 
 more fully aflert the Unity and Equality of the 
 Tjvorking of the Father and the Son, than thefedo, 
 ^^^hich 1 gather from the lafl words : For vjbat 
 things joever be doth, 'thefe alfo doth the Son likewife ; 
 Here be two words to be taken notice of, aJfoy 
 and likeiv'fe, which are far from being a tautolo- 
 gy, or fignifying tlie fame thing ; the firft, Thefe 
 ALSO doth the Sony denotes the matter or kind of 
 the Works performed ; the laft word, like-wife, 
 o(ioiai, denotes the ra^anner of working, in the 
 fame foveraign and independent manner that the 
 Father doth them : Thus the Critick, Non tantrnn 
 Jimilititdinem qualemcunqi fed omni rnodam fimilitudi- 
 neniy fecundtun [nhfiantimn, nattiram, & vires pra:- 
 cipuas. And thus Potd in his Synopjis ; o^ua^ Pari- 
 ter, aque feu non minrn una eademqiiey lit Effentia fie 
 C^T" Virtute, Ci/ Operatioue, quod ad deitatem attinet : 
 Equally with the fame, the felf-fame, as Effence, 
 fo Vertue and Operation, that which belongs to 
 the Godhead. 
 
 A third Scripture which I would mention, is 
 ^ohn 20. 28. they are Thomas his words to Chrift. 
 Thojnas could by no means believe that Chrift was 
 rifen from the Dead, tho' the other Difciples had 
 told him they had feen the Lord ; as appears from 
 the 25th Verfe, The other Difciples fay unto him^ 
 TVe have feen the Lord : But he faith unto them, Ex^ 
 cept I fee in his Hands the print of the Nails, and 
 put my Finger info the print of the Nails, and thruf^ 
 my Hand into his Side, I ivill not believe. After this 
 Thomas being with the Twelve, Jefus came and 
 flood in the raidft, and faid, Peace be unto you • 
 find to let Thoma6 know that he was not ignorant 
 of his Unbelief, and how he had exprefled it, 
 addrefferh himfelf particularly to this unbelieving 
 Difciplc, (dy'm^. Pleach hither thy Finger 3 and behold 
 
 my 
 
(39) 
 
 my Hunds ; and reach hither thy Hand, and thniR it 
 into my Side, and be not faithlefs hut believing. Now 
 the words which I would offer to your Confide- 
 ration, arc T'homas his Anfwer : Thomai anfivered 
 and [aid. My Lord and my God. A way of Ex- 
 preffion, that according to the Old Teftament 
 ever denotes the Jehovah the One Living and 
 True God ; 'Thpii faith Jehovah, the God of Abra- 
 ham, and of Ifaac. And cho' there be Lords many, 
 and Gods many, yet I do not remember that thefc 
 two words, are joyntly applied to any, but to 
 the One Supreme God : What Magiflrate > What 
 Angel ? What Prophet, or what other Nominal 
 God, was ever called the Lord God, or ever ad- 
 dreft to by any in this double Appellation, ?ny 
 Lord, and my God ? Befides, will any Man think 
 'Thoma6 had in his mind the diftindion of a Su- 
 preme and Subordinate God ? If he had, certain- 
 ly Chrift, who as well knew his Thoughts now 
 as he did the Words he had fpoken before, would 
 not have fuftered his Apoftle, when he infpired 
 him by his own Spirit, to publifh this account to 
 the World, to have concealed his meaning from 
 his Church : If he had not, but did really from 
 his Heart acknowledge Chrift to be the Supreme 
 God, and was in an errour in making fuch an 
 acknowledgment ; is it not unaccountable that 
 Chrift doth not fet him right, and let him know 
 in what fenfe he wa^toown and confefs him to be 
 the Lord his God, and the rather, becaufehe was 
 One of thofc Twelve more immediately ordained 
 by Chrift himfelf, to preach Chrift in the World, 
 and was a Difciple for whom he had a peculiar 
 AftVdion. 
 
 A fourth Scripture which I would mention is, 
 'John S. I p. 7%en [aid they tint o hi-m, JVhere is thy 
 Father ? ijefm anfwcred, Te neither know me, nor iny 
 
 Father : 
 
c 40 ; 
 
 Father : if ye had known me, ye would have, known 
 my Father allfo. Thele words, ye know tiot me, can- 
 not be meant of his Human Nature ^ as Man, he 
 was vifible to every Eye,they Daily converied with 
 bim, they knew his Family ; Is not this the Cnr^en- 
 ters Son ^ is not his Mother called Mary ? and his 
 Brethren, James, and Jcfes, and Simon, and Judai ? 
 And his Sifter Sy are they not all with us ? Matth. 13. 
 55. It muft be then of his Divine Nature that 
 he fpake y and what doth he mean when he faith, 
 if ye had knozvn me, ye would have kn€wn 'may Father 
 alfo; but that he had the fame Divine Nature with 
 the Father, or that he was One with the Father 
 in Nature and Eflence ? the Kp.owledge of both, 
 and the Ignorance of both are put together, which 
 could not be fpokenof his Human Nature, nor of 
 any SuptTangclical Nature, which he poffelTed, if 
 that were a Created Nature. The Jews accord- 
 ingly underflood him in the fenfe I am fpeakingof, 
 as appears by the next words, which reprefent 
 them as fretted with this faying, and inclmed to 
 apprehend him, but retrained by the fpecial Pro- 
 vidence of God, in the 20. verfe, T'hefe words [pake 
 Jefni in the T'reafury, as he taught in the Temple, and 
 no Man laid hands on him ; lecaufe his hour was not 
 yet come: Surely, the meaning is this, tho' he"fo 
 fully afi'erted his equality, or Onenefs in Nature 
 with the Father, which they fo often called Blaf' 
 phemy, yet no man at this* time lay'd hands on 
 him. 
 
 A fifrh place which I would quote to you is the 
 58. Verfe of the fame Chapter, Jcfusfaid unto them, 
 if ore Abraham was, J a7n. The words are an an- 
 fwer to the Jews, Objeding againfl what our 
 Saviour had (aid before ; Tour Father Abraha7n re- 
 joiced to fee mj day, and faw it, and was glad. The 
 Objefftioa the Jews made to this was ; Then art 
 
 not 
 
(41 ) 
 
 fiot yet fifty Years oldy and haft thcu feen j^braham ? 
 To this our Saviour replies ; before Abraham was, 
 I am : The generality ot our Expofitors, except a 
 few modern ones, tell us, that this cxprefiion, I amy 
 fignifies, the eternal and unchangeable Being of 
 Chrift as God ; for which I could quote you vail 
 numbers of thofe who have written upon this 
 Text, who tell us that Chriil here afTumes to him- 
 fclf the fame Nafne which the Supreme and Un- 
 originated God made himfelf known to Mofes by. 
 Mr. Whiflon indeed faith, 1 am^ that is^ i,«y^« ; 
 and this, as I remember, is all rhst he faith, and 
 in this Senfe do his new Converts follow him. 
 But now the QjJeflion is. Whether this be the 
 real and full Senfe of the Words ? In the Original 
 it is2}«' ii^i. In ExodMi it carries the Senfe which 
 I have mentioned ; and that it bears the fame 
 Senfe here, we may be induced to believe from 
 the Conflrudion which the ^ews did put upon it; 
 and that they underllood him in this Senfe, ap- 
 pears from their refentment, Ver, 59. 'Then took 
 they up Stones to caft at him : They in this thought 
 him alfo guilty of Blafphemy, and worthy of 
 Death. Now I will ask you one plain QuelHon, 
 Whether you think your Saviour to be an honclt 
 Man, a Man of Sincerity, one that really fought 
 the Good of thofe to whom he was fent > If you 
 do not, why do you believe in him, or call your 
 felves after his Name ? If you do, can you for- 
 bear wondering that, it^ the Jews misinterpreted, 
 him, he fhould not explain himfelf, and feek to 
 rctlify their Miflake, but fhould rather work a 
 Miracle to farther his Elcape from them, as ap- 
 pears from the following words ; Then Jefus hid 
 himfelfi and went out if the Temple going through the 
 tnidjl of them, and fo puffed by, hid himfelf, became 
 invifible to chem. 1 fay, can you forbear won- 
 
 G deringj 
 
(40 
 
 dering, that, ifthey mifinterpreted him, heflioiild 
 not {et them at rights in (o weighty and impor- 
 tant a Point ? By which means he had furely done 
 them Good, and fecured his own Reputation. 
 And thus much for the firft thing that Chrift is 
 called God in fuch full terms in Scripture, as can 
 be afl'erted of none but the Supreme God. 
 
 2. The Second Thing to be proved is. The 
 Names,Titles and Attributes of the Supreme God, 
 thofe that are peculiar to the Supreme God only, 
 are given to Chrift in Scripture. 
 
 The firlt that I will mention fhall be, that 
 Name of God Jehovah. Thofe whom I am de- 
 fending the Deity of my mighty Redeemer, a- 
 gainft, tell us that every Name, Title and Attri- 
 bute of God is appropriated to Chrift, except 
 thofe which fignify Self-exiftence or Unorigina- 
 tion, which they will by no means allow, becaufe 
 it annuls their Diftindion of an Unoriginated and 
 Originated Deity : In Anfwer to which I men- 
 tion this Name of God, Jehovah. Buxtorft^Ws 
 us, that it is Nomen Dei p-oprhim, ipfum ah ejjentia 
 denojnina'fiSy em exifieus ah eterno & in etermim. In 
 Exodus it is to be render'd thus, / will be zuhat I 
 luill bey Eheveh ejher ehsveh ; from thence comes 
 the Name Jehovah ; and according to the Critick, 
 it denotes in God a neceflary Being or Exiftence : 
 Thus you find in Poo/'s Synopf. Demtat in Deo 
 ejfendi necefjltatent, imnmtabilitatew, & plenitudiaem, 
 a necefTity, unchangeablcnefs, and fulnefs of Be- 
 ing. Mr. Charnock tells us the word fignifies, a 
 Fulnefs of Life ; I have not miv that which I had not 
 formerly, I (hail not have hereafter what I have not 
 now. Ainfworth faith it fignifies, Go£s eternal and 
 unchangeable Being in hi7i2jelf But what need I 
 refer you to thefe human and fallible Authors, 
 
 V hen 
 
( 49 ) 
 
 when the Holy Spirit of God himfelf tells us, that 
 'tis the proper Name of the Supreme God, and 
 peculiar to him alone, and by which he may be 
 infallibly known in Scripture, in contradillin- 
 Aion to all other Beings whatfoever in Heaven 
 and in Earth ? To which purpofe I will quote 
 you a few Scriptures. 
 
 The iirlt Scripture which I will prefent you 
 with, is PfaL 83. ult. That Men may knovj, that 
 thou ivhofe Nmne alone z> J e h o v a h, art the 7nofl 
 High onjer all the Earth. Doth not this Text ex- 
 prefly teil us, that "Jehovah is the Name of the 
 Supreme God only ? And there is not one word 
 that I have read to you from our Tranflation but 
 is n\ the Original, except the Verb isy which is 
 mofl frequently left out in the Hehrex^ • which a 
 Child would not want Skill to fuppjy, il he read 
 it tranflated verbatim thus. That Men may know 
 that thou whofe Name alone, Jehovah, art the mofi 
 High over all the Earth. 
 
