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SCRIPTURAL CONFUTATION 
 
 O F T H E 
 
 ARGUMENTS 
 
 AGAINST THE 
 
 ONE GO D H E A D 
 
 OF T H E 
 
 FATHER, SON, and HOLY GHOST, 
 
 PRODUCED BY " 
 
 The Reverend Mr. LINDSEY 
 In his late APOLOGY. 
 
 By W I L L I A M B U R G H, of Birt, Efq; 
 Reprefentative in Parliament for the Borough of At h y. 
 
 The FOURTH EDITION. 
 
 Omnes ad sacras literas sunt ducendi, ut 
 
 INDE TALIA HAURIANT, QU^E, NISI DeO SEMET 
 
 patefaciente, cognosci nequeunt. 
 
 Grotius. 
 
 DUBLIN: 
 
 Printed for A. Leathley, No. 6;^, in Dame-Street. 
 
 MjDCC,LXXV. 
 
DEDICATION. 
 
 T O 
 
 EDMUND BURKE, E% 
 
 S I R, 
 
 WH E N I firft committed the volume, 
 with which I now prefent you, to the 
 pubhc, I was aduated purely b^ a defire to ftop 
 the progrefs of errour, which I feared, from the 
 facrifice that had been made to her, would be 
 miflaken for truth ; and as fuch embraced by 
 many unfufpedting, and many indolent perfons. 
 A train of thinking, upon one fide of the quef- 
 tion, had been prefcribed to them, and the con- 
 clufions, fet up for their aflent, abetted by proofs 
 of fmcerity, which I apprehended fuch men 
 would confider as the criterion of truth. For 
 a their 
 
iv DEDICATION. 
 
 their benefit I ventured to interpofe, and, to the 
 beft of my power, have pointed out the only 
 premifesfrom which nny conclufions in religious 
 enquiry can refiilr ; and from which they may 
 proceed to draw their own inferences, without 
 being diftificied by the Intervention of fuch as 
 are altogether foreign to the fubjedl. I have 
 gone yet farther, and, reafoning on the principles 
 1 had fet down, have fupplied them with fuch 
 arguments as were amply fufficient to my own 
 convidtion ; and which, had I not believed them 
 to be fufficient to theirs, I never fhould have gi- 
 ven to the world. 
 
 But, as I was new, both to that world, and my- 
 felf as an author, it was natural in me to wifli to 
 obtain its fentiments as fpeedily as poflible. To 
 this purpofe (which was all that an anonymous 
 writer could do) I direded my printer to prefent 
 copies of my book to a feledt number of perfons, 
 who might reafonably be fuppofed to lead the 
 fentiments of the public : Perfons on whom, ei- 
 ther an exalted ftation, or fomething better than 
 an exalted ftation had conferred confequence. 
 I flattered myfelf that I fhould the more readily 
 learn their opinion of my work, (if a favour- 
 able one) by taking this method of foliciting 
 their perufal of it. I was not difappointed ; for 
 
 though 
 
DEDICATION. v 
 
 though I have not much to boaft of any appro- 
 bation perfonally addrefled to myfelf, from thofe 
 who have drawn their honours from the royal 
 fouiitain, yet I was not unnoticed by others, 
 who derive theirs from the clear i;.iid unpolluted 
 fpring of merit. Amongft the firft of thefe, Sir, 
 I was favoured with your fentiments, delivered to 
 me thro' the medium of my bookfeller's convey- 
 ance, in the fpeediefl and moil polite manner. 
 Let then a Layman, writing on a mofl impor- 
 tant religious fubjedl, make his boafb, that he can, 
 at ieaftj produce credentials \z his favour from a 
 layman, and that layman Mr. Edmund Burke. 
 
 To have found an ally in a perfon who had 
 himfelf maintained the eftablifhraent of the 
 chuich ; who, as a friend to truth, and as an in- 
 vefligating Chriftian, had already fo ably, fo elo- 
 quently, fo zealoufly combated in her caufe, 
 muil, in any fituation, have been a pleafmg cir- 
 cumflance. In mine it was much more j for 
 when I perceived myfelf abetted by your favour- 
 able judgment, it gave me the fullefl reafon to 
 hope, that my well-meant endeavours, to fatisfy 
 the fcruples of men, who object upon one parti- 
 cular ground, would be attended with fuccefs ; 
 efpecially .is I might now take the liberty o " ia- 
 fcribing that work to you, from whofe approba- 
 
 a z tion 
 
VI 
 
 DEDICATION. 
 
 tion alone it could derive the confidence to claim 
 your patronage. 
 
 When I have thus made it knovi^n to the world 
 that you have borne me a favourable teltimony, 
 I may add, that I republifh with a certainty of 
 being ufeful. I may indeed confider myfelf as 
 having an fwered Mr. Lindfey's book in a manner 
 originally foreign from my intention, and thrown 
 a weight into the oppofite fcale, fufficient to pre- 
 ponderate againft his huge mafs of human au- 
 thority. I have the honour to be. 
 
 Sir, 
 With the greatefl refped and efleem. 
 
 Your much obliged, 
 And mofl obedient, humble fervant, 
 WILLIAM BURGH. 
 
 Adver- 
 
Advertifement. 
 
 IN the followlrig fheets, which I am de- 
 firous of rendering univerfally ufeful, I 
 have taken care to write the third and fourth 
 chapters in fuch a manner, as that they may 
 be read feparately by perfbns to whom the 
 preceding part of the work might be diffi- 
 cult or unnecefTary. — The plan I have pur- 
 
 fued throughout is as follows. Having, 
 
 as I think, fet afide Mr. Lindfey's founda- 
 tion of argument in the introduction, and 
 fhewed the fallacy or inconclufiyenefs of 
 what he builds mod upon, I have in my 
 firfl chapter dated the proper premifTes up- 
 on which our reafon is at liberty to a6t 
 with relpecSt to fcriplare truths. In my 
 fecond, I have endeavoured to fhew the 
 nature of the evidence which is borne to 
 that great fcripcure truth to which our faith 
 is required. And in the fubfequent parts 
 of the work have fhewed what the evidence 
 itfelf is. — I have but one requefl to make 
 
 of 
 
( viii ) 
 
 of my reader, which is, that he will do by 
 me as 1 did by Mr. Liiidfey ; and when he 
 is reading my book, that he will place the 
 Bible belide him ; for, by my agreement, 
 with that only do I defire to ftand; nay, if 
 I fhall be found to difagree, I wiili to fall. 
 In fome few inftances, for the fake of con- 
 tinuing a feotence, I have changed the per- 
 Ibn ufed in a fcripture precept, and, inftead 
 of abfolutely adhering to fuch words as 
 do ye^ have fometimes faid isoe are defire d to 
 do^ &c. and in a few inftances have omit- 
 ted a multitude of nominatives, where one 
 anfwered the purpofe full as well, as in 
 Rev. vi. 15, 16, where it is faid th?Lt the 
 kings of the earth, and the great men, and 
 the rich men, and the chief captains, and 
 the mighty men, and every bond man, and 
 every free man hid themfehes in the dens, 
 and in the rocks of the mountains-, in fuch 
 cafes I have ufed only the firft. Of this 
 I think it neceffary to apprize my reader, 
 left he fhould charge me with inaccuracy in 
 my quotations; whereas I will promife him 
 that, throughout the whole work, he will 
 not find the fmalleft alteration made in the 
 fenfe. The paffages with which I have 
 taken this liberty are but very few alfo; but 
 
 let 
 
( ix ) 
 
 let him lay the Bible before him, and there 
 
 is no great danger of his being milled. 
 
 Sometimes inflead of quoting I have para- 
 phrafed; but that will always appear in the 
 inftance. — In the 66th page I have made 
 a comment upon John viii. 58, and con- 
 futed an objection brought againft it by an 
 author who ftyles himfelf " a Lover of the 
 Gofpel," The paiTage which I have treat- 
 ed of was pointed out to me ; it remained 
 on my mind, and by miftake I have afcribed 
 it to Mr. Lindfey. This is but of fmall 
 importance. I mention it only that I may 
 apologize to him for it. 
 
A 
 
 SCRIPTURAL CONFUTATION, &c. 
 
 INTRODUCTION. 
 
 "A H E ccndu6l of Mr. Lindfey, in refigning 
 the vicarage of Catterick on certain fcru- 
 ples, excited my curiofity to know what his 
 particular obje6tions to the fubfcription of 
 the articles of the church of England were. His refig- 
 ration was foon followed by a book under the captiva- 
 ting title of '* The Apology of Thcophllus Lindfey, 
 A. M. on refigning the vicarage of Catterick, York- 
 Ihire." With this book, which was greedily bought up, 
 I alfo furnifhed myfelf. What I expelled to have found 
 in it, is of no confequence to the public ; but I did 
 indeed find a much ** larger circuit taken" than the 
 title promifed, and that <* the defign was not barely to 
 offer a vindication of the motives and condufb of a pri- 
 vate perfon," but to aflail every fundamental dofirine 
 of the church, from the miniflry of which he had reti- 
 red; to degrade the God of our falvation ; to fnatch 
 from us the object of our religion ; and to evince, that 
 Jefus Chrift is not one, with the Father and the Holy 
 Ghoft, God. Upon what foundation he has raifed the 
 flimfy fuperllrudure of his own do6trine,or rather with 
 what engines he has endeavoured to fubvert the fixed 
 fabrick of our religion> and force it from lie bafis of 
 |-evelation, I fhall proceed to fliew ; and without infi- 
 
 A nuating 
 
nuating pretenfions to divine afiiftance, from the grant 
 of which it might be inferred, that my caufe had the 
 particular favour of heaven, I hope to evince the divi- 
 nity of our bleffed Lord and Saviour Jefus Chrift, and, 
 in oppofition to all the human authority convened by 
 Mr. Lindfey, to fliew that God himfeU has borne tef- 
 timony to it ^ and if, from his revelation, it be clearly 
 fet forth that Jefus Chrift is both God and man, I hope 
 and believe the pofition will be acceded to, however 
 unable reafon may be to comprehend it, or how nume- 
 rous foever the voic-s may be which have lifted them- 
 felves up againfl; it. 
 
 Before I enter upon the fubje£l propofed, I think it 
 necefTary to remove fome prejudices which favour Mr. 
 Lindfey's caufe, prejudices fo natural to the mind of 
 , man, that he has been aware of their ufe, and, v/ith 
 fuperfluous diligence, beftowed near half his book to 
 inftill them. The influence of thefe upon my readers 
 I muft, however, try to avert before I can hope for an 
 impartial hearing ; for I have refigned no vicarage ; I 
 have puflied from me no worldly advantages ; I have 
 given no proofs that a little, with a fettled confcience, 
 is preferable, in my eyes, to great riches retained by 
 acquiefcence in that which I do not believe ; all of 
 which he has done, and for which let me freely pay 
 him the tribute of my praife ; let me declare that I ho- 
 nour the fincerity which fuch a condu6l demonftrates ; 
 but let me never fay that, from the reftitude of his heart, 
 I can deduce the refititude of his opinions. Such proofs 
 of my fincerity, it is true, I have it not in my power 
 to produce ; but even Mr. Lindfey has borne fuch tefti- 
 mony to the troubles of an unquiet fpirit, that no man 
 will conceive that I {hould feek to incur them by a vo- 
 luntary engagement in the caufe of falfehood, or look 
 i.'pon the falvation of my immortal foul as a matter of 
 
 fo 
 
[ 3 ] 
 
 fo little Importance to me, that I fhould maintain a doc- 
 trine, conne£tcd as this is with the fehcity of a future 
 ftate, if I were not clearly convinced of its truth. 
 
 Unlefs then I am to confider it written with a view 
 to prejudice the Reader, the aim of the long chapter of 
 fufferers for the maintenance of Mr. Lindley'sdoCtrine 
 is altogether inexplicable to me, becaufe I am unable to 
 deduce the truth of a fyftem from any other fource 
 than that of rcafon or fair argument. Submifl'ion to 
 mifery, in preference to the concefllon of an opinion, 
 does indeed prove the fincerity of the fuflerer, but by 
 no means the opinion for which he has fufFered ; it 
 may prove the weaknefs of his underflanding, but by 
 no means the ftrength of his caufe. In India the dif- 
 tortions of the Bramin are the teftimony of the divinity 
 of his Ixora ; in the holy office, the fubmiffion of the 
 Jew to the extremefl tortures, is the teftimony that 
 our Saviour had not even divine affiftance ; and now in 
 England we find a number of unhappy wretches fuf- 
 fering under equally unjuft and cruel infli8.ions, to 
 prove a negation of our Saviour's divinity; and this 
 lift of miferable creatures is held out to the public by 
 a gentleman who has voluntarily added himfelf to the 
 number. I have already faid that I confidered fuch a 
 conduft as a proof of fincerity, but I cannot fubmit to 
 allow it the name of martyrdom, or in the-leaft degree 
 a proof of the juftice or truth of the opinion for the 
 maintenance of which it is fuflained ; doftrines the 
 moft contradidory would elfe be true. Papal fuprema- 
 cy and regal fupremacy have almoft mingled their bla- 
 zing teftimonies, and were they both truly to be main- 
 tained ? What horrible proofs have been given to the 
 world that flour and water are flefti and blood; and 
 ■will any man declare that the contrary dodrinebas de- 
 rived validity from equal, nay greater, ftreams of blond 
 ■^ 2 poured 
 
[ 4 ] 
 
 poured out to teftify that they were flour and water 
 {till ? No man, furely ; becaufe this is a pcfition, the 
 proofs of which are fubmitted to all men, and a ftrong- 
 er degree of teftimony, than my ftedfadnefs, may be 
 and is borne to it by the fenfes of all mankind. Both 
 fides of this queftion have had their bleeding advocates, 
 and are they therefore both true ? I will go yet farther 
 and fay, that were I to undergo the fharpeft afflidions 
 for entertaining the oppofite do(Elrine to that of Mr. 
 Lindfey, (and I would undergo them rather than de- 
 part from the belief for vi'hich I think I have fo fuffi- 
 cient grounds) yet I fhould not conceive that I had 
 added even the flightefl: proof of the truth of it. My 
 fincerity the world would, I believe, allow, but what 
 could my fincerity evince? I fufFer for a pofition, and 
 becaufe I have believed it upon arguments feeming fuf- 
 ficient to me ; if they be in fa£l fufficient, I have done 
 well to adhere to them, and they were as valid before 
 my fuffering as afterwards ; and if they are defedlive, 
 my miferies cannot alter the conclufions following from 
 them. Their truth or falfehood, the juftice or injuf- 
 tice of the inference are pre-exiftent to my teftimo- 
 ny, and fo abfolutely independent of my belief, or 
 any proofs that I may give of the fincerity of my 
 belief, and are fo far from deriving ftrength from my 
 fuffering in behalf of them, that they would have 
 been precifely the fame though I had never been born, 
 as if I had made my exit at a flake. I am anxious 
 to eftablifh this point, and therefore dwell upon it, for 
 I fear that too eafy credit may be yielded to a dof^rine 
 held forth by a claimant to martyrdom ; the feal of 
 blood has given a feeming validity to many a pofition, 
 from which the afTertors had before derived no glory; 
 the flake, where it has been the only argument, has 
 fometimes been confidered as a very convincing one ; 
 and a departure in fiames has been thought to have re- 
 vealed 
 
[ 5 ] 
 
 vealed the angel, where the precepts for which they are 
 fuftained had perhaps only (hewed forth the contempti- 
 ble man: But martyrdom is not now to be deduced from 
 fincerity, which is all that can be concluded from ftre- 
 nuous fufFering. The apoftles indeed were martyrs, 
 they bore teftimony to fads fubmitted to their fenfes, 
 and had even a fenfibie perception of divine afllftance, 
 of which alfo they gave proofs to the world : They 
 bore teftimony, and they would not recede from it ; 
 what they teftified they knew, and promulgated by ex- 
 traordinary aid, of which they were eminently confci- ' 
 ous ; what they knew, not what opinions they formed 
 without divine afliflance, was their dodrine j and from 
 the teftimony of what they knew they would not be 
 deterred; they fufFered,and their conftancy was a proof 
 of their fincerity : But they were fincere, not in the 
 maintenance of dubious controvertible doctrines, but in 
 having teftified, that what they had preached they had 
 known. As then they were fincere, and had proved 
 themfelves fo, we muft conclude that they did know 
 what they had preached, and confider their ftedfaft ad- 
 herence to what they had fet out with as an exceeding- 
 ly ftrong teftimony borne to the truth of it ; and fuch a 
 teftimony as this is what is properly called martyrdom. 
 I hope that this may be fufficient to warn my readers 
 from looking upon fincerity as a proof of the opinion 
 .fincerely believed ; let it recommend the heart, but by 
 no means the head, the errors of which may be as fin- 
 cerely believed as the beft eftabliftied maxims. 
 
 The prodigious number of names, only pretending 
 to human authority, which are produced by Mr. Lind- 
 fey to fupport his dodrines, might perhaps be well op- 
 pofed by citing as great a multitude of eminent men, 
 who have agreed with the church of England, and afcri- 
 bed divinity to our blefl'ed Saviour. Were it only to 
 
 A 3 fatisfy 
 
[ 6 ] 
 
 faiisFy him, wiih whom, I fear, the authority of the 
 Icriptiires will fignify but little, I would purfue this 
 courfe of argument (if argument it may be called) ; 
 but I fcorn any other foundation than that of God'him- 
 iWi, whofe written word, not feen through the medi- 
 um of a comment, is alone evidence to me; let it not 
 therefore be inferred, that I am unable to meet him up- 
 on his own ground, becaufe I choofe that which is bet- 
 ter; for I could, to him, oppofe as good human autho- 
 rity to maintain my belief as any ten Dutch women in 
 Europe, howevtr llrenuoufly they might have fuflained 
 and fulTered for the dodrines of Anabaptifm. 
 
 The difpofltions of mankind lean towards thofe who 
 flatter their reafon, and endeavour to reduce all things 
 to her comprehenfion, or to thofe who abet that pride 
 with which fhe is defirous of rejecting whatfoever fhe 
 cannot comprehend ; from this principle it is that they 
 who familiarly illufirate the moft unfamiliar difficulties, 
 or flatly deny the exiftence of that v/hich tranfcends the 
 faculties of man, are heard with partial ears. Againfl: 
 this prejudice alfo, in favour of Mr. Lindfey, I am 
 obliged to guard; for he has declared, that " our Sa- 
 viour Chrift: teacheth no myfterious dodrines." As I 
 have already faid, that the fcriptures ftiall be my only 
 appeal ; to this denial of a myftery, nay to that ridicule 
 with which the word Myfiery is treated throughout Mr. 
 l«ind ley's book, 1 fhall oppofe the ferious declara- 
 tion of St. Paul, who, fpeaking of the gofpel of Jefus 
 ChriiT: and him crucified, and that not with enticing 
 words of Man's wifdom, but in demonfliration of the 
 Spirit, that our faith might fl:and not in the wifdom 
 of man, but the power of God, declares, " we fpeak 
 the wifdom of God in a myflery" ; and this he fays he 
 does " by the Spirit of God, by which alone the deep 
 things of God are fearched"; and he farther declares, 
 
 that 
 
[ 7 ] 
 
 that '* the fplrlt compares fpiritual things with fpirltu- 
 al; but that thefe things are fooliflinefs to the natural 
 man who rcceiveth not the things of the Spirit of 
 God." See i Cor. ii. 
 
 Will Mr. L/indfey now perfevere to fay, that the doc- 
 trine of Chrifl: is not myfterious ? The moral doflrines 
 delivered by himfelf I grant, indeed, are not fo; but on 
 the contrary moft perfpicuoufly clear ; but a manifefla- 
 tion of him who delivered thofe dotlrines, and a reve- 
 lation teftifying of him, and fetting forth who he was, 
 and is, and fnall eternally be, and that** in himdwell- 
 eth all the fulnefs of the Godhead bodily," ColoflT. ii.p. 
 Is not this a myflery ? ** Now, without controverfy, 
 great is the myflery of godlinefs ; God was made 
 manifeft in the flefh, juftified in the Spirit, feen of an- 
 gels, preached unto the Gentiles, believed on in the 
 world, received up into glory," i Tim. iii. i6. Let us 
 then beware of the philofophy of the natural man, of 
 the enticing words of man's wifdom, which St. Paul 
 has warned us againfl, becaufe he well forefaw that it 
 would ftand in the way and preclude *' the acknow- 
 ledgment of the myftery of God, and of the Father, 
 and of Chrift," CololT. il. 2. This warning to beware 
 of the deceits of philofophy is given at fuch a time, 
 and in context with fuch a do6trine, as makes it utterly 
 aftonifliing to me how any man in his fenfes fliould at- 
 tempt to warp it to the purpofes of overturning our Sa- 
 viour's divinity : We are defired to beware of it, becaufe 
 it might be oppofite to the declaration which immedi- 
 ately follows, that ** in Chrift dwelleth all the ful- 
 nefs of the Godhead bodily;" that " Chrift is all in 
 all;" that *' Chrift forgave us all;" that "tof the 
 Lord we fhall receive the reward of the inheritance, for 
 we ferve the Lord Chrift ;" that ** whatfoever we do, 
 we ftiould do it heartily, as to the Lord, and not unto 
 
 A 4 man." 
 
[ 8 ] 
 
 man." In fhort, St. Paul has given us this warning in 
 the midfl: of his epiflle to the Coloflians, to which I 
 refer as a mofl explicit declaration of our Saviour's di- 
 vinity throughout. Let us jull: confider now, whether 
 this warning can have any other obje6l in view. Mr. 
 Lindfey's principal objection to the Godhead of Chrift, 
 is, that it is not reconcilable to reafon ; St. Paul fays, 
 that the Greek requires wifdom. Mr. Lindfey fays, 
 that it is a doctrine fraught not only with impiety buE 
 abfurdity ; St. Paul fays, that it is to the Greek fool- 
 iflinefs. Of what doctrines, of what philofophy now 
 was St Paul afraid ? Will Mr. Lindfey fay, that he 
 feared that the Greeks would, from their demand for a 
 reafonable do£trine, adopt a doftrine contrary to what 
 he thinks reafonable himfelf ? Or will he fay that the 
 apoftle apprehended, from their averfion to that which 
 was foolifh, their adoption of a dodrine which he him- 
 felf declares to be foolilli ? If this be his mode of rea- 
 foning, it is fo felf-fubverted that it requires only to be 
 read for its own confutation. His adertion, that the 
 Trinity is an idea adopted from Plato, is full of im- 
 piety, and fo extreamly weak, that I am forry to fee any 
 man capable of promulgating it ; and, were I not af- 
 fured of this gentleman's fincerity, from the proof 
 which he has given to the world, that upon the whole 
 he difbelieves our Saviour's divinity, I fhould incline to 
 conceive that he meant to impofe this on mankind up- 
 on the faith of a martyr. I will now advance one of 
 the like nature, and aflure Mr. Lindfey that the idea of 
 the Unity of God is derived from the philofophy of So- 
 crates, who, notvvithflanding his having been educated 
 ina country where fuch a doclrine was efteemed impious, 
 yet dared to preach this imagination of his own brain. 
 How does this found ? Juft as well as the other, and is 
 advanced with fully equal truth. For my own part, I 
 mufl: now declare to this gentleman, that (fo far from 
 
 having 
 
[ 9 ] 
 
 having drawn my faith in the Trinity from Plato, the 
 only book I have ever read on the fubjeft, (except his 
 own, which I was led to look into by my curiofity to 
 fee the motives of his uncommonly confcientious 
 condu8) is the Bible. That I have thence deduced 
 the do6lrine of the Trinity ; that both the Old and 
 the New Teftaments evince it ; the Old by typical 
 and verbal prophecies ; and the New, by the events 
 which juftify the prophecies; that our Saviour's life 
 and leflbns teach it ; and 'that the more explicit tefti- 
 mony of the Holy Ghofl: declare and enforce it ; that, 
 in the epiftles of St. Paul, evaded or trifled with, it is 
 delivered in nearly fo many words. But I muft farther 
 declare, that though it be not precifely fo denominated 
 there, or in any part of the fcriptures, I cannot form 
 an idea why I am not at liberty to give a name to 
 that, which another (hall fo defcribe as to put it into 
 my power to give it a name for the benefit of commu- 
 nication. The Godhead of the Father, and of the 
 Son, and of the Holy Ghofl:, is a dodrine which I de- 
 duce from the facred writings, and to thefe three per- 
 fons I am furely at liberty to give a name that fhall at 
 once comprehend them all, and ferve the purpofe of 
 more expeditioufly conveying my mind on the fubjed, 
 whenfoever I fhall fail upon it, without levity. From 
 the fame fource alfo I deduce the being of but one God ; 
 and as I have before given the name of Trinity to the 
 three Perfons, to this Godhead I give the name of Tri- 
 nity in Unity ; and what fhall preclude my giving a 
 name where the fcriptures have given the fubflance, 
 I own I do not fee ; nor can I conceive this objection 
 to the Trinity of perfons, and the Unity of the God- 
 head, to be a bit better grounded than that of the Qua- 
 kers to the ufe of the word you, becaufe the term is not 
 to be found in the Bible. It is objeded alfo to the doc- 
 trine of the Trinity, that the word was not formed till 
 
 late 
 
[ lo ] 
 
 late in the fecond century. As to the date of a word I 
 cannot fee it to be of any fort of confcqoence, if the 
 idea to which it is annexed be but conveyed by it. If 
 we had not been termed Chriftians by the people of 
 Antioch, and that the proteffors of Chrifts rehgion had, 
 as yet, continued without a name, would pofterity de- 
 ny the exiftence of Chriftianity, or difpute the proprie- 
 ty of the term, becaufe it was of the eighteenth cen- 
 tury ? The word Cbrifiians was equally applicable to 
 us before we were called by it at Antioch, as after ; 
 and the word Trinity was equally applicable to the 
 three perfons of the Godhead before mankind agreed 
 to call them by it, as after. 
 
 But if the name only were In debate, I fliould be but 
 very little concerned about it, the Unity of the God- 
 head, and the Divinity of the three Perfons being al- 
 lowed, I care not by what appellation they are called : 
 But I am forry to fee, at a time when I believe the doc- 
 tritie is what Mr. Lindfey would conhite, that he is 
 weak enough to conceive that a difapprobation of the 
 Tiame will in the leaft contribute to his purpofe ; for ei- 
 ther he muft conceive that it does, and fo trifle ; or not 
 conceiving fo, acknowledge that he is talking about 
 words only ; and furely nothing can be more uncandid 
 than fuch a procefs. He mufl: afTuredly know that his 
 delicate condu6l will procure him more readers than he 
 could with modefly have hoped for, had his book been 
 put forth v>'ithout fuch a concomitant circumflance ; 
 and alfo that, in the multitude of his readers, under- 
 ftandings of every fize muft be numbered ; and it is 
 thereforeimpofllblebuthemufthave forefeen that fome 
 will be of fo contracted dimenfions, as to reckon the 
 diflike of the word among the arguments againft the 
 fubftance named. To what purpofe elfe than that of 
 deception is it advanced., that to Luther *' the word 
 
 Trinity 
 
[ " ] 
 
 Trinity founds oddly, and is of human invention, and 
 that it were better to call Almighty God, God, than 
 Trinity." And that Calvin fays *< 1 like not this 
 prayer, O holy, blefled, and glorious Trinity, it fa- 
 vours of barbarifm." Are Luther and Calvin among 
 the opponents of the dodrine of the Trinity ? No 
 fnch thing ; and Mr. Lindfey himfelf fliall tell you 
 that they were well known and warm contenders for 
 what is called the do6trine of the Trinity, though they 
 exprefled fuch a diflike of /the word itfelf. I cannot fee 
 his inference, unlefs he would infinuate that a diflike of 
 the word, is a dillike of the dodrine,and therefore avail 
 himfelf of the authority of thefe " virtuous holy" men ; 
 But that authority is altogether againft him, as himfelf 
 acknowledges ; and Calvin, by a horrible inftance, pro- 
 ved the fincerity of his belief in the Trinity, for he 
 a6\ually brought Servetus to the ftake for oppofing it. 
 
 If this delicacy of Calvin, concerning the barbarifm 
 of a term, be admitted in argument, I fee no reafon 
 wherefore we fliould reject a clafllc mythology ; or 
 uhy, when we fpeak of our Saviour's incarnation, we 
 fhould not ufe the words with which Erafmus ridiculed 
 the faftidious wits of Leo's polifhed court, and fav, 
 <' E coelo defcendit filius Jovis." In fhort, I can fee 
 no reafon wherefore we fliould not, like Leo himfelf, 
 pafs judgment upon the whole of the facred writings, 
 declare them barbarous, and never read the Bible for 
 fear of fpoiling our tafte. And with refped to what is 
 faid concerning Luiher, however it may be afTerted that 
 he prefers the calling upon God, by the name of God, 
 to the calling upon him by the name Trinity, it is dedu- 
 cible from this afTertion, that he looked upon the two 
 words as fynonimous, and confequently tiiat the word 
 Trinity, though it might found oddly, was exprefllve 
 of the idea, which he choofcs rather to cxprcfs by the 
 
 term 
 
[ 12 ] 
 
 term God ; a term perhaps more pleafing to Ki^ 
 ear. 
 
 Thus far I have written, not with a view of deroga- 
 ting from the real worth of Mr. Lindfey, nor of leflen- 
 ing the value of fuch worth in the eyes of mankind ; 
 but with a purpofe of preventing the merits of the ho- 
 ned confcientious man being carried over to his caufe, 
 and concluded to be the merits of his arguments. I 
 am myfelf defirous that the favour which is due to his 
 virtue fhould attend his perfon, but not be converted 
 into partiality for his caufe. I feek not to obtain the 
 favour of the public to myfelf, but their unprejudiced 
 car, and that men fhould yield their convi6i:ions to 
 truth only, and not take prepoffefllons for convidion. 
 Preliminaries being, I hope, fettled, I fliall now no 
 longer withhold my reader from that line of argument, 
 by which alone it feems to me poflible to inquire into 
 the fubjeft before us, and by the purfuit of which, I 
 trufl, I Iball be able toevince the Divinity of our Lord 
 and Saviour Jefus Chrift- 
 
 CHAP. 
 
CHAP. I. 
 
 On the Province of Re af on, with RefpeB to its Enquiry 
 into Scripture Truths. 
 
 R. Lindfey commences with an aflertion, 
 that " the unlearned reader fees at once, 
 that the God who made him, and whom he 
 is to adore, is one, without muhipHcity or divifion, 
 even as he knoweth himfelf to be one, being one per- 
 fon and not many ;" and on this pofition he proceeds to 
 argue. If Mr. Lindfey means by the unlearned reader, 
 the reader of his book, who has never read the Bible, 
 perhaps he is right ; but I believe that every reader, 
 who has read the Bible, will fee the fallacy of this great 
 foundation of all that follows in confutation of a trinity 
 of Perfons in the Godhead. On a fuppofition that na- 
 ture has fuggefted, and philofophy refined upon the 
 fuggeftion of a God, I do not doubt that natural reli- 
 gion might acquiefce in this afi'ertion; but are we to 
 come to the fcripturcs, which all men allow to be the 
 foundation of our religion, with a religion already form- 
 ed, and to judge of the revelation made by the God of 
 truth, according to its correfpondence with our previous 
 perfuafions ? Are we to exalt our own reafon, and fay, 
 that it is a ftandard whereby to meafure the infinite ex- 
 tents of power and wifdom ? or are we to fet bounds to 
 infinity, and annihilate all that ftretches beyond the 
 grafp of our limited comprehenfion ? The fhort-fightcd 
 man may, with equal truth, and equal wifdom, deny 
 the exiftence of all objefts beyond the reach of his vi- 
 fion. And yet one of thefe ccnfequences muft be in- 
 ferred from the affertion, either that our reafon is infi- 
 nite 
 
[ 
 
 14 1 
 
 J 
 
 rite to meafiire infiniie wifdom ; or that the v/ifdoni 
 of God is finite, and narrowly limited, in order to be 
 conformable to our reafon ; for the faculty murt be 
 commenfurate to the obje6t, before it can take it into 
 obfervation and determine upon it. 
 
 I fliould be forry to have it underftood, that I wifli 
 to fet up one boundary which original nature as fufFer- 
 ed reafon to pafs. I think, however, that, as there are 
 boundaries already formed, beyond which flie is not 
 permitted to expatiate, it as an object of confequence 
 to mankind to find where they are fixed ; for, by an 
 acquaintance with our limits, we fhall alfo poffefs a 
 definite idea of that which is within our comprehen- 
 fion ; and fo, inOead of idly fquandering our ufeful 
 hours in purfuit of knowledge that is too high for us, 
 and which, when we conceive that we have attained 
 unto it, terminates not in conclufion, but at the very 
 beft in fpecious fallacy, we lliall turn the force of our 
 faculties againfl cbje6ts which muft yield to our vigo- 
 rous exertions, atchieve that which, retained, may be 
 ferviceable to ourfelves, or, communicated, prove be- 
 neficial to our fellow creatures. 
 
 My purpcfe is only to inquire into thofe limits by 
 which reafon is circumfcribed with regard to fcripture 
 truths, and into the proper condud of reafon within 
 thofe limits. 
 
 By the word Reafon, I mean that faculty of the 
 mind by which it perceives the relative qualifies of the 
 obje6ts of our perception ; by which it compares the 
 objeQs of our perception ; and, upon comparifon, fees 
 the conclufions, of whatfoever nature they be, which 
 refult. 
 
 The 
 
[ 15 J 
 
 The word Comparifon I ufe in an extenfive fenfe, 
 for every manner of laying together the relative quah- 
 ties in order to infer ; and I choofe to fay, that reafon 
 fees rather than forms the conclufions, becaufe I fup- 
 pofe them to have been formed, and exifUng at all 
 times, whether obferved or not, and no more to be an- 
 nihilated by my withdrawing my obfervation, than 
 Mr. Hume is by my blowing out the candle, by the 
 light of which I had (according to his own phiiofophy) 
 feen him into exigence. 
 