 A fecond Text that I would quote to you, is 
 that mentioned before to another purpofe, Jfa. 
 42. 8. I am Jehovah, that is my Name^ and my 
 glory luill I not give to anothtr. My glory, even the 
 Glory of this Name of mine, Jehovah ; by which 
 , J make myfelf known to have all Being in myfelf, 
 and to give Being to all Creatures. 
 
 A third Text is Exod. 3. 15. And God f aid tmto 
 Mofes, Thus jhalt thou fay timq the Children of Ifrael, 
 The Lord, Jehovah, God of your Fathers, the God of 
 Abraham, the God of Ifaac, and the God of Jacoby 
 bath fent me tmto you : This is my Name for ever, and 
 this is my memorial to all generations. To this place 
 the Prophet Hofea refers, or rather the Prophet 
 explains this Text, Hof. 12. 5. Even the Lord God 
 of Ho/is, Jehovah the God of Hofts, the Lord is his 
 asjnorial, Jehovah is his Memorial. To the farnj 
 
 G 2 ' pur- 
 
(44) 
 
 pnrpofeis that of the Pfalmift, Pfal 135. 13. Thy 
 Name, yehovaby endnreth pr ever, and thy Me- 
 morial^ O'Jebo'uah, throughout ail generattom. This 
 may be fufficient to prove, that Jehovah is a 
 Name proper and peculiar to the Supreme God 
 only. 
 
 2. The next Thing that I have to prove, is. 
 That this proper and peculiar Name of the Su- 
 preme God, is attributed or given toChrifl. 'Tis 
 generally fuppofed, and what is not eafily dif- 
 proved, that the Man:, called by the Prophet Hofea 
 an Angel, that appeared to 'Jacob at Peniel, was 
 Chrift in a Bodily or Human Shape. I know he 
 js called the Angel by the Prophet j which Name, 
 tho' given to the Son, called the Angel of the 
 Covenant, who as a Son, or ftanding in that Re- 
 lation to the Father, may truly be faid to be fenf 
 of the Father, yet cannot be properly faid of the 
 Father. Now if fo, as is very probable from Ja- 
 cob himfelf, Gen. 32. 30. And Jacob called the name 
 of the -place Peniel, for I have feen God face to jace, 
 and ?/;v Life is preferved ; then this Angel is called 
 Jehovah twice in that Vcrfe quoted before, Hof. 
 3 2. 5. fee the Verfe before. Tea, he had povcer over 
 the Angel and prevailed , he zvept and made fupplica- 
 tion to him, he found him in Bethel, and there he 
 (pake with us, even Jehovah the Lord of hofts, Jeho- 
 'vah is his Memorial. Furthermore, I think I may 
 confidently afiert this Angel to be the Second in 
 the Trinity j for according to what hath been 
 already proved, that Jehovah is a Name proper 
 and peculiar to the Supreme God only, it could 
 not be appropriated to any other, and confe- 
 quently that Chrift is that true Supreme Go4» 
 whofe Name alone is Jcho'/ah, and who is the 
 moft High over all the Earth. Now if this be 
 true, that this Angel was Chrift, v/ho afterward 
 
 took 
 
(45 ) 
 
 took Fle/h upon him, and dwelt among Men, 
 then 'tis further plain, that Jacob paid him Di- 
 vine Worfhip before his Exhibition ; which he 
 neither could nor would have done, ii he had not 
 been that One only Living and True God, who 
 is the fole Objed of Divine Worfhip. Moreover, 
 fee If a. 6. i, 2, 3. In the Tear that King Uz,z.iah 
 dyed, I fain alfo the Lord fitting tipon a "Throne high 
 and lifted up^ and his Train filled the Temple. Above 
 it flood the Cherubi?ns : each one had fix icings ; xvith 
 twain he covered his Face, and with twain he covered 
 his Feet, and with twain he did fly. And one cryed 
 unto another. Holy, holy, holy, is the Lord of Hofis, 
 the whole Earth is full of his Glory. I faw the Lord 
 jfehovah fitting upon a Throne, &c. I quelHon not 
 but you will ask me how can it be proved, that 
 the Prophet fpeaks of Chrift ? In Anfwer to which 
 I fhall only fend you to the Evangelift, who ex- 
 plains thefe words, and tells us who that Jehovah 
 was whom he faw fitting upon a Throne high 
 and lifted up, that it was Chrift the Second Per- 
 fon in the Trinity. You will find it John 12. 3p, 
 40, 41. Therefore they could not believe, bccaufe that 
 Efaias faid again, He hath blinded their Eyes, and 
 hardened their Hearts ; that they jliould not fee with 
 their Eyes, ncr underfland with their Hearts, and be 
 converted, and I jJiouId heal them -, which is a quo- 
 tation of that loth Verfe of that <5th Chapter of 
 Isaiah : Now fee what follows in the 41ft Verfe 
 of this I 2th Chapter of John, Thefe things faid 
 Efaias, when he faw his glory, and fpake of him. 
 Here you have the Vifion referred to, in which 
 tlie Second in the Trinity appeared in a moft 
 glorious manner to the Prophet, and foretold, 
 v/hat Entertainment he fnould meet with from his 
 CouiVay-mcn the Jews, when he fhould come in. 
 the Fiefii, and dwell en the Earth : However, 
 
 tho* 
 
(40 
 tho' this may be Proof enough that he whofe 
 Name is Jehovah is the mod High over all the 
 Earth, yet the Argument drawn from this Name 
 of God being too ftrong to be ealily wichftood, 
 I will quote to you one place more, and that is 
 Jer. 23. 5, 6. Behold, the days come, faith the Lordj 
 that I will raife unto David a righteo'M Branch, and 
 a King [hall reign and profper, and jhall execute Judg- 
 ment and Juflice in the Earth. In his days Judah 
 Jhall be faved, and Ifrael fiall dwell fajely ; and this 
 is his Name v^hereby he [hall be called. The Lord 
 OUR Righteousness, Jehovah -tftdlerai. In fine, 
 This is that Jehovah, mentioned in the 21ft, 2 2d 
 and 23d Verfes of the 45th Chapter of Ifaiah, to 
 whom every Knee fhall bow and every Tongue 
 confefs, as appears by the Apoftle's quoting that 
 Text, and applying it to Chrift, Rem. 14. 11. For 
 it is written. As I live, faith the Lord, every Knee 
 jhaU bow to me, and every 'Tongue jhall confefs to God. 
 Thus I have made it appear to you, that the 
 Name Jehovah, which is peculiar alone to the 
 One only Living and True God, is appropriated 
 to Chrift. 
 
 And now were there no other Argument of 
 this Nature to be produced, that is no other 
 Names, Titles or Attributes, given to Chrift, 
 which belong alone to the One Supreme God, 
 this one is enough, which denotes the very Ef-- 
 fence or Nature of the One God, and exprcil'eth 
 the moft incommunicable Perfedion of his Na- 
 ture, even his neceiiary, unoriginated, Exiftence 
 or Being, and which is what they that oppofe 
 this Doctrine call Self-exiftence. However, 
 
 2. Is there nothing to be gathered from that 
 Name of Chrift, Immanuel ? which I need not ex- 
 plain to you, becaufe it is done to your hands by 
 the Holy Ghoft himfelf, Matth. i. 23. Behold, a 
 
 Vn:^in 
 
(47) 
 
 Virgin [hall conceive^ and JJjall brirg forth a Son, an^l 
 jhall call his name Immamiel, -which being interpreted, 
 IS, God with us. Which place indeed fpcaks the 
 lame with my Text, Of ivhom as concerning the 
 ftejh Chri/i came^ who is over ally God Llejfed fur euer. 
 But if this place be flighted, I will mention a 
 third. 
 
 3. What will you think of thofe Names which 
 are given to Chrift in Ifa. 9. 6. For unto m a Child 
 is borUi to m a Son is given, and the Government Jhall 
 be u^on his Shoulder : and hts Name jhall be called 
 Wonderful, Counfelhr, "The Mighty God, Tie Everlafi- 
 ing Father, The two Names in this Text which 
 I have a particular eye to, are thofe, The Mighty 
 God, 'The Everlajiing Father. 
 
 The Mighty God, El Gibber. The Critick faith, 
 Nomen El, licet in plurali non unquam poteutes figni' 
 Jicat, in Jingulari tamen minquam nifi de Deo d/citur • 
 as we may fee Chap. 10. 21. The remnant jhall re- 
 turn, even the remnant of 'Jacob, to the mighty God. 
 Jer. 32. 18. The great, the 'mighty God, the Lord of 
 Hofls is his name. Nehem. p. 32. Now therefore otir 
 God, the great and mighty Cod. Dent. 10. 17. For 
 the Lord your God is tfie God of gods, and Lord of 
 lords, a great Gcd and a mighty, which regardeth not 
 perfons, nor taketh reward. 
 
 The Everlafling Father : The Father of Eternity. 
 And fo the Critick alfo telleth us, that the word 
 Gnadh, non longum tempus fed cternitatem notat cum 
 de Deo, vel ejm verbo, nut regno dicitur : The word 
 doth not fignify a long time but Eternity, when 
 fpoken of God, his Word, or Kingdom. Now 
 if you underlhuid it of his being the Author of 
 Eternal Salvation to them that believe, then it 
 feems to explain thofe words ol: our Saviour him- 
 felf, in which he equalizcth himfelf with the Fa- 
 ther in giving Eternal Life to them that beliex^e 
 
 in 
 
(48; 
 
 in his Name ; and that he is the Author of Eter- 
 nal Salvation to them that believe : The Author 
 of Eternal Salvation, from the iirft purpofe of 
 Redemption from all Eternity, to the aftual be- 
 ftowing of Eternal Life upon his Saints in Hea- 
 ven : If by Everlafting Father is meant, he that 
 gave Being to all Creatures in time, and therefore 
 muft be Eternal himfelf^ then this Attribute, Eter- 
 nity, mud proclaim the ftrid and proper Divinity 
 of the Son of God. Moreover, this peculiar At- 
 tribute of the Supreme God, is applied to Chrift 
 in other places of Scripture, in which his Eternity 
 is exprefs'd in the fame words in which the Eter- 
 nity of the Father is proclaim'd. Rev. i. 17, 18. 
 Fear not ; I a?n the Jirfi, and I am the lafi : lam 
 he that liveth and ivas dead, and am alive for ever- 
 more. Compare this Text with Ifa. 44. 6. 'thm 
 faith the Lord the King of Ifrael, and his Redeemer , 
 I am the firji, and I am the lafl, and hefides me there 
 is no God. Now can it be fuppofed, that ii Chrift 
 be not this God, befides whom there is no God, 
 the Suprem.e God would thus allow him to ufurp 
 that very Title of his by which he proclaim.s him- 
 felf to be the One only Living and True God ? 
 
 4. Omnifcience, which is another Attribute of 
 the Supreme God, is afcribed to Chrift, and that 
 even to the Knowledge of the Heart. God claims 
 it as his fole Prerogative to know the Hearts of 
 the Children of Men ', Jer. 17. 10. / the Lord 
 fearch the Hearty I try the Reins. I the Lord, I Je- 
 hovah. David when he would know the Corrup- 
 tion that lay hid in his Heart, begged of God to 
 fearch it out for him ; Search me^ O God, and try 
 my Heart, try me and know my Reins. It is God's 
 Prerogative to know the Thoughts afar off. Now 
 a Chrift be not the Supreme God, the fame God 
 with the Father, the only Jehovah, furely Petier 
 
 de- 
 
( 49 ) 
 
 deferved a fevere Check from his Mafter for that 
 Addrefs which he made to him upon his asking 
 him a third time, Srjioitj Son of Joyiaj^ lovefl thou 
 me ? Lord thou knoxvefl nil things-^ thou hio-^eji that 
 Hove thee. Will any. Man think this to be only 
 an Hyperbole, or Compliment rather, made by 
 Veter to ChriH: ? Or that Peter s words are a pa- 
 rallel with thofe of the Woman of Tekoah to Da- 
 vid ? As an Angel of God., jo is my Lord the King to 
 know good and bad. As thy Sotil livethy my Lord the 
 King, none can ttirn to the right hand, or to the left^ 
 from all that my Lord the King hath fpoken. Will 
 any Man, I fay, think thefe words, or rather this 
 Compliment bf the Woman of "Tekoah to Davids 
 to be a parallel to this Addrefs of Peter to Chrift ? 
 Doth (hQ afcribc the Knowledge of the Heart to 
 David / And if fhe had, is it not more than pro- 
 bable, that David, who was fo much in the Ad- 
 miration of the Divine Perfections, v^^oiild have 
 feverely reprimanded her ?' And yet with this 
 Quibble do thofe, who oppofe the proper and 
 find Divinity of our Saviour, feek to come off 
 with the Text 1 have mentioned ; as you may 
 find in a late Pamphlet, entituled, A Letter to a 
 Dijfenter in Exeter. But what need I infill: upon 
 Peters words, when his Mafter, Chrifl himfelf> 
 affumcs to himfelf this peculiar Perfedion of the 
 Supreme God • and in the fame Words, and in 
 the fame Stile, claims it as his Prerogative to 
 fearch the Heart .* Rev. 2. 23. And I -will kill her 
 Children v:ith death ; and all the Churches Jljall knew 
 that I atn he that fearcheth the Reins and the Hearts, 
 Obferve, / am he, how near a-kin are thefe words 
 to thofe before quoted, I Jehovah fearch the Hearty 
 I try the Reins ? The words are part of the Mef- 
 fage John was to deliver to the Church in T'hya- 
 tira j and that you may know that they are the 
 
 H Words 
 
C 50 ) 
 
 Words of Chrift, and that he fpeaks of himfcif, 
 
 go back to the i8th Verfe, And unto the Angel of 
 
 the Church in T'hyatira, vorite^ thefe things faith the 
 
 Son of Gody who hath his Eyes like umo a fiame of 
 
 fire, and his Feet like hrafs ; 1 know thy works , and 
 
 thy charity, and fervice, and the lafl to be more than 
 
 the firfl. Notwithjlanding, I have a few things a- 
 
 gainji thee, becaiife thou fufferefi that woman 'Jez.abel, 
 
 which caUeth herfelf a Prophetefs, to teach and to fe~ 
 
 duce 7ny Servants to commit Fornicationi &c. And I 
 
 gave her fpace to repent, and jhe repented not. Behold, 
 
 I will cajl her into a Bed, and them that commit 
 
 Adultery with her into great 'tribulation, except they 
 
 repent of their deeds. Now it follows, And I will 
 
 kill her Children with death ; and all the Churches 
 
 (hall know that I am he which fearcheth the Reins and 
 
 the Heart. 
 
 5. Omnipotence, or Almightinefs, is another 
 Attribute peculiar alone to the Supreme God, 
 which is afcribed to Chrift. They that oppofe 
 the Doftrine I am upon, tell us that this Perfefti- 
 on of God is no where in Scripture attributed to 
 Chrift, and that he is in no part of it faid to be 
 ytuvjoK^^Taf ; bu't we are not to believe it upon 
 their bare word. I believe none of you ever read 
 the I ft Chapter of the Revelations and the 8th 
 Verfe, but always thought the words of tiiat Vcrie 
 to be the words of Chrift, and fpoken of himfelf. 
 The Reafon why fome will have it otherwife, 
 they gather from the ift Verfe ; the revelation of 
 ^tf^ Chrift which God gave to him. In Anfwer to 
 which we muft obferve, that Chrift in making 
 this Difcovery, is to be con/idered as executing 
 his Prophetick Office, which Office he performed 
 in his Human Nature, and in refped of which he 
 is faid to have received the Spirit above meafure : 
 Now after his Afcenfion lie appears to John in a 
 
 V^ifion-, 
 
(51 ) 
 
 Vifion, which reprefented him in the Glory of 
 his exaked State. And if you look to the 4th 
 Verfe you will find that Johi^, in his Salutation 
 of the feven Churches, fpeaks in the Name and 
 by the Authority of the Three Perfons in the 
 Trinity ; John to the feven Churches of AJia : Grace 
 be to you, and Peace fro7Ji him zuhich %uasj and which 
 iSy and which is to come ; and from the feven Spirits 
 which are before his 'Throne ; And from Jefm Chrifl. 
 And that Jefus Chrift in the delivery of this Mef- 
 fage is to be confidered as executing his Prophe- 
 tick Office, and as Man, or in his Humart Nature, 
 receiving his Revelation from the Father, will 
 appear from the following words of the 5th Verfe; 
 And from Jefm Chrifl, who is the faithful witnefs^ 
 and the firji begotten from the dead : Surely he was 
 the firft begotten from the dead in his Humaii 
 Nature. Now let us go to the yrh Verfe ; Behold^ 
 he cometh with Clouds j and every Eye fl?all fee hi?n, 
 and they alfo which pierced him ; and all the Kindreds 
 of the Earth JJjall wail becaufe of him. Next follow 
 the words which I have quoted ; / am Alpha and 
 Omega, the beginning and the ending, faith the Lord, 
 which is, and which was, and zvhich is to come, ■mt;^o- 
 K^-mp, the Almighty. Now that thefe are Chrift's 
 words, fee the i oth Verfe ; / wets in the Spirit on, 
 the Lord's day, and heard behind rne a great voice as 
 of a Trumpet, faying, I a?n Alpha and 0?nega, the 
 firfl and the lajl. Then in the 1 2th Verfe ; And I 
 turned to fee the Voice that [pake with me : And being 
 turned, I faw feven golden Caudlefticks ; and in the 
 midfi of the feven Candlefticks, I faw one like unto the 
 Son of Alan, clothed with a garment down to the foot, 
 and girt about the paps with a golden girdle, &c. And 
 if this was not he that fpakc to him, John him- 
 felf did not know from whence the Voice came : 
 Aiid it appears yet plainer from the repetition of 
 
 H 2 rhofe 
 
( so 
 
 thofe words, / a7n the fiyfi and the lafi, in the 17th 
 Verfe, which lignify no lefs than this, I am the 
 Eternal God ; Jf(L 41. 4. Who hath wrought and 
 done it, calling the generations from the beginning ? J 
 fhe Lord, the fir ft, and roith the laft, I am he. 
 
 6. Omniprefence, or Immenfity, is another At- 
 tribute afcribed to Chrift, which is peculiar only 
 to the Living and True God. The Eternity of 
 Chrift muft imply his Omniprefence ; which Eter- 
 nity, there be but few of thpfe that oppugn the 
 Doctrine I am preaching, have yet thought fit to 
 4eny, tho' their eternal produ&ion or emanation 
 which they talk of, carricth a manifeft Contra- 
 didion in itfelf ; I fay, the Eternity of Chrift 
 implies his Omniprefence j for, as one well ex- 
 prefifeth it^ he is not contained in any Place who 
 v/as before there was any Place, and who did 
 create all Places by his own Power ; of which 
 afterward : And further as to Chrift's Eternity, 
 jsyen, a parte ant^, his being from Everlafting, 
 you may add to thofe Scriptures before-mention- 
 ed, Frov. 8. 22. "The Lord pojjejfed me in the begin- 
 ing of his "Wily, before his iDorks of old. I ivoi fet up 
 from enjerlajling, f-om the beginning, or ever the Earth 
 •wai. Then it fo'loweth ; When there were no depths 
 J ixi(XS brought forth ; 'ixihen there were no fountains 
 abounding tvith rjater. Before the Mountains mere 
 fettled ; before the HUls wm I brought forth : While 
 as yet he had not made the Earth., mr the higheft part 
 of the dufi of the Earzk When he prepared the 
 Heavens I was there ^ when he fet a compafs tipon the 
 face of the Deep ; and fo on : That thefe words 
 are fpoken of Chrift is abiolurely denied by none ; 
 nor csn it well, unlefs they do by thofe words 
 following, Rejvycing in the habitable part of his 
 Earthy and my delrghts were with the Sons of Men, 
 raze them out of the Chapter, as they have done 
 
 by 
 
( 53 ) 
 
 by another Text in the New Teflament. Now 
 the Defcription given here of. the Eternity of 
 Chrift is the fame with that which iht Pfalmifi 
 givts us of the Eternity of the Supreme God, 
 Ffal. 5?o. 2. Before the mQuntaius tuere Irought forth, or 
 ever thou hadji formed the earth and the World, even 
 from everlajiing to everlafiing, thou art God. Mofes, 
 whofe Pfa/m this is generally fuppofed to be, his 
 Notion of an Eternal Being, in the ftrideft Senfe 
 was this, a Being that exifted before the Creation, 
 or before there was any Time or Place, fuch a 
 Being he concludes to be from everlafting, and to he 
 Cod only ; before ever the mountains were brought forth, 
 ike. from everlajiing to everlajiing thou art Cod. But 
 to leave this way of Arguing, is not the Omni- 
 prefence of Chrift fully expreffed, fohn 3.13. No 
 man hath afcended up to heaven, but he that came down 
 from heaven, even the Son of Man which is in heaven. 
 m Iv^ iesf^a, I muft tell you that they who op- 
 pofe the Dodrine I am upon, will have this ay^ 
 this Participle of the prefent Tenfe Tranflated, 
 lV/:>o was, IVho was in heaven, but how far that 
 Tranflation will hold here comes to be exa- 
 mined. 
 
 They therefore can find but one place of Scrip- 
 ture, where the word is to be thus rendred ; and 
 the Reafon why it is rendred fo there, h peculi- 
 ar, fuch as cannot be affigned as a fufficient War- 
 rant for our taking it ih that Scnfe in the place 
 which I have quoted to you ; now the place 
 which they mention, is 'John 9. 2^. which are the 
 words of him that was born blind, and whofe 
 Eyes Chrift had opened, in anfwer to a pretend- 
 ed ferioiis Advice which the Pharifees gave him, 
 Vcrfe 24. 'then again they called him that was blind, 
 and faid luito him, give Cod the fraife, we know thai: 
 . this man is a Jinns-r ; he ajifivered and faid unto them. 
 
 Whether 
 
 f 
 
(54) 
 
 l^liether he be afinner^ or i^Oy I hioiu not, one thing I 
 knowy that whereas I was blind, now I fee, T^p^U av. 
 The Grammatical Tranflation is this, / being 
 blind novo jee. Now every Man will grant that he 
 could not be blind and feeing both at the fame 
 time, fo that it muft be acknowledged^ that the 
 Senfe isy I that was blind do now fee ; but to (hew 
 how little this will favour their Tranflation in 
 ' the place that I have quoted, I will juft hint at 
 two or three Things. 
 