 The great truth of Scripture which I wifh to hold 
 forth for the affent of mankind, and which I wifli alfo 
 to prefcribe and purfue a proper manner of inquiring 
 into, is, that Jefus Chrift is one with the Father and 
 the Holy Ghoft, God. 
 
 It has often been afferted, that reafon abfolutely 
 contradicted the poflibility of fuch a union of divine 
 perfection and human imperfeClion, and thence theim- 
 poffibility of fuch a union is inferred, and the Godhead 
 of Jefus Chrifi: denied upon this unweighed afTertion ; 
 whereas, were it confidered, that the relative qualities 
 of God and of Man are the objeCts of comparifon, and 
 that the incompatibility of thefe two natures, upon a 
 perception of the qualities of each, muft be feen from 
 the comparifon, perhaps men who deny our Saviour's 
 divinity would hefitate a moment before they would 
 even pronounce that their reafon had, upon natural 
 •premifes, given any teftimony whatloever concerning 
 him ; for, in the procefs, it muft be enquired into, 
 whether the objeCls of the comparifon be really the 
 olijeCls of their perception, how far even the nature of 
 man is within their comprehenfion, and how far the 
 nature of God is beyond it ; and if, upon enquiry, it 
 be found, that the relative qualities of the two natures 
 are altogether unknown, reafon muft be declared in- 
 competent 
 
[ '6 ] 
 
 competent to make a comparifon, and confequently to 
 fee any conclufion whatfoever, Reafon, therefore, can 
 never have denied, that Jefus Chriil is both God and 
 Man, however ignorance and prefumption may, under 
 her refpe^lable name. 
 
 I do not defire, on the other hand, to conclude a be- 
 lief in fcripture truths from the unaffilfed li^ht of rea^ 
 fon ; I only defire to put that religion, which w^e may 
 imagine nature has found by that light, out of the quef^ 
 tion ; and then firft: to call for the obfervation of reafon, 
 when maxims, whence argument may proceed, are el- 
 tablilhed ; when we firft find objeSs which we may 
 compare, and from the comparifon of which we may 
 conclude : But till fuch are found, and agreed upon, we 
 muft walk upon uncertain ground ; and if we fhould 
 happen to come right in the end, it muft be by ways of 
 which we could not have been certain while on our pro- 
 grefs. To fabricate maxims is not the office of reafon, 
 but to obferve upon fuch as are ready made and fubmit- 
 ted to her cognizance, I therefore afk no aid to my 
 caufe from any fuggeftions that the maybe fuppofed to 
 have made, nor will I allow that flie can have afforded 
 any to infidelity, I wifti only to difiuade from looking 
 upon a negative as proved, becaufe the affirmative does 
 not follow from premifes not cogni/.able : From fuch 
 premifes we never can argue to any conclufion whatfo- 
 ever ; for no relation being vifible, no refult can iffue. 
 A declaration from natural religion that God is omni- 
 potent and all-wife, can by no means fet afide a decla- 
 ration that he has done that which to us may appear 
 weak and foolifh ; we muft be competent to judge of in- 
 finite power and infinite wifdom before we can compare 
 the aft with the agency ; and we muft be very fure that 
 the a£t which is inconfiftent with our degree of wifdom, 
 muft be inconfiftent with a greater height than our own, 
 
 before 
 
[ '7 J 
 
 before we can pronounce that it is impofllble for infinite 
 wifdom to fee a reafon for fo a6i;ing. Even in the courfe 
 of wordly tranfadions, how often has a man of fenfe ac- 
 counted for imputed abfurdity of conduct, and, by fhew- 
 ingus the grounds of his a£tion, extorted our applaufe 
 where we had before been too Hberalof our cenfure?The 
 reafons which influence man arc intelligible to man, and 
 therefore, when affigned, may indemnify his a£l : but 
 the reafons of the condu6t of our infinite Maker mud 
 be incommunicable, becaufe unintelligible to our facul- 
 ties, unlefs our minds were enlightened above our fphere; 
 that is, unlefs mankind were placed higher in the chain 
 of intelle£tual beings, which fome where requires the 
 exiftence of fuch a creature, and fo (hould not be man. 
 We cannot then argue, from any idea we are able to 
 form of any attribute of God, to the aftion properly 
 proceeding from it ; and therefore can never deny an aft, 
 by himfelf afcribed to any of his attributes. Has infi- 
 nite mercy let loofe the bloody tyrant to fcourge man- 
 kind ? Or does infinite juftice choofe to afflid the meek 
 and benevolent heart ? Can the affumption of flefh, 
 and fubje6tion to the infirmities of man, be imputed to 
 the wifdom of God ? Or does infinite power and glory 
 beam from a helplefs bleeding body hanging on a crofs ? 
 And yet as rcafonably may thefe two latter inftances of 
 impotence and folly be afcribed to infinite extents of 
 power and wifdom, as the two former, the profperity of 
 the wicked, and the broken heart of the benevolent, to 
 the infinite extents of mercy and juftice. If then the 
 conduct of the affairs of this world be not reconcilable to 
 our ideas of infinite faculties, we muft, if we interpret 
 from the a£t to the agent, difprove the exillence of thofe 
 attributes with which we cannot reconcile fuch condudt, 
 and confequently the exiftence of the being in which we 
 had before conceived them inherent; fo that returning 
 to God by the fame road by which we defcended from 
 
 B him. 
 
[ i8 ] 
 
 him, we no more find him, and the infinitely great 
 Creator of all things we then difcover to have been a 
 meer Creature of our own imaginations. 
 
 Such is the procefs of uricondui^ed reafon : With the 
 fame arguments fhe conceives and annihilates her God : 
 At every turn fhe finds and lofes him, yet ftill regrets the 
 Idfs, and though fhe cannot maintain the pofTefTion, re- 
 linqiiifhes it with relu6lance. If from our longing after 
 immortality, our immortality is to be concluded, from 
 bur longing after an acquaintance with an intimated 
 God, we may likewife infer the reafonablenefs of a re- 
 velation admitting us to that acquaintance, and helping 
 us to a permanent idea, which nature was never enabled 
 to acquire of herfelf. It feems then an a£t confiftent 
 with our previous perfuafions, in which even reafon ac- 
 quiefces, that a God, endowed with benignity, fhould 
 flretch forth his hand to mankind thus wandering in 
 eternal intricacies, mercifully vouchfafe himfelf to be- 
 come his guide, lead him to truth, and make his own 
 way ftrait before him. This mode of argument, how- 
 evei", I do not infifl: upon, I make ufe of it rather to illuf- 
 trate than infer. I can do without any conceflions from 
 reafon ; for, at all events, I am certain, that, if fhe does 
 not affirm, (he cannot, upon the principles which I 
 have already laid down, deny the confiftency of fuch 
 an zB. with the agent of whom it is fuppofed ; but if 
 the flrongefl external teftimony bear witnefs, that God 
 has revealed himfelf, and that reafon be incapable of 
 producing any evidence to the contrary ; nay, if a re- 
 velation be what reafon might have herfelf prefcribed, 
 and hoped as a guide to her own errors, wherefore 
 fliould we not acquiefce in it when related, and look 
 upoH it as a fa6t, that God has aQiually revealed him- 
 felf? The nature and validity of the teftimony, upon 
 which the aflertion is made, is extreamly well worth 
 
 enquiry. 
 
[ '9 J 
 
 enquiry, and certainly jfhould be inveftigated by all who 
 entertain any doubt of the fa6t aflferted. For my own 
 part, I am fatisfied; and Mr. Lindley has exempted me 
 from the neceflity of going into the enquiry here; hav- 
 ing acknowledged that God has revealed himfeif, that 
 the fcriptures are his revelation, that they afford ** an 
 evidence which no fair mind can refift," and that they 
 are " the only rule of faith and confcience to Chriftian 
 men :" In all of which I perfe6tly and entirely agree 
 with him. The credibility of God, whom all allow, 
 and who has pronounced himfeif to be the God of 
 truth, is a ground whereon to build our faith in what- 
 foever he fhall relate of his own incomprehenfible ma- 
 jefty ; and, as I have faid before, that the condufit of 
 God can never be meafured by his attributes, fo I now 
 fay, that there lies no appeal from his credibility, from 
 his truth to his infcrutable nature; we mufl acquiefce 
 in that which he has faid ; it muft be ; it is true. 
 
 Having admitted the fcriptures to be the word of God, 
 and that whatfoever is fet forth in them is true, we are 
 not yet to conceive that he has fo far fubmitted himfeif 
 to our faculties as to enable us to draw any argument 
 from him ; for we are not yet to compare his conduft, 
 as revealed therein, with God himfeif, nor to judge of 
 the confiflency of any a£t therein declared to be his, with 
 the infinite Agent ftill left incomprehenfible ; for to 
 render him otherwife to us, the enlargement of our fa- 
 culties mufl attend upon a revelation of all his glory, 
 and therefore a revelation of all his glory is not to be 
 required. Perhaps the diftin6tion is not here fo clearly 
 marked as I could defire, and that what I have lafl: 
 written may feem to be only a repetition of what im- 
 mediately precedes it ; it is not fo, what I wifh to in- 
 culcate is briefly this, that, as in natural religion, no 
 comparifon can be had between the attributes of God, 
 
 B 2 and 
 
[ 20 J 
 
 and the moral evils of the world fubmitted to our ob- , 
 lervaiion, and yet that we do not quite confent to anni- 
 hilate an original to nature, becaufe his government 
 I'eems to argue againft him ; fo we fhould not, when 
 revelation declares a courfe of condu6l, which we can- 
 not reconcile with the attributes afcribed to him, any 
 more deny that courfe of condud, from its irreconcile- 
 ablenefs with God, than we fhould deny the exiflence of 
 moral evil, becaufe we had by nature pronounced that 
 Original to be great, wife, and good: For if moral evil 
 were incapable of rooting out the acknowledgment of the 
 cxiftence of a caufe fupremely good ; fo a conduft, not 
 underftood to be wife, fhould not be admitted an argu- 
 ment againft the exiftence of a revealed God ; but we 
 cannot deny the exiftence of moral evil, and yet nature 
 fays there is a good God ; wherefore then ftiould we con- 
 ceive, that an acknowledgment of a conduft confefied- 
 ly not underftood, and therefore not to be reprehend- 
 ed can militate againft the acknowledgment of the 
 God who has revealed himfelf ? Let us then, if we ad- 
 mit a good caufe confiftent with moral evil, not argue 
 againft the confiftency of an incomprehenfible God, 
 and an unintelligible condu6t : There may fubfift an 
 unfeen relation in this latter cafe; whereas an eventual 
 evil, refulting from a fupreamly good caufe, feems ac- 
 tually to contradict our reafon. The purpofe for which 
 1 have written this, is to put men upon their guard 
 againft any fuggeftion, that the revelation of God, made 
 by himfelf, ftiould convey an adequate idea of his great 
 glory. That it ftiould do fo to man I have fhewed to be 
 impoflible. It has indeed declared him infinite, but a 
 declaration that God is infinite, is a declaration that 
 he is incomprehenfible : An indefinite majefty is all that 
 can poflibly be afcribed to God ; and, in the condu£t of 
 incomprehenfible wifdom, it is not probable that much 
 can occur exadly conformable to our faculties. If then, 
 . ' even 
 
[ 2" ] 
 
 even a revelation be unable to make him comprehended, 
 we are ftill to confider him beyond the reach of reafon ; 
 and when he relates his own actions, ftill conceive that 
 the agent is not cognizable, that he fliould be com- 
 pared with them. To make us better men upon hope 
 grounded on his mercies, is the mofl: beneficial purpofe 
 for which we can conceive it pofTible for God to reveal 
 himfelf ; and to this very purpofe we find a revelation 
 made, wherein that providence which extends to us is 
 declared. To what end fhould God lay before oui eyes 
 the government of all that we are not concerned in ? 
 That he has created and redeemed us, is a motive to 
 gratitude and to brotherly love; it is fufHcient to (hew 
 m him a power to be feared for its extent, and adored 
 for its beneficent exertion. To evince that he has pro- 
 mifed to every man the reward of his works, and 
 pointed out thofe works which lead us to hope in him 
 that is faithful, is a fully fufficient motive to faith, 
 hope, and charity ; that he bears the relative fuperiority 
 of a creator over his creature, is a fufficient motive to 
 us to pronounce him our God, and afcribe to him all 
 honour and glory, without feeking for a farther revela- 
 tion of the exertion of his infinite power, which we are 
 not concerned to know. But in the government of the 
 univerfe, it may be faid, he has fele6ted this little orb, roll- 
 ing through infinite fpace, as a fcene of a moft wonderful 
 tranfa6tion in which we are certainly concerned ; for it is 
 afTerted that our falvation is the confequence,and was the 
 end propofed ; and are we not yet to comprehend him ? 
 By no means; the infinite wifdom which dictated and 
 knows wherefore fuch a tranfaftion is the fitteft means 
 of our falvation, has not yet fubmitted itfelf to our 
 invefligations, nor dire£lly told us why this was the mofl 
 adequate means to fo beneficent an end ; he flill remains 
 incomprehenfible, and that tranfa^tion by which we 
 are become partakers of eternal life, being revealed, 
 B 3 amounts 
 
[ " ] 
 
 amounts only to a foundation and motive for us to rely 
 uponGod, and a£t according to his will thereby decla- 
 red to us, and not to a difplay of all that muftneceffarily 
 exceed the limits of our perception. We are not called 
 upon to account for his conduQ: ; but we are required to 
 love him, to hope and to trail in him. A declaration of 
 his power, and the exertion of fo much of it as bears 
 relation to us, is all then that was neceffary for thofe 
 ends; thefe are befl declared by a revelation of the con- 
 du6lof God towards man. Such a revelation is made, 
 and there is much in it that we cannot underftand ; 
 and fuch muft ever be the cafe, for in whatfoever ac- 
 tion we look upon, proceeding from a higher intellect 
 than our own, we (hall fee fomewhat not intelligible 
 till the grounds of it are communicated. In whatfo- 
 ever aftion of God, made perceptible to us, we look 
 upon, we fhall fee fomewhat which muft eternally 
 continue unintelligible ; for it proceeds from infinite 
 heights of intelle6l, and confequently muft be incom- 
 municable. 
 
 Reafon is, as it were, the eye of the mind; and as 
 the eye is incapable of comparing invifible things, or 
 vifible with invifible, fo is reafon incompetent to bring 
 together obje6ts not perceptible, or to compare that 
 which it can perceive with that which is beyond her 
 perception. A view into that which is invifible, is 
 not neceflary to give exiftence to that which the eye 
 has feen; neither is the comprehenfibility of objeds not 
 perceptible, neceflary to the exiftence of that which is 
 fubmitted to the perception of reafon. 
 
 Having, as I hope, now proved that there can fubfift 
 no vifible relation between the condu£l: of God and the 
 uncomprehended God of natural religion, and therefore 
 that reafon cannot deny that he has revealed himfelf ; 
 
 and 
 
[ 23 J 
 
 and having farther fhewed, upon the fuppcfition that 
 he has revealed himfelf, that it was neither neccflary 
 nor poflible for him to render himfelf comprehcnfiblc 
 to our faculties; and therefore that his condnd, as 
 revealed, cannot be brought into comparifon with him- 
 felf, that it fhould be denied of him by reafon j we 
 muft come to this conclufion, that God is not an ob- 
 je£t of our perception, and confequently his faculties 
 are not a ground whence argument can proceed, that 
 which is incomprehenfible not being to be brought to 
 the tefl: of reafon, nor by her made a meafure for any 
 thing which may be aflerted concerning them. About 
 matters which we do not comprehend, it is obvious 
 that we cannot with certainty fay any thing. The in- 
 comprehenfible attributes of God then are not fit pre- 
 xnifes, no concluflon polTibly following, from any com- 
 parifon of them with whatfoev.er may be revealed to 
 have been effected by them. 
 
 The infinite and incomprehenijble majeily of God 
 then is an objeft beyond the limits of reafon ; we are 
 incapable of forming any idea of him ; and confequent^ 
 ly, from wh^tfoever ultimate maxims reafon may pro- 
 ceed with relation to fcripture truth, fhe is debarred of 
 ?ny appeal to God himfelf, or to any imagination ihe 
 may conceive herfelf able to entertain of him. iv/ 
 
 But tihe fcriptures are adhiitted to be the word of 
 God, and .wbatfoever Is fct forth m them is admitted 
 Xo be true ; henceforward reafon may proceed. The 
 fcriptures are that ultimate, that axiom, beyond which 
 we are not to feek for the grounds of whatfoever is 
 afferted in them ; they are the word of God, and they 
 are true. This is granted, and from this datum there 
 lies no appeal, 
 
 B A Come 
 
[ 24 ] 
 
 Come on then, for reafon has now found a com- 
 mencement to her work ; and firfl: fhe fays, the fcrip- 
 tures, being true, contain no contradi6tions, the truth of 
 contradictories being impofllble : Her bufinefs then it is 
 to reconcile what feem to be contradictions, to com- 
 pare, one with another, the paflfages which lead to par- 
 ticular conclufions, and to yield her affent to that 
 ■which flie cannot underftand, referring it only to the 
 credibility of him who is the author of it; to acquiefce 
 in the conduct of infinite wifdom, and not feek for 
 principles beyond her own limits. By fuch a procefs 
 the will never pronounce any thing to be impoffible, 
 the impoflibility of which fhe does not fee upon a com- 
 parifon of perceptible qualities; but, acknowledging 
 herfelf incapable of giving counfel to her Maker, be* 
 lieve that he has employed means for our falvation 
 •which we cannot look into; trufl: him with the means 
 "who has (o gracioufly employed them for fuch an end ; 
 look upon the end not with vain and impious curiofity, 
 but with unbounded gratitude ; habituate our minds 
 by fuch a profpeiEl to love him, and from love and gra- 
 titude afcend to the defire to pleafe him ; feek from him- 
 felf the means of pleafing him, and with renewed love 
 and gratitude learn that to bear good will towards man, 
 is the condu6l moft conformable to his will, that by 
 which we (hall beft afcribe glory to God on high, and 
 by which we fhall procure to ourfelves eternal happinefs 
 through Jefus Chrift our Lord and Saviour. Is this a 
 condutl beneath the dignity of reafon ? It is a glori- 
 ous undertaking which is committed to her charge. — 
 Let us now come more dire£lly to the point. 
 
 If then the teftimony of our Saviour be allowed, and 
 the teftimony of the Holy Ghoft, to which he refers 
 enquirers into his nature, be admitted as credible ; and 
 if by thefe it be declared that Jefus Chrift is God from 
 
 everlaftingj 
 
 ) 
 
[ 2s ] 
 
 cverlafting, I fee not how a doubt Is to be entertained 
 that he is God, one with, and equal to, the Father : 
 But if his having appeared clothed with flelh among 
 men, as a man ; if his fympathetick tears; if his ap- 
 prehenfive agonies and prayers to have the cup of evil 
 put away from him ; if his having fallen under the fe- 
 verert afflidions, and even having fufFered an ignomini- 
 ous death, added to his own teftimony and that of the 
 Holy Ghoft, be admitted as evidence that he was man, 
 I fee not how a doubt can be entertained that he was 
 Man, inferior to God, as we are inferior to him : and 
 if thefe be both admitted, it mufl: neceflarily follow, 
 that Jefus Chrift is both God and Man : But if both 
 God and Man, I do not fee the force of the objeftion 
 to his Godhead, that he has a<Sted and fufFered as Man ; 
 that he refers the prefervation of his human nature to 
 the power which is alone equal to the prefervation of it ; 
 that he prays as man for the world, which he fympa- 
 thizes with ; that he declares his human nature and 
 the man Jefus to be a meflfenger to man, and a£ting 
 with power derived of God. For as I believe that 
 men, who make a difficulty of believing that any union 
 between the two natures is poffible, will hardly infift 
 upon their own capacity toexplain the manner of it, or 
 to (hew that, upon fuch an union, fo much of the divi- 
 nity is derived to the manhood of Chrifl, as to render 
 it independent of God, and able to a<5t for its own pur- 
 pofes, without farther application than the exertion of 
 this derived power: fo I will not admit of their expla- 
 nations of our bleffed Saviour's prayers, and declara- 
 tions that he was fent; for thefe prayers were breathed 
 by the man Jefus; and this commiflion to die for and 
 to adopt a world, was given to the human nature by 
 God, and not to the divine nature of Chrift, which 
 was itfelf the power, one with the Father, God Al- 
 mighty, which had fo fent forth this man to atone for 
 
 us. 
 
[ 26 ] 
 
 us. I am far from faying that I am myfelf able to ex- 
 plain this union, God forbid ; but that I am not able 
 to explore the ways of an Almighty God, whofe little 
 creature I am, is not a reafon why I {hould doubt his 
 word, when he is pleafed to reveal any part of them to 
 me. We are told, that the ways of God are not as our 
 ways, nor his thoughts as our thoughts : And fliall we 
 attempt to contradict the declarations of his power, be- 
 caufe we cannot exert the like ? Or queftion the wif- 
 dom which we cannot comprehend, merely becaufe we 
 cannot comprehend it ? Were God pleafed to open the 
 ftores of his wifdom to our eyes, but not to open our 
 eyes to look upon them with more extended faculties 
 than we now enjoy, is it to be imagined that we (hould 
 comprehend them? Surely not ; and wherefore fhould 
 we reje£l the belief of that wonderful exertion of his 
 power for our redemption, which he has laid open to 
 us ? It is a way of God, and not of man ; and is its be- 
 ing wonderful a caufe ? It is a way of God, and not of 
 man ; and is its exceeding the limited coniprehenfion 
 of our faculties a caufe ? It is not to comprehend that 
 -we are required, but to believe ; and to yield that de- 
 gree of afient which we call belief, is certainly thebeft, 
 nay the only exertion of our reafon in the cafe before 
 us ; for, having granted that God is true, and that he 
 has fpoken, the inference is, that what he has fpoken is 
 true ; and as his power is adequate to all things, no ex- 
 ercife of it can oppoie the conclufion drawn ; as his 
 wifdom is infinite, no didate of it is referred to our 
 judgment ; and therefore our judgment mufl retire 
 from giving any decifion upon other premifesthan thpfe 
 laid down ; and confequently, inftead of oppofing, 
 mufl abate the conclufion that follows from thofe which 
 are flated. If our blefled Saviour himfelf^ though in 
 union with Godhead, was humble, and referred all to 
 God, t fliould conceive that, inrtead of arrogantly op- 
 
 pofino-, 
 
[ 27 J 
 
 pofing, we fhonld cultivate in ourfelves that mind 
 which was in Chrift Jefus, and humbly fubmit to his 
 will, who has in part revealed, and in part referved for 
 future revelation, the myftery of our redemption, for 
 a myftery I muft agree with St. Paul in calling it, ra- 
 ther than with any mere human authority in denying it 
 to be fuch. 
 
 Mr. Lindfey fays. That, in a multitude of paffages 
 to which he refers, '< Jefds Chrift formally profefles 
 his inferiority and dependence, that he received his be- 
 ing and all his powers from God." It is of noconfe- 
 <}uence whether the paflTages referred to prove it or 
 not, for I readily grant him this pofition, '< There is 
 one God, and one mediator between God and Men, 
 the man Chrift Jefus," i Tim. ii. 5. And when I have 
 granted it, what will he infer more than I have already 
 laid down, that, as Man, the man Jefus Chrift (evi- 
 dently intended here to be diftinguiftied from God by 
 that name only, and therefore in other refpe6ls implied 
 to be one with the father, God) was inferior to God ; 
 that is, that having two natures, one was greater, and 
 confequently one lefs than the other. Were I in the 
 midft of an argument, proving the immortality of the 
 foul of man, to declare, that I laboured under a linger- 
 ing difeafe of which I feared that I fhould die, would 
 even Mr. Lindfey fay, that I had confuted my own 
 dodrine of the foul's immortality ? Would he pro- 
 nounce that I meant my foul fhould die? And yet lie 
 might as well, as in the cafe before us, declare, that 
 when Jefus Chrift fpeaks as Man he denies his God- 
 head. 
 
 I do not mean to fay, that there cxifts any analogy 
 between the union of fpirit and flefh in man, and the 
 union of God and Man in Chrift ; for I .d.o not at all 
 
 underftand 
 
[ 28 ] 
 
 undcrfland how the union of foul and body exifts, and 
 confequently cannot compare it with that which I as 
 little undcrftand, for I cannot fay that I underftand it 
 Itfs ; and how, if I am abfolutely unacquainted with an 
 union, which not only fubfifts in every perfon I hourly 
 converfe with, but even in myfelf, how, I fay, am I to 
 declare that an union between God and Man, of which 
 but one in fiance has ever offered itfelf to human obfer- 
 vation,is impoffible ? And I refer it to Mr. Lindfey, or 
 any of hisdifciples, to explain the nature of Spirit, and 
 to (hew its compatibility with Flefh ; or that of Flelli, 
 and to fhew its compatibility with Spirit ; and if my re- 
 queft be not complied with, from their abfolute and en- 
 tire ignorance, I muft then requefl: farther that they 
 will defifl: from denying the compatibility of Natures, 
 which they mufl: allow they as little underftand. They 
 yield their aflent in the one cafe, becaufe daily obferva- 
 tion confirms the exiftence of an animal in which fpirit 
 and fiefli are conjoined, and they take their aflent to be 
 a conclufion from premifes fupplied by reafon ; but be- 
 caufe Chrift is but one, they have not had an opportu- 
 nity of analyfing him, as they think they have done by 
 their own nature, and fo deny what they could never 
 have underflood, had there been as many Chrifts as 
 Men. Would they defire fuch an intimacy ? would 
 they defire fnch a muliiplication ? fee where the im- 
 pious tenet ends, ** Jefus Chrift once crucified is not a 
 fufficient atonement for the fins of mankind." I fhall 
 make no farther comment than to declare, that when- 
 foever reafon withholds belief in that which it compre- 
 hends not, merely becaufe it is beyond the reach and 
 comprehenfion of reafon, the union of the body and 
 foul in man muft be denied ; for it never can be pro- 
 ved by reafon, which muft underftand the compatibi- 
 lity of both before the union can be declared to exift. 
 1 would then advife every man not determine to be a 
 
 fceptic, 
 
[ 29 J 
 
 fceptlc, whom I will not hefitate to pronounce a fool, 
 to look upon a revelation of one, the fufficiency of 
 which precludes the neceflity, and confeqnently the 
 exiftence of more, to be adequate to a fuller view of 
 that which admits of a fuller view. In Ihort, my re- 
 commendation amounts to no more, nor lefs, than the 
 old ellabliflied maxim, that proofs, and confequently 
 our credit, are to be deduced from the beft evidence 
 the nature of the cafe admits of. 
 
 The beft evidence then, which the nature of the cafe 
 before us admits of, is the revelation of God, allowed 
 to have been made by him, and admitted incontroverti- 
 bly true. Whatfoever is re ated therein, is advanced 
 upon authority fufficient to warrant our aflent; but as 
 the revelation is not itfelf fupported by an equally 
 firong evidence as that which, upon admittance, it af- 
 fords to whatfoever it teftifies, we are not required to 
 yield more than belief to the afTertions contained in it j 
 were it as certainly the word of God, as the word of 
 God is certainly true, we (hould poffefs little lefs than 
 certainty of the fads revealed therein; but being al- 
 lowed, upon that evidence which is unqueftionably 
 fufficient to induce credit, it remains to be enquired in- 
 to, whether it bears teftimony to the divinity of our 
 blefled Redeemer Jefus Chrift, or not ? 
 
 As I have now reached the threfhold, and am jufl 
 entering into the proofs, and the nature of the proofs, 
 which the fcriptures afford of the truth of this great 
 myflery, once more let me warn, and deeply incul- 
 cate the warning, to beware of the delufions of natural 
 religion, if fuch a religion there be, and if that which 
 we conceive to have been derived from nature, be not 
 rather a refiduum, after our pride has rejeded whatfo- 
 ever is revealed beyond its reach. 
 
 The 
 
[ 30 ] 
 
 The Chinefe philofopher believes, that the earth 
 (lands upon the back of an elephant, which ftands up- 
 on the back of a tortoife, which ftands upon the back 
 of, &c. SiC. &c. Now, fuppofe this fame philofopher 
 to be inftrufted in the Copernican fyftem, and that he 
 had, upon full confideration, yielded his aflent to the 
 great probability of its truth ; would it not rather feem 
 abfurd in him, after a time, to recur to his old tenets, 
 becaufe the fufficiency of the fun's attraflive power to 
 fupport this world, was inconfillent with the occupation 
 of his old elephant and tortoife, and that he could not 
 fee how it fliould be poffible for animals fo loaded, and 
 of themfelves none of the fwifteft, to carry the earth, 
 whirling through its orbit with fuch aftonifhing velo- 
 city ? Juft fo ablurd (hall we be, if, after our afTent to 
 the truth of God, and admiflion that he has revealed 
 himffclf, we fuffer any one previous perfuafion to recur, 
 and require that fcripture fhould be confonant to it, af- 
 ter we have admitted that the word of God is true, 
 whether it be confonant to any previous perfuafion or 
 not. The fenfible Chinefe would furely reject his an- 
 cient tenets upon the admiffion of that which he had 
 affented to, becaufe of the value of thofe arguments 
 which had induced his afTent ; let us then, upon the 
 admiflion of the fcriptures as the ultimate boundary of 
 argument, rejeQ: whatfoever feems to make againft 
 their ceded truth ; howfoever we may perfuade our- 
 fclves that reafon had fupplied it to us, we muft have 
 expatiated beyond her limits to feek for the tenet, for 
 within her proper province it is not to be found. 
 
 CHAP. 
 
CHAP. II. 
 
 Of the Nature of the Evidence of our Saviour'' t Divinity 
 afforded by the Scripture. 
 
 TH E full effulgence of the Gofpel did not burfl: 
 fuddenly upon mankind. That fun of righteouf- 
 nefs, by the light of which Vi^e are enabled to walk, did 
 not at once reach its meridian height ; fo exceedingly 
 gradual was its progrefs, that, when firft it dawned up- 
 on the world, its rays were not difcernible ;** it fhone 
 in darknefs, and the darknefs comprehended it not ;" 
 it encreafed in fplendor, but was not fufficient to be the 
 " light of thofc who come into the world ; at length 
 the day-ftar arofc, and a light {hone forth to lighten 
 the Gentiles, and tlie day-fpring from an high hath 
 vifited us, to give light to them that fit in darknefs, 
 and in the {hadow of death, to guide our feet into the 
 way of peace." 
 
 To drop the metaphor. We find the prophecies of 
 our bleffed Saviour, from great obfcurity, become more 
 and more explicit as they approach the great event; 
 At the firft they were extreamly indefinite, and fuch 
 only as were adapted to the purpofes for which they 
 were pronounced. The firft hope of redemption to 
 mankind accompanied the fentence of condemnation, 
 and was gracioufly conveyed by God himfelf, who 
 comforted the forlorn ftate of our fallen parents with 
 a promife conceived in general terms, that the feed of 
 the woman fhould bruife the headof theferpent which 
 had beguiled her. 
 
 Noah is afterwards taught by the Spirit to hope, and 
 to exclaim, " blefled be the Lord God of Shem." To 
 
 ihew 
 
[ 32 ] 
 
 (hew that this blefling is a prophecy, it is enough to 
 fay> that Noah fpoke it in a train of prophecy concern- 
 ing the future ftate of his own fons and their pofterity. 
 From Shem defcended Abraham, to Abraham was the 
 promife made, and from Abraham, as concerning the 
 flefli, Chrirt came. From the manner in which the 
 blefling upon Shem is pronounced, I incline greatly lo 
 believe that this defcent was the objed of Noah's pro- 
 phetic vifion ; it feems to have been the refuit of his 
 having forefeen, that, in the progeny of Shem, all the 
 families of the earth fliould be blefTed : and let it be re- 
 membered, that Noah was no unconcerned prophet in 
 whatfoever fhould happen to any future inhabitants of 
 the earth ; for all were then equally to defcend from 
 him as their common parent ; and well might he re- 
 joice and blefs the God of Shem, by one of whofe line 
 he forefaw that all his pofterity fhould be blefTed. 
 
 To Abraham, becaufe he had obeyed the voice of 
 the Lord, it is foretold, (and this is by the New Tefta- 
 ment declared to be fpoken of Jefus Chrift) that in his 
 feed all the nations of the earth fhould be blefted ; and 
 this promife is from time to time renewed in that line of 
 which our Saviour was to be born ; to Ifaac, in prefe- 
 rence to Ifhmael ; to Jacob, in preference to Efau ; 
 and to Judah, in preference to his eleven brothers. To 
 Judah, indeed, there is fomewhat of more particular 
 revelation made, for the length of time during which 
 he fhall bear the fceptre (that is, continue a tribe) is 
 made commenfurate with the coming of Shiloh, upon 
 which the fcepire is to depart from him. Judah alone 
 continued to be a tribe after the Affyrian Captivity, 
 and then only ceafed when Chrift came ; whence, 
 however difTicuU it may be to explain this pafTage with 
 ct^rtainty, it is to be prefumed that the prophecy of 
 Jacob; concerning the fceptre of Judah and its time 
 
 of 
 
[ 33 ] 
 
 of departure, bears reference to the coming of the 
 Mefliah. 
 
 Mofes, who is the relater of what was fpoken before 
 his day, in his own perfon alfo often fpeaks of a future 
 prophet: And in the compelled prophecies of Balaam, 
 when he poured forth bleflings from a heart replete 
 with curfes, and in fpight of that indignation with 
 which he afcended the rock to denounce evil, fore- 
 fhcwed the future brightnefs of the ftar that fliall come 
 forth out of Jacob, there is fomething which, how- 
 ever obfcure it may be, is certainly referable to our 
 Lord. 
 