 Firfl. The reafon of ufing the Parti,ciple of 
 the prefent Tenfe in the place which they alledge 
 is to be confidered ^ and that feems very obvi- 
 oufly to be this, the fuddennefs and miraculouf- 
 nefs of the Cure ; that in fo fhort a time he that 
 was born blind fhould be relfored to fight fo fud- 
 denly, which was as near as poiTible to his being 
 blind and feeing at the fame time ; and feeing the 
 word is not ufed in this Senfe in any other part of 
 Scripture, there is all the reafon in the World to 
 imagine that the Holy Ghoft makes ufe of it in 
 this Senfe in this place, to advance the Miracle, 
 and to imprint the Senfe ofChrifl's Divinity in 
 the Minds of thofe to whom in all the after Ages 
 of the Church this famous Account fhould be 
 tranfmitted ; that is one Thing to be confidered. 
 
 2. Another thing to be confidered is, that the 
 fame word is often made u{q of refpe6ling God 
 and Chrifl, and always fignifies the prefent time. 
 I need not mention every place, you have the 
 word in my Text a m ^ tjo-vtuv who is over all, 
 and in the Revelations 9 avl'ivl jp;,«V-^®*, which isy 
 and which was^ and zvhich is to cojne. 
 
 3. Another Thing to be confider'd is the Tau- 
 tology or flranger Repetition which we have of 
 rhe fame Thing in this Text, ii the Senfe which 
 fome put upon it be right ; read the words a^ain, 
 
 * No 
 
 9 
 
( 55) 
 
 No inan hath afccnded up to heaven but hi that tame 
 doivn from heaven, even the Son of man who alfo is in 
 Heaven. What is there more or lefs in the words 
 than this, according to their Interpretation ? No 
 Man hath afcended up to Heaven, but he that 
 was once in Heaven, even the Son of Man, u'ho 
 was once in Heaven ; Moreover if Chrift doth 
 not fpeak of himfelf in a Nature different from 
 the Human Nature, it will be very difficult for 
 them to prove, that in his Human Nature he had at 
 this time ever been in Heaven ; fo that I cannot fee 
 but according to them, here is a needlefs Repeti- 
 tion^ which 1 muff think our Saviour, who is caI-> 
 led the Wifdom of God, could not be guilty of. 
 
 But to be fair with you, in Anfwer to this they 
 pretend to find out a parallel Scripture to juicily 
 the Senfe which they put upon the words. And 
 that is 'John i. 20. the words are Johns Anfwer 
 to certam Commiflioncrs fent to enquire of him 
 who he was, as you will find in the ipth Verfe, 
 And this is the record of John, when the Jews fent 
 Prie/is and Levites from Jerufalemi to ask him, iVho 
 art thou} In the 20th Verfe we have the Anfwer 
 that John made, he confeffed, and denied not ; hut 
 confejjed, I am not the Chrifi ; with this Repetition 
 he confeffed and denied not, but confefled, do 
 thofe, who would rob Chrifi of his Divinity, 
 juftify the Tautology in the Text I have quoted, 
 to make the Senfe which they put upon that Text 
 go down the more glibly. 
 
 Our bufinefs therefore now is to compare the 
 two Texts together, and we fiiall fee thofe Rea- 
 fons for this Repetition in Johns Anfwer, which 
 cannot be alledged in refpe6c of the former. This 
 Repetition in Johns Anfwer is very fignificant ; 
 and it is recorded by the Holy Ghoft. 
 
 Prrfl. 
 
( 55 ) 
 
 Fh-fl. To denote Johiis Courage and Refoiii- 
 tion, and to fhcw that he was not afraid of the 
 Jews, who in the Qaeftion they fent to him td 
 give an Anfwer to, lought occafion againft him, 
 and from whom, parcicai^arly the Pharifees, he 
 could not expeft or promife himfelf any favour- 
 able Treatment j that in this Queftion they fought 
 occafion againft him is evident from the 25th 
 Verfe, in which they appear to Cenfure him as 
 a<3:ing without any fufficient or lawful Authority. 
 
 Secondly. To correfl the Opinion which many 
 of the Jews Iiad entertained, that he was the 
 Chrift or the Meflias ,• thu?.; Mr. I^ool in his Syncp/ts : 
 The word confeffed, is iiere repeated to Ihew 
 Johns Conftancy in, thus Twice or Thrice even 
 in a breath, affirming the fame thing, which was 
 the more Neceflary, becaufe many had enter- 
 tain'd that wrong Opinion of him, that he was 
 the Chrift. 
 
 Thirdly. I may add this to the former, that 
 thefe words he confeffed and denied not, but con- 
 feffed, may refer to fevefal different Times, and 
 fo the meaning is nothing but this, that at all times 
 whenever it was demanded of him. Who he wasi 
 he always fpake the fame thing : his word was 
 not Yea and Nay, he always confelfed, never at 
 one time denied, but upon all Occafions owned^ 
 that he was not the Chrifi. Now this is certainly 
 enough to prove that this Anfwer cf John, to the 
 Meflage fent by the Jews, is fondly urged as a 
 Parallel place v/ith thofe words of Chrift, No 
 man hath af 'ended up to heaven hut he that came down 
 from heaven, even the Son of man, ivho is in heaven i 
 and that their tranflation of the Participle, char- 
 geth not the Evangelift only, but the Holy Ghoft 
 himfelf with a moft vain and needlefs Repetition? 
 And thus I have made appear that the Namesj 
 
 Titlesj 
 
(57) 
 
 Titles, and Attributes, which belong alone to the 
 Supreme God, are attributed to Chrift. 
 . 3. The third and Jaft thing I have to do in or- 
 der to make appear the ftrid and proper Divini- 
 ty of Chriil:, is to prove that the Works of the 
 Supreme God, which none but the Supreme God 
 can do, are attributed to Chrifl, particularly the 
 Work of Creation, which I will only inhft upon. 
 
 The true God was knov/n under rhe Notion of 
 Creator both by the Jev/s and Gentiles; it is the 
 firft Topick that Natural Light direjfls us to con- 
 clude the Being of God from, and the Scripture 
 it fclf fpeaks of the Works of Creation as the only 
 Topick from which to infer the certain Exiftence 
 of a Deity ; "The heavens declare the Glory ofGcdy Pfal. 
 15?. I. J his God who created the world is but oney 
 one God and Father of all, Ephef 4. 6. Under this 
 Notion the Gentiles conceived ot him according 
 to their own Poet, who thus defcrilfes him, 
 n«6TOp AvS'^avTi ^SvTz. Aud if wc will believe the 
 Great Apoftle from whom I have my Text, he 
 faith, the invifible things of God from the Creation of 
 the world are clearly feen-, being understood by the things 
 that are made, even his eternal Pozver and Godhead, 
 Rom. I, 20. 
 
 In the next place Chrift is the Creator oi all 
 things ; to this purpofe I will quote a few Texts 
 of Scripture, 'John i. 3. By him were all things made 
 that ivere made, and without him vjas nothing jnade 
 that was made ; in the Original it is, not one things 
 «A h oyiyivy^. See further, Colof. i. \6. For by him 
 were all things created that are in heaven and in earthy 
 vijible and invifible, whether they be "Thrones or Do- 
 minions, or Principalities or Powers, all things zvere 
 created by him, and for him: That this is fpoken of 
 ChrilT: appears from the two or three foregoing 
 Vcrfes, giving thanks to the Father which hath 
 
 I made 
 
(58) 
 
 made us meet to partake of the Inheritance of the 
 Saints in light, who hath deHvered us from the 
 Power of Darknefs, and hath Tranflated us into 
 the Kingdom of his dear Son, in whom we have 
 fbrgivenefs of Sins, who is the Image of the invi- 
 fible God, the firft-born of every Creature ; for 
 by him were all things created that are in Hea- 
 ven, and that are in the Earth, &c. But now that 
 which is objeded in this Text is, that Chrift is cal- 
 led the firft-born of every Creature, and for that 
 Reafon (according to Mr. U^oifton, who fromthefe 
 words concludes Chrift to be the firft Creature 
 which God made) cannot be that Supreme God 
 who created all things. To this I anfwer, com- 
 pare thefe words with thofe Texts already pro- 
 duced, which affert the Eternity of Chrift, par- 
 ticularly withPr(?^'. 8. 23. / was fet zip from ever- 
 lafiing, frj)m the beginning, or ever the earth was ; 
 with that in the Revelations, lam uilphaand Omega, 
 the firji and the laft ; words which the Supreme 
 God exprefleth his Eternity by, with thofe again, 
 and unto the Son he faith, T'hy T'hrone, God, is 
 for ever and ever ; and what other Meaning can 
 there be of thefe words, the firft-born of every 
 Creature, but this, that he is before and above all 
 Creatures, which in Scripture Language is, that 
 he is Eternal. 
 
 But to make it fujcthcr to appear that Chrift is 
 the Creator of all thmgs, you may fee Pfalm 102. 
 2 6. of old thou hafi laid the Foundations of the earth, 
 and the heavens are the work of thine hands. But, 
 you will fay. What hath this Text to do with 
 Chrift ? or'how doth it appear to be applicable to 
 him ? for this I would refer you to the Apoftle to 
 the Hebrews, Chap. I. 10, 11, 12. In the 8th and 
 5?th Verfes you read, But unto the Son he faith, thy 
 
 Throne 
 
CS9>' 
 
 'Throney O God, is for ever and ever, then hafi loved 
 Right eoufnefs, and hated Iniquity, therefore Cod, thy 
 Cod hath anointed thee with the Oyl of gladnefs above 
 thy Felloxvs ; and thou. Lord, in the beginning hajl laid 
 the Foundation of the earth, and the heavens are the 
 uorkof thine hands ; -they /ball perijh, but thoufhah en-> 
 dure, and as a vejiure jhah thou fold them up^ and 
 they fl^all be changed, but thou art the fame, and thy 
 years never fail : One would think this fhould be 
 enough to fatisfy any thinking and unprejudiced 
 Mjnd. 
 
 But here I have an Objedion that meets me, 
 and accofts me with thegreateft fury and violence, 
 viz.. 
 
 Objeci. That Chrift was not the principal and 
 immediate Creator of all things, but only an in- 
 ftrument in the Father's Hands, by whom the Fa- 
 ther made the V/orlds. I could here give my felf 
 the liberty of a fmall banter, would it fuit with 
 the ferioufnefs of the Exercife I am engaged in, 
 but my bufinefs is to argue from Scripture. The 
 great Scripture which is produced to favour this 
 Diftindion, is Heb. i. the latter part of the 2d 
 Verfe, by whom he made the worlds. This I muft 
 confefs looks very plaufible at iirfi: fight ,• but if 
 you compare thefe words with the firfr of John 
 and the 3d Verfe, AH things were made by bim, and 
 ivithout him was nothing, &c. and both, with the 
 Apoftle's Quotation out of the Pfihmft, Thou, Lord, 
 in the beginning laidfi the foundation of the earth, and 
 the heavens are the work of thine hands : I can't think 
 you will conclude, that Chrift made all things as 
 an Inftrumental Caufe, but as a joint, equal Caufe 
 with the Father, by the immediate Application of 
 himfelf according to his perfonal Property, which 
 is highly agreeable to that Maxim laid down by 
 the generality of DivincS; Opera Trinitatis ad extra 
 funt indivifa. ' " ' J 3 But 
 
(6o) 
 
 But however, that Chrift cannot be an Inflrii- 
 jnental Caufe of the Creation, 1 think we may 
 be able almofl to demonftrate. In order to which 
 a few things may be confidered. 
 
 Firft, An Inflrument according to Human Rea- 
 fon implies fome pre-exiftcnt Matter to work 
 iipon. Now by whom, or how was the Chaos, 
 tne iirft Creation, produced ? By whom, or how, 
 was fomething brought out of nothing ? Did 
 God make ufe of an Inftrument, to efred that 
 which could be done by nothing but by a meer 
 Omnipotent Ad of the Divine Will ? 
 
 Secondly, If Chrift were an Inftrument, he 
 could not well be faid to be the Creator, which 
 yet he is moft fully Co/, i. 16. By him were all things 
 created. In the beginning God created the Heaven and 
 the Earth; Gtv. i. I. L,et but one Place be com- 
 pared with another, and I am of Opinion we 
 need not ftumble at the meaning, Certainly, the 
 forming or fetcing in order fome unpolifli'd mat- 
 ter, not yet brought into any ufeful or beauteous 
 Shape, IS the meaneft part of the fignification of 
 the word Creation. The firft produftion of that 
 Matter is the firft and principal thing intended 
 in it : Thus Gen. i. i. God created the Heaven and 
 the Eanb ; and thj Earth ica^ without Jorm and void. 
 This is certainly, properly to lay the Foundation 
 of the Earth, which is faid to be Chrift's Work ; 
 as in John i. 3. Without him was nothing made that 
 was made ; and that of the Pfalmift and Apoftle, 
 Thou Lcrd hafi laid the Foundation of the Earth. 
 Certainly the Evangelift was out when he faid, 
 without him not one thing was made that was 
 made, i^ that fomething which was created out of 
 nothing, was made without him. ' ' " 
 
 But if I am now told, that by not one thing, 
 I muft underfland only the fetting in order the 
 
 whole; 
 
(6i ) 
 
 whole firft created and indigefted Matter ; I dc- 
 lire thofe who tell me To, would ftew me one 
 Place which makes that Interpretation necefTary ; 
 otherwife, I hope I may be allowed not to pin 
 my Faith upon the bare words of any, let them 
 be who they will, whether Mr. IVhijlon or Dr. 
 Clark, as well as others defire to be excufed from 
 pinning their Faith upon any Man's Sleeve, let it 
 be either Laud, or Baxter. 
 
 Thirdly, I would ask one Queflion more, If 
 what the Evangelift faith be true, that without him 
 there ivas not one thing made that xom made, by whom 
 was Chrift himfelf made, if a Creature, as fome 
 politively affirm, and I am perfwaded others have 
 only waited for a fit Opportunity to fpeak the 
 fame Language ? And I thank God, an unexpect- 
 ed oppofition hath padlock'd their Mouths, fo 
 that they know not what Anfwer to make, if you 
 ask them what Chrift is, if he be neither a Crea- 
 ture nor God ? I would therefore ask them that 
 fay Chrift is a Creature, by whom was he made ? 
 Was he the Inftrument in the Father's Hands, to 
 make himfelf ? In fhort, if Chrift be the Creator 
 of all things, and without him nothing was made, 
 not one thing that was made, Mcthufelah's time 
 in the World will be too fhort for me to find out 
 that True God, on whom it is my Intereft to de- 
 pend now, and in whom to hope to be happy 
 for ever, if this Creator be not the One only 
 Living and True God. Thus now I have done 
 with the three Things I propofed to iniift upon. 
 
 But before I finifh the Argumentative part of 
 thefe Difcourfcs, I would hint one thing more, 
 and then proceed to the laft thing I have to do, 
 which is to conlider fome of the principal Texts 
 of Scripture, which arc brought to annul the Do- 
 ftrine I have been defending. 
 
 Now 
 
(62) 
 
 Now that which I would mention to you is 
 this ; It is an Argument I would draw from the 
 Satisfadion made by Chrift for Man's Sin. 
 
 And the Topick which I go upon isy That the 
 Satisfadion made by Chrift for Man's Sin is Infi- 
 nite, an Infinite Satisfadion. Here I muft firil 
 let you know what I mean by an Infinite Satis- 
 fadion. 
 
 By an Infinite Satisfadion, I do not mean a 
 proper and ftrid Payment of the fame Debt which 
 Man's Sin obliged him to, but a valuable Confi- 
 deration, and what may be called a proper Equi- 
 valent, in him of fuch Debt or Punifhment, up- 
 on the account of which God might, without 
 any Difhonour to himfelf, pardon and accept of 
 a guilty Creature, upon fuch reafonable and ho- 
 nourable Terms as he fhould think fit to propofe. 
 Now to make it appear that fuch a Satisfadion 
 Chrift hath made, I cannot think it any thing to 
 my Purpofe to enquire what God might have 
 done by Vertue of his abfolute Soveraignty ab- 
 ftraded from the other Perfedions of the Divine 
 Nature, Juftice, Holinefs, and Wifdom, but that 
 we have only to take our Meafures from what the 
 Scripture faith in this matter ; and from the Me- 
 thod itfelf which God hath taken to redeem and 
 fave a loft World, which will certainly prove, 
 that 'tis the moft agreeable Method that an Infi- 
 nitely Wife and Good God could take, in order 
 to the Accomplifliment of that bleifed and glori- 
 ous Defign. 
 
 Firft, As to what the Scripture faith, I can fee 
 nothing mentioned there but v/hat plainly proves 
 the Corapenfation given to be what I have men- 
 tioned. Why are we told, that Chrift made his 
 Soul an Offering for Sin ? Why, that he bore our 
 Sins in his own Body on the Crofs ? Why are we 
 
 told 
 
(6?) 
 
 f'old in Scripture, that the Chaftifcment of oiiv 
 Peace was upon him ? and that God laid upon him 
 the Iniquities of us all ? Why is he faid to pur- 
 chafe our Redemption ? and that in him we have 
 Redemption through his Blood, the Forgivenefs 
 of Sins ? So much we may gather from the word 
 purchafey fo often found in Scripture, that the Pur- 
 chafer muft have fomething of his own to give as 
 a proper Price for what he was to purchafe, or 
 that ihould render it fully efficacious to procure 
 what It was paid for. This Chrift could not 
 have paid, if he had been but a meer Creature, 
 and perfectly depending upon him that created 
 him, and all things : Thus he could be confider'd 
 no otherwife than as a Servant fent to deliver his 
 Lord's Money, who could not from thence be 
 faid to purchafe the Eftate for which the Money 
 is paid. 
 
 Moreover, if a valuable Compenfation was not 
 neceffary, why is Chrifl called an Advocate, and 
 Interceflbr, pleading the Vertue of his Blood, 
 which fpeaketh better things than the Blood of 
 Ahl ; or if the Juflice of God mufl not be fatis- 
 fied, I mean, the Wrong done to God by Man's 
 Sin muft not be repaired ? It is very evident in 
 Scripture, that as Mercy prompted an Infinite 
 God, that was in all the Perfcdions of his Na- 
 ture injured by Man's Sin, to propofe a way for 
 Man's Redemption, fo Juftice muft be fatisfied, 
 in a Reparation made for the Wrong done, be- 
 fore Mercy could obtain its end, and the guilty 
 Sinner be pardoned and faved .* Row. 3. 24, 25, 
 2(5. Being ju/iified freely by his Grace, through the 
 Redemption that is in Jefm Chrifi : Whom God hath 
 fet forth to be a Propitiatiot, through Faith in his 
 Bloody obferve, tv declare his Rtghteoiifnefs for the 
 remijjion of Sins that are pajl, through the forbear- 
 ance 
 
( «4 ) 
 
 ance of God ; To declare, I fay, his Righteoufnefs^ 
 that he might be jufi, and the jufiifier of them that 
 belie've. \oii fee 'tis repeated, to fliew how pecu- 
 liarly it calls for our Notice, that God declared 
 himfelf Juft in firil: punifhing Sin to the full, be- 
 fore the Sinner could be pardoned and accepted. 
 Now, I hope, thofe who fo earneftly contend a- 
 gainfl: an Infinite Guilt in Sin, will grant that the 
 Jaftice of God, which Sin offended, is Infinite; 
 that the Life, the Happinefs, promifed to encou- 
 rage Men to a fincere and ftedfafl compliance with 
 the Terms of the Covenant, is an Infinite Hap- 
 pinefs, as con lifting in the enjoyment of an In- 
 finite God, and the Punifhment incurred and 
 threatned, an infinite Puni/hment, as confifting in 
 an everlafting Deftruftion from the Frefence of 
 this Infinite and Eternal God ; and further, that 
 the Redemption purchafed is a Redemption from 
 Infinite and Eternal Mifery, and the Reftoration 
 procured, a Reftoration to Infinite and Eternal 
 Bleillngs, of all which nothing but an Infinite 
 price could be Mc-ritorious. 
 
 2. The next thing we have to confider, is the 
 Method it felf which God h^ith ch ^fen or taken 
 for the accomplifliing this great Eho ; and fome- 
 thing furely is to be inferr'd from tW\s. If any 
 other Method could have anfwered this great De- 
 fign, is it not moft unaccountable that fome mea- 
 ner Being than the Son of God, his natural, his 
 only begotten Son, fliould not be appointed to 
 bring it about ? certainly this v/as the Method 
 which molt agreed with the Wifdom and Juftice, 
 and all the Perfections of God ; to think other- 
 wife muft be to charge God foohflily, and that 
 in the moft elevated Ad of Goodnefs, in which 
 he hath made himfelf known, and for which he 
 
 is 
 
(65 ) 
 
 is cfpccially to be admired, adored and lored; 
 and why then, I fay, muft this be the Redeemer, 
 and a Being of a meaner Rank neglected ? Was 
 it becaufe an All-fafHcient God could not fortify 
 fome meaner Being with full flrength to undergo 
 the Miferies, and furmount the Difficulties necef- 
 fary to be encoantred with ? Surely the fame God 
 that ftrengrhned the Man Chrift Jeflis, could have 
 as well, and as eafily have ftrengthned and fuppor- 
 ted any other inferior Being vvhich he'fiiould have 
 pickt out for that purpofe: What then muft the 
 Reafon be, but becaufe no other being beneath 
 the Son of God could accomplilh this great end ? 
 that is (to fpeak plainly) could pay the Price ne- 
 ceflary to purchafe Man's Redemption ; the blood 
 of no other, no, not of the higheft Angel, fup- 
 pofing him to have been united to the human 
 Nature, could'have purged away Sir.y Heb. i. 3. Be-' 
 caufe none but .the blood of Chrifiy who through the 
 etsrnal Spirit offered himfelf without fpot to God^ 
 could purge our Confciences from dead works. I would 
 fain have any tolerable Reafon afiigned why God 
 fiiould thus pitch upon his own Son to bruife him 
 and to make his Soul an Offering for Sin, if a 
 meaner Being could have anfwered iiis purpofe ; 
 will they tell me it was the Will of God, and 
 that God in this matter aded Arbitrarily ? To 
 this I would anfwer, tho' God doth whatfoevec 
 he plcafeth, and giveth no Account of his Ways, 
 yet he cannot, will not ad any thing but what is 
 perfedly agreeable, to the infinite Wifdom of his 
 Nature ; and wherein doth it appear that this Me- 
 thod was moft agreeable to that infinite Wifdom 
 but in this, that no other Being could have given 
 that Satisfaction, which the Juftice of God necef- 
 farily required ? Will they tell me God did this 
 to fhew his love to Man ? Then I would ask them 
 