 David hoped for one of his feed to fit upon his 
 throne ; and though he looked for a defcendent from 
 himfelf, he has neverthelefs *' in fpirit called him 
 Lord." That our Saviour was the objefl of David's 
 expectation, though he knew not why he called him 
 Lord, and only trufted that fome great good was pro- 
 mifed to him, the declaration of the angel to the Vir- 
 gin Mary evinces, who fays to her of the child which 
 fhe is to bear, and whom (he is to call Jefus, <« He 
 fhall be great, and fhajl be called the Son of the High- 
 eft ; and the Lord God fhall give unto him the throne 
 of his Father David, and he fhall reign over the houfe 
 of Jacob for ever, and of his kingdom there (hall be no 
 end," Luke i. 32, 33. 
 
 Every fucceeding prophet throughout the Old Tefta- 
 ment found a confolation to the feveral troubles of Ju- 
 dea, in looking forward to that which was revealed to 
 them in a general way by the fpirit of Chrift ; but the 
 full declaration of that which was fo revealed was with- 
 held from them ; they underftood it not themfelves, and 
 even when they fpoke of the divinity of our Saviour, 
 
 C hke 
 
[ 34 ] 
 
 like Balaam, they fpoke it conftrainedly; they uttered 
 only the word which the Lord had put into their 
 mouths. If they who fpoke it were ignorant of its 
 meaning, it is no great wonder that they who heard 
 did not underftand the full force of the prophecy of the 
 Godhead of him who was to come ; nor is their mifap- 
 prehenfion a reafon why we (hould doubt that the pro- 
 phets foretold it. The purpofe of prophecy is " to 
 tell before it come to pafs, that when it come to pafs 
 we may believe," John xiv. 29. And the obje£t of 
 the prophecy of the Old Teftament is the coming of a 
 great deliverer, of whom fuch feeming contrarieties are 
 declared, that it is not pofTible the Jews could ever 
 haive formed a definite idea of the expeQed Mefliah. 
 It is forefhewn of our Saviour, (whom all allow to be 
 the Chrift) that he was to be a King of 'the feed of 
 David, and to fit upon his throne; that he was to be 
 cut off, but not for himielf ; that he was to be exalted 
 and extolled, and to be very high ; oppreffed, afflided, 
 bruifed and put to grief, numbered with the tranfgref- 
 fors, taken from prifon, and from judgment, and cut 
 off out of the land of the living ; ruling the nations, 
 &c. Ifaiah lii. and liii. With fuch irreconcileable 
 declarations were the hopes of the Jews kept alive ; 
 but in all this there is nothing that could havefuggeft- 
 ed an expedation that God himfelf would come ; for 
 how fhould the idea of his infinite majefty unite itfelf 
 with that of a man of forrows and acquainted with 
 grief, having a cheek turned to the fcorner ? and how, 
 indeed, could even fuch an idea as this agree with the 
 expectation of a great King, to overcome all their ene- 
 mies ? It cannot, therefore, be admitted in argument 
 againft the divinity of Jefus Chrift, that it was not 
 underftood by the Jews ; for how fliould they under- 
 ftand it, when the prophets, who prophefied of the 
 grace that fhould come unto ua, have enquired and 
 
 fearched 
 
[ 35 ] 
 
 fearched tiiligently of tliis falvaiion, *< fearclung what, 
 or what manner of time, the fpirit of Chrlll which 
 was within them did fignify, when it teftified before- 
 hand the fufferings of Chrift, and the glory that fliould 
 follow. Unto whom it was revealed, that, not unto 
 themfelves, but unto us, they did minifter the things 
 which are now reported unto you by them that have 
 preached the gofpel unto you, with the Holy Ghoft 
 fent down from heaven ; which things the angels defire 
 to look into, i Pet. i. lo, ii, 12. and that many pro- 
 phets have defired to fee thefe things which our Saviour 
 fhewed forth, and have not feen them." 
 
 To us then, who have come after the event, it be- 
 longs to explain the prophecy, as that which is fore- 
 told is come to pals ; and therefore we mufl: ceafe to 
 look for fuch teftimony from the prophets as fhould 
 have explained the fa£t, to fuch as had never feen it : 
 of the fufierings of Chrift, and the glory that fhould 
 follow, they could form no certain idea whatfoever, nor 
 did the prophecy put things into that order, as to impart 
 a notion that the glory was to be fubfequent to the fuf- 
 ferings; and this I afTert, notwithflanding that Ifaiah 
 had faid " he fhall divide the fpoil with the ftrong : 
 becaufe he hath poured out his foul unto death," Ifa. 
 liii. 12. For even the expeflation of a man to arife 
 from the dead, never feems, by the hiftory of the Jews, 
 throughout the Old Teftament, in the leafl; degree to 
 have fuggefted itfelf to them ; for if it had, Chrifl 
 crucified could not have been to the Jews a {tumbling 
 block; and it is even probable, that fuch a fa£t, clear- 
 ly underftood, might have withheld their hands from 
 infli(£ting that death whereby *« Chrift was perfe<5led." 
 
 Still nearer to the manifeftation of Chrill the Angel 
 
 has declared, that the Prophet, who ftiould be the 
 
 C a preparer 
 
[36] 
 
 preparer of the ways of the Lord, fhouM be filled with 
 the Holy Ghoft, even from his mother's womb ; and 
 Zacharias, upon the birih of John, breaks that filence 
 which had been impofed upon him becaufe of his un- 
 belief, and, being iilied with the Holy Ghoft, cried 
 out, *' BlelTed be the Lord God of Ifrael, for he hath 
 vifited and redeemed his people, and hath raifed up an 
 horn of falvation for us in the houfe of his fervant 
 David; as he fpake by the mouth of the holy prophets, 
 which have been fince the world began," Luke i. 67)> 
 68, 6g; and then fpeaking of his own fon, who was 
 the appointed harbinger of the Chrift, whom he has 
 already called the Lord God of Ifrael, he fays, *' and 
 thou child fhall be called the Prophet of the Kighefl ; 
 for thou fhalt go before the face of the Lord to prepare 
 his vi'ays," Luke i. 76. The angel faid alfo to the 
 Virf'in Mary, when he gave her afTurance of the birth 
 of her fon to be called Jefus, '* He Ihall be great, 
 and (liall be called the Son of the Highefl: ; and the 
 Lord God fliall give him the throne of his father Da- 
 vid;" and " that Holy Thing u-hich Ihall be born of 
 thee, fhall be called the Son of God," Luke i. 32, ^2* 
 35. The babe leapt in the womb of Elizabeth for 
 joy upon the irlutation of Mary, and Elizabeth aflcs 
 this remarkable queftion, fimilar in exprcflion to the 
 prophecy of David already cited, '* whence is this to 
 me, that the mother of m.y Lord fhould come to me ?'* 
 Luke i. 43. The fhtpherds are told by an angel, 
 *' unto you is born this day, in the city of David, a 
 Saviour, which is ChriO: the Lord," Luke ii. 11. 
 At the prefentation of the infant Redeemer in the 
 temple, Simeon, to whom it was revealed by the Holy 
 Ghoft, that he fliould not fee death before he had feen 
 the Lord's Chriit, taking the babe in his arms ** bleffed 
 God, and cxprefTed his contentment to depart then, 
 his eyes having feen the promifed fource of falvation,'* 
 
 Luke 
 
[ 37 ] 
 
 Luke i. 2R, 29. And fubftquent to thefe myfterious 
 predidions concerning the liippofed child of a carpen- 
 ter, came forth a proph. t, cotemporary in birth with 
 Jefus Chrift, appointed to be his immediate forerun- 
 ner, to prepare the way of the Lord, and to make his 
 paths (Iraight, and he declared of him that ** he that 
 cometh from above, is above all;" and that '* he that 
 believeth on the Son, hath everlafting life," John iii. 
 31,36. 
 
 Thus, from the firfl: obfcure hjnt of falvation to our 
 flrft parents, do the prophecies gradually approximate 
 to an explanation ot the great glory which fhould in 
 the end be revealed; but by no means have they be- 
 come fo explicit yet, as to render a revelation unne- 
 cefiary; nay, there is yet to proceed a new fpecies of 
 previous intimation to mankind of " the falvation of 
 God which all flefh Ihall fee," Luke iii. 6 ; and ac- 
 cordingly now came forth the great fubje£i; of all that 
 had been teftified, but not yet to be declared, nor yet 
 indeed the full fubje6t of the prophecy, nor of the 
 fubfequent teftimony of the fpirit, having before him 
 that mighty work to do, toward which the hopes cf 
 the prophets looked as the fource of deliverance, in 
 vain fearching into what the manner of it was to be ; 
 a work by which we have received the atonement, 
 and obtained reconciliation, the word and miniflry of 
 which was afterwards to be committed by God to thole 
 who were to be the appointed witncfTes of our Lord : 
 and this miniftry of reconciliation is that which alone 
 can be, according to the fcriptures, pronounced the 
 manifeflation of Jefus Chrifl; and therefore I confidcr 
 himfelf, even the Lord of glory, who was crucified, 
 who arofe from the grave, and afcendcd into heaven, 
 as only bearing, by his miracles, a pradical tellimony 
 during his flay on earth, to that which fiiould be rc- 
 C 3 veakd 
 
[ 38 ] 
 
 vcaled of him when his work fhould be finifhed. 
 This, indeed, I admit to be a much clofer evidence 
 of the Godhead than any given before , and that, per- 
 haps, by which the minds of men fhould be led to look 
 upon the expected King of the Jews in a much more 
 exalted light than the former prophecies had inftru£ted 
 them to do. It is fuch an evidence as, when referred to, 
 might well provide credit, when it fhould come to pafs, 
 for that which before it came to pafs it had forefliewn. 
 Our Saviour himfelf, for the moft part, declines bear- 
 ing witnefs to himfelf, but refers both to the fcriptures 
 which had now begun to be fulfilled, and which he de- 
 fires to have diligently fought into as about to receive 
 their full completion, and to the teftimony of the Holy 
 Ghofl: hereafter to be given for the purpofe of manifeft- 
 ing him; and whenever he does bear record, it is ra- 
 ther fuch as he would have fecond to that which fhould 
 follow the finiftiing of his work here, thence to derive 
 its explanation, than fuch as he would have principal 
 in the line of evidence. 
 
 Had our blefledLord and Saviour borne any ultimate 
 teftimony to the Jews that he was God, they would 
 have known this hidden myftery ; and, *' had they 
 known it," fays St. Paul, " they would not have cru- 
 cified the Lord of glory," i Cor. ii. 8 ; and fo the very 
 end of his coming in the flefh would have been defeat- 
 ed ; mankind mull: ftill have remained due to the juf- 
 tice of God, without the atonement which we have re- 
 ceived by the death of Chrift. The blood of our gra- 
 cious Redeemer was to be the price of our falvation, 
 and would it have been confiftent with wifdom to take 
 meafures to prevent the fhedding of it? It was enough 
 that his miracles fhould teftify of him to thofc who 
 were afterwards to preach him, and offer them to man- 
 kind as marks of a life confiftent with what they fliould 
 
 relate 
 
[ 39 ] 
 
 relate concerning his death, refurre£lion, and afcenfion, 
 which were the great perfuafives to believe in his God- 
 head, and in that mighty work which he came in the 
 flefh to do for our fake. 
 
 Our Saviour, I fay, did not frequently bear record 
 to himfelf ; but continuing the train of prophecy of 
 that by which we alfo have become the children of 
 Abraham, the Ifrael of God, even of that which all 
 the prophets had in view, the redemption of mankind, 
 lie very frequently foretells his own fufferings, that 
 ** the Son of man fhall be lifted up as Mofes lifted up 
 the ferpent in the wildcrnefs ;" that ** he will raife the 
 temple m three days, and this he fpake of his body;" 
 and ** that he will go before us into heaven." That 
 this great event, attended by fuch mighty confcquences 
 to us, confolatory in every woe of Ifrael, and making 
 all men heirs of falvation, fhould be the obje£t of pro- 
 phecy, and of the fubfequent teftimony of the Holy 
 Ghoft, no man furely can doubt, when, in order to 
 enable us to become partakers of the benefits thence 
 derived to mankind, it is necelTary that we believe in 
 Chrift, *' who gave himfelf a ranfom for all, to be 
 teftified in due time," i Tim. ii. 6. *' How beautiful 
 then upon the mountains are the feet of thofe who 
 bring good tidings of good !" A preacher, even the 
 Holy Spirit, has in(lru6ted us in the falvation which is 
 of God, and '* faid unto Zion, thy God reigneth." 
 
 This then is the line of teftimony ; this the object 
 of revelation, namely, that ** Chrifi:, by being made 
 perfect, has become the author of eternal falvation un- 
 to all them that obey him ;" that he hath been the Re- 
 deemer of mankind by the full accomplifhmcnt of all 
 that he came to do for us ; and not, according to Mr, 
 Lindfey, that he has merely come into the world as a 
 C 4 teacher. 
 
[ 40 ] 
 
 teacher, the truth of whofe do6lrlnes were to be wit- 
 nefled by his death. And let not this be confidered as 
 an unfupported fuggeftion of my own, it is authorifed 
 by St. Luke in the firfl: chapter of the A£ts ; where, 
 fpeaking of that hiftory which he had before fet forth 
 of the hfe of our Saviour, he is fo far from confidering 
 it as the manifeftation of Chrifl, that he fays, *' The 
 former treatife have I made, OTheophilus, of all that 
 Jefus began both to do and to teach, until the day in 
 ■which he v^^as taken up :" fo that all the life of our 
 Lord in the flefh was but a commencement of that 
 which was afterwards to be revealed. In the moment 
 of his afcent too, the fame apoftle prefents Chrifl: tell- 
 ing his difciples that *< ye fhall receive power after that 
 the Holy Ghofl: is come upon you: and ye ihall be 
 witneffes unto me, both in Jerufalem, and in all Ju- 
 dea, and in Samaria, and unto the uttermofl: part of 
 the earth," A£ls i. 8, Of what were they to be wit- 
 nefits Tinto him ? of that which he had already died to 
 teitify? Was tiisdeaih then fo defeftive n teftu'^ony to 
 thofe who had feen it m Jerufalem, and who had alfo 
 feen his refurredion ? If thefe were intended but as a 
 mere teftiniony that he fiad lived, wrought miracles, 
 and taught among them, we mufl: declare that they 
 have come very fhort of anfwering the purpofe, if there 
 ftill remained a neceflityof appointing farther witnefles 
 to concur in proving their objeQ. Was it ever before 
 heard of, that the breathlefs corpfe of a man is a better 
 evidence of his having been born into the world than his 
 living and adive body, that our Saviour's death fhould 
 be confidered only as a proof of his life ? Did a conti- 
 nued feries of miracles, performed before the eyes of 
 the multitude, {land in need of one more, to prove, 
 to thofe who had feen them, that they had been per- 
 formed? or are thofe moral doftrines, which our blefT- 
 cd Redeemer delivered to mankind, of fuch a dubious 
 
 nature, 
 
[ 4r ] 
 
 nature, that any man fhould entertain a doubt of their 
 juftice, requiring lo ilrong an engine as the death asd 
 refurre6tion of the preacher, ^n order to remove it? 
 No, but on the conitary, fo obvious is their reditude, 
 fo far irom requiring any teflimony whatfoever to their 
 indifputable truth, that many who never became Chrif- 
 tians allowed their value; and even IVajan, who per- 
 fecuted thofe *' who called upon Chrift as God," adopt- 
 ed from his fermons that charitable do6trine of return- 
 ing good tor evil. But of what were they to be wit- 
 neffes unto him? of his death and refurredion ?What ? 
 to Jerufalem, and all Judea, and to Samaria ? did 
 Chrift hang invifible on a crofs at Jerufalem, that a 
 witnefs (hall be wanting to teflify it ? or was his death 
 and refurredion a tranfaftion carried on in fecret ? On 
 the contrary, at the very time when he was dragged 
 « from judgment to pour out his foul unto death ; 
 when he was numbered with the tranfgreflbrs, and 
 made intercefTion for the tranfgrefTors," Ifaiah liii. all 
 Judea were eye-witnefTes of the faSt ; for it was at the 
 lime of the paflbver, when all Judea had come up to 
 Jerufalem, the fcene of the tranfadion, to celebrate 
 that feaft : nay, farther, where all Judea, as if to fill up 
 the meafure of her rebellions, and juflify her approach- 
 ing defolation, had, with one voice, cried out, <* crucify 
 him, crucify him." Of this then they were not to be 
 witnefles unto him ; but of that which the prophets had 
 not made manifcfl, of that which the life and leflbns of 
 our Saviour himfelf had not made manifeft, without 
 farther explanation. They were to be witnefles unto 
 him that he was the expeded Chriff, and that the 
 Chrift was the " mighty God, the everlafling Father, 
 the Prince of peace;" that the Godhead of him, 
 whom their own eyes had feen, fo far from being a 
 great king, that he was aQually in *' the form of a 
 fervant," and an ignominious fufferer, was the royalty 
 
 which 
 
[ 42 ] 
 
 which they had looked for in the expe6ted king of If- 
 rael ; that he was indeed a ** king who had all things 
 ]Hit under his feet, who had led captivity captive, and 
 hath given to us the viftory over death and the grave ; 
 a king, whofe throne endureth for ever, and the fcep- 
 tre of whofe kingdom is a right fceptre." To thefe 
 witneffes of Jefus Chrift the Holy Ghoft was given, 
 even the fpirit of truth, to fhew forth the means of our 
 redemption, by which his infinite mercy had reconciled 
 mankind to his infinite juflice : whatfoever the pro- 
 phets had faid was given to them to underfland, to 
 open, and to reconcile : and whatfoever our Lord had 
 done and faid in the flefh, was given to their remem- 
 brance to corroborate that which they fhould them- 
 felves declare ; and thefe they have accordingly called 
 upon, and (hewed to be a teflimony bearing toward the 
 truth, which it was their appointment to render fully 
 manifefl, even this great truth, that the blood which 
 flreamed from a fuppofed malefa6lor, dying for imputed 
 blafphemy upon a crofs, was the blood of God him- 
 felf, A6ts XX. 28. *' poured out for your tranfgrefiions," 
 and *' by which we have received the atonement." 
 This is the full manifeftation of Chrifl: to mankind ; 
 till the work was finifhed it could not be related, and, 
 when done, fo portentous was the deed in itfelf, fo 
 above the reach of all human intel!e<£l:, that it required 
 and obtained a miraculous tellimony ; a teflimony 
 precifely adequate to that which is required of thofe 
 who receive it, our belief, which alone is called for as 
 the terms upon which this great falvation is offered to 
 i!$, *' that eternal falvation of which, by being made 
 perfeSl, h^ became the author unto all them that obey 
 him," Heb. v. 9. 
 
 The prophecies waited for their explanation till all 
 which they l.ad predided fhould have come to pafs, 
 
 and 
 
[ 43 ] 
 
 and therefore were not evidence to thofe who lived be- 
 fore tlie event. The four gofpels relate, that a man 
 had come into the world endowed with a power of 
 working miracles, which he was perpetually exerting 
 in a(5ls of benevolence ; inftrufting mankind in virtue 
 by leffons fuperior to thofe ot any other man ; fpeaking 
 of the kingdom of God, and faying, that he was the 
 door by which it was to be entered : inculcating faith 
 in God, and the hope in his mercies, ariflng from the 
 cultivation of piety toward him, and goodwill toward 
 man ; teflifying that he was the obje61: of former pro- 
 phecy ; forefliewing things which the hearers remem- 
 bered, when they came to pals, to have heard oF, but 
 not to have underftood before; dying upon a crofs, 
 arifing from the grave, and afcending into heaven ; 
 that is, the gofpels relate the hiftory of Jefus Chrift in 
 the flefh, but have by no means revealed him, nor de- 
 clared finally who or what he is, wherefore he died, 
 arofe, and afcended. They tell us that he did the 
 work for which he came, but the full import of this 
 work, and why undertaken by this man who finifhed 
 it, was not the obje6t of the hiftorian to reveal ; and 
 till it was finifhed it could not be revealed to what end 
 it had been done. From our Saviour we are not to 
 expcQ: this revelation, for his afcenfion into heaven be- 
 ing a part, the final part of his work, he continued 
 not among men to declare its end. Another teflimo- 
 ny then mufl be found, and that fnch as muft be very 
 powerful ; we accordingly now find the apoflolic body 
 come forth in the flrength of the Lord, endowed with 
 miraculous powers to be exerted before all hearers, 
 and blefTed with elocution in every language, that all 
 hearers might underfland and believe ; and thus the end 
 of all that has been done is declared ; that our falvation 
 was the obje6t is revealed ; that for our fins Chrift 
 died, and that for our juflification he rofe again ; 
 
 that 
 
[ 44 3 
 
 th;^t he has taken our nature into heaven, *' having 
 appeared to put away fin, by the facrifice of himfelf," 
 Heb. ix. 26. and, '* by his own blood entered in once 
 into the holy place, having obtained eternal redemp- 
 tion for us," Heb. ix. 12. that, becaufe he can have a 
 feeling of our infirmities, having been in all points 
 tempted like as we are ; he is now our high-priefl and 
 interceffor ; and that, for the fame gracious reafon, he 
 is to be our judge, when, in the laft day, he (hall 
 come forth in his glory, and all nations fhail be gather- 
 ed before him, even before their God. 
 
 I hope and believe now that I have pointed out the 
 degrees of proof which have been afforded to the 
 world, that the Lord of life, Jefus Chrift, who redeem- 
 ed it, is the God of our falvation ; and having fhewn 
 by what light he has been manifefled, even that which 
 has come from himfelf after his afcenfion and refump- 
 tion of his former glory, it is eafy to fee that the pro- 
 phets and evangelifls are to be read by that light 
 only : by this alone the expeftations of Irael are to 
 be reconciled, and the prophets found to have fpo- 
 ken confiflently ; and what other circumftances could 
 have reduced their predi6tions to good fenfe, but a re- 
 velation of the glory that has followed the fufferings 
 of our Lord and Saviour Jefus Chrifl ? what other 
 circumftances than the death, burial, refurre61ion, 
 and afcenfion of a man revealed to be the " King of 
 kings, and Lord of lords," Rev. xix. 16; " who has 
 become the captain of cur falvation, who fiiall come 
 once again with power and great glory, fitting upon 
 the throne of his glory, bringing his reward with 
 him, to judge all men, could reconcile the expedations 
 which the prophets had imparted, that the MefTiah 
 iliiould be a King, fitting on the throne of David for 
 s ver ; that he thould be a great deliverer, fubduing 
 
 all 
 
[ 45 ] 
 
 all nations under hinn ; and alfo, that he ftiouid be 
 a man defpifed and rejefted of men, wounded for our 
 tranfgreflions, and bruifed for our iniquities, upon 
 ■u'hom was the chaflifement of our peace, and by whofe 
 flripes we are healed ?" Ifa. liii. 5. for fuch were the 
 indefinite hopes of the Jews, and therefore their igno- 
 rance is never to be confidered as of any weight in 
 argument againfl; the Godhead of Chrift, nor a defeat 
 of teftimony in the Old Teftament taken by itfelf, 
 and not explained by the fubfequent revelation, as any 
 ground for denying that which it was never written 
 with a view of ultimately proving. The fame thing 
 may be aflerted of the four evangelical hillories of our 
 Lord and Saviour Jefus Chrift, they were not intend- 
 ed to have been ultimate; and, confequently, if par- 
 tial quotations do not evince his divinity to partial en- 
 quirers, it is not in the leaft degree an argument that 
 he was not one with the Father and the Holy Ghoft, 
 God. Thofe hiftories, I have faid already, were writ- 
 ten with a view of fetting before all men the works 
 which our bleffed Redeemer did, in evidence of a pow- 
 er concerning which he withheld his own teftimony, 
 but for the promulgation of which he refers to the 
 fcriptures already written, and to the teftmiony of 
 the Holy Ghoft hereafter to be afforded, the truth of 
 which, he forefaw, would be lefs liable to doubt than 
 that of his own record, which he therefore declined 
 bearing, faying, that it would not be received as 
 true. Had our Lord therefore been wholly fdent up- 
 on this head, not even his abfolute filence would 
 have derogated from the evidence of his divinity. 
 *' He came not to bear witnefs of himftlf," " but to 
 be teftified in due time;" and he even Taw that his 
 teftimony, had he attempted to have borne it, would 
 be rejected, as an evil interpretation was put upon the 
 moft benevolent exertion of his power ; that the faith 
 
 of 
 
[ 46 ] 
 
 of even his perpetual hearers was defective, and that 
 they had fallen from him, becaufe they could not 
 comprehend hiin. He therefore looked for the be- 
 lief of mankind from a miraculous declaration and 
 teftimony of his Godhead, to be borne, not after a 
 partial, but a full execution of that great work which 
 he took our nature upon him to do ; and faw that 
 Godhead would be more readily acquiefced in, as in 
 union with a man who ftiould be teflified to have 
 rifen from the dead, and afcended into heaven, than 
 with one, the courfe of whofe innocent life was feem- 
 ingly unable to refill perfecutions and forrows, nay the 
 inflidion of an ignominious death. An acquaintance 
 with grief, a cheek turned to the fcorner, the grave 
 and the fhadow of death, which he had often (and 
 even with agonies which certified his feeling of our in- 
 firmities) predicted to be all before him, were fo far 
 from conveying an idea of divinity, that they afforded 
 but a very humiliating pi£ture of humanity. The be- 
 lief of mankind was not required from fuch circum- 
 ftances, and they who infiifited thofe miferiesupon him 
 were forgiven, for they knew not what they did. It 
 is at the fame time true, that Jefus Chrift has not left 
 us without a record of himfelf, as I fhall hereafter 
 have occafion to fhew, but it was carried only fo 
 far as to become a teftimony, when explained after- 
 wards, otherwife they who crucified him mufl have 
 known what they did. On the day on which our 
 Lord was betrayed, knowing that his hour was come, 
 he fays to his difciples " I have yet many things to 
 fay unto you, but ye cannot bear them now. Howbeit, 
 when he the fplrit of truth is come, he will guide you 
 into all truth : for he fhall not fpeak of himfelf; but 
 whatfoever he fhall hear, that fhall he fpeak: and he 
 will fhew you things to come. He flsall glorify me : 
 for he Ihall receive of mine, and fliall Ihew it unto 
 
 you. 
 
r 47 1 
 
 you. All things that the Father hath, are mine : there- 
 fore faid I, that he fhall take of mine, and fliall (hew 
 it unto you," John xvi. 12, 13, 14, 15. What is this 
 but faying, that as they are as yet unable to bear the full 
 revelation of his nature, he will in a future time Ihew it 
 to them by the fpirit who fhall fpeak as he fhall re- 
 ceive of Chrift:. And that it is the full declaration of 
 the Godhead, which, he fays, they are as yet unable to 
 bear, and which he will reveal by the fpirit who fhall 
 teflify of the truth, is evident from theteftimony which 
 he proceeds to fay this fpirit fliall bear to him ; for 
 ** he (hall glorify him," having received that which 
 he is to fhew from Chrift, whofe it is, and from the 
 Father, whofe it is, equal poneflTors of the glory which 
 fliall be revealed. A triumph over death, and an af- 
 cent into heaven, were firft to intervene ; and thefe, 
 added to every miracle performed in the prefence of 
 multitudes, were faflis, w hich, when referred to, were 
 fully fufficient to fliew forth a power that none could 
 doubt to be the power of God ; and if the Holy Ghoft, 
 by miracles fubfequent to fuch an a6l as that of rifmg 
 from the darknefs of the grave to the manfions of 
 light, fhould teftify of him who had fo acted, that he 
 was God, I fee not how a more proper line of evidence 
 could have been adopted, or a more certain means of 
 fpreading information among men, not hardened againft 
 the receipt of it, devifed ; nor do I fee it to be lefs 
 than an impious prefumption to deny the attefled fa<f}, 
 becaufe we have not ourfelves had the condufl of the 
 evidence, and therefore do not find it where it is not 
 reafbnably to be expected. 
 
 The doflrine of Chrifl's godhead then may be con- 
 fidered as imparted to us by four different forts of reve- 
 lation ; firfl, by the prophecies and the law, or in ge- 
 neral terms that which was called the fcriptures, be- 
 fore 
 
[ 48 ] 
 
 fore the writing of the New Teftainent, to which we 
 are referred, and told that " they are they which telli- 
 fy of me ;" fccondly, by the teftimony of our blefled 
 Saviour himlelf, v\ hether by wcrds or works, through- 
 out the writings of the evangelifts ; thirdly, by the tef- 
 timony of the upoflles, confirmed by the Holy Ghoft, 
 to which our Saviour ufually referred enquirers into 
 his nature, whether delivered by them in the gofpels, 
 which were written after the Holy Ghoft had been 
 given to the writers, or by their explanation of the 
 nature and the purpofes of his having come and fufFer- 
 ed in the fle(h, in their fermons throughout the Ads, 
 and in their epitlles; and fourthly, by the teftimony of 
 Chrift himfelf, after his afcenfion and realTumption of 
 that glory wherewith he had been glorified before the 
 world was, delivered by his having fent the comforter 
 according to his frequent promifes that he, and that 
 the father (promifcuoufly named) would fend him, by 
 his compliance with the prayers of the apoftles, his ap- 
 pearance in divers circumlfances, and by the vifion 
 fhewed to St. John in the revelation, in which he 
 fpeaks of himfelf in the fame terms, as God, before 
 his incarnation, had fpoken to the prophets. 
 
 This is the order in which the evidence is placed be- 
 fore us, and in which I fhall therefore produce it in 
 the following chapter. Were it to be (fated according 
 to the degree of its flrength, it ought to be reverfed. 
 
 There is yet another fpecies of teftimony borne to 
 the divinity of our gracious Redeemer, refulting from 
 the reconcileablenefs of the whole of facred writ, upon 
 the adopting this propofiticn as a datum, namely, that 
 Chrift is God. Were a fubjed to be treated fo enig- 
 matically by a man of fenfe, as that it fhould efcape the 
 underftanding of all his readers, and yet leave them 
 
 con- 
 
[ 49 J 
 
 convinced upon the credit of the author, that the book 
 itfelf was worth ftudy and labour; were there fcarce an 
 intelligible fentence contained in the book, and yet a 
 certainly that it contained much matter ; and were 
 there at length to arife a man whofe ready faculties 
 fhould alight upon one proportion by which that whole 
 book fhould be explained, to which every obfcure af- 
 fertion fhould be referred, and by the reference to which 
 they fliould become clear and perfpicuous ; and there- 
 fore it fhould appear, that this propofition was the ob- 
 je£l of every fentence, the darknefs of which it difpell- 
 ed ; could any man pretend that this was not the object 
 of the writer ; or conceive that any one point, thus 
 borne down upon by every argument, was not the point 
 intended to be illuftrated and proved ? certainly not. 
 And if, on the other hand, the contradi6:ory of that 
 propofition was a point to which the procefs of the ar- 
 gument fo little referred, as that it fhould flill continue 
 obfcure when referred to it ; would any man fay that 
 this was the writer's obje£l? certainly not. Exadly 
 fuch is the flate of the Bible; every pofition falls into 
 fenfe, the tenour of it becomes a courfe of argument the 
 inflant that the divinity of our Saviour in union with 
 manhood is acknowledged to be its objefl; whereas, 
 upon a denial of this proportion, there is not on earth 
 a book fo fraught with contradidions and irreconcilable 
 abfurdities, as that which is acknowledged to be the 
 word of the God of truth. Partial quotations there- 
 fore, and pafTages taken from the whole confiftent word 
 of God, are to be confidered as of no value whatfoever 
 in argument; they cannot affordany proof of any thing: 
 and nothing contained in the facred writings is to be ex- 
 plained but as it flands in context with the whole. No- 
 thing lefs thereiore than the whole of the Bible is to be 
 confidered as the golpel of Chrifl: ; and from the whole, 
 taken together, his almighty Godhead is to be deduced. 
 D CHAP. 
 
CHAP. III. 
 
 Tbe Evidence of our Saviour^s Divinity afforded by the 
 Scriptures. 
 
 AS I have already faid that the Old Teftament af- 
 fords but a very fmall part of the teftimony of 
 the Godhead of Jefus Chrift, I fhall produce but few 
 feparate paflages from it, under the head of prophecy: 
 fuch as receive their explanation from the New Teila- 
 ment, being better brought under that head. It is not 
 to fhew that the prophets have foretold our Lord and 
 Saviour that I am engaged, for that were an eafy office ; 
 but to fhew that they have foretold his divinity ; and 
 that theexpefled Meffiah was, though ignorantly, by 
 them declared to be God himfelf. 
 
 From the prophecies of the Old Teftament I take 
 the following proofs of the Godhead of Jefus Chrift. 
 I. 
 " Therefore the Lord himfelf Ihall give you a fign, 
 behold a virgin fliall conceive, and bear a Son, and 
 fhall call his name Immanuel," Ifaiah vii. 14. This 
 prophecy is referred to by St. Matthew, declared to be 
 of our Saviour, and the name interpreted to be " God 
 with us.'* 
 
 II. 
 *« For unto us a child is born, unto us a Son is 
 given, and the government ihall be upon his ihoulder: 
 and his name Ihall be called, Wonderful, Counfellor, 
 the mighty God, the Everlafting Father, the Prince of 
 Peace," Ifa. ix. 6. 
 