 K where 
 
C 66 ) 
 
 where was his love to his own Son, to cxpofe his 
 only begotten to fuch infupportable Miferies, if 
 an inferior Being could have fully executed his 
 purpofe of redeeming a loft World ? would any 
 earthly Father deal fo with his Son ? That is, fend 
 him in an Errand neceffarily attended with fuch 
 unconceiveable hazards, when a Servant could 
 h^ve anfwered the end as well as he ? and that e- 
 fpecially if he had the abfolute and uncontroul- 
 able Sovereignty over that Servant, and every 
 way qualify 'd to bear him out in, or carry him 
 through all ? But why do I thus argue, feeing the 
 Scripture it felf anfwers and fully decides the 
 matter? Luke 2^. ^6. T'hus it behouedCbrifito (uffer, 
 and to rife fro?n the dead the third day. Obferve, it 
 Behoved Chrift to fufier, not only was it neceflary 
 that the Redeemer fhould fuffer, but that Chrift 
 himfelf fhould be this fuffering Redeemer j and 
 why neceflary, but becaufe Satisfadicn could be 
 made by no other | Not by the Blood of Bulls and 
 Goats, not of Man, no, not by Angels. And 'tis 
 this indeed that, above all, fets a Luftre upon the 
 Love of God, that when no other Being could 
 purchafe the Redemption defigned, rather than the 
 Sinner fhould continue miferable, God would part 
 with his own Son to be a Ranfom for him -, So 
 you read John-^. 16. God fo loved the World that 
 he gave his only begotten Son., that ivhofoever believeth 
 on him 7night not perifi but have everlafiing life -^ and 
 that Chrift himfelf in taking Flefh upon him re- 
 fpeded the Glory of God's Righteoufnefs and Ju- 
 ftice, and fo humbled himfelf to be a Sin Ofter- 
 ing, inftead ofthofe infufficient Ones under the 
 Law, is evident from Heb. 10. 8,9. Sacrifice and 
 Offeringy and burnt Offerings and Offering for Sin thou 
 wouldefl not, neither had(i pie a fur e therein, (which 
 2tre offered by the Law) T'hen faiU he, Lo, J lOJue 
 
 to 
 
(67) 
 
 to do thy imlli O my God. Obferve, To do thy xuill, 
 the will of thy Jiiftice, the Satisfaftion of which 
 alone could open the way for the glorifying of 
 mercy. 
 
 And thus now I have proved to you th?.t there is 
 but one God ; that this God is the alone Object of 
 Religious VVorfhip ; that Jefus Chrift is to be VVor- 
 fhipped, with that Religious Worfliip of which 
 the Supreme God is the only Objed: ; and fhew- 
 ed you that the Deity, the flrift and proper Di- 
 vinity of Chrift, is the manifell Subje6i: of man/ 
 Scriptures which dire<3:ly affert it. 
 
 I now come to the Fifth and laft thing to 
 be done, and that is to confider fome of the prin- 
 cipal Texts of Scripture, which are urged in 
 oppoiition to the Doctrine I have been proving. 
 
 I defire no more than that one Text may be 
 compared with another, and efpecially that thofe 
 ufually brought to confute this Dodrine of the 
 ftrid and proper Divinity of Chrift, may be com- 
 pared with thofe which I have quoted, to prove 
 that there is but one God^ that this one God is 
 the alone Objed of Religipus Worfliip ; and that 
 that Divine Worfhip hath been, and is to be gi- 
 ven to Jefus Chrift ; the Conclufion- from which 
 is as eafy as that Two and Two make Four. It • 
 hath been an Obfervation in all Ages of the Church, 
 That when Men depart from the generally recei* 
 ved Faith of the Churches of Chrift, and run in- 
 to Error, efpecially if they have cunning Heads, 
 and aim to be Heads of Parties, they prefently 
 rack their Brains to wreft and diftingiii/Ii away 
 the true Senfc of Scripture, and not that only, but 
 fet the Scripture it fclf upon the Tenter^, -to ex- 
 
 'K 2 ' tore 
 
(68) 
 
 tort from them a Language which Suits with the 
 Notions they have taken up, tho' in themfclves 
 never fo pernicious. Thus a Popilh Hierarchy, 
 thus the Impofition of Human Traditions in Di- 
 vine Worfliip ; thus an unlimited Obedience in 
 the Body Politick, and a blind Submiffion in the 
 Church have been defended; thus indeed the 
 ;Word of God hath been made to patronize the 
 worft of Errors in Dodrine, and fometimes Vice 
 and Immorality itfelf. A true, ferious and humble 
 Enquiry into Scripture is therefore moft necefl'arys 
 and 'tis for want of this, that too many take upon 
 truft what they never ferioufly Examined, and 
 are fo eafily impofed upon. It is true I will al- 
 low a Man the Liberty of judging for himfelf, 
 but would at the fame time have Men take heed 
 that they do not judge top feaftily and precipitately 
 before they have with the utmoft Senoufnefs exa- 
 mined the Scriptures from whence they make their 
 Conclufion, before they have compared, and are 
 an a good meafure able to reconcile them with 
 thoie Scriptures which give the molf foh'd Proof 
 of that which they arc inclined to oppofe, and 
 which it may be, are much plainer and eafier to 
 be underftood than thofe which they are apt to 
 make a Judgment from, and before they have fre- 
 quently, humbly, and with the utmoft earneftnefs, 
 of Heart fought to God for an enlightned Mind, 
 iind to keep them from being govern'd by unruly 
 Paffion, and unchriftian 'Prejudices, rather than 
 by unbyafled Reafon. I Ihould call it a piece of 
 Honcft and Humble Modefty in myfelf, till this 
 Method hath been confcientioufly ufed by me to 
 imbark in a Notion, which oppofeth the general 
 belief of the Reformed Churches, for which op- 
 poiition I fhould fcarce think it a fufficient War- 
 rant, fuppoiing that fome few Scriptures were too 
 
 • deep' 
 
(.69) 
 
 deep for my fhallow Capacity to fathom, and in 
 which there r.ppears a Difficulty too great for my 
 weak Underftanding to fiirmount ; efpecially if it 
 be a Notion in which Divine V/orfhip is immedi- 
 ately concerned. I am not afraid, nor afliamed 
 to call that a neceflary Article of my Faith, upon 
 which my Salvation depends ; which, if I recede 
 from, I muft be led into the worfhipping of more 
 Gods than one, to the robbing God of his Glory, 
 who hath fo often, and with fo much Pathos, told 
 me, he will not have his Glory given to another. 
 Moreover, I would be firft certain that the Suffi- 
 ciency of that Saviour upon whom I mud depend 
 for Salvation, is not called in queftion by the new 
 Dodrine which I embrace. But I will not fpend 
 any more time in introducing the thing I am next 
 to do ; 
 
 Which is to confi^er fome of the Principal 
 Scriptures urged by th^m that feek to overthrow 
 the Doctrine I am upon. The Scriptures princi- 
 pally urged are Six. 
 
 I. The firft Scripture is E/j/j. 4. 4, $, 6. 'There is 
 one Body, and one Spirit, even as jou are called in one 
 hope of your Calling ; one Lord, one Faith, one Bap- 
 tifm, one God and Father of all, ivho is above all, and 
 through all, and in you all. What do thefe Words 
 aflerr but the Unity of the Godhead, the firft To- 
 pick from whence I hvii-e inferred the ftrid and 
 proper Godhead of Chrift, as in that place quoted 
 before to us, there is but one God ? Is it fo much to 
 their Purpofe, that this one God is called the Fa- 
 ther of all, and faid to be above all, and through 
 all, and in all ? Will it follow from hence, that 
 this Godhead is not in all the three Perfons ? Or 
 that the three, however Perfonally diftinguilhed, 
 
 are 
 
(70) 
 
 arc not this one God ? This one God k not faid 
 here to be the Father of Chrift, but the Father of 
 all ; which is true, whether the three Perfons be, 
 or be not that one God. The Godhead in this 
 Text is not attributed peculiarly to the Father cf 
 Chrift, but is without any diftindion of Perfons 
 faid to be the Father of all. 
 
 2. The next Place quoted, is 'John ij. 3. 'This 
 is Life eternal, to kmvo thee the only true God, and 
 yefus ChriR vjhom thou hafi fent. Here I muft re- 
 peat what was faid in the beginning of thefe Dif- 
 courfes : That Father and Son among Men infer 
 Perfonal Relations, and the word Peribn is made 
 ufe of by us becaufe we have not a better Word to 
 exprefs our felvcs by ; and they alfo infer a Per- 
 fonal or relative Diftindion, which is incompre- 
 henfible by us, we can have no Idea of the Fa- 
 ther's begetting, or of the Son's being begotten. 
 The Divine Nature is a /ingle Unity, and not 
 diftinguifliable, tho' it be the Effenceof the three 
 Perfons. Now the Text urged, doth not fay the 
 Father of Chrift, as fuch, or ftanding in that re- 
 lation to him, is the only true God. And all 
 that can be inferred is, that the Godhead is but 
 one, tho' it comprehends the three Perfons in the 
 Trinity. For this we have fufficient Warrant in 
 Scripture ; to make this appear, we need only 
 confider this one thing, viz.. 
 
 The Expofition of this Text by John himfelf, 
 I John $.20. I muft defire you to look back to the 
 jth Verfe, Who is he that overco?neth the World, but ' 
 he that believeth that Jefm is the Son of God. I have 
 told you before, that the Jexvs always thought that 
 Chrift made himfelf Equal with God, when he 
 called himfelf the Son of God, and that Chrift 
 
 never 
 
C70 
 
 hevcr corrcfls that Miftake ; tho' if it were a Mi- 
 ftake, there fcemed to be many Obligations lying 
 upon him to rcdiiie it. Now go to the 20th 
 Verfe ; And we know that the Son of God is co?ne, 
 and hath given us an Underflanding that xve may knozu 
 him that is true : and ive are in him that is triie^ even. 
 in his Son '\}efm Cbrifi. This is the true Gody and e~ 
 ternal Life ; From which Words we may infer tv/o 
 or three Things. Firft, That notwithilanding 
 the relation of Sonfliip, Jefus Chriil hath the fame 
 Nature and Eilence with the Father, and is the 
 fame one only living and true God that the Father 
 is. Secondly, That this word only^ as applied to 
 either of the three Perfons, is no further exclufive 
 than to exclude thofe that are not God by Na- 
 ture ; if otherwife, the Father muft be excluded 
 from being our Mafter, becaufe Chrift is laid to 
 be only fo, Matth. 23. 8. Thirdly, That Eternal 
 Life as much confifteth in the Knowledge of the 
 Son as of the Father, and therefore it mu(i be the 
 knowledge of him as God ; the perfeft Know- 
 ledge of God in Heaven, being the very Ellence 
 of the Saints Happincfs there. 
 