 III. 
 " Thus faith the Lord the King of Ifrael, and his 
 Redeemer the Lord of Hofts, I am the firft, and I am 
 
 the 
 
[ 5' ] 
 
 the laftj and befides me there is no God," Ifal. xliv. 6. 
 This affertion is made by God to Ifaiah, and by Jefus 
 Chrift (verbatim) to St. John, Rev. ii. 8. God, in the 
 fubfequent verfes, declares his prerogatives to the pro- 
 phet ; the fame are applicable to the fame firfl: and laft, 
 *' is there a God befides me ? yea there is no God, I 
 know not any." This God then is Jefus Chrift. 
 IV. 
 ** Awake, awake, put on ftrength, O arm of the 
 Lord; awake, as in the antient days, in the genera- 
 tions of old. Art thou not it which hath dried the 
 fea, the waters of the great deep, that hath made the 
 depths of the fea a way for the ranfomed to pafsover ?'* 
 Ifai. Ii. 9. 10. The anfwer to this call has the follow- 
 ing words in it, <* But I am the Lord thy God, that 
 divided the fea, whofe waves roared : the Lord of 
 Hofts in his name," Ifai. Ii. 15. To this entire chap- 
 ter, and the two following,! refer for the explanation 
 of thefe texts which I have brought to evince the divi- 
 nity of Jefus Chrift, and which I take to be even of 
 themfelves fufficient for that purpofe. The arm of the 
 Lord is here invoked, and in making anfwer, the arm 
 of the Lord declares '* 1 am the Lord thy God." The 
 arm of the Lord, and the Lord God, are then with 
 Ifaiah fynonimous terms ; but he afterwards fays *< the 
 Lord hath made bare his holy arm in the eyes of all 
 the nations, and all the ends of the earth fhall fee the 
 falvation of our God," Ifai. lii. 10 : and again, ** Who 
 hath believed our report ? and to whom is the arm of 
 the Lord revealed?" Ifai. liii. i. To the former of 
 thefe two texts St. Luke refers, and declares exprefsly 
 that it is fpoken of Jefus Chrift, for he relates that 
 they were uttered by St. John the Baptift, whofe office 
 was to be the forerunner of our Saviour, Luke iii. 6. 
 To the latter St. John refers, chap. xii. verfe 38, where 
 he quotes the verfe at large concerning the unbelief in 
 D 2 Chrift, 
 
[ 52 J 
 
 Child, and fays, *' thefe things faid Efalas, when he 
 faw his glory, and fpake of him," John xii. 41. Here 
 then is the fame arm of the Lord, which is fynonimous 
 with God, declared to be Jefus Chrift, whofe name is 
 therefore fynonimous with God, one with him who is 
 the " Lord thy God." St. Paul alfo intimates, that 
 Chrift was the leader of the Ifraelites through the wil- 
 dernefs, faying, " neither let us tempt Chrift, as fome 
 of them alfo tempted," i Cor. x.9 ; to which I refer. 
 V. 
 The arm of the Lord is thus foretold again, *' be- 
 hold, the Lord God will come with ftronfr hard, and 
 his arm fhall rule for him: behold, his reward is with 
 him, and his work before him. He fliall feed his flock 
 like a ftiepherd," Ifa. xl. 10, ii. In the Revelation, 
 our Saviour fays to St, John, " behold, I come quick- 
 ly ; and my reward is with me," Rev. xxii. 12. And 
 in the gofpel he fays, " I am the good Ihepherd,'* 
 John X. ii. St. Paul fays of him, «* now the God 
 of peace that brought again from the dead our Lord 
 ]efus, that great fhepherd of the flieep, through the 
 blood of the .everlafting covenant, make you perfect in 
 every good work to do his will, working in you that 
 which is well-pleafing in his fight, through Jefus 
 Chrift; to whom be glory for ever and ever Amen.'* 
 Heb. xiii. 20, 21. Here we find Ifai.ia s words 
 concerning the arm of the Lord (the fame as God) 
 pronounced by our Savior r concerning him elf, both 
 in earth and in heaven, snd alfo tcftified of hun by ^t. 
 Paul, whofe doxology alTifts us to pronouroe of Jefus 
 Chrift, in the words oi Ifeiah immediately preceding 
 the text before us, " beheld your God." 
 VI. 
 *' How beautiful upon the mountains are the feet of 
 him that bringeth good tidmgs, that pubh>lieth pt.c': , 
 that bringeth good tidings of good, that publifheth 
 
 falva- 
 
[ 53 ] 
 
 falvatlon, that faith unto Zion, thy God reigneth !'* 
 Ifai. lii. 7. St. Paul, fpeaking of the neccflity of a 
 preacher to inftrufl: men in the belief on Chrift, that 
 they may call upon him and be faved, direftly applies 
 thefe words of Ifaiah, as being prophetick of a preach- 
 er who ftiould pubiifh falvation; and fay unto Zion, 
 " thy God reigneth," Rom. x. 15. If then the pro- 
 mulgation of the gofpel of our blefled Lord and Savi- 
 our be correfpondent to this prophecy, the preacher of 
 Chrifl is furely he who fays *< thy God reigneth." 
 VII. 
 ** Out of the mouth of babes and fucklings hafl: 
 thou ordained ftrength," or" perfected praife," (which 
 i^ the interpretation of the New Teftament) Pfa. viii, 
 2. Thefe words David direfts to God, whofe name 
 he declares to be excellent. When children in the 
 temple cried *' Hofannah to the Son of David," and the 
 Chief Priefts and Scribes were difpleafed at them for 
 it, our Saviour himfelf juftified the children by aflum- 
 ing the direction of thefe words to himfelf, and de- 
 claring them a prophecy of his praife, to be perfe6led 
 by the mouths of babes and fucklings ; fo that we find 
 a prophecy, that the praife of the Lord, " who had fet 
 his glory above the heavens," Pfa. viii. i. is declared to 
 be fulfilled by the direfition of praife and hofannas to 
 the Son of David, who mufl therefore be one with the 
 Father, God, Matth. xxi. 16. 
 VIIL 
 «' For thy fake are we killed all the day long ; we 
 are counted as fheep for the flaughter," Pfa. xliv, 22. 
 Thefe words direflly addrefled to God, by David, are 
 by St. Paul declared to be a prophecy of the pcrfeve- 
 rance of the apoftles in the love of Chrifl, of which he 
 fays, " Who (hall feparate us from the love of Chri/1 ? 
 Ihall tribulation, or diftrcfs, or perfecution, or famine, 
 or nakednefs, or peril, or fword ?" As it is written^ 
 D 3 ** for 
 
[ 54 ] 
 
 '< for thy fake, &c." Rom. viii. 35. For whofe fake? 
 certainly Chrift's, one with the Father, God. 
 
 The prophecies afforded by the New Teftament, I 
 have already ftated in the preceding chapter, and fhall 
 not trouble my reader with a repetition of them. 
 
 The following proofs are taken from the teftimony 
 borne to our blefled Lord's divinity in the writings of 
 the four evangelifts. 
 
 IX. 
 <* Thy kingdom come," Matth. vi. 10. *' Thine is 
 the kingdom, and the power, and the glory, for ever 
 and ever. Amen." Matth. vi. 13. That our Saviour's 
 command to the difciples, is to addrefs thefe words, 
 and the prayer in which they occur, diredly to God, 
 is not only granted but contended for : but let us fee 
 now who is this God, who is this king of glory. 
 *< Then (in the laft day) fhall all the tribes of the 
 earth mourn, and they fhall fee the Son of man coming 
 in the clouds of heaven, with power and great glory. 
 And he fhall fend his angels, &c." Matth. xxiv. 30. 
 -21. *' When the Son of man fhall come in his glory, 
 and all the holy angels with him, then fhall he fit upon 
 the throne of his glory. And before him fhall be ga- 
 thered all nations ; and he fhall feparate them one from 
 another, as a fhepherd divideth his fheep from the 
 goats -, and he fhall fet the flieep on his right hand, but 
 the goats on the left. Then fliall the King fay unto 
 them on his right hand, come, ye bleffed of my Fa- 
 ther, 5ec." Matth. XXV. 31, 32, 33, 34. Here we fee 
 the coming of the kingdom, and we fee alfo whofe is 
 the kingdom, and the power, and the glory. Where- 
 fore then fhould we fay that Jefus Chrift, in prefcrib- 
 ing this form of prayer, forbad worfhip and application 
 to be made to him> whom we find to be the very being 
 
 defcribed 
 
[ 55 J 
 
 defcrlbed, and pointed out as the proper objeft of our 
 adoration ? It is manifeftly his command that we fhould 
 worfhip him ; and hence it follows, that he is one with 
 the Father, God Almighty. He fays in another place, 
 ** whofoever fhall be afhamed of me, and of my words, 
 in this adulterous and finful generation, of him alfo 
 Ihall the Son of man be afhamed, when he cometh in 
 the glory of his Father, with the holy angels,'* Mark 
 viii. 38. On which I remark, that the glory of the 
 Father, and of the Son, is but one glory, one God- 
 head j for we fee our blelTed Lord coming in his own 
 glory, and in the parallel pafTage, in the glory of his 
 Father. The following texts evince this, and alfo 
 afcribe the kingdom and the glory to Jefus Chrifl. 
 <* The Son of man fhall fend forth his angels, and 
 they fhall gather out of his kingdom all things that of- 
 fend, and them which do iniquity," Matth. xiii. 41. 
 *< The Son of man fhall come in the glory of his Fa- 
 ther, with his angels; and then he fhall reward every 
 man according to his works," Matth. xvi. 27. " Who- 
 foever fhall be afhamed of me and of my words, of him 
 fhall the Son of man be afhamed, when he fhall come 
 in his own glory, and in his Father's, and all the holy 
 angels," Luke ix. 26. *' No whoremonger, &c, hath 
 any inheritance in the kingdom of Chrifl, and of 
 Cod," Ephef. v. 5. «' Jefus Chrifl, who fhall judge 
 the quick and the dead at his appearing, and his king- 
 dom," 2 Tim. iv. I. «' The everlafling kingdom of our 
 Lord and Saviour Jefus Chrifl," 2 Pet. i. 1 r . Our Sa- 
 viour, in anfw-er to the demand of the Pharifees, (Luke 
 xvii. 20 to 30) ** when the kingdom of God fhould 
 come," tells them, " the kingdom of God cometh 
 not with obfervation;"oras it is tranflated in the mar- 
 gin of the Bible, <* with outward fhow ;'' and then, 
 addrelTing himfelf to his difciples, continues to declare, 
 that no prognoflicks (hall forefhew his day ; but that, 
 D 4 as 
 
[ 56 ] 
 
 as the flood was not preceded by any figns thit it was 
 at hand, but found men eating and drinking, and alto- 
 gether unprepared, fo fhould it be " in the day when 
 the Son of man is revealed." From the continuance 
 of the difcourfe, and applying ftill the coming without 
 obfervation, to the coming of the kingdom of God, 
 and to his own day, which is often fpoken of as fyno- 
 nimous with the day in which the Son of man (hall 
 come in power and glory, fitting on the throne of his 
 glory to judge the world, we may, without in the leafl: 
 ftraining for an inference, fay, that the day of which 
 he fpeaks to the difciples as coming unobferved, and 
 the kingdom of God, of which he afferts the fame 
 thing to thePharifees in the fame converfation, are one 
 and the fame thing; and if the day of Chrifl: be the 
 fame as the kingdom of Chrift, the kingdom of God 
 is here declared to be the kingdom of Chrifl: ; therefore 
 one with the Father, on that day, on the coming of 
 that kingdom to be fully revealed to be God. 
 
 X. 
 The incomprehenfibility of the Father and the Son, 
 except to each other, is a mark of equality of God- 
 head, which alone can be the fubjed of the following 
 ■words of our Saviour himfelf. '< No man knoweth the 
 Son but the Father : neither knoweth any man the Fa- 
 ther, fave the Son, and he to whomfoever the Son will 
 reveal him," Matth. xi. 27. Many a man had known 
 Jefus Chrift as Man; but as God, he was known then 
 to the Father only, with whom he was one God. The 
 parallel pafTage fays, ** No man knoweth who the Son 
 is, but the Father, &c." Luke x. 22. Mr, Lindfey 
 fays he does, but I cannot think it. How (hall he, 
 who is known by all his difciples to be a man, fay he 
 is unknown to all but the Father, if he fpeak not of a 
 nature not human, and of fo high a rank as to be 
 comprehenfible to the Father only, even his Godhead ? 
 
 When 
 
[ 57 ] 
 
 XL 
 
 When our blefled Lord, jufl: before he afcended in- 
 to heaven, was fending forth his difciples to bapti/,e all 
 rations in ttie name of the Father, and of the Son, and 
 of the Holy Ghoft, and to teach them to obferve all 
 things which he had commanded them, he gives them 
 a promife of his own afliftance in the performance of 
 their miflion, faying, " And, lo! I am with you always 
 even unto the end of the ^yorld," Matth. xxviii. 20. 
 We accordingly find that, upon his afcent, ** they went 
 forth, and preached every where, the Lord working 
 with them, and confirming the word with figns fol- 
 lowing," Mark xvi. 20. *' How then fhall we efcape 
 if we negled fo great falvation, which at the firfl began 
 to be fpoken by the Lord, and was confirmed unto us 
 by them that heard him ; God alfo bearing them wit- 
 nefs, both with figns and wonders, and with divers mi- 
 racles, and gifts of the Holy Ghoft, according to his 
 own will ?" Heb. ii. 3, 4. Here we find that the tefii- 
 mony of figns and miracles wrought to confirm what 
 is preached by the apoflles, is borne by God, and by 
 the Lord Chrifl, therefore one, with the Father, God. 
 XII. 
 
 It is evident what was the faith of the father of the 
 fick child, who "cried out, and faid with tears. Lord, 
 I believe; help thou mine unbelief," Mark ix. 24. So 
 flrong was his faith already, that he looked upon our 
 Lord as poffefled of power to afilfl: his fpirit, and fup- 
 ply whatfoever was defedive in his belief. This appli- 
 cation was approved and confirmed to be right by our 
 blefTed Saviour himfelf, who granted the diflrefled fa- 
 ther's prayer, and healed his fick child. 
 XIJI. 
 
 Upon hearing Jefus Chrift fay to the fick of the pal- 
 fy, " Man, thy fins are forgiven thee," I cannot won- 
 der at the remark of the Scribes^ who faid,« Who can 
 
 forgive 
 
[ 58 ] 
 
 forgive fins but God alone ? For their law had (hewed 
 them that God had made an exclufive claim to thefor- 
 givenefs of fins, faying, " I, even I am he that blotteth 
 out thy tranfgreflions for mine own fake, and will not 
 remember thy fins," Ifai. xliii. 25. But our Saviour 
 perceived their thoughts, and healed the fick man, in 
 order to fliew " that the Son of man hath power upon 
 earth to forgive fins," Luke v. 20, 25. But God, 
 Avhom Nehemiah, ix. 1 7, beautifully, calls *< a God of 
 pardons," has an exclufive right in the forgiyenefs of 
 fins ; the Son of man who exercifes that right, even 
 Jefus Chrlft, is therefore one with the Father, God, 
 XIV. 
 *' Blefled are ye when men fhall hate you, and when 
 they fhall feparate you from their company, and fhall 
 reproach you, and caft out your name as evil, for the 
 Son of man's fake. Rejoice ye in that day, and leap 
 for joy : for behold your reward is great in heaven : for 
 in the like manner did their fathers unto the prophets," 
 Luke vi. 22, 23. If the happinefs of the difciples, to 
 uhom our Saviour addreflTes the words above, be not 
 to proceed from the reproach, but from the caufe 
 wherefore they are to undergo it, there is no fimilitude 
 between their cafe and that of the prophets, unlefs the 
 prophets alfo fuffered for the fake of the Son of man, 
 and for the teflimony which they bore to him ; and 
 that this was really the intention of our Lord's words, 
 the following text, fpoken by St. Stephen, will evince, 
 «' Which of the prophets have not your fathers perfe- 
 cuted ? And they have (lain them which fhewed before 
 of the coming of the jufl: one ; of whom ye have now 
 been the betrayers and murderers," Ads vii. 52. Ste* 
 phen was, at the time when he uttered thefe words, un- 
 der the perfecution which our Saviour had fortetold to 
 his difciples that they fhould fuftain for his fake ; he 
 therefore refleded on the circumftance pointed out by 
 
[ 59 J 
 
 him, as a means of happinefs and blefllng, in their af- 
 fli£tions, and confidercd that, with the prophets, he 
 was ** a partaker of Chrifl's fufferings ; that when 
 his glory (hall be revealed, he might be glad aifo with 
 exceeding joy. If ye be reproached for the name of 
 Chrift, happy are ye ; for the Spirit of glory, and of 
 God refteth upon you : on their part he is evil fpoken 
 of, but on your part he is glorified,'* i Pet. iv. 13, 14, 
 Let us juftturn then to the relation of the fufferings of 
 this authentic martyr of Chrift, and fee whether, upon 
 the reproach incurred for his fake, the glory of God, 
 and of Jefus fitting at his right hand, was not revealed 
 to him ; and whether the Spirit, which proceeds from 
 the one glory, the one Godhead of the Father and the 
 Son, did not reft upon him, even the Holy Ghoft, with 
 which he was comforted, and by which he cried, 
 ♦• Lord Jefus receive my fpirit," A6ts vii. 51 to 59. 
 XV. 
 ** Jefus fent him away, faying, Return to thine own 
 houfe, and fhew how great things God hath done unto 
 thee. And he went his way, and publifhed through- 
 out the whole city, how great things Jefus had done 
 unto him," Luke viii. 38, 39. According to a com- 
 mand, to fliew what God had done, the man who had 
 been healed teftified what Jefus had done. I do not 
 look upon the evidence of this man as of any great 
 ■weight in the argument ; but there is certainly fome 
 teftimony borne to our Saviour's divinity, by the man-? 
 ner in which the fa£l is related by an apoftle filled with 
 the Holy Ghoft, for the purpofe of preaching Chrift 
 with precifion, and who has, neverthelefs, repeated the 
 fame words concerning the name of God and of Je- 
 fus Chrift. It is fomewhat remarkable alfo, that in 
 the relation of the fame fa£t made by St. Mark, the 
 command to the man is faid to have been, ** go home 
 
 tp 
 
[ 6o ] 
 
 to thy friends, and tell them how great things the 
 Lord hath done for thee," Mark v. 19 ; and the man's 
 publication is exacElly as related by St. Luke, '« how 
 great things Jefus had done for him." The title of 
 Lord is fo very often, nay, foalmoft peculiarly afcribed 
 to our Saviour, throughout the New Teftament, that 
 the ufe of it here feems an argument for looking upon 
 cur blcfled Redeemer to have been intended by it : if 
 Jefus Chrifl: then be the Lord intended here, and that 
 the title of Lord be of the fame import as the name of 
 *' God," for which it is ufed by St. Mark, then we 
 muft: acknowledge, that Chrift is the Lord, and the 
 Lord he is God. There is a farther circumflance fa- 
 vouring the pofition that Jefus Chrifl: is the perfon 
 named here by the appellations of Lord and God, which 
 is, that the man whom he had healed is defired to add 
 to a declaration of what the Lord had done for him, 
 *' that he had compafTion on him," which certainly 
 mufl; bear reference to that tendernefs with which he 
 felt our infirmities, that fympathy with which " Je- 
 fus wept," John xi. 35, for the affli6:ions ofthofewho 
 called upon him even at the moment that he was in 
 a£l to wipe away the tears from their eyes. 
 XVI. 
 I (hould not look upon the application of the dy- 
 ing thief to our Saviour, hanging alfo upon a crofs, 
 to be any proof that Jefus Chrifl: is the object of 
 prayer, but for the anfwer made by him, who im- 
 mediately granted that which was afked, and by ad- 
 mifliion into paradife, in confequence of a petition pre- 
 ferred to him in an hour, when, of all others, he feem- 
 ed leafl: able to aflifl: in the time of trouble, exalted 
 the lafl: words of this poor penitant into an incontro- 
 vertible tefl:imony that his is the kingdom, that " by 
 fufFerir.g he was about to enter into his glory," and 
 
 that 
 
[ 6i J 
 
 that he is therefore the Lord, one with the Father, 
 God, Luke xxiii. 42, 43, and xxiv. 26. 
 XVII. 
 
 *' Jefus anfwered and faid unto them, deftroy this 
 temple, and in three days I. will raife it up,'* in faying 
 which " he fpake of the temple of his body," John 
 ii. 19, 21. Here Jefus Chrill declares that he will 
 himfelf raife his body from the grave ; but in the 
 grave that body lay truly djead and incapable of any 
 agency : but here he fays, that he will a6t, he muft 
 therefore fpeak of fome very extraordinary power re- 
 maining to him. But we are often told, that God 
 raifed the body of our Saviour from the grave. ** This 
 Jefus hath God raifed up," fays St. Peter, ASs ii. 32; 
 wherein it is obfervable, that the union of the two 
 natures being fufpended during the death of the bodv, 
 God is fpoken of as diftincSl from Jefus, whofe body 
 only is intended by that name : this diftindion Peter 
 feems to have had in view throughout the Acts. That 
 which Chrift: engaged to do, moft afTuredly he did. 
 He engaged to raife his own body, therefore he did 
 raife his own body. But *< this Jefus hath God raifed 
 up." Jefus Chrift is therefore one with the Father, 
 God. 
 
 XVIII. 
 
 *< Jefus anfwered and faid unto her. If thou knew- 
 eft the gift of God, and who it is that faith to thee, 
 give me to drink ; then wouldeft thou have afked of 
 him, and he would have given thee living water," 
 John iv. 10. " Whofoever drinketh of the water 
 which I (hall give him, fhall never thirft," John iv, 14. 
 Here Jefus Chrift gives the gift of God, more pro- 
 perly the gift of Jefus Chrift, who gives it, and only 
 reconcilable to fenfe, by acknowledging him to be 
 one with the Father, God. <« Tliey have forfaken the 
 Lord, the fountain of living waters," Jer. xvii. 13. 
 
 '' And 
 
[ 62 ] 
 
 ^' And he (hewed me a pure river of water of life^ 
 clear as chryftal, proceeding out of the throne of God, 
 and of the Lamb," Rev. xxii. i. " Let him that is 
 athirft, come : and whofoever will, let him take of 
 the water of life freely," Rev. xxii. 17. This invi- 
 tation fo mercifully made to all mankind, and in the 
 power of all to accept, is made by Jefus Chrift ; he 
 therefore who gives fuch ** water fpringing up into 
 everlafting hfe," John iv. 14, is afTuredly the " Lord, 
 the fountain of living waters ;" which Jeremiah de- 
 clares God to be. *' Ho ! every one that thirfteth, 
 come ye to the waters," Ifai. Iv. i ; " for 1 will pour 
 water upon him that is thirfty, and floods upon the 
 dry ground : I will pour my fpirit upon thy feed, 
 and my blefling upon thine offspring," Ifai. xliv. 3^ 
 *' Jefus flood and cried, faying. If any man third, let 
 him come unto me, and drink. He that believeth on 
 me, as the fcrlpture hath faid, out of his belly fhall 
 flow rivers of hving water. (But this he fpake of 
 the fpirit, which they that believe on him fhouid re- 
 ceive,") John vii. 37, 38. This lafl: text clears up 
 and explains the figure, and fhews what is all along 
 meant by living waters. But " God (hall pour his 
 fpirit upon him that is thirfty ;" and according to this 
 prophecy, Jefus Chrift is to give this water fpringing 
 up into life, which is the fpirit. But thefe waters are 
 faid to proceed from God ; Jefus Chrifl: therefore, 
 from whom they proceed, is one with the Father, 
 God. Let us then with gratitude come upon the in- 
 vitation to believe ; let us confefs that the blood which 
 was fhed for us is the blood of God himfelf, A6ts xx. 
 28, fhed for our redemption ; acknowledge '* Chrift 
 the Saviour of the world," John iv. 42, and <* with 
 joy draw water out of the wells of falvation," Ifai. 
 xii. 3. 
 
 ** My 
 
[ 63 ] 
 
 XIX. 
 
 " My Father worketh hitherto, and I work. There-- 
 fore the Jews fought the more to kill him, becaufe he 
 not only had broken the fabbath, but faid alfo that 
 God was his Father, making himfelf equal with God, 
 John V. 17, 18. As the Hebrew idiom of the fcrip- 
 ture language is urged as a reafon for doubting of our 
 common acceptation of the aflertions made in the New 
 Teftament, we mufl: certainly admit the Jews to be 
 the beft verbal interpreters of fuch phrafes as were pe- 
 culiar to themfelves, and here they have taught us to 
 underftand that whenfoever our Saviour, or any wit- 
 nefs of his gofpel, declares him to be the Son of God, 
 they intended thereby to convey an afTurance that Je- 
 fus Chrift is equal with the Father, and with him one 
 God. The fubfequent verfes fay that " what thing 
 foever the Father doeth, thefe alfo doeth the Son 
 likewife." " As the Father hath life in himfelf: 
 fo hath he given to the Son to have life in him- 
 felf; and hath given him authority to execute judg- 
 ment alfo, becaufe he is the Son of man," John v. 
 26, 27. Here he fpeaks of himfelf both as God 
 and man ; he declares the felf-exilHng life equal 
 with that of the Father ; declares the derivation of 
 that to his manhood, with which it was united by 
 the will of God and the Father ; and he declares 
 alfo the reafon wherefore the fecond perfon of the 
 Godhead is to have the execution of judgment to 
 be, *' becaufe he is the Son of man." And St. Paul 
 has explained the force of this reafon, «< for that 
 he himfelf hath fufFered, being tempted, he is able 
 to fuccour them that are tempted," Heb. ii, 18. 
 " That he can be touched with a feeling of our 
 infirmities ; having been in all points tempted like 
 as we are," Heb. iv. 15 j and in the next verfe we 
 
 are 
 
[ 64 ] 
 
 are called upon to approach the throne of grace bold- 
 ly, becaufe that Chrifl: is the Son of man, having 
 taken on him the feed of Abraham, and has called us 
 brethren, and can have compaflion upon fuch infirmi- 
 ties as he v/as himfelf fubjed to in the flefli : fo that 
 whenfoever we hear our gracious Lord and Saviour call 
 himfelf the Son of man, we may look upon it as an 
 inftance of tendernefs, and that he ufes that name, in 
 order to infpire a confidence in mankind, his brethren, 
 to approach his throne without diftruft in his mercy. 
 Whenfoever he fpeaks of coming to judgment, he 
 qualif s the terrors of that dreadful day by faying, 
 that it is before the Son of man that all nations are to 
 be gathered ; and in the pafTage before us, declares the 
 reafon wherefore all judgment is committed to the Son 
 to be, becaufe he is the Son of man.. Our Saviour, 
 after having faid that •' the Father quickeneth the 
 dead," John v. 21, proceeds to tell us, that on that 
 day " the dead ftiall hear the voice of the Son of God : 
 and they that hear fhall live," John v. 25. And far- 
 ther, that " the hour is coming, in the which all that 
 are in their graves fhall hear his (the Son of man's) 
 voice," John v. 28 : fo that here, they that are in 
 their graves, live, being called upon by the Son of 
 man, becaufe they have heard the voice of the Son of 
 God, the Father being he who quickeneth the dead. 
 Can this be reconciled to any fenfe, if it be not grant- 
 ed that Jefus Chiift, the Son of God, and alfo the 
 Son of man, is equal to, and one with the Father, 
 God ? And this once granted, is any pofition more 
 reconcilable to reafon ? Refifl this who can, for my 
 part I am unable to ftand againfl it; but verily *' be- 
 lieve, and am fure that thou are that Chrift, the 
 Son of the living God," John vi. 69 ; words, which 
 I ^m bold to ufe, as expreflive of an equality be- 
 tween 
 
■ [ 65 ] 
 
 tween the Son and the Father: nay farther, of an 
 identity and unity of Godhead. As poflefTed of this 
 Godhead " I believe on him, and I worlhip him," 
 John ix. 38. 
 
 XX. 
 " He that beh'eveth on him that fent me, hath ever- 
 lafting Hfe, and (hall not come into condemnation," 
 John V. 24. " He that believeth on him, (the Son) is 
 not condemned ; but he that beheveth not, is condemn- 
 ed already, becaufe he hath not believed in the name 
 of the only begotten Son of God," John iii. 18. If 
 there be no condemnation for thofe v/ho believe in the 
 Father, how is it neceflfary to believe in the Son in or- 
 der to indemnify ? It can only be fo, becaufe that the 
 Son is one with the Father, God ; and the two pafla- 
 ges then convey the fame inftruftion. In context with 
 the laft afTertion, our Saviour, fpeaking of himfelf, 
 ufes the following very remarkable words, *' the Son 
 of man which is in heaven," John iii. 13, This is a 
 very exprefs declaration of his Godhead, the ubiquity 
 of which was by no means affe6led by its union with 
 the Son of man ; for whilll he was fpeaking to Ni- 
 codemus he could be on earth only as a man, and as 
 God only filling immenfity could he at that moment 
 of time have been in heaven. He declares alfo, that 
 ** he came down from heaven," in the fame verfe ; and 
 St. John Baptift, fpeaking of Jefus Chrift, teftifies, 
 that ** he that cometh from above is above all," John 
 iii. 31. The pre-exiflence of our Lord in heaven is 
 exprefbly declared by himfelf in the following words 
 alfo, *' What and if ye fliall fee the Son of man afcend 
 up where he was before ?" John vi. 62. This mufl: 
 refer to his Godhead, as it is no where aflerted that 
 his flelhly body had ever been in heaven before his fi- 
 nal afcent. But when he declares, " I came forth from 
 E th<e 
 
[ 66 ] 
 
 the Father, and am come into the world : again, I 
 leave the world, and go to the Father," *' his difciples 
 faid unto him, lo, now fpeakeft thou plainly, and 
 ipeakell no proverb," John xvi. 28, 29. 
 XXI. 
 ** Jefus faid unto them, verily verily I fay unto you, 
 before Abraham was, I am," John viii. 58. There is 
 a very remarkable diftin6tion in this pafiage between 
 the words vjas and am. By the former, the exiftence 
 of Abraham is marked to have had a commencement, 
 and to have been finite , whereas, by the latter, the 
 eternity of Jefus Chrifl:, as God, is ftrongly pointed 
 out. The word am bears reference to a life in every 
 moment extended to all eternity ; which, as the pre- 
 fence of the Almighty fills infinite fpace, ftretches itfelf 
 at once through all duration, and is at all periods to be 
 fpoken of in the prefent tenfe, as all periods are pre- 
 fent to it at once ; a life '* which is, and which was/ 
 and which is to come," Rev. i. 4. Jefus Chrift here 
 makes ufe of the fame exprefllon which God had de- 
 clared to be his name to Mofes, and given to him as 
 a token whereby he fhould make himfelf known to the 
 children of Ifrael, to have come from God, Excd. iii, 
 14; and it can hardly be conceived that he does fo 
 without an intention of marking his divinity, and de- 
 claring himfelf to be that God, and that he it was who 
 led the forefathers of thofe with whom he fpoke, out 
 of the land of Egypt by the hand of Mofes. In fome 
 paflages, ending in a declaration, " /jot" in the origi- 
 nal, the trafiation has fupplied the v/ord he ; becaufe 
 a relative pronoun, the expreiTion of which the Greek 
 tongue can difpenfe with, is neceflarily to be exprefled 
 in ours, in order to make good fenfe of the pafiage in 
 Englilh, which is good fenfe in Greek without it. 
 For inflance : the woman of Samaria tells our Saviour, 
 
 that 
 
[ 67 ] 
 
 that " when Chrlft comes, he will tell us all things :'* 
 to which he anfwered, ** I that fpeak unto thee, am," 
 John iv. 26; fo it flands in the original, and requires 
 no more words to convey the idea that he was Chrift 
 of whom fhe fpake ; whereas it is indifpenfibly requifite 
 that the tranflater fhall add a pronoun referring to 
 what had been faid before, and turn the pafTage, as 
 our Bible has it, *' I that fpeak unto thee am heV 
 From this circumflance it is urged, that no inference, 
 favouring our Saviour's divinity, is to be drawn from 
 the pafTage before us, becaufe (as is alledged) it is 
 only of the fame (lamp of the others. Without going 
 farther into grammatical difquiritions,let us try the ex- 
 periment upon it, and write it accordingly, '' Jefus 
 faid unto them, verily verily I fay unto you, before 
 Abraham was, I am be?^ Who? Abraham? Will 
 any man infifl: on this ? The word am in this verfe 
 fignifies, I exifl:, in a neuter fenfe, and fo cannot re- 
 quire a relative pronoun to follow it. The context 
 alfo requires the interpretation which I have put upon 
 thefe words ; our Saviour declares to the Jews, *' I 
 am," in anfwer to their obje6tion to the poffibility of 
 his having feen Abraham, not being yet fifty years 
 old. Upon the whole, I look upon this to be a very 
 explicit declaration of his Godhead and pre-exiftence 
 to the time of his having come into the world, a tefti- 
 mony borne to it by the author of our falvation him- 
 felf, and therefore I mufl: yield my affent to his word, 
 that he is one with the Father, God. 
 
 XXII. 
 <« I and my Father are one," John x. 30. When 
 our Saviour made this very literal declaration, the 
 Jews floned him, and gave as a reafon, " becaufe 
 that thou, being a man, makeft thyfelf God," John 
 X. 33. This (hews how they underftood him j and 
 
 E 2 the 
 
[ 63 ] 
 
 the anfwer of our Saviour to their charge (hews alfo 
 that they were right, for inflead of retra£ling, he 
 refers them to the teftimony of his works; *' that ye 
 may know and heheve that the P'ather is in me, and I 
 in him," John x. 38 : words, which, however they 
 might admit of a figurative interpretation in any 
 other paffage, being here fpoken to confirm what he 
 had before declared, muft be interpreted by that de- 
 claration, and mark a mutual relation, refuliing on- 
 ly from the poffelTion of one Godhead wiih the Fa- 
 ther. 
 
 XXIII. 
 *' Philip faith unto him, Lord, (hew us the Father, 
 and it fufficeth us. Jelus faith unto him, have I 
 been fo long with you, and yet haft thou not known 
 me, Philip? He that hath feen me, hath feen the 
 Father : and how fayeft thou then, fliew us the Fa- 
 tlicr i' Believell: thou not, that I am in the Father, 
 and the Father in me ? The words that I fpeak 
 unto you, I fpeak not of myfelf: but the Father 
 that dvvelleth in me, he doeth the works. Believe 
 me that lam in the Father, and the Father in me: 
 or elfe believe me for the very words fake," John 
 xiv. 8, 9, 10, II. The interpretation of this paf- 
 fage may be drawn from the remark made upon the 
 texts laft cited, for our Saviour teftifies, that he is 
 in the Father, and the Father in him, in order to 
 evince, that Philip, in having known him, had known 
 the Father. As our Lord could not mean that Phi- 
 lip's acquaintance with the Father was the fame as 
 his acquaintance with himfelf, in the flefli, he has 
 pointed out, that the means whereby he had known 
 the Father, in having known him, was by his know- 
 ledge of thofe words which he had fpoken, and thofe 
 works which he had done by the operation of liis God- 
 head, 
 
[ 69 ] 
 
 head, one with tliat of the Father. Thefc had been 
 often cognizable by Philip ; he therefore in having 
 known the Son, who had faid and dene inch thir!:;s in 
 teftimony of what he was, might well be Aiid to have 
 known the Father, with whom our l>ord and Saviour 
 ■was, in that refpecl which was pointed out, one and 
 the fame God. 
 
 XXIV. 
 *' I go unto my Father. And whatfoeverye fhall allc 
 in my name, that will I do, that the Father may be 
 glorified in the Son. If ye' (hall ailc any thing in my 
 name, I will do it," John xiv. 12, 13, 14. 1 believe 
 no man will deny that a petition is to be made to him 
 who is to grant it. Jefus Chrifl: here declares to his 
 difciples, that he will fulfil their prayers, and do that 
 which they fliall afk in his name ; who then can hefi- 
 tate to pronounce this doiSlrine of our Saviour a com- 
 mand to afk of him, a declaration that he is the God 
 of our falvation, from whom cometh help ? " With 
 Melandhon, (as quoted by Mr. Lindfey, but for what 
 purpofe I cannot comprehend) I take refuge in thofe 
 plain declarations of fcripture, which injoin prayer to 
 Chrift, which is to afcribe the proper honour of divi- 
 nity to him, and is full of confolation." And with 
 Mr. Lindfey himfelf I obferve, ift, that this eminent 
 perfon thought, and juftly as it fhoiild feem, that prr.yer 
 is the higheft ad of worfliip, the proper honour of God, 
 and peculiar to him alone. And, 2dly, that tlie prin- 
 cipal argument for Chrid's divinity was to be fetched 
 from religious worfhip, and prayer being addreiTcd to 
 him." Apology, p. 135. Mr. Lindi'ey's candour is 
 fuch that 1 rely upon his not ftarting from tliis conclu- 
 fion, which he admits as neccfuirily following iVom 
 Chrift's being proved the objcQ of prayer and religious 
 worftiip. I Ihall therefore, if the above texts afford a 
 E 3 proof. 
 
[ 7° 'J 
 
 proof, or many others, which I (hall call up In evidence 
 of this hdi, teftify that Chrift is properly to be adored, 
 demand and peremptorily infift upon Mr. Lindfey'sac- 
 quiefcence in this pofition, that Jefus Chrift is one 
 with the Father, God. It is a certain fa£t, even upon 
 a'Tuppofition that our Saviour was no more than man, 
 that he was " without fm," and, confequently, that he 
 did not in any inftance contradi6l himfelf, whereby he 
 mud have once fpoken that which was not true; but 
 he fays to his difciples, '' And in that day ye fhall afk 
 me nothing : verily verily I fay unto you, whatfoever 
 ye fhall afk the Father in my name, he will give it you;" 
 John xvi. 23. As our blefied Redeemer cannot mean 
 here to fay that he had before fpoken an untruth, thefe 
 ■words muft have exaOrly the fame meaning as thofe 
 before us ; for, if not, they flatly contradict them. 
 That I will grant your prayers, and that the Father 
 ■will grant your prayers, muft therefore {ignify that the 
 one Godhead of the Father and the Son will grant 
 them ; and therefore it follows, that the Father and the 
 Son are one God. *' If ye (hall aflc any thing, in my 
 name, I will do it," fays our Saviour ; whence I have 
 inferred, that he it is of vi'hom the demand is to be 
 made : Buf I forefee a pofilble objection to be made to 
 this inference, which 1 fhall endeavour to obviate. It 
 is, that in this cafe Jefus Chrift has commanded 
 prayer to be preferred to himfelf in his own name ; to 
 ■u'hich I anfwer, that fo to have done is exa81y corref- 
 pondent to the conduct of God, fo long as he had a fe- 
 lefted nation his worfiiippers, and dealt by them as a 
 peculiar people to call upon his name ; and that there- 
 fore, when they were to ceafe to be peculiar, and that 
 3 whole world was to be adopted, there is no force in 
 the obje<5tion, which only fhews God governing his ad- 
 ditional adorers, as he had governed their predecefTors, 
 
 Before 
 
[ 71 J 
 
 Before God was to be adored through Chrift, he was 
 to be adored through thofe benefits which he had con- 
 ferred upon the children of Ifrael ; before the name of 
 Chrift was given, through which he was to he invo- 
 ked, his innumerable mercies were commanded to be 
 held in remembrance, and in the name of them he was 
 to be called upon ; and accordingly we find the He- 
 brews adored him as the God of Abraham, the God 
 of Ifaac, and the God of Jacob, the God of their 
 fathers, to whom he had promifed, and frequently re- 
 newed the promife of a bleffing to proceed from them 
 to all nations of the earth. They adored him as the 
 God of their fathers, who had led them out of the houfe 
 of bondage into a land flowing with milk and honey ; 
 and, as the God who had dealt thus gracioufly by 
 them, he prefcribed to them, and prefaced the deca- 
 logue with a claim to their obedience, and to their 
 worfhipping him only, grounded upon that debt of 
 gratitude, which they owed for the proteQion and deli- 
 verance that he had vouchfafed them ; and he has 
 exprefsly commanded them to call upon him as the 
 God of their fathers, and made this *< his name for ever, 
 and his memorial unto all generations," Exod. iii. i c. 
 But he has fince been pleafed to hold out a light to 
 lighten the Gentiles, and, remembering his mercies, 
 hath holpen his fervant Ifrael, according to his pro- 
 mifes ; wherefore than Ihall we refrain from offering up 
 the facrifice of praife and thankfgiving to God, in the 
 name of his mercies vouchfafed to us by his having 
 taken our nature upon him ? in the name of that man 
 in whofe flelh he was manifefted*, and in which our 
 eyes have feen, and our hands have handled the word 
 off life, even that word which is j God ? Wherefore 
 in remertibrance of fo great benefits, fhould we not 
 
 * I Tim.. iii. i6. f i JoTin i. i. J John i. i. 
 
[ 72 ] 
 
 fay, " by thine agony and bloody fweat, by thy crofs 
 and palTion, by thy precious death and burial, by thy 
 glorious refurredion and afcenfion, good Lord deliver 
 us ?" The fenfe, in which I underftand the words call- 
 ing upon God in the name of Chrifl, is calling upon 
 God to affift us, whom he had already thought worthy 
 of fo great benefits, in memory of thofe benefits which 
 he fufFered in the flelli, in order to confer. And fure- 
 ly in this fenfe, it is perfectly conformable to the courfe 
 of God's government, that our Saviour fliould defire us 
 to call upon his Godhead in memory of what he has 
 done for us as man, having already declared that he had, 
 in remembrance of his former mercies, holpen us. 
 XXV. 
 ** It is expedient for you that I go away : for if 
 I go not away, the Comforter will not come unto you; 
 but if I depart, I will fend him unto you," John xvi. 7. 
 *' The Comforter, which is the Holy Ghoft, whom 
 the Father will fend in my name, he fhall teach you 
 ^11 things, and bring all things to your remembrance, 
 whatfoever I have faid unto you," John xiv. 26. 
 Here Jefus Chrifl: fends the Holy Ghoft, and the Fa- 
 ther at ihe fame time fends the Holy Ghoft ; there- 
 fore the Father and the Son are one God, from whom 
 the fpirit is to proceed. He fays in another paflage, 
 *' but when the Comforter is come, whom I will 
 fend unto you from the Father, even the Spirit of 
 Truth, which proceedeth from the Father, he fhall 
 teftify of me," John xv. 26, The Holy Ghoft here 
 proceedeth from the Father only ; we find that the 
 fame witnefs of Chrift preceded his coming, and tefti- 
 fied of him beforehand, as well as alter his afcent ; 
 *' For the prophecy came not in old time by the 
 will of man : but holy men of God fpake as they 
 were moved by the Holy Ghoft," 2 Peter i. 21. But 
 we find the prophets themfelves, who fpak« as they 
 
 were 
 
[ 73 ] 
 
 ■were moved by the Holy Ghoft, " fcarcliing what, or 
 what manner of time the Ipirit of Chrifl: which was in 
 them did fignify, when it tcftiSed beforehand the fuf- 
 fciings of Chrill:, and the glory that fhould follow," j 
 Pet. i. II ; io that the apoftles, filled with the Holy 
 Ghoil, have here exprefsly declared what glory that is 
 which fliould be tellified after the fuflferings of Chrifl, 
 even that thefpirit which proceedeth from the Father 
 is the fpirit of Chrift, therefore one with the Father, 
 God. But our Saviour himfelf, as if determined to 
 put the matter out of doubt', by preparing the ears of 
 his audience to hear the teflimony of the Holy Gholt 
 concerning him, declares that " he fliall glorify me : 
 for he fliall receive of mine, and fliall fliew it unto 
 you. All things that the Father hath, are mine ; 
 therefore faid I, that he fliall take of mine, and fhew 
 it unto you," John xvi, 14, i^. 
 XXVI. 
 Our blefTcd Lord and Saviour, having taken our na- 
 ture upon him, and havmg been in all points tempted 
 like as we are, on the approach of that hour in which 
 he was to be made perfect by fuffering death for all 
 men, and in which he was to finifh the great end of his 
 having come in the flefli, confoles himfelf by looking 
 beyond his grave, and contemplating the glory that 
 fliould follow ; and as a man about to endure great 
 aflBidions, and, furmounting them, to take our nature 
 *' into heaven itfelf, now to appear in the prefence of 
 God for us," Heb. ix. 24. addrelTes himfelf to that Be- 
 ing to which, as Man, he was inferior, faying, " Fa- 
 ther, the hour is come ; glorify thy Son, that thy Son 
 alfo may glorify thee/' John xvii. j. «« And now, O 
 Father, glorify thou me with thine own felf, with the 
 glory which I had with thee before the woiid was," 
 John xvii. 5. <* For thou lovedft me before the foun- 
 dations of the world," John xvii._24. The pre-exiflence 
 
 of 
 
[ 74 3 
 
 of our Saviour is exprefsly declared here, and the 
 identity of that Godhead with which he and the Fa- 
 ther are mutually to glorify each other ; that glory 
 which the Son had in all refpe6ls equal with the Fa- 
 ther, before he had, for the fake of mankind, taken 
 upon him that nature whereby he was, upon earth, 
 interior to him. 
 
 XXVII. 
 " Pilate therefore faid unto him, art thou a king 
 then ? Jefus anfwered, thou fayefl that I am a king. 
 To this end was I born, and for this caufe came I into 
 the world, that I fliould bear witnefs unto the truth. 
 Every one that is of the truth, heareth my voice," John 
 xviii. 37. 1'hefe words are preceded by a declaration 
 made by our Saviour, that, *' my kingdom is not of 
 this world ;" and the whole together is faid by St. Paul 
 to be *' a good confefiion witnefled before Pilate,'* 
 1 Tim. vi. 13. That Nathanael, an Ifraelite indeed, 
 in whom was no guile, underftodd the prophecies of 
 cur Saviour's kingdom in this fenfe is evident, for, 
 upon feeing him an unattended man, he pronounced 
 him *' the King of Ifrael," which he muft have feen 
 that he was not in any oiher acceptation of the terms 
 than as he was the <* Son of God," John i. 49. and 
 this interpretation he put upon the prophecies, upon 
 feeing our Saviour pofTefled of an extraordinary know- 
 ledge. Greater things have been referved for us to fee 
 than Nathanael faw ; why then fhall we hefitate to 
 fay, according to the ttilimony which this great witnefs 
 of the truth bore to himfelf, *< thy kingdom is not of 
 this world," and with Nathanael, ** thou art the King 
 of Ifrael, the Son of God ;" words which I have al- 
 ready fliewed, when fpoken by a Jew, to mean, thou 
 halT; equality of Godhead with the Father. 
 
 And 
 
[ 75 ] 
 
 XX VI II. 
 
 *' And Thomas anfwered and faid unto him, my. 
 Lord, and my God. Jefus faith unto him, Thomas, 
 becaufe thou hafl fecn m,e, thou has believed," John 
 XX. 28, 29. To call this faying of Thomas an excla- 
 mation, is a poor and difingenuous evafion of the Bi- 
 Ihop, quoted by Mr. Li ndfey ; for it is declared to be an 
 anfwer and an addrefs to our Saviour, who had con- 
 vinced him that he was the fame Jefus who had been 
 dead and was alive again ; an argument which I fhould 
 conceive fufficient to evince the truth of doQ:rines which 
 Thomas had heard before, but through a defe£live 
 faith did not underftand ; and to induce that confeffion 
 which he now makes, faying unto him, *' my Lord and 
 my God." When Mary, ver. 16, faw and knew our 
 Lord after his rcfurreftion, fhe made no exclamation, 
 but diredlly addreffed herfelf to him, faying, <' Maf- 
 ter," acknowledging him to whom fhe fpoke. Mary 
 had not been a witnefs of all the declarations of his own 
 nature which he had made to his apoftles, viho wereto 
 be wjtneffes unto him ; flie acknowledges him as fhe 
 had known him before ; but Thomas, who confidered 
 a refurreflion from the dead to be a conclufive proof 
 of the truth of what he had often heard, inflantly draws 
 the natural inference, and acknowledges him to be his 
 Lord and his God. If the works of this bifliop of ^4op' 
 fuejiidf which have not reached us, be of the fame 
 ftamp as the fragment quoted by Mr. Lindfey, we 
 have no great reafon to regret the lofs, or condemn our 
 anceftors for having configned the reft of them to obli- 
 vion. The poor bifhop himfelf muft alfo be obliged to 
 thofe who have redeemed him from our cenfure. 
 
 Next in order follows the teftimony borne to the di- 
 vinity of Jefus Chrift by the apoftlcs, men appointed 
 to be his witnefles, on whom*' he breathed and faid," 
 
 <* receive 
 
[ 76 ] 
 
 «* receive ye the Holy Ghoft," " the fpirlt of truth, he 
 "will guide you into all truth;" " he fhall teach you all 
 things, and bring ail things to your remembrance, 
 v/hatfoever I have faid unto you;" " he will fliew you 
 things to come ; he fhall glorify me." Men, " vi'hofe 
 underflandlng he opened that they might underfland 
 the fcriptures," '* holy men of God who have made 
 kn(w/n unto us the power and coming of our Lord 
 Jefus Chrill, for they were eye-witne{res of his IVIajef- 
 ty." To perfons thus qualified, fpeaking as they were 
 moved by the Holy Ghofl, coming in due time to 
 {peak of him who had given himfclf a ranfom for all, 
 ** underflanding the myifery of Chrift, which in other 
 ages was not made known unto men, as it is now re- 
 vealed unto his holy apoftles and prophets by the Spi- 
 rit ;" taking the prophecies from a dark place to fpread 
 abroad their radiance, and render their fure word a 
 light to us ; to fuch men we fhall do well that we take 
 heed ; to their teftimony it is eflential to our own eter- 
 nal happinefs that we give credit, and not that we look 
 upon all fuch things as occur in their writings, which 
 are " hard to be underflood, as given to our igno- 
 rance and inftabiUty to wreft to our own deftrudion ;'* 
 they have pointed out the way to a blefTed immortali- 
 ty ; it is our duty to fearch into what they have faid, 
 and where we cannot underfland to confide. From the 
 apoftles we are to expc£t the manifeflation of fpiritual 
 things, and as fuch are certainly beyond the reach of 
 our farther enquiry, it is but reafonable totruft thofe 
 who were permitted to look into them, and to pro- 
 mulgate fo much as concerns us to know. 
 XXIX. 
 " And they prayed, and faid, thou Lord, which 
 knowefl the hearts of all men, (hew whether of thefe 
 two thou haft chofen, that he may take part of this 
 niiniftry and apoftlclliip," Ad i. 24. This prayer 
 
 is 
 
[ 77 J 
 
 is preferred to the Lord who had fent forth his dlf- 
 ciples, faying, ** ye fhall bear witnefs, becaufe ye 
 have been with me from the beginning," John xv. 
 27. ** Go ye into all the world, and preach the 
 gofpel to every creature," Mark xvi. 15 ; and by 
 whom, St. Paul fays, *' we have received the apo- 
 ftlefliip," Rom. 1.5; to that Lord, who knew to 
 whom he (houid commit himfelf, ** becaufe he knew 
 all men, and needed not that any fhould tcftify of 
 man ; for he knew what was in man," John ii. 25- 
 And the petition is that out of two men, namely, 
 Juftus and Matthias, fele£led from thofe <* v/ho iiad 
 been with our Saviour from the beginning," " which 
 have companied with us, all the time that the Lord 
 Jcfus went in and out among us, beginning from the 
 baptifm of John, unto that fame day that he was 
 taken up from us," AGts i. 21, 22 ; he fliould ordain 
 one to be a witnefs of his refurredion in the place 
 of Judas, who had fallen by tranfgreflion. That it is 
 addreffed to Jefus Chrift, not only the context, but 
 the following circumflance may thoroughly demon- 
 flrate : The very fame call being to be madeof another 
 apoflle, as the Lord is now defired to make, a light 
 flione from heaven round about Saul, and of the voice 
 which fpoke it is thus declared : *' the Lord faid, I 
 am Jefus whom thou perfecuteft :" *< and the Lord 
 faid, arife, and go into the city, a:^i it fhall be told 
 thee what thou muft do," AQ. ix. 5, 6. But when 
 Saul, according to this commandment, came into Da- 
 mafcus, *' he is met and received by a certain difciple 
 jiamed Ananias, to v.hom faid the Lord in a vifion, 
 Ananias. And he faid, behold I am here, Lord. I 
 have heard by many of this man, how much evil he 
 hath done to thy faints at Jerufalem : and here he hath 
 authority from the Chief Priefls, to bind all tbai cull 
 upon thy name. But the Lord faid unto him, go thy 
 
 way : 
 
[ 78 ] 
 
 way t for he is a chofen veflel unto me, ;o bear my 
 rame before the Gentiles and Kings, and ' ;' children 
 of Ifrael," A£ts ix, 13, 14, 15. That the vei:;! which 
 was to bear the name of Chiift before tlie Genti'es, 
 &c. was to be chofen by hirfi is here evident % and St. 
 Paul himfelf farther fays, <* Clirill fent me) not to 
 baptize, but) to preach the gofpel," 1 Ccr. i. in. To 
 him who was to thoofe, it is therefore to be concluded 
 the petition was preferred that he would fhew wbei 'itr 
 of thefe two he had chofen to preach his gofpel, and 
 take part of that miniftiy to which " the wifdorn of 
 God," Luke xi. 49, even" Chrlft," Matth. xxiii. 34 ; 
 faid, *' I will fend them prophets and apoftles :" fo 
 that here is an inftance of adoration incontrovertibly 
 offered up to Jefus Chrifi: ; therefore one with the Fa- 
 ther, God, the proper object of prayer and religious 
 vorfliip. 
 
 But, throughout the relation, there is a farther tefli- 
 mony to be found of the adoration of Jefus Chrifl: ; for 
 Ananias, himfelf a difciple, declares, that Saul was a 
 perfecutor of thofe w/;o called upon the name of Chrijl, 
 and <* the difciples of our Saviour were therefore afraid 
 of him when he afTayed to join himfelf unto them," 
 A«5ts ix. 26 ; for " all that heard him preach Chrift 
 in the fynagogues were amazed, and faid, is not tliis 
 lie that deftroyed them which called on this name in Je- 
 rufalem, and came hither for that intent, that he might 
 bring them bound to the Chief Priefls ?" hSi ix. 20, 
 21. We have here dired proof that the difciples of 
 Chrifl: called upon his name, both from thofe who did, 
 and thofe who did not call upon it. 
 
 I fhall in this place take notice of Mr. Lindfey*s 
 afTertion, (fupported by quotations from various au- 
 thors) that to call upon the name of Jefus is the fame 
 
 ad 
 
r 79 ] 
 
 as to be called by the name of Jeius, or to have the 
 name of Jefus called upon the fubjed fpoken of. This 
 declaration he has made in his very extraordinary com- 
 ment upon I Cor. i. 3. Apology, p. 132. And he far- 
 ther declares, that Stephen's calhng upon the name of 
 Jefus, is the only pafiage in which thefe words mean 
 diredly the fame as invoking him. Notwithftandiiig 
 that the name of that great critick in the Greek lan- 
 guage, Dr. Clarke, is produced in evidence of this af- 
 ("ertion, I own I am not conv^nc^d of its truth ; nor can 
 I fee a reafon why the identical word, flgnifyingan in- 
 vocation in one place, (hall be denied to have the fame 
 fignification in another, where the context is exaftly 
 fimilar to that in which it is allowed to have that mean- 
 ing, and indeed in which it requires to be fo interpre- 
 ted, in order to its bearing any meaning at all. But, 
 with refpeft to the pafTage before us, it is a little re- 
 markable that the name of Chrifl had not yet b^en call- 
 ed upon by his difciples, and that for want of a name to 
 comprehend them all, the commiffion to Saul is couch- 
 ed in the following aukward terms ; *' that if he found 
 any of this way, he might bring them bound unto Je- 
 rufalem," Ads ix. 2. In the execution of this war- 
 rant from the priefts it was, that Saul was chofen to 
 bear the name of Jefus Chrift to the Gentiles ' and this 
 happened exactly two years after the afcenfion of our 
 Saviour, whereas it was not till ten years after that 
 event that the difciples were firft called chriftians at 
 Antioch. How difingenuoufly then do men deal, not 
 only with the world, but with themfelves alfo, in 
 wrefling words from their true meaning, to the fupport 
 of their own fuggeftions. If one man, filled with the 
 Holy Ghoft for the purpofe of '* guiding him into all 
 truth," has invoked Jefus Chrifl, is not fuch an zEk, 
 once fo performed, fufficient to evince the propriety 
 of the invocation, and to eftablifh the right of Jefus 
 
 Chrill 
 
[ 8o ] 
 
 Chrldtobe Invoked? AnJ if adoration then be the due 
 ot Chrift, why fliould we deny a literal interpretation 
 to words by which it is afl'erted, that the difciples of 
 our Lord rendered him tliat praife and adoration to 
 which he is entitled ? Is it meant that the difciples 
 contradict the teftimony of the Holy Ghoft by which 
 Stephen called upon the Lord Jefus ? They were them - 
 felves filled with the Holy Ghoil; ; and is the Spirit of 
 Truth divided againft himfelf ? It this be the aflertion, 
 either Stephen, or the difciples, or Dr. Clarke, or Mr. 
 Lindfey, are guilty of an impious and abfurd blafphe- 
 my, and I leave it to my i eader to choofe the blafphe- 
 mer. " He is a chofen veffel unto me," fays Jefus 
 Chrifl: to Ananias, A6ts ix. 15. *' The God of our 
 Fathers hath chofen thee," fays Ananias to Saul, Ads 
 xxii. 14. Vv'ho can now withhold the application 
 of the following addrefs to the Lord Jefus, or his con- 
 currence with me in faying to him, " Lord thou art 
 God." 
 
 There Is yet another circumftance In the paflage be- 
 fore us, which proves that the prayer was addreffed to 
 Jefus Chrifl. Peter, (who had, upon his own appoint- 
 ment to the miniftry, taken our Lord to witnefs that 
 liC loved him, and would with fidelity difcharge the 
 truft of feeding his fheep committed to his keeping, 
 faying, «' Lord, thou knoweft all things ; thou know- 
 ell that I love thee," John xxi. 17.) was certainly the 
 chief fpeaker, and the perfon who preferred the prayer 
 cf this venerable aflembly. It is therefore highly pro- 
 bable, that he who had accepted of his own apoftlefhip 
 with fuch an acknowledgment of our Saviour^ omnl- 
 ftience, repeated the like acknowledgment when call- 
 ing upon him to choofe another to aflbciate with them, 
 whofhould alfo love him, and faithfully acquit himfelf 
 ©f a part in the fame apoillelhip. When Peter fpoke 
 
 thofe 
 
[ 8, J 
 
 thofe words to Jefus Chrifl: in his own cafe, he certain- 
 ly alluded to his knowledge of the heart, for " he was 
 grieved ;" and well he might upon recollettion of the 
 event which induced the declaration, for he had an ach- 
 ing memory of our Lord's more intimate knowledge 
 of his own heart than he was himfelf poflfefled of, when 
 upon his confidence of his own faith, faying, " I will 
 lay down my life for thy fake, Jefus anfwered him, 
 wilt thou lay down thy life for my fake ? verily verily 
 I fay unto thee, the cock fliall not crow, till thou hail 
 denied me thrice," John xiii. 37, 38. This he knew 
 to have been truly fpoken by his Mafter, and for him, 
 whofeown particular experience had taught him that 
 Jefus Chrift was acquainted with man, and needed not 
 that any fhould teftify of man, it is exceedingly natural 
 that he fhould on fuch an occafion fay to him *' who 
 knew all things," *« Lord which knoweft the hearts 
 of all men, &:c." 
 
 XXX. 
 When Peter and John had, " in the name of Jefus 
 Chrifl: of Nazareth," healed the lame man at the gate 
 of the temple, the people who fawit ran together great- 
 ly wondering ; " and when Peter faw it, he anfwered 
 unto the people, ye men of Ifrael, why marvel ye at 
 this ? or why look ye fo earneftly on us, as though by 
 our own power or holinefs we had made this man 
 walk ?" Ads iii. 12. ** Be it known unto you all, and 
 to all the people of Ifrael, that, by the name of Jefus 
 Chrifl: of Nazareth, whom ye crucified, whom God 
 raifed from the dead, even by him doth this man {land 
 bere before you whole," A6ts iv, 10. Upon which, 
 the Rulers, having threatened Peter and John, were 
 obliged to let them go, *< for all men glorified God for 
 that which was done," A<5ts iv. 21. Peter, when he 
 reftored Eneas to health at Lydda, called him from his 
 
 F bed 
 
r 82 J 
 
 bed in the following remarkable terms: '' Eneas, Je- 
 lus Chrifl: maketh thee whole : arife, and make thy 
 bed," Ads ix. 34. He arofe immediately, and the 
 confequcnce was, that " all that dwelt at Lydda, and 
 Saron, faw him, and turned to the Lord^'' ver. 35. 
 XXXI. 
 ** When they heard thefe things, they were cut to 
 the heart, and they gnafhed on him (Stephen) with 
 their teeth. But he being full of the Holy Ghofl look- 
 ed up ftedfaftly into heaven, and faw the glory of God, 
 and Jefus (landing on the right hand of God, and faid, 
 behold, I fee the heavens opened, and the Son of man 
 ftanding on the right hand of God. Then they cried 
 out with a loud voice, and flopped their ears, and ran 
 upon him with one accord, and cart him out of the 
 city, and ftoned him : And the witnefles kid down 
 their clothes at a young man's feet, whofe name was 
 Saul. And they floned Stephen, calling upon God, 
 and faying, Lord Jefus receive my fpirit. And he 
 kneeled down, and cried with a loud voice. Lord, lay 
 not this fm. to their charge," Ads vii. 54, 55, 56, 57, 
 58, 59, 60i 
 
 Mr. Llndfey's remark upon this paflage is fo very 
 particulaF, that I will give it at large, and then pro- 
 ceed tofhew its futility to the very few of my readers, 
 who fhall not have found it out of themfelves, 
 *' Thefe is no doubt but Stephen made this requefl, 
 addrefied this prayer to the Lord Jefus. But this 
 can be no precedent for direding prayer to him un- 
 feeriy or addrefling him as God, v;hom the blefled 
 Martyr declares he favj with bis eyes, and calls him 
 *' the Son of man {landing on the right hand of God." 
 Calls him the Son of many in this his highefl flate of 
 exaUation. Son of man^ and Cod 7noJ} high: •what a 
 
 fpace 
 
[ 83 ] 
 
 [pace hetixieenP^^ Apology, p. 129. Does this gentle- 
 man conceive that the a£lions of an almighty God are 
 circumfcribcd by the limits appointed to his compre- 
 henfion, that the fpace beyond which his imagination 
 cannot pafs, is equally an obftruftion to the will of him 
 to whom '* all things are poffible," and that the Om- 
 nipotent is to paufe in his progrefs, till Mr. Lindfey 
 fhall have leifiire to come up with him and mark his 
 footfteps? I hope I have already evinced the abfurdity 
 of this appeal from the written word to natural re- 
 ligion, and fhevved that the fcriptures only are the 
 fountain from whence the courfe of our argument is 
 to flow ; they are granted to be true, and to be ulti- 
 mate, and if from them I firtd that God has put his 
 own nature into union with that of man, I will believe 
 that he has done fo ; that he has formed us a creature, 
 with whom it was pofTible for him who had *' put all 
 things into his own power" to come into union, 
 notwithflanding that neither Mr. Lindfey nor I know 
 any thing of the manner. The fpace between God 
 and man may be utterly unfurmountable to our con- 
 ceptions, but fhiall it therefore impede the Almighty ? 
 It is not reafon which flands in the way of our belief, 
 but the impious pride of ignorance, " fpeaking evil of 
 that whicli it underflands not," *' beguiling unflable 
 fouls," " withdrawing from the knowledge of the 
 Lord and Saviour Jefus Chrift, by which we had be- 
 fore efcaped the pollutions of the world," 2 Peter, ii. 
 Mr. Lindfey having allowed that " the principal argu- 
 ment for Chrift's divinity is to be fetched from reli- 
 gious worfhip and prayer being addrefled to him," 
 Apology, p. 135, is mofl: exceedingly diftreffed at the 
 paffage before us, and accordingly ufes his utmoft dili- 
 gence to extricate himfelf from the melancholy necef- 
 lity of yielding up his fpirit into the hands of his Re- 
 deemer, his Mediator, and his Judge; and left it fhould 
 F 2 follow 
 
[ 84 ] 
 
 tollcvv that he who " bought us vvhh the price of his 
 own blood," *' and fo loved us that he gave himfelf a 
 ranibm for all," has any right in his purchafe, or 
 ihould " in due time be teflified," by the invocation of 
 St. Stephen, to be one with the Father, God,recourre 
 Js had to an expedient, the moft finguiar perhaps that 
 ever was made ufe of to any purpofe whatfoever, and it 
 is afferted that this firft Martyr of our Saviour having 
 feen the Lord Jefus ivitb his eyes when he prayed, at- 
 tords no precedent for dire6ting prayer to him unfeen. 
 The very fadt, as ftated by Mr. Lindfey, is difputable ; 
 for although it be faid that Stephen, while before the 
 council, and under their difpleafure, fo long as he look- 
 ed up ftedfaftly into heaven faw Jefus Chrirt, it by no 
 means follows that the vifion continued, or that he 
 could conveniently keep his eyes fixed ftedfaftly upon 
 it at the time when they ran upon him, cart him out of 
 the city, and lloned him ; that is, at the time when he 
 called upon the Lord Jefus. But I will, for argument's 
 fake, admit that Stephen Hill continued to have his eyes 
 upon him, and that, '* being filled with the Holy 
 Ghoft, hey?/7/ faw the glory of God, and Jefus Chriit 
 flanding at the right hand of God." Is not God him- 
 felf here equally before the eyes of the blefled Martyr 
 as the Son of man ? why then fhould his view of the 
 one induce prayer more than his view of the other ? 
 Nay, wherefore fliouki he pafs down from God moft 
 high through that immenfc fpace which lay between 
 him and the Son of man, unlefs that, conducted by the 
 Holy Ghofl, fent " to guide him into all truth," 
 Johji xvi. 13. he faw that Father and Son were not 
 one and another, but one and the fame God, and that 
 there v/as no fpace between the Son of man and God 
 moll: high ; unlefs indeed he faw the Lord Jefus, into 
 whofe hands he commended his fpirlt, to be the al- 
 mighty God to whom David had faid ** into thine 
 
 hand 
 
[ 85 ] 
 
 feand I commit my fpirit : thou had: redeemed mc, O 
 Lord God of truth ?" Pfalm xxxi. 5. Will Mr. Lind- 
 fey perfifl: to fay that the Holy Ghoti had led him into 
 error? and yet into an error he has led him, if Jefus 
 Chrift, even in this his highefl: date of exahation, be but 
 his fellow creature. But becaufe Jefus was in fight he 
 was to be worfhipped ; and there is nothing wrong in 
 worfhipping a vifible creature. If the command be, 
 and if the duty of a chriftian therefore be to worftip 
 God only, I own myfelf too blind to difcern how the 
 vifibility of any Creature fh'ould lliperfede the com- 
 mandment, and alter the unalterable law of God. The 
 Angel was vifible to St. John, Rev. xxii. 9. yet reftiain- 
 ed him from worfhip, which Chrill: did not do by his 
 adorer ; but he, who was equally vifible to Stephen as 
 the Son of man, winked at the difrefpeft uith which 
 he pafled by his own glory, and addreiii :' himfclf to 
 the Lord Jefus ; and by a difplay of that ;^lory teftified 
 in the higheft his approbation of that addrefs which 
 was preferred to the Son of man by this holy Martyr, 
 «* with the Spirit of Truth," as being confiftent with 
 the command, as a dire<£l obedience to his will declared 
 in thefe words, " Thou fhalt worfliip the Lord thy 
 God, and him only fhalt thou worfliip." *' Worfhip 
 God," faid the Angel to St. John ; our Saviour fiiid r.o 
 fuch thing to Stephen, nor referred him to that God 
 U'hofe glory was before his eyes. I therefore think it 
 evident that God, and God only, Stephen did worfhip, 
 in the perfon of Jefus Chrifl:, one with the Father, 
 God. I grant Mr. Lindfey's affertion, that the word 
 ** God" is fuppljed in the 59th vcrfe, " calling upon 
 God, and faying Lord Jefus receive my fpirit." It is of 
 no confequence if it be omitted, for then the invoca- 
 tion is made direSly to Chrift, and remains a proof 
 that he is God, though he be not addreffed by that 
 name. The word " God" being inferted by the tranf- 
 
 F 3 lators. 
 