 3. A third Scripture urged, is John 14. 28. the 
 latter Part of the Verfe -, My Father is greater than 
 I. In this place our Saviour fpeaks of himfelf in 
 his Human Nature, or as Man,. as will appear by 
 reading the whole Verfe : Te have heard hoio I fud 
 unto you, J go aijoay, and come again unto yo^i, ^f y^ 
 loved me, ye ivouid rejoice, becaufe I faid I go unto the 
 Father. Surely all that is intended in thefe Words, 
 is, that they Ihould lofe his bodily Prefence. Tc 
 have heard that I go aivay, iind if ye loved me, ye 
 •would rejoice, becaufe I faid, I go unto the Father. I, 
 I the Man Chrift Jefus, to be advanced to the 
 higheft Degree off Glory, and fiiall then be in a, 
 
 better 
 
( 70 
 
 better Capacity of doing you good, by my Spi- 
 ritual Prefence, than I can now in my Bodily ; For 
 as he faith in another place ; ^'Tts expedient for you 
 that I go away • for if I go not away, the Comforter 
 ivill not cojne ; to whom, indeed, it was left to 
 inftrud you more perfedly in thofe things which 
 he had taught them. Now it followerh ; for my 
 Father is greater than I. It is flrange arguing, that 
 becaufe God is greater than Man, therefore that 
 God which was manifeiled in the Flefh, which is 
 faid to be a great Myflery, muft not be God, but 
 a Creature, or xo?nething, wc know not what. 
 
 4. A fourth Scripture urged, is i Cor. 15. 24, 25, 
 26, 27, 28. Let this Text be but carefully conli- 
 dered, and, I think, we need no other help to lead 
 us to the true and proper Meaning of it • How- 
 ever, I fhall ^ht you the Meaning in as it-w words 
 as poflible. We muft know therefore, that there 
 is a twofold Kingdom of Chrift; The firil: Natu- 
 ral, and Eifential, and neceaary ; The fecond, 
 Difpenfatory, Oecdnomical, or Mediatorial. The 
 firft efl'ential to him, or neceifarily his, as he is 
 God. The fecond beftowed upon him by the Fa- 
 ther, as the Reward of his Mediatory Undcrta* 
 king. 
 
 Firft, As to th'e Natural Kingdom, which, I 
 fay, is necefl'arily his 'as he is God, and as all 
 things were made by him, vifible and invifible, 
 &c. and this Kingdom can never ceafe ; there can 
 be no delivering up of this Kingdom. Thus my 
 Text, Who is over all, God blejfed for ever. And 
 let all the Churches fay. Amen. Thus alfo in 
 Heb. 1 . 8. T'hy Throne, O God, is for ever and ever. 
 Thus he will be Jehovah for ever, the King eter- 
 nal, immortal, inviiible, only wife God, to whom 
 
 Glory 
 
C 73 3 
 
 Glory will be given for ever. -Thus he will be the 
 fame, and his Years never fail. 
 
 As to the Second, his difpenfatory, oeconomi-> 
 cal or mediatorial Kingdom ; which is not his 
 natural Right, but purchafed by him at the hands 
 of his Father ; this is that Kingdom, that Do- 
 minion which he exercifeth as Head of his Church, 
 to perfeft it ; in order to which all. things are 
 fubjefted to him, and in the exercife of which he 
 hath many Enemies to conquer, before his Church 
 fhall be compleat, and be entirely prefented to the 
 Father without fpot or wrinkle, or any fuch thing. 
 Thus he is faid to be Head over all things to his 
 Church : This Kingdom fhall be delivered up ; 
 and the Son, as Man, /hall be fubjed to him that 
 put all things under him, according to the 25th 
 Verfe : He miiTi Keign till he hath put all things un- 
 der him ; then fhall the Son alfo be fubjed, that 
 God may be all in all. It \s not faid, that the 
 Father, but that God may be all in all. Which, 
 as Dr. Whitby himfelf faith, feems to lead us to 
 that Interpretation of the Godhead, which com- 
 prehends Father, Son, and Holy Ghoft. And fo 
 the import of that Phrafe, that God may he all in 
 ally is this ; That the Godhead may govern all 
 things immediately, without the inrerpofition of 
 a Mediator between God and us, to exad our 
 Obedience in his Name, and to convey to us Fa- 
 vours and Rewards, we being then to tender all 
 our Duty to him, and derive our Happinefs im- 
 mediately from him. So that, as Dr. Wioitby fur- 
 ther faith, as Chrift 9e^V%T^, God-Man, is all 
 in all, Colof. 3.11. becaule the Father hath com- 
 mitted all Judgment to him, doth all things, and 
 governs all things by him ; at the lafl: Day, when 
 the final Sentence of Abfolution fhall be paftup- 
 
 L on 
 
( 74 ) 
 
 on the Godly, and of Condemnation on the Wic- 
 ked , when every Enemy fhall be fubdued, Death 
 it felf conquered, and when this Oeconomy fliall 
 ceafe, the Godhead alone \^ill be all in all, as 
 governing and influencing all things immediately 
 by himfelf ; for that now all the Saints ftiall have 
 that eternal Life beftowed upon them, for which 
 this Power was committed to him. For this Ex- 
 pofition Dr. Whitby gives four Reafons .* 
 
 Firfly That this Mediatorial Kingdom was gi- 
 ven to Chrift after his Refurreftion, as the Re- 
 ward of his Humiliation and Suffering • and 
 could not be at an end, till th€ whole Work he had 
 to do as Mediator, and Head of his Church, was 
 finifhed ,• and therefore, after his Refurredion he 
 faith. All Power is given to me in Heaven and in 
 Manh. 
 
 ■ Secondly, Seeing the Human Natufe only fuffer- 
 ed, the Divine Nature is capable of no fuch Ex- 
 altation, or new Dominion. It is certain, that 
 this Kingdom could be given to Chrift only ac- 
 cording to his Human Nature, becaufe he was the 
 Son of Man. And fo faith the Holy Ghoft, John 
 5.27. And hath given him Power to execute 'Judgment 
 alfoy hecaufe he is the Son of Man. 
 
 'Thirdly, During this Reign of Chrift, God the 
 Father judgeth no Man, but hath committed all 
 Judgment to the Son. 
 
 Fourthly, The Exercife of this Dominion Chrift 
 will lay down when he fhall have put all Things 
 under him .• No other Kingdom, properly fpeak- 
 ing, being to be exercifed in the Heavenly State 
 
 after 
 
(75) 
 
 after the Day of Judgment, but what is effential 
 to the whole Godhead. 
 
 Thus alfo the Learned Dr. H'homai Goodwin, in 
 his Expofition of the Twenty-fecond Vtrfeof the 
 firil Chapter of the Epiftle to the Ephefians, where 
 vou will find him diftinctly to confider thefe 
 Words of the Apoflle to the Corinthians. 
 
 TThus lil^ewife the great Charnock, whofe Words 
 are thefe : Chrift is to Reign as Mediator till all 
 the Ends of his Mediatorlhip are accomplifhed, 
 and afterwards for ever with the Father in the 
 Glory of the Deity: He is foreign as Mediator 
 in the place of the Father, till the Church be per- 
 feftedj by reducing all Enemies to an entire Sub- 
 ]*e<51:ion, and then to refign his Power to the Fa- 
 ther. So, when Chrift fhall have gained the full 
 Vidory over all his Enemies, after that he Ihall 
 ceafe his Mediation, and God fliall Reign imme- 
 diately over all, and Chrift ihall Reign with him ^ 
 not as Man and Mediator, but as God for ever 
 and ever. God fhali be all in all ; thefe Words, 
 as my Author obferves, are oppofed to Chrift's 
 Interpofition or IntercefTion, There will be no 
 need of God's communicating himfelf by a Medi- 
 ator, but he will immediately fiiine forth upon 
 his Saints, when the Fruits of Sin, and Sin it felf 
 fhall be abolifhed : Thefe arc that great Man's 
 Words, in his Difcourfe of the Author of Recon- 
 ciliation. 
 
 But, what do I mention fo much of thefe Au- 
 thors for ? feeing all this is read in the Text 
 it felf i Then comcth the end when he (hall have deli- 
 'vered up the Kingdom to God even the Father ^ the 
 Kingdom which his exalted Human Nature (uni- 
 L 3 ted 
 
( 76 ) 
 
 ted with the Divine, in the Perfon of Chrift) re- 
 ceived from the Father as the Reward of his Suffe- 
 rings ; Whm he jhall have put doivn all Rule, and all 
 Authority and Poiver ; for he mufi reign till he hath 
 j)Ut all Enemies under his Feet. For he hath put aU 
 things under his Feet. But when he faith all things are 
 fut under him, it is manifejl that he is excepted thai 
 did put all things under him. And when all things 
 are fubdued unda him, when all his Enemies fliall 
 be conquered, when his Church (hall be compleat- 
 ed, and there fhail be no further need of his Me- 
 diation or Interceffion ; then jhall the Son alfo, that 
 is, (according to what hath been faid already) in 
 his Human Nature, be JdjeB to him that hath put 
 all things under him, that God 7nay be all in all. That 
 is, that the Deity, which (as hath been faid al- 
 ready) comprehends Father, Son, and Holy 
 Ghofl, may govern all things by himfelf, without 
 the Intervention of a Mediator. Now what is 
 all this ? Or what doth all this make againft 
 the Doflrine I have been upon ,• That Jefus 
 Chrift is the Supreme God, the fame God with 
 the Father ? 
 
 5. A fifth Scripture urged, is John 17. 5. And 
 now, Father, glor.fjc me xoith thine own felf, with 
 that Glory which 1 had with thee before the World 
 •was. 
 
 Whatever fome may boaft, That this Text is 
 Unanfwcrable ; there feem.s to be much more 
 Difficulty in that before mentioned than in this. 
 But fuppofing there was fuch a difficulty in thefe 
 .Words, which for the prcfent, while in this im- 
 perfect State, our weak Underllandings could not 
 furmount, or get over, would it be a fi:fficient 
 Keafpn to throw aiiac an Article -of Faith, fa 
 
 - > abui;- 
 
(77) 
 
 abundantly proved from other Parts of Scripture ? 
 Would it be a fufficient Reafon to own more 
 Gods than one ? Or to give Divine Worfhip to 
 any but to the one Supreme God ? Doth not the 
 Apoftle tell us, that there be in Scripture tr JV<ri'o-)7* 
 things hard to be underftood ? And mufl we from 
 thence take Encouragement to throw away the 
 Form of Sound Words ? Or let go the Faith once 
 delivered to the Saints ? But I cannot think that 
 here is fuch a Knot as may not be untyed. In or- 
 der to which, I will labour to fhew you, or make 
 ;appear to you, what Glory Chrift had with the 
 Father before the World was. And therefore, 
 Chrift as the Son of the Father, had a. Glory 
 with the Father before the World was, or from 
 all Eternity. For Inftance : 
 
 The Glory of an unvailed Deity, not obfcured 
 as it was in the Days of his Humiliation, in 
 which he appeared in the Form of a Servant, and 
 made himfelf of no Reputation, and did nor co- 
 vQt (to humour the Senfe that fome put on thofe 
 Words of the ApoftJe to xh^Phtlippians, ^k afmyuov 
 IryriTuJa ) to be equal with God, or to appear what 
 he really was, equal with God. Now, I fay, be- 
 fore his Exhibition, before his leaving the Bofom 
 of the Father, before his Incarnation, the Glory 
 of his Divine Nature fhone in its utmofl Bright- 
 nefs ; had no Vail to darken it ; So that ip this 
 Prayer, Father glorifie thou me zvith that Glory zuhich 
 I had with thee before the World luas, our Saviour 
 having jufl finifhed the Work which the Father 
 gave him to do, and therein fully glorified him 
 On Earth, according to the Covenant flruck be- 
 tween the Father and himfelf, prayeth that God 
 would now bcftow upon him the Reward promi- 
 fed, which was the Exaltation of him at his Right 
 
 hand, 
 
(78) 
 
 liand, and declare him to be the Son of God 
 openly and with Power; which Exaltation would 
 remove the Vail of his Humiliation, tho' not 
 difunite the Deity from the Human Nature ; and 
 that Vail being thus taken away, his Deity would 
 appear as glorious, and unobfcured, as it was be- 
 fore he took our Nature upon him ; which to 
 the laft Degree of Humiliation, hid as it were 
 for a time, his Divinity. InthisSenfe Chrift may 
 be truly faid to be rejftored to a Glory which he 
 had with the Father before the World was, and 
 which did not appear while in a State of Poverty, 
 Shame, Sorrow, and Death too in this World. 
 