[ 86 ] 
 
 lators, fliews how they underftood the paflage before 
 us, and though I do not choofe to make ufe of human 
 authority, I cannot help this once faying that I look 
 upon this conclufion, drawn by men of great abilities, 
 and employed in the mod diligent perufal of the whole 
 Bible, as more than a balance to every quotation pro- 
 duced by Mr. Lindfey from men purfuing fyflems, and 
 wrefting half fentences to their own particular purpofcs. 
 Upon the whole, unlefs it be admitted that being vifi- 
 ble is a reafon for addrefling prayer to any thing we 
 are looking at, here is an inllance of adoration, a pre- 
 cedent of religious worfhip preferred to our Lord and 
 Saviour, and, if religious worfliip and prayer be a proof 
 of Godhead," I demand Mr. Lindfey's acqniefcence 
 in this conclufion, that Jefus Chrift is one with the 
 Father, God ; who has faid, *' am I a God at hand, 
 and not a God afar off?" Jer. xxiii. 23. 
 
 1 mean now to refume what for a time I admitted, 
 that Stephen had Jefus Chrift before his eyes when he 
 was caft out of the city and floned. The fcriptures 
 are feldom fo vague as to require our belief of that 
 which is not particularly revealed. The flar which 
 appeared to the wife men is never withdrawn from be- 
 fore their eyes till it flood over the houfe where the 
 "voung child was. The evangelift has conftantly kept 
 it in view, whereas there is no mention made that the 
 heavens continued open to Stephen, from the time he 
 was taken from before the council ; and therefore we 
 have no reafon to afSrm that they did. The very pray- 
 ers which our Lord and Saviour, fuffering in the flcfli, 
 preferred, are preferred by Stephen, w^ho therefore muft 
 be aware of the force of example; or, if not fo acute 
 himfelf, muil have known by the Spirit of Truth that 
 future times would refer themfelves to the condudl of 
 this martyr j and that men, like him, in articulo mortis, 
 
 would 
 
[ 87 J 
 
 would commend their fpirit to the Lord Jefus. Did 
 the fpirit mean to deceive ? It furely has not guided to 
 all truth, if it did not, and that Mr. I.indfey's hypo- 
 thefis be true ; and therefore even the Holy Ghoft 
 comes under this gentleman's charge of incompetency 
 to be a witnefs to the great preferver of all fpirits. 
 
 Before I difmifs this fubje£l I fhall add one more re- 
 mark, which, if it do not afford conclufive proof of 
 what has been advanced already, muil be allowed 
 greatly to corroborate the force of it. 
 
 ** Behold," fays Stephen, ** I fee the heavens open- 
 ed, and the Son of man (landing on the right hand of 
 God ; then they cried out with a loud voite, and flop- 
 ped their ears, and ran upon him with on accord, &c." 
 A6ts vii. 56, 57. *' Hereafter," fays our Lord, " fhall 
 ye fee the Son of man fitting on the right hand of 
 power, and coming in the clouds of heaven : then the 
 high prieft rent his clothes, faying, he hath fpoken 
 blafphemy," ** then did they fpit in his face, and buf- 
 feted him, &c." Matth. xxvi. 64, 65, 67. « Art 
 thou the Chrifl, the Son of the blefTed ? and Jefus faid, 
 I am. And ye (hall fee the Son of man fitting on the 
 right hand of power, and coming in the clouds of hea- 
 ven. Then the high priefl: rent his clothes, and faith, 
 "What need we any farther witnefles, ye have heard the 
 blafphemy? what think ye ? and they all condemned 
 him to be guilty of death, and fome began to fpit on 
 him, &c." Matth. xiv. 61 to 65. When Jefus faid, 
 «' before Abraham was, I am," ** the Jews took up 
 flones to caft at him ;" when he faid, " I and my Fa- 
 ther are one, they took up flones again to flone him," 
 faying, *' becaufe that thou being a man makeft: thv- 
 felf God." 'i'he Jews alfo fought to kill him, «' be- 
 caufe he faid that Cod was his Father, making himl'cif 
 F 4 equal 
 
[ 88 ] 
 
 equal with God." Here the ground of the Jewlfh re- 
 fentment appears, they were Unitarians, and looked 
 upon an equality or unity of Godhead between the Fa- 
 ther and Son as the greateft indignity to the God of 
 their fathers. To the words for which our Saviour 
 was condemned by the high priefi: and his council, we 
 may therefore afcribe the fame meaning, and conclude 
 that they were defigned to convey the fame idea of our 
 Lord's equal and one Godhead with the Father. The 
 very fame thing which Jefus here fays they fhall here- 
 after fee, St. Stephen declares to the very fame tribu- 
 nal to be now before his eyes ; and the very fame con- 
 fequence attends his declaration ; fo that we may con- 
 fider Stephen as having in this refpefit alfo borne his 
 teflimony to the one Godhead of the Father and of the 
 Son of man, 
 
 XXXII. 
 After Peter had healed Eneas at Lydda, faying, 
 *' Jefus Chrift maketh thee whole, arife," the friends 
 of labiiha, v ho was fick, and had died at Joppa, in 
 the neighbournood of the town where he had wrought 
 this miracle, folicited his immediate attendance; upon 
 Avhich he arofe and went with them, and coming 
 into the chamber where they had laid her body, and 
 having put forth all thofe who ftood weeping by,, 
 *' he kneeled down and prayed, and turning him to 
 the body, faid, Tabitha, arife. And fhe opened her 
 eyes: and when fhe faw Peter, flie fat up," Ads ix. 
 40. " And it was known throughout all Joppa ; and 
 many heheved in the Lord," verfc 42. The words 
 which Peter fpoke to Eneas were addreffed to him in 
 order to induce his faith, and that of thofe who faw 
 the work which he had done, in the Lord. But in 
 the cafe of Tabitha, where he had put forth thofe 
 whofe clamorous grief might interrupt the fervour of 
 his devotion, and remained alone with the dead body, 
 
 fuch 
 
[ 89 ] 
 
 fiich language being abfolutely unneceflTary, it is very 
 probable that Peter did not uk it on iliai account ; but 
 as there is no doubt that the fame Jedis Chrift, who 
 had made Lrcas whole, now called Tabitha back to 
 life, it is furely to be inferred that the prayer of Peter 
 was preferred to him; and this is the more probable, 
 when we iee that the confequence of her revival on the 
 call ot Peter was, that " many believed on the Lord,'* 
 for many who favv what had been done to Eneas 
 *' turned to the Lord." 
 
 XXXIIT. 
 ** When God had to the Gentiles alfo granted re- 
 pentance unto life," <' fome of the difciples which 
 were come to Antioch, fpake unto the Grecians preach- 
 ing the Lord Jefus. And the hand of the Lord was 
 with them: and a great number believed, and turned 
 unto the Lord:" upon which, when the church at 
 Jerufalem heard it, <' ihey fent forth Barnabas, that he 
 fhould go as lar as Antioch. Who, when he came, 
 and had feen the grace of God, was glad, and exhorted 
 them all, that with purpofeof heart they would cleave 
 unto the Lord," Ads xi. i8, 20, 21, 22, 23. Upon 
 the hand of the Lord being with them, Barnabas is 
 glad to have feen the grace of God ; or, he was glad 
 upon having feen the " grace of God, " who hath to 
 the Gentiles alfo granted repentance unto life :" " but 
 we believe that through the grace of the Lord Jefus 
 Chrift, we fliall be faved even as they," AGs xv. 11. 
 Here the grace of the Lord Jefus, and of God, are one 
 and the fame, the fame alfo is the one Godhead of the 
 Father and of the Son. 
 
 XXXIV. 
 That our Saviour was not intended " to be a licht 
 to lighten the Gentiles," and confequently, that the 
 full manifeftation of his Godhead was delayed tiil 
 
 after 
 
[ 90 ] 
 
 after his afcenfion, as I have already {hewn, is evi- 
 dent from the following words of St. Paul to the 
 Jews at Antioch, who were contradidling and blaf- 
 pheming, becaufe he gratified the requeft of the Gen- 
 tiles, and on the Hibbath day preached to them a!fo 
 *' the word of God." " It was neceflary," faid he 
 and Barnabas, '• that the word of God (hould firft have 
 been fpoken to you: but feeing ye put it from you, 
 and judge yourielyes unworthy of everlafting life, lo ! 
 we turn to the Gentiles. For fo hath the Lord com- 
 manded us, faying, I have fet thee to be a light of the 
 Gentiles, that thou fhouldeft be for falvation unto the 
 ends of the earth," Ads xiii. 45, 46, 47. Thefe 
 words were fpoken by the Lord to Ilaiah, when he allc- 
 ed him, was it a light thing that he appointed him to 
 be his fervant, and " for a light to the Gentiles, that 
 thoumayeft be my falvation unto the end of the earth ?" 
 Ifa. xlix. 6. Thefe words evidently fpoken by God to 
 Ifaiah, and as evidently alluded to by St. Paul, who 
 declares them a prophecy of the appointment made by 
 the Lord Jefus Chrift to his Apoftles, whom he had 
 commanded " to go forth and preach his name to all 
 nations, and to be his witneffcs unto the uttermort: 
 parts of the earth," to teach repentance and remiflion 
 of fins among all nations in his name, *' and to bear 
 bis name to the Gentiles," are an uncontrovertible evi- 
 dence that the Lord, who commanded the apollles, 
 faying, " 1 have fet, &rc." is the fame God who had 
 before fpoken by liis holy prophet. It is farther re- 
 markable, that our Saviour then firft " opened their 
 iinderllanding that they might underfland the fcrip- 
 :ures, and fee the neceflity there was that Chrid fliould 
 fuller 2nd rife from the dead the third day, when he 
 v/as about to commifiion them to go forth and preach 
 him to the Gentile?, which was not till after his refur- 
 j-e6lion.iiol indeed till Oaq. moment preceding his afcen- 
 fion » 
 
[ 9= J 
 
 fion. " He was not fent but to the loft fliecp of tlie 
 houfe of Ifrael," Matih. xv. 24. '• for it was neceffiry 
 that the word of God fhould firfl: have been fpoken to 
 them ;" *' but when they Iiad put it from them,"" and 
 offered up this great facrifice for the fins of the whole 
 world, hanging upon a crofs ** the Lord of g'ory," we 
 find that, alter he was made perfed by fuffering death, 
 and, by his fufFering, had atoned for and adopted all na- 
 tions, he was to be preached to the Gentiles, fo that 
 the whole which he came to do according to the fcrip- 
 tures, by which it was feen'that it behoved him to die 
 and rife again from the dead, could not have preceded 
 his death, for fo the profit had been only to Ifrael ; to 
 them were his life and ledons, but to the whole world 
 his falvation, which was to be promulgated after he 
 had died for it ; he therefore now fent cut the apoftles 
 to hold forth this great light to lighten the Gentiles 
 alfo, according to the prophecy before, certifying to 
 them, *« that they fhould be for falvation unto the ends 
 of the earth." Paul and Barnabas continued feme 
 time at Antioch, preaching the " word of God," *' and 
 ■when the Gentiles heard this, they were glad, and 
 glorified the word of the Lord: and as many as were 
 ordained to eternal life, believed. And the word of 
 the Lord was publifhed throughout all the region," 
 Acts xiii. 48, 49. The Jews having fiirred up the 
 honourable women, and raifed a perfecution again ll 
 them, they proceeded to Iconium, where they " fo 
 fpake, that a great multitude, both of the Jews, and 
 alfo of the Greeks, believed," " long time therefore 
 abode they, fpeaking boldly in the Lord, which gave 
 teflimonyunto the word of his Grace, and granted figns 
 and wonders to be done by their hands," Acts xiv. i, •?. 
 What Paul and Barnabas preached is to be collected 
 from its being faid, that both Jews and Greeks be- 
 lieved. The God of the Jew and of the Unitarian is 
 
 th? 
 
[ 92 ] 
 
 the fame; it was not therefore the God of the Jews, 
 that the Jews were now fiifl: induced to behcve ; the 
 Jews preached not their Jehovah, they fought not to 
 make profelytes, it was not therefore in the God of the 
 Jews that the Greeks beheved ; but Paul was fent " to 
 bear the name of Chrifl: to the Gentiles, and to all na- 
 tions, beginning from Jerufalem ;" that the fecond per- 
 fon of the Godhead was then the obje6t of Paul's doc- 
 trine to ihofe who needed not a teacher of the one God- 
 head, but knew nothing before of the three Perfons in 
 that Godhead, is evident hence; and therefore we may, 
 with thofe believing Jews, lay afide the Unitarian fyf- 
 tcms of Mr. Lindfey, and believe, that Jefus Chrift, 
 who, according to his promife that " he would be with 
 them alway, even unto the end of the world," Matth. 
 xxviii. 20. ** continued working with them, and con- 
 firming the word with figns following," Mark xvi. 20. 
 ** and who now gave teflimony unto the word of his 
 grace, and granted figns and wonders to be done by 
 their hands," A£ts xiv. 3. is one with the Father, 
 that *' God who bore them witnefs, both with figns 
 and wonders, and with divers miracles, and gifts of 
 the Holy Ghofl, according to his own will," Heb, ii. 4. 
 ** that God who wrought fpecial miracles by the hands 
 of Paul" before thofe" who heard him preach the 
 word of the Lord Jefus, both Jews and Greeks," 
 A8s xix. II, 10. 
 
 XXXV. 
 When the fame I^ord, who, jnfl before his afcen- 
 fion, had *' opened the underftanding of his difciples, 
 that they might underfland the fcriptures," Lukexxiv. 
 45. had opened the heart ol Lydia, a feller of purple, 
 at Thyatira, that fhe attended unto the things which 
 were fpoken of Paul, and conllrained him to abide 
 w'nh her; a damfel, pofTefTed with a fpirit of divina- 
 tion, *' followed Paul, and us, and cried, faying, 
 
 thele 
 
[ 93 J 
 
 thefe men are the fervants of the mod: high God, 
 which fliew unto us the way of falvation," Ads xvi. 
 14, 15, 16, 17. Jefus Chrift, when veiled in the flefh, 
 *' fiiflfered not the devils to fpeak, becaufe they knew 
 him," Mark i. 34; even the teftimony of this fpirit 
 of divination then is to be admitted, and it has called 
 Paul, who declares himfelf to the Romans i. i. to be 
 *' a fervant of Jefus Chrift," ** a fervant of the mod 
 high God." The fpace contra6ls itfelf exceedingly be- 
 tween Son of man and God mod high. Paul has him- 
 felf addreflfed not the Romans only, but the Philippians, 
 under the title of the fervant of Jefus Chrift," Philip. I. 
 I. and to Titus he commences his epiftle by the name 
 of" Paul, a fervant of God," Titus i. i. Thefe 
 terms are therefore fynonimous. 
 XXXVI. 
 The do6trine of Paul and Silas to the Keeper of the 
 prifon at Philippi, and the confequence of it, are re- 
 markable. The keeper faid to Paul and Silas, his pri- 
 foners, " Sirs, what muft I do to be faved } and they 
 faid, believe on the Lord Jefus Chrift, and thou Ihalt 
 be faved, and thy houfe. And they fpake unto him the 
 word of the Lord, and to all that were in his houfe. 
 And he took them the fame hour of the night, and 
 waOied their ftripes; and was baptized, he, and all his, 
 ftraighlway. And when he had brought them into his 
 houfe, hefet meat before them, and rejoiced, believing 
 in God with all his .houfe," A61s xvi. 30 to -^4. 
 Llere is a very rapid tranfadion. Paul and Silas being 
 at prayer, and Tinging hymns at midnight, the founda- 
 tions of the prifon are (baken, the doors fly open, and 
 the bands of the prifoncrs are loofed ; the keeper, terri- 
 fied at the probability of their efcape, falls into defpair ; 
 and, about to take away his own life, is reftrained by Paul, 
 who, to his aftoniftiment, ftievved himfelf and the reft 
 undifmayed, without chain?, and yet not making ufe 
 
 of 
 
[ 94 ] 
 
 of (o favourable an opportunity. Convinced that fome 
 power controlled the ordinary courfe of nature, and 
 had interfered in behalf of his prifoners, the man im- 
 ■ mediately applies to them to know what he fhouJd do 
 to be faved : and here the r:v;.:ljes preach to a heathen, 
 that his falvation is to be the conf^'qucnce of his belief 
 in the Lord Jefus Chrift; and accordingly we find him, 
 even at the fame hour of the night, rejoice, and indeed 
 believe in the Lord Jefus Chrift, one with the Father, 
 
 God. 
 
 XXXVII. 
 
 In the a61s, St. Luke fays, that " becaufe Paul 
 preached Jefus to the Athenians, they faid he feemed to 
 be a fetter forth of flrange gods," A£ls xvii. 18. On 
 this they queflioned him, and his anfwer was, that hav- 
 ing feen among them an altar infcribed To the un- 
 known Goi>, ** whom therefore ye ignorantly wor- 
 Hiip, him declare I unto you," ver. 23. Here, upon 
 a call to explain himfelf, and anfwer the charge of 
 fetting forth ftrange gods, in having preached Jefus, 
 he avows, that he whom he had preached was that God 
 whom they knew not, but worfhipped ignorantly: but 
 he had preached Jefus ; therefore Jefus Chrift was that 
 God hitherto unknown to them, and one with the Fa- 
 ther. The attributes with which the apoftle proceeds 
 to characterize the God, to whofe worfhip he is per- 
 fuading the Athenians, are as follow, and, in appofition 
 to them, I will put thofe attributes which are by the 
 fame preacher afcribcd to Jefus Chrifl ; and if upon 
 comparifon it be found that he has arrayed him with 
 the fame power and glory as he propofes to ihe Athe- 
 rians to invite their adoration to God, we may, we 
 muft fay, that he is that God, and that honour and 
 religious worfhip are his due who is pofleflcd of the 
 fame glory to excite them. 
 
 Of 
 
[ 95 ] 
 
 Of God whom he 
 preached at Athens, even 
 Jefus, he fays, 
 
 « God that made the 
 world, and all things 
 therein, feeing that he is 
 the Lord of heaven and 
 earth," Aas ver. 24; 
 «' for in him we live, and 
 move, and have our 
 being," ver. 28. 
 
 Of Jefus Chrlft, ex- 
 prefsly fo named, he fays, 
 
 ** By him were all 
 things created that are in 
 heaven, and that are in 
 earth, vifible and invi- 
 fible, whether they be 
 thrones, or dominions, 
 or principalities, or pow- 
 ers, all things were cre- 
 ated by him, and for him. 
 And he is before all 
 things, and by him rU 
 things confifl," ColofT. i. 
 16, 17. 
 
 If then the exclufive prerogatives of God be in 
 Jefus Chrift, and that we fee him clothed in that glory 
 of which God has fpoken, faying, ** I am the Lord, 
 that is my name, and my glory will I not give to ano- 
 ther," Ifaiah xlii. 8. we muft furely fay of him who 
 wears it, that he is one with the Father, God. That 
 which is but one, even the glory, and which the de- 
 claration of God had made incommunicable, muft be a 
 diflinguiflbing mark of him who has declared that he 
 will not impart it. Jefus Chrifl: has this glory : the 
 declaration therefore came from that Godhead which is 
 his equally as the Father's. 
 
 XXXVIIL 
 
 " And Crifpus, the chief ruler of the fynagogue, 
 believed on the Lord with all his houfe : and ma- 
 ny of the Corinthians, hearing, believed, and were 
 baptized. Then fpake the Lord to Paul in the night 
 byavifibn, be not afraid, but fpeak, and hold not thy 
 peace; for I am with thee, and no man Ihall fet on 
 
 thee. 
 
[ 96 ] 
 
 thee, to hurt thee : for I have much people in this 
 city. And he continued there a year and fix months, 
 teaching the word of God among them," Ads xviii. 8, 
 9, 10, II. That they who were baptiz<ed beheved 
 upon Jefus Chrift, on hearing him preached, is evident 
 from the neccffity of that behef to baptifm : that it was 
 Jefus Chrifl: whom Paul preached, is therefore evi- 
 dent ahb, ** for how fhould they beheve without a 
 preacher." But Paul is in a vifion called upon by the 
 Lord to perfcvere without apprehenfion of danger, and 
 accordingly we find him continue to teach the word of 
 God among them, the fame do£trine that he had before 
 held forth that they might believe and be baptized. 
 Led it fhould be doubted who the Lord was whofpake 
 to him, I will remind my reader of a fimilar vifion, 
 wherein ** in the night." *' the Lord flood by him, 
 and faid, be of good chear, Paul : for as thou haft 
 tellified o^ me in Jerufalem, fo muft thou bear vvitnefs 
 slfo at Rome," Ads xxiii. 11. As we know well 
 whofe name Paul was chofen to bear before the Gen- 
 tiles, and that he was the Lord who fpake to him now, 
 we have no reafon to doubt that it was the fame Lord 
 Jefus Chriil who cheared him in the inftance before 
 us, and allayed the apprehenfions which a man, who 
 bad undergone fuch perfccutions for the fake of Chrift, 
 might reafonably entertain, if he perfevered in the 
 maintenance of his teftimony. 
 XXXIX. 
 That the prophecies were in thcmfelves infufficient to 
 make a perfed revelation of Chrift, nay, that the bap- 
 tifm of John was not fufficient to make him known, 
 is evident from the cafe of Apollos, " a man mighty 
 in the fcriptures, fervent in fpirit, who fpake and 
 taught diligently the things of the Lord, at Ephefus;" 
 but that ihefe were a ftrong affiftant teftimony to the 
 roanifeftation of his Godhead, afterwards by the fpirit 
 
 of 
 
[ 97 ] 
 
 of truth, is evident alfofrom the doflrines of the fame 
 man, who, " knowing only the baptifm of John, waa 
 inftrufted by Aquila and Prifcilla, who expounded 
 unto him the way of God more perfe<5lly," upon which 
 *' he helped them much which had believed through 
 grace; for he mightily convinced the Jews, and that 
 publickly, fhewing by the fcriptures, that Jefus was 
 Chrifl," Ads xviii. 24 to 28. 
 XL. 
 
 Paul having continued, by the fpace of two years, 
 daily difputing in the fchool of one Tyrannus, *' all 
 they which dwelt in Afia, heard the word of the Lord 
 Jefus, both Jews and Greeks," A6ts xix. 10. And 
 having rnanifefted that God bore witnefs to that which 
 he teflified by fpecial miracles wrought by his hands, 
 *' fear fell on them all, and the name of the Lord Je- 
 fus was magnified. Many alfo of them which ufed 
 curious arts, brought their books together, and burned 
 them before all men : and they counted the price of 
 them, and found it fifty thoufand pieces of filver. So 
 mightily grew the word of God, and prevailed," A£ts 
 xix. 17, 18, 19, 20. But it was the word of the Lord 
 Jefus which they had heard ; therefore it was his word 
 that grew and prevailed ; his name therefore is worthi- 
 ly magnified, being one with the Father, God. 
 XLI. 
 
 When Agabus foretold to Paul, that he fliould be 
 bound at Jerufalem, and delivered into the hands of 
 the Gentiles, the difciples *' befought him not to go 
 up to Jerufalem. Then Paul anfwered, what mean ye 
 to weep, and to break mine heart ? for I am ready, not 
 to be bound only, but alfo to die at Jerufalem for the 
 name of the Lord Jefus. And when he would not be 
 perfuaded, we ceafed, faying, the will of the Lord be 
 done," Ads xxi. 11, 12, 13, 14. The context here 
 (hews, that the Lord, to whofe v/ill the apoflles re- 
 G figned 
 
[ 98 ] 
 
 fip;ncd ihemfclves, was the Lord Jefus, for wliofename 
 Paul was ready to refign himfelf, not to bonds only, 
 but to death. This example therefore authorifes us 
 to addrefs to the Lord Jefus that expreffion of our fub- 
 miffivenefs to his pleafure in the Lord's prayer, ** thy 
 will be done in earth," Matth. vi, lO. 
 XLIL 
 
 *' Arife, and be baptized, and wafli away thy fin&j 
 calling on the name of the Lord," A(5ts xxii. 16. Be- 
 lief in the Lord Jefus Chrift is throughout the fcrip- 
 tures made necelTary to baptifm ; and the teftimony of 
 Saul's belief, which is required by Ananias here, in or- 
 der to his being baptized, is nothing lefs than invoca- 
 tion itfelf. 
 
 XLIIL 
 
 *' And it came to pafs, that when I was come again 
 to Jerufalem,even while I prayed in the temple, 1 was 
 in a trance: and faw him faying unto me," Ads xxii. 
 17, 18. Whom did Paul fee .-' the pronoun himhsis no 
 antecedent fubflantive to which it fhould be referred, 
 though it be made the fubjeftof a long I'ubfequejit de- 
 tail ; the antecedent then muft be fought for trom the 
 meaning of the fentence altogether; but it is therein 
 declared that Paul prayed. The object of his adora- 
 tion then is the fubje6t of the propofition, and this fub- 
 je6l is then found to be the antecedent to this pronoun. 
 But of this obje£t of Paul's religious worfhip, it is faid, 
 that he " faw him faying unto him. Make hafte, and 
 get thee quickly out of Jerufalem : for they will not 
 receive thy teftimony concerning me. And I faid. 
 Lord, they know that I imprifoned, and beat in every 
 fynagogue them that believed on thee. And when the 
 blood of thy martyr Stephen v.as fhed, I alfo was (land- 
 ing by, and confenting unto his death, and kept therai- 
 nient of them that flew him," A£ls xxii, 18, 19, 20. 
 That it was of Jefus Chrifl: Paul was to bear teftimonjf. 
 
[ 99 ] 
 
 is a vvell-eftablifhed fatl; ; and that It was of Jefus 
 Chrift that the Jews would not receive Paul's teftimo- 
 ny, is clear froni this, that they were very ready to re- 
 ceive an Unitarian do£trine. That Stephen, at whofe 
 blood-fhedding Paul ftood by, confenting to his death, 
 was the martyr of Chrift, is alfo certain ; for the word 
 martyr fignifies no more than witnefs, and it was for 
 the teftimony of Chrift that he died. That Jefus 
 Chrift, upon the whole, was the object of Paul's reli- 
 gious worfhip in the temple,' is evident; and therefore 
 Mr. Lindfey himfelf muft conclude him, one with the 
 Father, God. 
 
 XLIV. 
 Paul charged before Felix with " having gone about 
 to profane the temple," and being ** a ringleader of the 
 feft of the Nazarenes," A£ls xxiv. 5. declares himfelf 
 not guilty oi any profanation of the temple ; but to the 
 other party of the accufation he anfwers, ** But this I 
 confefs unto thee, that, after the way which they call 
 herefy, fo worfhip I the God of my Fathers, believing 
 all things that are written in the law and the prophets,'* 
 Afts xxiv. 14. The fcriptures, that is, the law and the 
 prophets, " are they which teftified of Chrift," John 
 V. 39. according to that teftimony, which Paul's *' un- 
 derftanding was opened that he might underftand," 
 this bold apoftle of our Lord declares himfelf a wor- 
 fhipper of the God of his Fathers ; but this he ac- 
 knowledges he is, according to the charge before Felix, 
 that he was a ringleader of the fe£l of the Nazarenes. 
 Jefus Chrift of Nazareth is here therefore pronounced 
 by Paul to be the God of his Fathers, even one in God- 
 head with Jehovah, the Father. 
 
 XLV. 
 
 St. Paul commences his epiftle to the Romans thus, 
 
 " Paul, a fervant of Jefus Chrift, called to be an apo- 
 
 ^le,and feparated unto the gofpel of God" Rom. i. i. 
 
 G a and 
 
[ 100 ] 
 
 and then making a declaration of his great good-will 
 towards them, he fays, " For God is my witnefs, 
 whom I ferve with my fpirit in the gofpel of his Son, 
 that without ceafing I make mention of you always in 
 my prayers," Romans i. 9. So that here, in the fame 
 breath, this great apoftle of our Lord and Saviour de- 
 clares himfeU" the fervant of Jefus Chrifl:, the preacher 
 of the gofpel of God, and the fervant of God, the 
 preacher of the gofpel of Jefus Chrifl. One only is 
 the Mafter whom Paul ferved, and he, whofe gofpel 
 Paul preached, but one, even Jefus Chrift one with the 
 Father, God. 
 
 XLVI. 
 *« Thinkefl: thou that thou fhalt efcape the judgment 
 of God ?" Rom. ii. 3 ; but '* the Father judgeth no 
 man, but hath committed all judgment unto the 
 Son," John v. 32. who *' (hall reward every man ac- 
 cording to his works," Matth. xvi. 27. Who then is 
 that God whofe judgment is inevitable ? certainly Je- 
 fus Chrifl one with the Father, that '' God, who will 
 render to every man according to his deeds," Rom. 
 
 ii. 6. 
 
 XLVII. 
 
 " Or defpifefl thou the riches of his goodnefs, and 
 forbearance, and long-fuffering ; not knowing that the 
 goodnefs of God leadeth thee to repentance." Rom. ii. 
 4. to ** repentance unto life," A6ts xi. 18. *' How- 
 beit," fays the fame apoftle, *' for this caufe I obtained 
 mercy, that in me firft Jefus Chrifl might fliew forth 
 all long-fufFering, for a pattern to them which fhould 
 hereafter believe on him to life everlafling," i Tim. i. 
 16. We mull then " account that the long-fufTering 
 of our Lord is falvation ; even as our beloved brother 
 Paul alfo, according to the wifdom given unto him, 
 hath written," 2 Pet. iii. 15. Who then is this Lord, 
 ■who," is long-fufFering to us-ward ?" "not willing that 
 
 any 
 
[ loi ] 
 
 any fhould periih, but that all ftiould come to repen- 
 tance," 2 Pet. iii. 9. Certainly he is the fame Lord 
 Jefus Chrift who mercifully fliewed all long-fufFering 
 to Paul, for a pattern to them who fliould hereafter 
 believe on him to everlafling life ; one, with the Fa- 
 ther, God, the riches of whoie goodnefs, and forbear- 
 ance, and long-fuffering, leadeth to repentance unto 
 life. 
 
 XLVIII. 
 
 The argument carried on through the latter part of 
 the third, and the whole of'the fourth chapter of St. 
 Paul's epiftle to the Romans, affords a flrong proof of 
 the Godhead of Chrift. Abraham was faithful in God, 
 his faith was imputed to him for righteoufnefs, and the 
 promife was therefore made to him ; he believed in 
 God, and was juflified by his belief; but God is de- 
 clared to be the *' juflifier of him that believeth in Je- 
 fus," Rom. iii. 26. The faith of Abraham, and the 
 fruits of it are fet forth as a pattern and perfuafive to 
 us to have faith in Jefus ; but the faith of Abraham, 
 whereby he was juflified, was in God. Were Jefus 
 Chrift therefore other than God, he could not have 
 been held out to us by this eloquent preacher of his 
 gofpel, as an objed of faith after the example of Abra- 
 ham. The fame mode of argument is carried through 
 the nth chapter of Hebrews, and in the 12th we are 
 told that Jefus Chrift is the obje(£t of faith. 
 XLIX. 
 
 <* Ye are not in the flefti, but in the fpirit, if fo be 
 that the fpirit of God dwelleth in you. Now, if any 
 man have not the fpirit of Chrift, he is none of his," 
 Rom. viii. 9. Here the context, and the courfe of 
 St. Paul's argument, put it out of controverfy, that the 
 fpirit of God and the fpirit of Chrift are fynonimous 
 terms ; but of him, whofe this fpirit is, it is faid; that 
 " he raifed up Jefus from the dead," Rom. viii. n. 
 G 3 which 
 
[ 102 ] 
 
 which affords an apoftolical expreflion of that which I 
 have already laid down, that the one Godhead of the 
 Father, and of the Son, was indeed the power which 
 raifed up the man Jefus from the dead ; for though I 
 affert that Chrifl: is God, I never yet denied that he 
 ■was aUo a Man, and that his manhood was inferior to 
 that Godhead which was in the flefh, and upon which 
 the ftate of man is neceffarily dependent. 
 
 L. 
 
 *' Whofe are the Fathers, and of whom as concern- 
 ing the flefh Chrift came, who is over all, God blefled 
 for ever. Amen," Rom. ix. 5. As it is not a very 
 common cafe for men to come of their fathers as con- 
 cerning ary thing elfe than the flelh, St. Paul has 
 ufed an exprefhon concerning Chrift, which implies, 
 that he had come of fome other origin than of the 
 Jews, and in fome other manner than as concerning 
 the flefh, and therefore has rendered an explanation ne- 
 cefTar), which he accordingly proceeds to make ; and 
 in order to (hew what that nature of Chrifl: was, from 
 ■which he had diftinguiflied his flefh, he dire(5lly afferts 
 in fo many exprefs words, that *' he is over all, God 
 blefTed for ever. Amen." 
 
 LI. 
 
 " For the fame Lord over all, is rich unto all that 
 call upon him. For whofoever fhall call upon the name 
 of the Lord, fhall be faved. How then (hall they call 
 on him. in -whom they have not believed ? and how 
 (hall they believe in him of whom they have not heard ? 
 and how fhall they hc.<r without a preacher.?" Rom.x. 
 12, 13. St. Paul is here preaching Jefus, of the con- 
 feffion of whom copneth falvation, and in whom, he 
 fays, whofoever believeth (hall not be a(hamed : and, 
 as a reafon for what he had faid, declares him rich to 
 fill that call upon him, and that falvation is the fruit of 
 jnvoking him. Here Mr. Lindfey muft confefs him 
 
 one 
 
[ I03 ] 
 
 one with the Father, God. He is here preaching to 
 the Jew as well as the Greek ; and to the Jew a preach- 
 er was furely not wanting to induce his belief in Jeho- 
 vah, the God of the Unitarians. 
 LII. 
 *' He that eateth, eateth to the Lord, for he giveth 
 God thanks ; and he that eateth not, to the Lord he 
 eateth not, and giveth God thanks. For none of iis 
 liveth to himfelf, and no man dieth to himieih For 
 whether we live, we live unto the Lord ; anc whether 
 we die, we die unto the Lord : whether we live there- 
 fore or die, we are the Lord's. For to this end Chrift 
 both died, and rofe, and revived, that he might be Lord 
 both of the dead and living," Rom. xiv. 6, 7, 8, 9. 
 St. Paul here makes our eating ** to the Lord" depend 
 upon our giving God thanks, which are therefore a de- 
 dication of the a£l ; but this dedication of the ait is 
 to God, whereas the a£t itfelf is, in confequence of it, 
 ** to the Lord :" the Lord therefore to whom we find 
 it to be done muft be the fame God, to whom by 
 thankfgiving it had been addrefled. But who that Lord 
 is to whom we eat or eat not, to whom we live or 
 die, and whofe we are, the following ver{es render ve- 
 ry certain ; and he it is who died, and rofe, and re- 
 vived, even Jefus Chrift, over all, one with the Fa- 
 ther, God, blefled for ever, the proper ohje<5t of our 
 gratitude and thankfgiving, '< to whofe glory, whether 
 we eat, or drink, or whatfoever we do, we fhould do 
 all," 1 Cor. X. 31 : " for the earth is the Lord's, and 
 the fullnefs thereof," i Cor. x. 28. 
 
 Lin. 
 
 '* For wefhall all fland before the judgment-feat of 
 Chrift. For it is written. As I live, faith t.'ie Lord, 
 every knee fhall bow to me, and every tongue fliajl 
 confefs to God. So then every one of us fhall give ac- 
 count of himfelf to God," Rom. xiv. 10, 11, 12. Here, 
 G 4 in 
 
[ 104 ] 
 
 in bowing the knee to Jefus Chrift, we fulfil the pro- 
 phecy that is exprefsly fpoken to Ifaiah, by God, of 
 himfelf, ** I have fworn by myfelf, the word is gone 
 out of my mouth in righteoufnefs, and (hall not return, 
 that unto me every knee fhall bow, every tongue fhall 
 fwear," Ifaiah xlv. 23. Ifthisthenbe fulfilled by the 
 bowing the knee to Chrifl, Chrift is that God who 
 fpoke this prophecy. I muft then refer to the v/hole 
 chapter, every declaration in which is made of him 
 who has fo fpoken, even Jefus Chrift : '* there is no 
 God elfe befide me, a juft God, and a Saviour, there 
 is none befide me. Look unto me, and be ye faved,all 
 the ends of the earth : for I am God, and there is none 
 elfe," Ifaiah xlv. 21, 22. Befides this circumftance, 
 every man is here confefting to God before the judg- 
 ment-feat of Chrift, therefore that God, (one with the 
 Father) before whom they are confefling, <* for we 
 muft all appear before the judgment-feat of Chrift ; 
 that every one may receive the things done in his body, 
 according to that he hath done, whether it be good or 
 bad. Knowing therefore the terror of the Lord, we 
 perfuade men," 2 Cor. v. 10; and furely when arrayed 
 in all the terrors with which he will come to judgment, 
 (' it is a fearful thing to fall into the hands of the liv- 
 ing God,"Heb. X. 31. 
 
 LIV. 
 " I know, and am perfuaded by the Lord Jefus, that 
 there is nothing unclean of itfelf," Rom. xiv. 14. We 
 do not find any particular revelation made to Paul that 
 there is nothing unclean : he muft then have had it from 
 Peter, to whom it was revealed, and who fay?, *' God 
 hath ftiewed me, that I fliould not call any man com- 
 mon or unclean ;" and this the Lord had fhewed him 
 by a vlfion in which Peter is called upon to eat things 
 heretofore common and unclean, but now cleanfed by 
 God. If Paul therefore was perfuaded by Jefus Chrift, 
 
 through 
 
r >05 1 
 
 through the relation made by Peter, we find hirn look 
 upon our Lord to be the God which had (hewed the 
 vifion to him ; or, if Paul had a like vifion, it is very 
 probable that it was prefented to him and to Peter by 
 the fame agent: but as Paul is not faid to have had 
 fuch a revelation himfelf,the former fuppofition is moft 
 to be relied on. But if it be infixed on that Paul was 
 perfuaded by the Spirit, with which he was full, it muft 
 follow, that the Holy Gholl, proceeding from the Fa- 
 ther, proceeds equally from^ the Son, by whom Paul 
 declares himfelf to be perfuaded. 
 
 LV. 
 '< Thatlfhould be the minifter of Jefus Chrid to the 
 Gentiles, miniftering the gofpel of God," Rom.xv. i6. 
 He goes on to fay, that, according to this appointment, 
 *' from Jerufalem, and round about unto lilyricum, I 
 have fully preached the gofpel of Chrift," Rom.xv. 19 ; 
 but he declines boafting of the mighty figns and won- 
 ders which he did in confirmation of this gofpel by 
 the power of the fpirit of God. The grace which v^as 
 given to him, that he fhould be a minifler of Chrift, 
 is that wherein he fays he may glory, and not in the 
 miracles he had wrought, which, however, he declares 
 to be the work of Chrift: by the hands of thofe who 
 do them. The gofpel of God is here the gofpel of 
 Chrifl, that which is God's is not another's: Jefus 
 Chrift: is therefore one with the Father, God. 
 
 LVI. 
 *' The churches of Chrift falute you," Rom. xvi. 16. 
 «' Paul called to be an apoftle of Jefus Chrift, through 
 the will of God, and Soflhenes our brother, unto the 
 church of God which is at Corinth," i Cor. i. 1,2. 
 It is remarkable that St. Paul wrote from Corinth to 
 Rome, and in his epiftle thence calls the churches there 
 the churches of Chrift ; and that when he is at another 
 time writing to the very fame churches which he had fo 
 
 denO" 
 
[ io6 ] 
 
 ^€nominated, he addrefles himfelf *' to the church of 
 God which is at Corinth," and defcribes the members 
 of this church to be *' fan£tified in Chrifl: Jefiis, called 
 to be faints, and calling upon the name of the Lord Je- 
 fus, both theirs and ours." There is but one church 
 of God, and that is of Chrift who is called upon in it : 
 Jefus Chrift is therefore one with the Father, God. 
 *' Grace be unto you," fays St. Paul, immediately af- 
 ter addrefling the church which called upon the Lord 
 Jefus, whom he profeffes to be his Lord and theirs, 
 *' and peace from God our Father, and from the Lord 
 Jefus Chrift ;" and then he proceeds, " I thank my 
 God always on your behalf, for the grace of God which 
 is given you by Jefus Chrift," i Cor. i. 3, 4. This is 
 a very extraordinary gift for our Saviour to make if it 
 was not his to give ; but he has given it. The grace 
 of God is therefore the grace of our Lord Jefus Chrift, 
 with the Father, one God. 
 
 LVII. 
 ** So that ye come behind in no gift; waiting for 
 the coming of our Lord Jefus Chrift: who ftiall alfo 
 confirm you unto the end, that ye may be blamelefs in 
 the day of our Lord Jefus Chrift." i Cor. i. 7, 8. 
 *' He that judgeth me is the Lord. Therefore judge no- 
 thing before the time, until the Lord come, who both 
 will bring to light the hidden things of darknefs, and 
 will make manifeft the counfels of the hearts : and then 
 fhall every man have praife of God," i Cor. iv. 4, 5. 
 That God, for whofe praife Paul is contented to wait, 
 rather than feek the praife of men, is certainly the Lord 
 who will come to judge, and to make manifeft the 
 counfels of the hearts. But that the Lord who " judg- 
 eth Paul" is the Lord Jefus, whofe coming he defires 
 the Corinthians to wait for, that in his day they may 
 be found blamelefs, is alfo certain : the conclufion is, 
 Jhat the Lord jefus is the Lord, and that *' the Lord 
 
 he 
 
[ lo? ] 
 
 he is God ;" and if this needed farther proof, it will 
 appear fronn the following texts to be the Lord Jefus 
 Chrift whofe praife he defireth : " we are come as 
 far as to you alio, in preaching the gofpel of Chrift: 
 having hope, when your faith is encreafed, that we 
 (hall be enlarged by you according to our rule abun- 
 dantly, to preach the go(pel in the regions beyond you, 
 and not to boafl: in another man's line of things made 
 ready to our hand. But he that glorieth, let him glory 
 in the Lord. For not he that commendeth himfelf is 
 approved, but whom the Lord commendeth," 2 Cor. 
 X. 14 to 18, ^ 
 
 LVin. 
 <' For it hath been declared unto me, that there are 
 contentions among you. Now this I fay, that every 
 one of you faith, I am of Paul, and I of Apollos, and 
 I of Cephas, and I of Chriil. Is Chrift divided > 
 was Paul crucified for you ? or were ye baptized in the 
 name of Paul ?" 1 Cor. i. 11, 12, 13. From Chrift's 
 not being divided, he diffuades them from divifions, 
 ver. 10. ** Who then is Paul, and who is Apollos, 
 but minifters by whom ye believed, even as the Lord 
 gave to every man ? I have planted, Apollos watered: 
 but God gave the encreafe," i Cor. iii. 5, 6. So that 
 God who gave to every man the encreafe, that is, af- 
 fifted them in receiving the gofpel, which was planted 
 and watered by Paul and Apollos, is the Lord, ac- 
 cording to whofe gift they believed. Of Jefus Chrift: 
 it is faid, that " he fnall confirm them unto the end,'* 
 I Cor. i. 8. That which was given to every man, 
 confirmation in faith, is then the gift of Jefus Chrift 
 the Lord; but God gave the encreafe : therefore Jefus 
 Chrift, the Lord who gave it, is one with the Father, 
 God. 
 
 " I thank 
 
[ io8 ] 
 
 LIX. 
 
 *' 1 thank God, that I baptized none of you, but 
 Crifpus and Gains : left any fliould fay, that I had 
 baptized in my own name," i Cor. i. 14, 15. As Je- 
 fus Chrifl: had given command to his difciples to bap- 
 tize *< in the name of the Father, the Son, and the Holy 
 Ghoft," one God; and as they, in obedience to this 
 command, went forth into all nations, baptizing in the 
 name of Jeius Chrift, one with the Father and the Ho- 
 ly Ghoft, God, (for I dare not fuppofe them difobedient 
 to the voice of their afcending Lord) Paul, having re- 
 prehended the Corinthians for looking upon him, Apol- 
 los, and Cephas, as equally objeds of their adherence 
 as Chrift, who alone was crucified for them, proceeds 
 to return thanks to God that he had not led fuch unfta- 
 ble fouls into farther errour, and by the exercife of that 
 duty which was to be performed in the name of God, 
 brought them to transfer that divinity to himfelf which 
 belonged to Chrift only: for if their preaching Chrift 
 crucified could bring his hearers to conceive the preach- 
 ers as Chrift, he eafily faw that baptifm in his name 
 ■would have induced them to look upon them as bapti- 
 zing in their own name, and afTuming to themfelves 
 that Godhead, to the belief in which baptifm was ad- 
 miniftered in the name of Chrift ; an errour of fo great 
 magnitude, that the apoftle is very happy in not having 
 afforded occafion for it to men, whom he faw fo ready to 
 mifinterpret the miniftry and apoftlefhip of the gofpel, 
 which he had preached among them. Mr. Lindfey 
 draws a very extraordinary conclufion from the paflage 
 be.*^ore us, and fays, it aftords a proof that '* baptizing 
 in the name of any one does not of itfelf imply any 
 divinity in the perfon in whofe nam.e baptifm is made.'* 
 I requeft that this chapter may be turned to, and refer 
 it to the meaneft reader, who fliall honour me with a 
 pcrufal, whether Mr. Lindfey has not fallen into the 
 
 very 
 
[ i<^9 ] 
 
 very errour which St. Paul is here cenfuring In the Co- 
 rinthians ; for at the leaft it muft be admitted that Paul's 
 ihankfgiving is made, either that they did not account 
 him as Chrift, or Chrift as him. 
 LX. 
 As I have already proved that it was Jefus Chrid 
 who fent forth the apoftles to preach him, and who had 
 chofen thole veflfels which (hould bear his name before 
 the Gentiles, I (hall not now repeat the arguments al- 
 ready made ufe of, but defire my reader may compare 
 the paflTages brought together to that purpofe, with the 
 following declaration of St .Paul, *' that not many wife 
 men after the flefh, not many mighty, not many noble 
 are called. But God hath chofen the foolifli things of 
 the world, to confound the wife ; and God hath chofen 
 the weak things of the world, to confound tlie things 
 which are mighty; that no flefh fliould glory in his 
 prefence," i Cor. i. 26, 27, 28, 29. This he fpeaks 
 of the preachers of the gofpel who had been fent by 
 Jefus Chrifl ; for he fays, <* it pleafed God by the fool- 
 ifhnefs of preaching to fave them that believe," i Cor. 
 i. 21. Jelus Chrift therefore, who chofe them, and 
 *' whofe ftrength is perfected in weaknefs," is one with 
 the Father, God ; who hath chofen the weak things to 
 confound the mighty. *' He that glorieth, let him 
 glory in the Lord," i Cor. i. 31, and 2 Cor. x. i 7 ; 
 in which latter place it is evidently fpoken of Jefus 
 Oirift. It is reafonably to be concluded then that he 
 is the Lord, in whom Paul defires us to glory ; ** as it 
 is written," by Jeremiah, to whom God fpeaks, *' let 
 him that glorieth, glory in this ; that he underftandeth 
 and knoweth me, that I am the Lord, which exercife 
 loving-kindnefs, judgment and righteoufnefs in the 
 earth : for in thefe things I delight, faith the Lord," 
 Jer. ix. 24. 
 
 ** Had 
 
LXI. 
 
 *' Had they known it, they would not have crucified 
 the Lord of glory," i Cor. ii. 8. " Ye killed the 
 Prince of Life," or, as it (lands in the margin of the 
 Bible, " the Author of Life." And now, brethren, 
 I wot that through ignorance ye did it, as did alfo your 
 rulers," Ads iii. 15, 17. *< My brethren, have not 
 the faith of our Lord Jefus Chrifl: tbe Lord of glory, 
 with refped of perfons," James ii. i. In this lafl: text 
 the tranflation has fupplied the words *' the Lordy"* 
 but the following words '* of glory," which exprefs the 
 whole meaning in the Greek, require them, or others 
 to the fame purpofe, to exprefs it in Englifh ; and St. 
 Paul's having ufed the whole phrafe is a fufficient war- 
 rant to the tranflators for preferring that which they 
 have ufed. And the Lord of glory is a title not very 
 applicable to a creature ; for God has faid,"I am the 
 Lord, that is my name, and my glory will I not give 
 to another." " Who is this King of glory ? the Lord 
 of Hofts, he is the King of glory,*' Pfa. xxiv. 10. 
 Who is this Prince and Author of life? *' The Lord 
 God who formed man of the dufl: of the ground, and 
 breathed into his noftrils the breath of life," Gen. ii. 7. 
 LXII. 
 
 *' We fpeak the wifdom of God in a myftery." 
 ** The things of God knoweth no man, but the fpirit 
 of God." '* But God has revealed them unto us by 
 his fpirit :" " we have received, not the fpirit of tfa^ 
 Avorld, but the fpirit which is of God :" *' but the na- 
 tural man receiveth not the things of the fpirit of God ;" 
 *' for who hath known the mind of the Lord, that he 
 may inftrucl him? but we have the mind of Chrift," 
 I Cor. ii. 7, to the end. This needs no comment. 
 LXIII. 
 
 That Chrifl: himfelf fpoke by the apoftles, is evident 
 from what follows. Paul fays to the Corinthians, 
 
 « Now> 
 
[ III J 
 
 «< Now, concerning virgins, I have no commandment 
 of the Lord : yet I give my judgment as one that hath 
 obtained mercy of the Lord to be faithful," i Cor. vii. 
 25. Here the preacher makes a diftinction between 
 that effe6l which the immediate diftate of the fpirit 
 liad on him, with the authority of fpeech derived from 
 thence, and the improvement of his natural judgment 
 •by the means of habitual faith, through which indeed 
 he became a wifer and a better man, but not more au- 
 thorized to prefcribe. St. Paul often fpeaks of his hav- 
 ing obtained mercy of Jefus Chrift, whence it is evi- 
 dent that Chrift is the Lord meant here. *' To the 
 Lord our God belong mercies, and forgivenefies," 
 Dan. ix. 9. Let him then who extends them be ac- 
 knowledged to be the God of our falvation. 
 LXIV. 
 St. Paul fays to the Corinthians, " We know that 
 an idol is nothing in the world, and that there is none 
 other God but one," i Cor. viii. 4. This unity of 
 the God, of whom, and by whom he declares all 
 things to be, is oppofed to the multitude of idols to 
 which the Corinthians offered facrifice. Thefe he is 
 about to put down, and in their place to eftablifh the 
 worfliip of the true God , and now, if ever accuracy 
 of exprelTion be necelTary, it was incumbent upon St. 
 Paul to diftinguifli between the Father and the Son, in 
 terms never to be confounded, to afcribe fuch attiibutes 
 to each as muft perfectly diflinguirti him from the other; 
 nay, perhaps he ftiould have gone farther, and have ab- 
 folutely omitted the name of him, who was not to be 
 confidered as a proper obje6l of worfliip, left his idola- 
 trous hearers, to whom a multitude of gods would not 
 have been exceptionable, fhould interpret his words 
 into an implication, that he,who was defcribed to them 
 with attributes the very fame as thofe beftowed upon 
 God> was pointed out as an objed of adoration, inftead 
 
 of 
 
[ n^ ] 
 
 of the idols which they heard him ohjeft to, and in-* 
 ftead of wliich he was about to fubflitute a God for 
 them. Has this been the conduQ; of the apoftle ? has 
 he dihgently withheld the name of Jefus Chrift, while 
 he recommends a new worfhip ? If not, I think it rea-r 
 fonably to be concluded, that he did recommend the 
 worfliip of Jefus Chriil to them, to whom he fays, 
 ** though there be that are called Gods, whether in hea-» 
 yen or in earth, (as there be Gods many, and Lords 
 many) but to us there is but one God, the Father, of 
 whom are all things, and we in him; and one Lord 
 Jefus Chrift, by whom are all things, and we by him," 
 I Cor. vtii. 6. To me this text appears conclufive for 
 tlie one Godhead of the Father and of the Son. Trj the 
 fame manner Paul and Barnabas, after the/ had atLyf- 
 tra " preached the gofpel," and, by a miracle of heal- 
 ing, confirmed tlie teftimony which they bore to the 
 truth of their doctrines, and had received divine ho- 
 nours from the idolaters of the country, diffuade them 
 from doing facrifice unto them, but " preached unto 
 them, that they ihiould turn from thefe vanities unto the 
 living God, which made heaven and earth, and the Tea, 
 and all things that are therein," Affs xiv. 7, 15. I 
 fliall here take occafion to obferve, upon a very parti- 
 cular mode of argument made ufe of by Mr. Lindfey, 
 in order to get rid of the conclufion, which naturally 
 follows from the application of the fame attributes to 
 the name of the Father, and of the Son, fo frequently 
 made by the difciples of our Lord. " The apoftles," 
 fays this gentleman. Apology, p. 132, ** were not fo, 
 cxaQ: in the ule of the words, Lord, Saviour, and the 
 like^ which they indifferently give both to God and to 
 Chrifl:, never fuppofing that any would miflake their 
 Lord and Mafter fo lately born, and living amongft 
 men, to be the fupreme God and objeff of worfliip." 
 If the apoftles, who, it is allowed, forefaw that men 
 
 would 
 
[ '13 ] 
 
 would in future time depart from the truth, and, as 
 Mr. Lindfey fays, adopt a trinity from Plato, never 
 conceived the poflibility of fuch a miftake ; they were, 
 of all men, not only the moft carelefs and inattentive, 
 but the moft henioufly finful ; for they finned againft 
 the Holy Ghoft, whofe infpiration had given them a 
 view into futurity, and that for the purpofe of making 
 them inftrumental to the propagation and fupport of 
 truth only; but they have moft wickedly neglected 
 this firft caufe of their appointment ; and mifreprefen- 
 tation, inftead of being the fault of our perverfe v^rills, 
 muft hereafter be afcribed to the infufficiency of reve- 
 lation, to the incompetency of thofe whom God*s 
 choice had pronounced competent, or to their wilful 
 omiflion of that duty, to which God had been pleafed 
 to call them, and aflift them with a ** guide to all 
 truth", for our inftru6tion. I refer it to reafon, whe- 
 ther common attributes do not imply, nay more, do 
 not demonftrate a common nature, and if to be our 
 Lord, and our Saviour, and the likcy be equally the at- 
 tributes of God, and of the Son, whether the Son be 
 not therefore God ? 
 
 But thefe fame apoftles, according to Mr. Lindfey, 
 not endowed with a prophetick view, but not even 
 fuppofing a miftake pofTible, muft have been very ex- 
 traordinary reafoners, though they even derived their 
 confidence, that, from the circumftances of his having 
 been born, and fo lately living amongft men, we 
 fhould not conclude the Godhead of Chrift from 
 their application of the divine attributes to his name. 
 Will any man pretend that the birth and life of our 
 Saviour were fuch as Ihould mark his nature to be 
 no more than that of the reft of mankind ? his death, 
 his refurredion from the dead, and his afcenfion into 
 heaven, followed immediately by the gift of the Holy 
 
 H Ghoft, 
 
[ 114 ] 
 
 Ghofl:, according to his promife, might alfo lead the 
 apoflles to confider, and preach him asfomething more 
 than an ordinary man ; nay, that very birth which Mr. 
 Lindfey thinks a proof that he was a meer man, the 
 apoftles, who have related it to us, knew to have been 
 of a Virgin found with child of the Holy Ghofl:, and 
 overfliadowed by the power of the Higheft, and that 
 the Holy Thing, which was born of that Virgin, was 
 declared to be the Son of God. They alfo knew that 
 life, which he pafi: amongfl: men, to have been fpent 
 in daily miracles, to have been fo interrupted, and fo 
 refumed, that it is aftonifhing to hear the birth and 
 life of our Saviour made ufe of as a reafon why we 
 iTiould doubt the veracity of the apoftles, when they 
 declare him to be God, and why they fliould not have 
 conceived it necefTary to mark fuch a diftinQion as 
 fliould preclude the poffibility of fo momentous an er- 
 rour, if an errour it be to afcribe divinity to him, in- 
 ftead of ufing an inaccurate expreflion, whereby we 
 fhould be led into an opinion that he is God. From 
 that very birth and life, teftifying whence, and with 
 what endowments he came, I am led to interpret even 
 ambiguous expreflions as atteftations of his Godhead, 
 much more to yield my aflent to fuch as are perfe6tly 
 explicit, and declare it without any ambiguity at all ; of 
 the latter fort there are multitudes, from which the 
 former derive their explanation; for if it be in one in- 
 ilance declared exprefsly, that " Chrift is over all, God 
 bleffed for ever," it will be no difficulty to redeem 
 she names of the difciples of our Lord from the cruel 
 charge of having lied to the Holy Ghoft, ornegleding- 
 ly rejedted the condu6; of this *' guide to all truth ;'* 
 and when, they have ufed the words. Lord, and Savi- 
 our, and the like, and indifferently given them both to 
 God, and to Chrift, to declare that they have inten- 
 tionally done it, in order to inculcate the do6trine of 
 
 our 
 
[ "5 ] 
 
 our blefled Redeemer's divinity, inflead of imputing to 
 thefe infpired men a criminal inaccuracy, the confe- 
 quence of which could not efcape the forefight of the 
 meaneft human undeiftanding. " Ye know that ye 
 were Gentiles carried away unto thefe dumb idols, even 
 as ye were led. Wherefore I give you to underftand, 
 that no man fpeaking by the fpirit of God, calleth Je- 
 fus accurfed, and that no man can fay that Jefus is the 
 Lord, but by the Holy Ghoft," i Cor. xii. 2, 3. 
 *' God is not the author of confufion," i Cor. xiv. 33. 
 I fhall therefore rely upon tlie identity of expreflion 
 ufed in fpeaking of God and of Chrift, as evidence of 
 the identity of the Godhead of the Father and of the 
 Son ; and as the paflages occur, in which fuch language 
 is ufed, I fliall quote them as teflimonies of it. 
 
 LXV. 
 Speaking of the facrifices of the Gentiles, which he 
 fays were offered not to God but to devils, St. Paul 
 fays, " Ye cannot drink the cup of the Lord, and the 
 cup of devils : ye cannot be partakers of the Lord's 
 table, and of the table of devils," i Cor. x. 20, 21. 
 Here is manifeftly a declaration made, that the taking 
 the cup of blefling, and the bread which we break, as 
 the communion of the blood and body of Chrift, is an 
 afii: of worlhip to him, adequate to that of the Gen- 
 tiles' facrifices to their idols. He does not indeed call 
 it a facrifice, nor intimate that it is one, but fays, that 
 it is an afcribing of honour to him, inconfiftent with 
 honour being paid to devils. In the fame manner as 
 our Saviour himfelf has faid, *' Ye cannot fervc God 
 and mammon," St. Paul fhevvs, that they cannot, con- 
 fidently with the worfliip ot the true God, afcribe 
 honour to idols. " What concord hath Chrift with 
 Belial ? or what part hath he that believeth, with an 
 infidel? and what agreement hath the temple of God 
 
 H 2 vith 
 
[ ii6 ] 
 
 with Idols? for ye are the temple of the living God, 
 &c." 2 Cor. vi, 15, 16. 
 
 LXVI. 
 
 " We preach not oiirfeives, but Chrifl: Jefus the 
 Lord," 2 Cor. iv. 5. Thefe words I produce only to 
 fnew the objeft of the apoftle's preaching, a circum- 
 ftanceto which lam frequently obliged to refer. Paul 
 has alfo defined the gofpel to be ** the teflimony of our 
 Lord Jefus Chrift," 2 Tim. i. 8, The preaching of 
 the gofpel is therefore the bearing teftimony to him, 
 which I wifhto have remembered and carried on in 
 the mind of my reader. 
 
 LXVII. 
 
 Were I to quote every paflage in the fecond epiflle 
 of St. Paul to the Corinthians that affords a proof of 
 our Saviour's Godhead, I fhouid be under a neceffity 
 of tranfcribing the whole epiftle, to which I therefore 
 choofe to refer my reader. One paflage however I 
 muft- felecl, and fhevv its weight in the argument, 
 becaiife Mr. Lindfey has taken fome pains to extri- 
 cate himfelf from the neceflity of bending under it. 
 It is indeed furprizing, that a man who has fliewed fo 
 evidently his attachment to what he believes the truth, 
 fliould not be more circumfpeft in the j5urfuit of her, 
 but allow himfelf to be deceived by every painted fal- 
 lacy that fhall appear ever fo Utile like the original. 
 
 1 am at a lofs to conceive how the following daubed 
 mafk fhouid be taken for the native and unadorned 
 fimplicity of truth, by one who profefles himfelf ena- 
 moured of that fimplicity. But upon the 12th chap, 
 and 8, 9 ver. of 2 Cor. a Mr. Beaufobre has afforded 
 the following comment, to which Mr. Lindfey accedes 
 with the mofl: i'upine facility. " For this thing I be- 
 fought the Lord thrice, that it might depart from me," 
 
 2 Cor. xii. 8, 9. ** Paul appears here to have direded 
 his prayer to God, the Father, and to have had in his 
 
 thoughts 
 
[ "7 ] 
 
 thoughts and to have imitated our Lord's prayer In the 
 garden, the night before his fufFering, when he prayed 
 to God, that, if it pleafed him, the cup of affliction 
 might pafs away from him without his drinking it." 
 Beatifobre on the place. Apology, p. 132. Let us 
 take the whole paffage together, and examine it with 
 the context, and then fee whether the apoftle had any 
 fuch fluff in his thoughts as the dreams of Mr, Beau- 
 fobre are made of. St. Paul having faid, " of myftlf 
 I will not glory, but in mine infirmities," proceeds to 
 give an account of thofe infirmities, and to affign the 
 reafon why they are an object of glory to him, faying, 
 ** left I fhould be exalted above meafure through the 
 abundance of the revelations, there was given to me 
 a thorn in the flefli, the melfenger of Satan to buffet 
 me, left I fhould be exalted above meafure. For this 
 thing I befought the Lord thrice, that it might depart 
 from me. And he faid unto me, my grace is fufEcient 
 for thee : for my flrength is made perfect in weaknefs, 
 Mofi: gladly therefore will I rather glory in mine infir- 
 mities, that the power of Chrifl may refl upon me. 
 Therefore I take pleafure in infirmi-ties, in reproaches, 
 in neceffities, in perfecutions, in diffretfes for Chrifl's 
 fake : for when I am weak, then am I llrong," 2 Ccr. 
 xii. 5, 7, 8,9, 10. Wherefore does St. Paul glory ? 
 wherefore take pleafure in his infirmities ? that the 
 power of Chrift may refl upon him ; for, by fuffering 
 fuch infirmities as contribute to perfect the flrength 
 of the Lord, (to whom he prayed) in weaknefs, he 
 is then flrong when he is weak : but he glories in 
 his infirmities for Chrifl's fake ; it is the llrength of 
 Chrift then that is perfected in his weaknefs : but it 
 is the Lord who faid, my flrength is made perfect in 
 weaknefs ; the Lord therefore who fo fpoke, is Chrifl : 
 but of the Lord who fo fpoke, Paul thrice befought 
 the departure of ** this thing." The Lord then being 
 H 3 Chriil, 
 
[ n8 ] 
 
 Chrifl:, and Paul having thrice preferred his fupplica- 
 tions to him, it neceffarily follows, that the Lord Jefus 
 Chrlft is a proper object of prayer and religious wor- 
 fhip, and therefore that he is one with the Father, God. 
 Such is the conclufion from the context ; whereas a 
 deiufive aflertion is inferred by a Mr. Beaufobre, from 
 a partial quotation of but one fmall part of the paflage, 
 in itfelf proving nothing, but made the fubjefl of the 
 •weakefl: comment that ever obtained the acquiefcence 
 of a man of virtue ; a man, whofe errours affli6l me, 
 as I honour his worth. I cannot fee him turn afide 
 from the fludy of the word of God itfelf, to the ftudy 
 of the manner in which partial vifionanes have inter- 
 preted it, without fenfible regret. I do not defire that 
 even my comment fliould fupplant a fingle inference 
 drawn by a fenfible and candid man, from a perufal of 
 the fcriptures themfelves ; it cannot therefore be ex- 
 pcded that I Ihall indulge Mr. Lindfey in laying afide 
 the ufe of his own better underftanding, that he may 
 adopt the doctrines of a multitude of defigning or filly 
 men and women upon whom he places fuch imphcit 
 reliance. I only afk of him, and every other reader, 
 that they will take the uncorrupted word of God itfelf 
 into their own confideration, and with diligence fearch 
 the fcriptures only, and thence infer, for their own 
 ufe, fuch tenets as the Holy Spirit fhall be found to 
 have teftified. 
 
 LXVIII. 
 St. Paul, in his epiftle to the Galatiansj commences 
 with a declaration that he is" an apoftle (not of men, 
 neither by man, but by Jefus Chrift, and God the Fa- 
 ther,") Gal. i. I. Here the Father and the Son are put 
 into oppofition to man, and declared to be the Being 
 from whom the apoftle had his authority ; and he de- 
 clares farther, that " the gofpel which was preached of 
 me, is not after man. For I nehher received it of man, 
 
 neither 
 
[ -"9 ] 
 
 neither was I taught it, but by the revelation of Jefus 
 Chrift," Gal. i. ii, 12. Who then is Jefus Chrifl: 
 who has thus revealed the gofpel to Paul, and whofe 
 authority is fo very high above that of men ? One 
 with the Father, God. 
 
 LXIX. 
 ** For do I now perfuade men, or God ? or do I 
 feek to pleafe men ? for if I yet pleafcd men, I ihould 
 rot be the fervant of Chrift," Gal. i. 10. This is in 
 context with the laft cited pafTages, and the apoftle, 
 flill preferving the diftin6tion between God and man, 
 fhews the Galatians the authority with which he is 
 about to reprove them, and that they may not expert 
 too great lenity, he fhews that he does not feek to pleafe 
 them, but Chrift, whofe fervant he ftiould not be if he 
 neglected to maintain that gofpel which fome among 
 them had perverted. He diftinguiflies himfell from 
 thofe who " defireto make a fair fhew in the flefti, left 
 they fhould fuffer perfecution for the crofs of Chrift," 
 Gal. vi. 12; whereas he bore in his body the marks 
 of the Lord Jefus, ver. 17. 
 