 6. A Sixth, and the lafl: Scripture, that I fhall 
 take notice of, is, Mark 13. 32. But of that day 
 and hour knoweth no man, no, not the Angels which 
 are in heavan, neither the Son, but the Father ; of that 
 day and hour. It is generally underflood of the 
 Day of Judgment of Chrift's fecond coming to 
 finifh his Mediatorial Kingdom. Now, the Ob- 
 jeftion lies in thefe words, neither the Sony but the 
 Father ; and the Argument urged is this, there is 
 fomething that Chrift doth not know, and there- 
 fore cannot be that Omnifcient God that the Fa- 
 ther is. I flipuld think the Argument might have 
 fome force in it if they could prove to me that 
 Chrift doth not in thefe words purely fpeak of 
 himfelf as Man ; I" refped of which Nature, as 
 Miraculoufly conceived by the Holy Ghoft, God 
 was, in a peculiar Senfe his Father, as well as in 
 refped of his Eternal begetting, Lukei.r^^. And 
 the Angel anfivered and faid unto her^ the Holy Gho(i 
 fhall come upon theey and the power of the highefi Jhall 
 overjhadow thee, therefore alfoy that holy thing that 
 Jhall be born of thee jhall be called the Son of Cod. 
 Now, Chrift as Man did not immediately and 
 
 of 
 
(79) 
 
 of himfelf know when this Day would he ; for 
 as Man, knowledge was communicated to him by 
 degrees, Luke 2. 5 2. And Jefus increafed in lV!fdo7n 
 and Stature :> 8cc. plainly intimating that the God- 
 head communicated knowledge to the Human 
 Nature of Chrift according to his Age and Ability, 
 and Bufinefs he was to engage in ; we may juftly 
 enough conjedure, that the Divine Nature had 
 not yet communicated this Secret to the Human. 
 And if fo, will it follow from hence that the Di- 
 vine Nature of Chrift, which was perfonally uni- 
 ted with the Human in him, muft not know ity 
 Or that Chrift, the Word, that was In the beginning, 
 that was with God, and that was God, did not know 
 it? and that becaufe he declares that as a meer 
 Man he did not, or which is all one, did not 
 know it immediately, but by Communication 
 from the Divine Nature j or elfe that the Divine 
 Nature had not yet communicated that Secret to 
 him ; which is very probable, for that this Com- 
 munication feems to be moft feafonably made to 
 the Human Nature of Chrift, at the clofurc of bis 
 eftate of Humiliation, and when he fhould re- 
 ceive all Power and Authority from the Father, 
 when the Imperial Crown fiiould be put upon his 
 Head, and he be proclaimed Lord of all Things, 
 until this great Day fhould come when he lliall 
 have put all Enemies under his Feet, and whin 
 the Mediatorial or Oeconomical Kingdom fhall 
 ceafe, and God, the Deity, fhall be all in all. 
 And now I would appeal to you whether this doth 
 not feem to be the Genuine meaning of our Savi- 
 our, in thefe words, both as related by Mattheii) 
 in Chap. 24. 36. and by Mark in the words cited, 
 and the fooner to be entertained, becaufe thus 
 they are reconcileable with all thofc Texts of 
 
 Scripture 
 
(8o) 
 
 Scripture quoted before, which afleftthe flridand 
 proper Divinity oF Chrift; and becaufe in this Di- 
 Jcourfe he ipeaks of himfelf as the Son of Man? 
 ver. 26. Moreover what if it appears, that Chrift 
 in that Nature which he pofl'siited different from 
 the Human, did know this, and fhall I not infer 
 it from the knowledge which he had of the Fa- 
 ther, as 'tis expreft by himfelf .^ ?dat. 11.27. No 
 Man knozueth the Son but the Father, neither knoweth 
 any Alan the Futher but the Son : the word which 
 we Tranflate, No Man^ fignifies non ullusy not 
 any one, no Creature, no Man, no Angel ; fo 
 that according to Mr. Chamock, in his Difcourfe 
 of God's Knowledge, Chrift had a perfed know- 
 ledge of the Father, he knew him fo as no other 
 knew him. Angels 'tis true know God, but not 
 as the Son knoweth, and what muft the meaning 
 be, but that he fo knows the Father as that he 
 learns not from any other ? and what is that but 
 he perfectly comprehends him, which is beyond 
 the reach of any Creature } Now he that thus 
 knew the Father, in his Eflfence, in all his Pur- 
 pofes and Counfels, and in whom all the Trea- 
 fures of Wifdom and Knowledge were hid, could 
 not in refped of that other Nature which he pof- 
 feffed, different from the Human, be ignorant of 
 that Day and Hour, of which, Peter, James and 
 John defired to be informed. 
 
 And the P^eafon why he doth not giv^e them a 
 full and explicite Anfwer, and of the filence of 
 the Divine Nature in this refped, feems plain, be- 
 caufe they defired to be informed of what was 
 not fit for them to know ^ they were for picking 
 God's Cabinet, more prying and inquiiitive than 
 became themj and we find him reproving fuch 
 
 Curiofity 
 
(8i ) 
 
 Curiofity in them after his Refurredion, when 
 there was not fo much danger of grieving them as 
 jiifl before his Pailion, A^s i. 6. they curioufly 
 asked him this Queftion, Wjlt thou at this time re^ 
 Jiore again the kingdom to Ifrael ? his reply you 
 have in the 7th Verfe, And he faid unto them^ .t is 
 not for you to know the times and the feafons which the 
 Father hath ^ut in his own ^OKoer. 
 
 APPLICATION, 
 
 I have nothing to beg of you, but that you 
 would fearch the Scriptures, examine what you 
 have heard by them, fo fhall you know whether 
 the things I liave fpoken be fo or no. I have tak- 
 en my Meafures entirely from the Scriptures, and 
 they are they which teftify of him of whom I 
 have been fpeaking to you. I abhor that unac- 
 countable deference which Pythagoras his Scholars 
 paid to his avIQ- 'I^w, who took tor granted every 
 thing he afltrted, and readily Subfcrib'd it as 
 true. The Scriptures only demand that honour to 
 be paid to them : There is no other Teftimony 
 that is at/ToOTs-of to be believed for itfelf, and that 
 becaufe of the Divine Authority it brings with it, 
 HeL I. I. Thus faith the Lordy was the great Argu- 
 ment urged by the Prophets: The greateft Men 
 are not always the belt, and none do fo much 
 mifchief as they when they run into Error, as 
 Dr. Sherlock himfelf fpeaks in his Treatife of Death, 
 To whom do we owe the Detfm, Atheifm-, and Prc- 
 fanenefs which is among us, but to the Wns and cuH" 
 nmg Heads of the Age. God hath given the Scrip- 
 tures to this end to be an infallible ground of 
 
 M Truth i 
 
C8j) 
 
 Truth ; and if you Err for want of fearching them^ 
 your Error will be found at lafl to be the morein- 
 excufable; my Advice therefore is, /f^rc/? the Scrip- 
 turesi make your Appeal to thefe, and in your 
 fearch be 
 
 Firfl, Serious. Do it becaufe 'tis your Duty, not 
 to gratify your Curiofity, but that the Know- 
 ledge of them may command your Belief, and 
 regulate your Pradice. 
 
 Secondly^ With all Humility and lowlinefs of 
 Mind. Confider how far many things revealed 
 furmount your weak Reafon, and fhallow Capa- 
 city, and rejed not any thing that is exprefly re- 
 vealed, becaufe, with Nicodemm, you cannot ex- 
 plain or comprehend how it fliould be fo. Hu- 
 mility will entitle you to God's teaching, and he 
 15 well taught who is taught of God. 
 
 T'hirdly^ Be much in Prayer to God to blefs 
 your Study or fearch of his Word ; after all your 
 Reading and Meditation, 'tis God miilT: open your 
 Eyes to underfland the wondrous Things of 
 God's Law; by this means lliall you know of the 
 Doctrine you have heard, whether it be of God 
 or not ; he is ready to %ivQ his Spirit to them 
 that ask it, and this good Spirit Ihall lead yoii 
 into all Truth. 
 
 Now I pray God that you may continue in 
 the Faith grounded and (ctzi^d) and not be 
 moved away from the hope of the Gofpel which 
 you have heard ,• that you may not be at any 
 time led afide by rhe Sophifms of cunning Men, 
 who lie in wait to deceive, who refufe'to declare 
 ' ' their 
 
(83) 
 
 their Faith, fave only in the bare words of Scrip^^ 
 ture, becaufe they are afhamed or afraid to own 
 the Senfe which they faften upon them. To 
 Father^ Son, and Holy Gljofl, 'Three, and yet but 
 One Almighty, Self-fuffident, Vmriginatedy Eternal 
 God, be Glory for ever. Amen. 
 
 f I N I S. 
 
BOOKS Sold by R. Gruttenden at 
 the Bible and Three Crowns in 
 Cheapfide, near Mercers-Chapel. 
 
 I AN Apology for both Parties in the Prefent Difputes 
 "^^ among the London Minifters, with Propolitions for 
 Peace. 
 
 2. A Sober Defence of the Reverend Minifters, who by a 
 Subfcription have la:ely declared their Faith in the Trinity. 
 In an hunable Addrefs to the Reverend Minifters who were 
 otberwife minded. 
 
 3. A Vindication of the Subfcribing Minifters, in Anfwer 
 to a late Paper entitulcd an Authentick Account, &c. Con- 
 taining, ift. Some Reafons for Declaring their Faith in this 
 critical Jundure. l. Why in other than exprefs Scripture 
 words, and particularly in thofe Words contained in the 
 firft Article of the Church ot England, and the Anfwers 
 to the Fifth and Sixth Queftions of the Aflemblies Cate- 
 chifm. 3. An Account of their not Signing the Advices of 
 the Other Side, but fending diftind Ones of their own. 
 4. Some Olfervations upon the Declaration of Faith 
 made by ihofe Brethren, and the Reafons for not Signing 
 the fore-mentioned Article and Anfwers publilhed by Agree- 
 ment of feveral Minifters of the Three Denominations who 
 Jubfcrib'd the Declaration. 
 
 4. An Anfwer to the Reproaches caft on thofe DilTenting 
 Minifters who Subfcribed their Belief of the Ecernal Trini- 
 ty, in a Letter to John Barrington Shute, Efq; by Thomas 
 Bradhrj. Price 6</. 
 
iWMll iMii 
 
.•'' , ■«!.*'>•* v; V, 
 
 .V 
 
=^^