 LXX. 
 *' God hath fent forth the fpirit of his Son into your 
 hearts, crying, Abba, Father." Gal. iv. 6. There 
 is fomething very remarkable in the courfe of St. Paul's 
 argument here, and the manner in which he has afcend- 
 ed to the aflertion before us. He is fhewing that the 
 law was given as " a fchoolmafter to bring us unto 
 Chrift, that we might be juftified by faith," that it was 
 given in the interval of time, between the pro.mife and 
 the time of fulfilling it ; but by no means with a view 
 of fupplying the place of that which was promifed, for 
 it was impofllble that a law could be given by which 
 jighteoufnefs could come ; he farther fays, that, being 
 juftified by faith, the tuition of the law became unne- 
 .ceflary, and that being therefore emancipated from the 
 
 H 4 bond 
 
 age 
 
[ ^2Q ] 
 
 bondage of the law, " we are made the children of 
 God, by faith in Chrift Jefus:" and now he fays, that 
 the fulnefs of time being come, " God fent forth his 
 Son, made of a woman, made under the law, to re- 
 deem them that were under the law, that we might re- 
 ceive the adoption of fons." Is not this afligning a rea- 
 fon wherefore Chrift took manhood, and particularly 
 why he was fent to the loft fheep of the houfe of Ifrael i* 
 But he has, according to '* the gofpel, preached before 
 to Abraham," Gal. iii. 8, fuffered, and redeemed them, 
 whereby they have been juftified by faith, and by faith 
 to juftification become Children of God; and what is 
 now the procefs ? After we have received the adoption 
 of fons, the fpirit is fent forth into our hearts to make 
 us acknowledge him to be God, whom, till he had fo 
 redeemed us to faith, we had only feen to be a man, 
 " made of a woman, under the law." In the paflage 
 before us, we are told, that God fent forth the fpirit of 
 his Son ; and by the fame preacher it is declared to the 
 Romans, that it is by ** the fpirit of him that raifed 
 Jefus from the dead, that we are led, in order to be the 
 fons of God, and that by this fpirit of adoption we cry, 
 Abba, Father," Rom. viii. ii, 14, 15. That fpirit, 
 which raifed Jefus from the dead, is therefore that 
 eternal, and invifible, and incomprehenfible God, who 
 was in union with him, while he was living, and vi^ho 
 again refumed our nature upon its refurre(5lion from the 
 grave. *' No man can fay that Jefus is the Lord but 
 by the Holy Ghoft," i Cor. xii. 3. Through faith 
 then, having received the adoption of fons, and by 
 the fpirit of our blefled Redeemer fent forth into our 
 hearts, let us, without hefitation, cry to him, " Abba, 
 Father," and addrefs the Lord's prayer to him, through 
 whom, and by whom only, we have been called fons, 
 and are enabled to fay, ** that Jefus is the Lord," ** our 
 Father." I muft obferve here, that as St. Paul was 
 
 preach- 
 
[ 121 ] 
 
 preaching to men difpofed to Judaifm and the doQrlnes 
 
 of the law, the fpirit of adoption, fent alter juftification 
 
 by faith in Chrift Jefiis, was by no means ncceflary to 
 
 induce them to cry Abba, Father, to the God of the 
 
 Unitarians ; for this they were dilpofed to do before, 
 
 and not to recede from it. Somewhat not acceded toby 
 
 the followers of Mofes was then the doctrine of the 
 
 apoftle of Jefiis Chrift; and he therefore teaches, that 
 
 by faith in him they are juftified, and thereby receive 
 
 the fpint by which they cry to him Abba, Father. 
 
 LXXI. 
 
 " In whom we have rederr.ption through his blood, 
 
 the forgivenefs of fins, according to the riches of his 
 
 grace," Eph. i. 7. *' Unto me who am lefs than the 
 
 leaft of all faints, is this grace given, that I fhould 
 
 preach among the Gentiles the unfearchable riches of 
 
 Chrift," Eph. iii. 8. " For this caufe I bow my knees 
 
 unto the Father of our Lord Jefus Chrift, of whom 
 
 the whole family in heaven and earth is named, that 
 
 he would grant you according to the riches of his 
 
 glory," Eph. iii. 14, 15, 16. " Or defpifeft thou the 
 
 riches of his goodncfs, and forbearance, and long-fuf- 
 
 fering; not knowing that tlie goodnefs of God leadeth 
 
 thee to repentance?" Rom. ii. 4. " What if God, &c. 
 
 that he might make known the riches of his glory," 
 
 Rom. ix. 23. The riches of God and of Chrift are 
 
 here made fynonimous terms, and furely the riches of 
 
 grace, and of glory, and of long-fuff"ering, can only be 
 
 the attributes ot God. But left it fhould be doubted 
 
 what are the unfearchable riches of Chrift, St. Paul 
 
 fays, that he prays that his hearers *' may be able to 
 
 comprehend with all faints, what is the breadth, and 
 
 length, and depth, and height; and to know the love 
 
 of Chrift, which paffeth knowledge, that ye may be 
 
 filled with all the fulnefs of God," Eph. iii. ib, ,9 ; 
 
 fo that all the fulnefs of God, and the knowledge of 
 
 the 
 
[ 122 ]■ 
 
 the love of Chrlft, are again made fynonlmotis terms. 
 But this fulnefs of God is attained to only by having 
 *' Chrifl: to dwell in our hearts hy faith," Eph. iii. i 7 ; 
 and then when we have attained to this, and " come in 
 the unity of the faith, and oF the knowledge of the 
 Son ot God," what is the confequence ? are we then 
 *' filled with all the fulnefs of God ?" moft certainly 
 ■we are, for we come " unto a perfefl: man, unto the 
 meafure of the ftature of the fulnefs of Chrift,"Eph. iv. 
 13. Unto himfelf St. Paul fays this knowledge was 
 gtven, that he might preach the myftery of Chrifl: to 
 the Gentiles, that they fliould be partakers of the pro- 
 mife in Chrifl; by the gofpel, ** whereof I was made a 
 minifter, according to the gift of the grace of God 
 given unto me," Eph. iii. 7. '« But unto every one of 
 us is given grace according to the meafure of the gift 
 of Chrifl," Eph. iv. 7. «« O the depth of the riches 
 both of the wiidom and knowledge of God ! how un- 
 learchable are his judgments, and his ways part find- 
 ing out 1 for who hath known the mind of the Lord, 
 or who hath been his counfellour ?" Rom. xi. 33, 34. 
 Thefe lafl: words afford at once an argument, and no 
 unufeful lefTon to a reader of the word of the God of 
 truth. 
 
 LXXII. 
 ** When he afcended up on high, he led captivity 
 captive, and gave gifts unto men. (Now that he af- 
 cended, what is it but that he alfo defcended firft into 
 the lower parts of the earth? He that defcended, is the 
 fame alfo that afcended up far above all heavens, that 
 he might fill all things,"} Eph. iv. 8, 9, 10. St. Paul 
 feems here to enter into the argument, and by the man- 
 ner in which he puts the above afTertions, to have con- 
 fronted himfelf to Mr. Lindfey : from which I con- 
 clude that he had at leafl: an equal forefight of the 
 Lindfeian, as of the Platonick fchifm. He forefaw 
 
 that 
 
[ 123 ] 
 
 that our Lord's pre-exiftence would be denied, and has 
 therefore made his afcent a proof that he had before 
 defcended to tlie earth, (for that is all that is meant by 
 the lower parts of the earth) and had again returned to 
 where he had been before, to heaven. (For that in the 
 fame manner is all that is meant by, far above all hea- 
 vens; and the two terms are ufed in order ftrongly to 
 contrafl: his dignity and condefcenfion). He forefaw 
 that his divinity would be denied, and has therefore 
 lifted him far above the heavens, and extended him 
 even that he might fill all things. Let us then 
 *' henceforth be no more children, tofled to and fro> 
 and carried about with every wind of doctrine, by the 
 fleight of men, and cunning craftinefs, whereby ihey 
 lie in wait to deceive. But fpenking the truth in love, 
 grow up into him in all things, which is the Head, even 
 ChrilT:," Eph. iv. 14, 15. 
 
 LXXIII. 
 *' Servants, be obedient to them that are your mafters 
 according to the flefh, with fear and trembling, in 
 fmglenefs of your heart, as unto Chiill: not with 
 eye-fervice, as men pleafers, but as the fervants of 
 Chrifl:, doing the v/ill of God from the heart ; with 
 good will doing fervice, as to the Lord, and not to 
 men : knowing that whatfoever good thing any man 
 doeth, the fame fliall he receive of the Lord, whe- 
 ther he be bond or free," Eph. vi. 5, 6, 7, 8. If 
 w'ords could be found more explicitly declaring that 
 the fervant of Chrifl: and of God is one, whilft " no 
 man can ferve two mafters;" and alfo that the fervice 
 done as to the Lord, is diflinft from that which is 
 done to pleafe men, I fhould endeavour to paraphrafe 
 this paflage. I fhall only now remark, that, in a 
 parallel pafTage to the Colofllan fervants, he fays, 
 inftead of ** with fear and trembling, in finglenefs 
 of heart, as unto Chrift j'. *' not with eye-fervice, 
 
 as 
 
[ 124 ] 
 
 as *men pleafers, but in finglenefs of heart, fearing 
 God," Colofl". iii. 22. 
 
 LXXIV. 
 ** Who being in the form of God, thought it not 
 robbery to be equal with God : but made himfelf of no 
 reputation, and took upon him the form of a fervant, 
 and was made in the hkenefs of men: and being found 
 in fafhion as a man, he humbled himfelf, and became 
 obedient unto death, even the death of the crofs," 
 Philip, ii. 6, 7, 8. If Mr. Lindfey, who denies 
 not that Jefus Chrift was a man, will not deny that 
 he is here declared to be fuch, I think he cannot deny 
 that he is here declared to be God: for if the words 
 the form of a fervant, the Hkenefs of men, and the faJJjion 
 of man, be exactly of the fame import as an aflertion 
 that he was actually a man, it neceffarily follows, that 
 the fimllar exprelTion, ** being in the form of God," 
 muft have a fimilar interpretation, and fignify that he 
 is a(Sual!y God ; and from the whole paflage our Sa- 
 viour's pre-exiftence (in a ftate of glory) to the time 
 of his being *' made man" is fo necefTarily deducible, 
 that it cannot be avoided ; the condcfcenfion of Chriil, 
 equal with God, in taking on him a nature fo inferior 
 as that of man, bring the propofed example of humi- 
 lity, by which u £ are exhorted to be humble. If this 
 text flood without another to fupport it, it is conclu- 
 five for the Godhead of Jcfus Chrift. Being in the 
 form of God, having the fame meaning as the being 
 adually God, we are thereby enabled to interpret St. 
 Paul's aflertion that our Saviour " is the image of the 
 invifible God," ColofT. i. 15; and many other pafTages 
 declaring him to be " in the form of God." 
 
 LXXV. 
 <* For our converfation is in heaven, from whence 
 aUo we look for the Saviour, the Lord Jefus Chrifl," 
 Philip, iii. 20. St. Paul having declared that his ex- 
 
 peSlaiion 
 
[ 125 ] 
 
 pe£taiion of the Saviour is from heaven, pronounces the 
 Saviour to be Jefus Chrift; but to Timothy he fays, 
 that he is " an apoftle of Jefus Chrift by the command- 
 ment of God our Saviour," i Tim. i. i. That pray- 
 ers and fupphcations, and giving of thanks for aH men, 
 ** is good and acceptable in the (ight of God our Savi- 
 our," I Tim. ii. 3. *' We truft in the Hving God, who 
 is the Saviour of all men, fpecially of thofe that be- 
 lieve," I Tim. iv. 10. And to Titus he fays, that 
 God " hath in due times manifefted his word through 
 preaching, which is committed unto me, according to 
 the commandment of God our Saviour," Titus i. 3 : 
 fo that God our Saviour, is the Saviour whofe coming 
 from heaven Paul looked for, even Jefus Chrift, one 
 with the Father ; that God who committed the preach- 
 ing of his word, and the manifeftation of himfelf to 
 be made in due time, faying," I am Jefus whom thou 
 perfccuteft," Ads ix. 5. 
 
 LXXVI. 
 " Who is the firft-born of every creature," Col, i. 
 
 15. Inftead of conceiving that thefe words in the leaft 
 degree derogate from the dignity of Chrift as God, or 
 in the leaft point him out to be even the firjl and 
 pureji Creature of Gody I believe them to have the 
 very reverfe tendency; for from the context we may 
 find St. Paul ufing the benefit of our redemption thro* 
 the blood of Chrift, which he declares to be forgive- 
 nefs of fins, deliverance from the power of darknefs, and 
 tranflation into the kingdom of the Son, by wham he 
 fays, " were all things created that are in heaven, and 
 that are in earth, vifible and invifiblc, whether they be 
 thrones, or dominions, or principalities, or powers : all 
 things were created by him, and for him, and he is be- 
 fore all things, and by him all things confift," Col. i. 
 
 16, 17. And this redemption, which is afforded to us, 
 the apoftle teftifies to be by the blood of the Son, who 
 
 13 
 
[ 126 ] 
 
 is ihe " firft-born of every creature." By the facrifice 
 cf Chrifl, and by the fufficiency of his body once of- 
 fered, we find the daily facrifice for the people taken 
 away, and a full atonement made at once : by his daily 
 prophecies, we find the de{l:ru(5lion of the Jewifh tem- 
 ple, and confequently of the Jewifh ritual at hand; 
 and the event foon jullified the prophecy; we find their 
 altars and offerings aboliflied, and their nation ceafe to 
 be a people peculiar to God: but we find alfo the 
 adoption of all mankind to be, as it were, the children 
 of the promife through faith. Now, as the entire hif- 
 tory of the Jewifh nation is a typical prophecy of our 
 bleffed Saviour's incarnation, fufferings, and the adop- 
 tion of all mankind thro' him, and that their peculiar 
 fandity was maintained by blood, and by facrifices; fb 
 we find, that this blood, and thefe facrifices were a 
 type of the facrifice to be m.ade for all mankind in or- 
 der to their adoption ; for, as the facrifice was for an 
 atonement for the fins and errours of the people, fo is 
 the facrifice of Chrifl, once offered, an atonement for 
 the fins of thofe who were thereby adopted. But we 
 find alfo, that the Jews were to be fan£tified by the 
 offering up of the firft-born to God ; and among other 
 parts of their ritual, this fanQ:ification now no longer 
 ferviceable, was to be fet afide ; that event, of which 
 it was a type, having taken place, and our fanfl:ification 
 to God, by the offering up of Jefus Chrifl to be " the 
 fifil-born of every creature" being accomplifhed. But 
 it may be faid, that the offering of the firfl-born child 
 was long before fet afide, and a compenfation taken by 
 God, who accepted of the whole tribe of Levi to be 
 (ervitors in the fervice of the ark, and afterwards of the 
 temple, inflead of the firft-born child through Ifrael. 
 But this very compenfation being now to be fet afide, 
 the newly adopted world required a firft-born after the 
 type of Ifrael, and found it accordingly in Chrift Jefus, 
 
 who 
 
[ 127 ] 
 
 who not only gave himfelf for the whole of mankind, 
 to be <* the firfl-born of every creature," but alfo has, 
 inftead of the Levitical priefthood, flood forth himfelf 
 to be an High-prieft for us, whom he hath bought with 
 his blood. If this interpretation of the words before 
 us, which is altogether confonant to the do6lrine of St. 
 Paul to the Hebrews, by whofe rites he declares our 
 Saviour's facrifice forefhewed, be not accepted, let the 
 *' firft-born of every creature" be referred to a declara- 
 tion in a few verfes after, that Jefus Chrifl is " the 
 firft-born from the dead," Col. i. i8. Words fpoken 
 with refpeft to his refurre(5lion,whereby our refurredion 
 to life eternal thro' him is obtained, as he has become 
 the Captain of our falvation, our Leader to a triumph 
 over death and the grave, the firft-born of a regenerate 
 worH. No man who ever read the context, and faw 
 thefe words joined to a declaration, that by Jefus 
 Chrift all things were made, and that by him all things 
 confift, &rc. could conceive them intended to convey 
 an idea that " the Creator of ail things that are in hea- 
 ven, and that are in earih, viiible and invifible," was 
 no more than a meer Creature, and the work of his 
 own hands. Some other meaning correfponding to the 
 general fenfe of the apoftle muft be fought for, and I 
 fincerely think that I have affixed the true one to the 
 words before us, and am certain that, if I have not, I 
 have not deviated farther from it than they who tranf- 
 late « firft born" into '* firft-made." Compafllon for 
 the unhappy Servetus feems altogether to have abforbed 
 Mr. Lindfey's attention ; his death is made into a mar- 
 tyrdom, and his martyrdom into an argument fufficient 
 to make any thing St. Paul fnys on this fubje£t altoge- 
 ther unneceflary to be enquired into. The little paf- 
 fage is taken apart, and an interpretation faflened upon 
 it, which, when it is reftored to its original connexion, • 
 it altogether rejcfts. 
 
 The 
 
[ 128 ] 
 
 LXXVII. 
 
 The following is an explicit declaration that Jefus 
 Chrift is both God and Man, *' for in him dwelleth 
 all the fulnefs of the Godhead bodily," Col. ii. 9, 
 LXXVIfl. 
 
 To forgive fins is the peculiar attribute of him to 
 whom belong mercies and forgivenefs ; and accord- 
 ingly we are called upon by St. Paul to *' put on (as the 
 ele£l of God, holy and beloved) bowels of mercy, 
 kindnefs, humblenefs of mind, meeknefs, long-fuffer- 
 ing ; forbearing one another, and forgiving one ano- 
 ther, if any man have a quarrel againft any : even as 
 Chrill forgave you, fo alfo do ye," Col. iii. 12, 13. 
 This paflage is immediately preceded by a declaration> 
 that" Chrift is all in all." 
 
 LXXIX. 
 " Of the Lord ye fhall receive the reward of the inhe- 
 ritance : for ye ferve the Lord Chrift. But he that doeth 
 wrong, fhall receive for the wrong which he hath done : 
 and there is no refped of perfons," Col. iii. 24, 25. 
 Before whom is there no refpeft of perfons ? certainly 
 before him who is to deal out the reward impartially, 
 whom we ferve; but we are told that '* God will ren- 
 der to every man according to his deeds," for there is 
 no refpeft of perfons with God," Rom. ii. 5, 1 1. And 
 in the Ephefians, St. Paul fays, having called us fifft 
 fervants of Chrift," ** your Mafter alfo is in heaven, 
 reither is there refpefl of perfons with him," Eph. vi. 
 6, 9. And accordingly we find St. James fay, " My 
 brethren, have not the faith of our Lord Jefus Chrift, 
 the Lord of glory, with refpe6t of perfons," James ii. i. 
 LXXX. 
 
 To the Theffalonians, St. Paul fays, " We were 
 bold in our God, to fpeak unto you the gofpel of God, 
 with much contention," i Theft", ii. 2. " We were 
 willing to have imparted unto jou, not the gofpel of 
 
 God 
 
[ 129 ] 
 
 God only, but alfo cur own fouls," " for labouring 
 night and day, becaufe we would not be chargeable 
 unto any of you, we preached unto you the gofpel of 
 God," I Theff. ii. 8, 9. <* and fent Timotheus our 
 brother and minifter of God, and our fellow labourer 
 in the gofpel of Chrift, to eftablifh you, and to comfort 
 you concerning your faith," i ThefT. iii. 2. If Chrift 
 be not God, is this the method of eftablifhing their 
 faith ? no, but of fliaking it to its very foundation, 
 for the idea that he is God is fuggefted by it. Either 
 St. Paul intended to inculcate that dodrine, or he did 
 not; if he did, we muft accede to it ; if he did not, 
 he has lied to the Holy Ghoft, given " to guide him 
 into all truth," John xvi. 13. or the fpirit of truth has, 
 by inaccuracy, deceived and dealt by our faith with 
 duplicity. But as Paul has declared his exhortation 
 to have been " not of deceit, nor of uncleannefs, nor 
 in guile," i Thefl". ii. 3. I will believe that this 
 eloquent apoftle fpoke the diftate of the fpirit without 
 ambiguity; and though Mr. Lindfey has charged the 
 appointed witnefles of our bleffed Redeemer with equi- 
 vocation, I am confident he will not blafphemoufly 
 dare to impute faliehood to the Spirit of truth him- 
 felf. If Paul then fpeaking, with the Holy Ghoft, 
 has fuggefted that Chrift is God, we muft neceflariiy 
 believe that he meant to inculcate that do£lrine, and 
 therefore that Jefus Chrift is one with the Father, 
 God. 
 
 LXXXI. 
 Reminding the Theffalonians of his former lefibns, 
 St. Paul fays, " For ye know what commandments we 
 gave you by the Lord Jefus. For this is the will of 
 God," I Theft", iv. 2, 3. He then proceeds to in- 
 ftruft them in brotherly love, as the will of God, the 
 commandment of the Lord Jefus. 
 
 *<It 
 
[ 130 ] 
 
 LXXXII. 
 
 *' It is a righteous thing with God to recompencc 
 tribulation to them that trouble you ; and so you who 
 are troubled, refl: with us, when the Lord Jefus (hali 
 be revealed from heaven, with his mighty angels, in 
 flaming fire, taking vengeance on them that know not 
 God, and obey not the gofpelof our Lord Jefus Chrift: 
 whofhall be punifhed with everlafting deftrudion from 
 the prefence of the Lord, and from the glory of his 
 power; when he fhal! come to be glorified in his faints, 
 and to be admired in all them that believe (becaufe our 
 teftimony among you was believed) in that day,** 
 2 Theff. i. 6, 7, 8, 9, 10, Seeing then that Jefus 
 Chrift is revealed from heaven, taking vengeance, and 
 deftroying by everlafting expulfion from before the 
 prefence of the glory of his power ; is not he that God 
 with whom it is a righteous thing to recompence tribu- 
 lation to them that trouble, to them that know him not 
 to be God in obedience to the gofpel of our Lord Jefus 
 Chrift, " that the name of our Lord Jefus Chrifi: may 
 be glorified ? See the entire chapter. The glorifica- 
 tion of the name of our blefled Lord gives a fanflion to 
 our addrefling him in thefe words, <• Hallowed be thy 
 name," Maith, vi. 9. ^' The Lord Jefus fhall be re- 
 vealed, taking vengeance on them that obey not the 
 gofpel of our Lord Jefus Chriil: ;" and " what fhall 
 the end be of them that obey not the gofpel of God ?" 
 I Pet.iv. 17. 
 
 LXXXIIL 
 
 <« Now our Lord Jefus Chrifi himfelf, and God 
 even our Father which hath loved us, anu hath given 
 us everlaftingconfokticn, iirci good hope thro' grace, 
 comfort your her.its, and eftablifli you in every good 
 word and work," 2 ThefT. ii. 16, i 7. I am not yet 
 going to enquire into Mr. Lindfey's curious doftrine of 
 pious wifhes, but exclufive of the general fenfe of this 
 
 paffage 
 
[ 131 ] 
 
 paflage, to make a remark on the great fingularlty of 
 the exprefTion. Either there are two nominatives join- 
 ed by the copulative '* and," or there is but one prece- 
 ding the verb in the fentence before us, and in that 
 cafe, the copulatives unites two fpecific terms put in 
 appofition to the one general nominative * if the former 
 were the cafe, the verb muft neceflarily have been put 
 in the plural number, whereas, from its {landing in the 
 lingular, we muft conceive it governed by one nomina- 
 tive only ; now, if there be fpund one term in the fen- 
 tence including the reft within its general import, that 
 is the nominative cafe governing the verb : But I have 
 all along aflerted, that the Father is God, and that the 
 Son is God, and therefore now fay that the word 
 " God," is here that general term comprehending 
 within itfelf, ** our Lord Jefus Chrift himfelf, and 
 even our Father," one God, which hatb loved us, and 
 bath given us everlafting confolation. St. Paul feems 
 to have been diligent to eftablifti this point by the ener- 
 getick addition of the word " himfelf" after the name 
 of our Lord ; for thus emphatically to dwell upon a 
 word to be dimifled inftantly from being of any confe- 
 quence in the conftru6tion of a fentence, is a pra6iice 
 unknown to any writer in any language, and furely not 
 to be imputed to one of the moft accurate, concife, 
 and obtrufive fpeakers that ever forced the meaning of 
 words upon the underftanding of mankind; a preacher 
 who gave words only to his ideas, and never fought an 
 expletive to grace, much lefs to difgrace his language, 
 and diftraft his argument. After he had thus given 
 them a blefling from his warm and benevolent heart, 
 this excellent man calls upon his hearers for their pray- 
 ers, and, in confidcration of the benedidtion that he 
 has already beftowed on them, " that God (hould ef- 
 tablifli them in every good word and work," he fays, 
 ** the Lord is faithful, who ftiall ftablifh you, and, 
 keep you from evil," 2 ThefT. iii. 3. 
 
 I 2 « And 
 
[ 132 ] 
 
 LXXXIV. 
 
 " And the Lord dire£t your hearts into the love of 
 God, and into the patient waiting for Chrift;" or, as 
 it fTands in the margin of the Bible, ** the patience of 
 Chrift," 2 ThefT. iii. 5. Htre is the Lord, according 
 to Mr, Lindfey's manner of interpreting, quite neuter, 
 being neither God nor Chrift, for, apart from both, 
 he is to lead to the love of the one, and to the patience 
 of the other. But I believe this gentleman v;ill hardly 
 infift upon it that he is not either in this paffage ; and 
 if not here, I refer it to the candour of every advocate 
 of the Unitarian fyftem, whether a diftindion between 
 the Father and Son, as God, is intended to be marked 
 in fuch paftages as the following : '* now thanks be to 
 God which always caufed us to triumph in Chrift,'* 
 2 Cor. ii. 14. <' In the fight of God fpeak we in 
 Chrift," 2 Cor. ii. 17 ; and in a multitude of texts, 
 where the diftinflion is marked only as in that before 
 us, where the neuter word Lordh certainly both that 
 God and Chrift from whom he feems to be diftinguifh- 
 ed by the a£tion appointed to him. 
 LXXXV. 
 
 «* There Is one God, and bne mediator between God 
 and man, the man Chrift Jefus ; who gave himfelf a 
 ranfom for all, to be teftified in due time," i Tim. ii. 
 5, 6. Having already commented on the former part 
 of this pafTage, I fhall not now weary my reader by 
 repetition, but remark that, from a declaration that 
 Chrift had given himfelf a ranfom to be teftified in 
 due time, and that that time was now come, in which 
 God our Saviour will have all men come to the know- 
 ledge of the truth by the teftimony of the apoftollcal 
 preaching, with the Holy Ghoi^, Paul inftantly pafl'es 
 on to fay, that having been himfelf appointed a wit- 
 nefsof our Saviour, a preacher, and an apoftle, teach- 
 ing of the Gentiles in faith and verity, " I will there- 
 fore that men pray every where, lifting up holy hands, 
 
 without 
 
[ 133 ] 
 
 without wrath and doubting," i Tim. ii. 7, 8. Where- 
 fore ? becaufe he is a witnefs to teftify of Cbrift who 
 gave himfelf a ranfom for all. And how does this au- 
 thorize him to will that all men (hould pray ? there can 
 be but one anTwer given to this, namely, that he, 
 whom he teftified, was the proper object ot that pray- 
 er which he defired fliould be preferred, even Jelus 
 Chrift, one with the Father, God. 
 
 LXXXVI. 
 St. Paul, about to fend Timothy to preach ** found 
 do£lrine, according to the glorious gofpel of the blefled 
 God, which was committed to his truft," i Tim. i. 
 10, II. gives him the following epitome of what he 
 would have him promulgate and teftify ; *' Now, with- 
 out controverfy, great is the myflery of godlinefs : God 
 was manifeft in the flefh, juftified in the fpirit, feen of 
 angels, preached unto the Gentiles, believed on in the 
 world, received up into glory," i Tim. iii. 16. What 
 can more demonftrate the Godhead of him who, hav- 
 ing been manifefl: in the flefh, was witnefTed bv the 
 apoflles to have afcendcd into heaven, and who, by 
 them, was now preached unto the Gentiles, than this 
 dire£t afTertion, that he, of whom it was afTerted, was, 
 and is God. And fhall we now deny that the revela- 
 tion of godlinefs is a myflery ? 
 
 LXXXVII. 
 Forewarning Timothy of future defection from the 
 truth, and recommending perfeverance, St. Paul fays, 
 ** We both labour, and fuffer reproach, becaufe we 
 truft in the living God, who is the Saviour of all men, 
 I Tim. iv. 10. ** This" he declares to be " a faith- 
 ful faying, and worthy of all acceptation ;" and in 
 fo many words he has afferted the fame thing of the 
 following h6k, that ** Jefus Chrift came into the world 
 to fave finners," i Tim. i. 15. To be the Saviour 
 then is the common attribute of God and of Chrift, 
 I 3 who 
 
[ 134 ] 
 
 Vk'ho is therefore God ; for Jefus Chrift is not faid to 
 have been the means of falvation, which would have 
 better defcribed the inftrumeni of God in our redemp- 
 tion, but he is one and the fame Saviour with God. 
 Of the man Chrift Jefus of the feed of David, it is in- 
 deed faid that he was raifed from the dead, 2 Tim. ii. 
 8. But Jefus Chrift as God, clothed with eternal 
 glory, is he by whom we have obtained eternal falva- 
 tion, 2 Tim. ii. 10. 
 
 LXXX7III. 
 <* I give thee charge in the fight of God, who quick- 
 eneth all things, ;ind ' Tore Chrifl Jefus, who before 
 Pontius Pilate witnefl'ed a good confclTion; that thou 
 keep this commandment without fpot, unrebukeable, 
 until the appearing of our Lord Jefus Chrifl : which 
 in his times he (hall fhew, who is the blefled and only 
 potentate, the King of kings, and Lord of lords ; who 
 only hath immortality, dwelling in the light which no 
 man can approach unto, whom no man hath feen, nor 
 can fee : to whom be honour and power everlafting. 
 Amen," i Tim. vi. 13, 14, 15, 16. Here even the 
 clory of God, unapproachable by man, is afcribed to 
 Jefus Chrift ; and this is only afcribable to his divi- 
 nity, as many men had feen the man Jefus ; and St. 
 Paul fays, *< yea, though we have known Chrift after 
 the flefh, yet now henceforth know we him no more," 
 2 Cor. V. 16. That he is the King of kings, and 
 Lords of lords, is not only aflerted here, but is in fo 
 many terms declared to be the name of Jefus Chrift by 
 St. John, Rev. xix. 16. His Godhead is therefore 
 incontrovertibly eftabliftied here. That St. Paul fhould 
 fpeak of the Son only, is an inference naturally re- 
 fulting from the confideration that he was making 
 out an appointment to Timothy to go and to preach 
 Jefus Chrift, of whom he fpeaks in fuch terms in the 
 firft chapter of this epiftle, that I choofe to refer to it, 
 
 rather 
 
[ 135 ] 
 
 rather than make a partial quotation, and the whole is 
 too long to infert. The pious wifli, or rather let me 
 have liberty to call it the benedidion of the apoftle, 
 is *' grace, mercy, and peace from God our Father, 
 and Jefus Chrift > ur Lord;" a wifli, which I cannot 
 well imagine how he (hould expeO; to have gratified by 
 a mere creature ; nay, he fays more, that the grace of 
 our Lord was exceeding abundant, fets forth, that to 
 his trufl was committed tiie glorious gofpel of God, 
 and inftantly thanks Jefus for putting him into the 
 miniftry ; declares Jefus Chrifl to have come into the 
 world (a phrafe extraordinary, if the commencement 
 of our Saviour's life was in the flefh) to fave Tinners; 
 and having recounted the particular mercy and long- 
 fufFering of Jefus Chrift toward himfelf, his gratitude 
 breaks out into a doxology, the objefit of which muft 
 evidently appear to be the fame as the Being from 
 whom he received the benefits that invite his praife. 
 ** And now" he fays " unto the King eternal, immor- 
 tal, invifible, the only wife God, be honour and glory, 
 for ever and ever. Amen." He muft be a perverfe in- 
 terpreter who can underftand thefe words in any other 
 fenfe than that of a declaration that the merciful and 
 long-fuffering Jefus, the abundance of whofe grace 
 had pardoned his multitudinous perfecutions and biaf- 
 phemies, for a pattern to all who fhould hereafter be- 
 lieve to life everlafting, *' is the King eternal, the only 
 wife God, to whom he afcribes honour and glorv, in 
 confideration of the exceedingly great benefits which 
 he had received of him, and which were now fo ftrong- 
 ly imprelTed upon his mind, as at once to call forth his 
 acknowledgments and his exulting praife." 
 LXXXIX. 
 St. Paul fays to Timothy, whom he is fending to 
 *' do the work of an Evangelift," *' I charge thee 
 therefore before God and the Lord Jefus Chrift, who 
 Ihall judge the quick and the dead at his appearing, 
 I 4 ^"d 
 
[ 136 ] 
 
 and his kingdom: preach the word,&-c." 2 TIm.iv. i. 
 And " unto all them that love his appearing," he fays, 
 *' the Lord the righteous Judge fliall give a crown of 
 righteoufnefs at that day," ver. 8, Here the king- 
 dom, the Judgement-leat, and the appearing, are aflign- 
 ed to Jefus Chrift, and the crown of righteoufnefs is 
 conferred on all thofe who love his appearing, accord- 
 ing to what he fays to Titus, to whom he is giving a 
 like charge : " looking for that blefltd hope, and the 
 glorious appearing of the great God, and our Saviour 
 Jefus Chrift," Titus ii. 13. That thefe then are all 
 fynonimous terms I fhall not affront the underflanding 
 of my reader by an attempt to make more evident than 
 it mufl at once appear ; and our Saviour Jefus Chrifl: 
 is therefore one with the Father, God. 
 XC. 
 In the charge to Titus lafl cited, St. Paul holds out 
 " this bleflfed hope, and glorious appearing of the great 
 God, and our Saviour Jefus Chrifl," to fuch as deny 
 •worldly lufts, and who, by fo doing, *' adorn the doc- 
 trine of God our Saviour," Titus ii. 10. Jefus Chrifl 
 •was the do£trine committed to Titus, and more parti- 
 cularly *' how our falvation arofe from his having gi- 
 ven himfelf for us, that he might redeem us from all 
 iniquity ; " that having been difobedient, ferving lufls 
 and pleafures, not our merits, but his mercy fhone 
 forth in faving us ;" that therefore, Jefus Chrifl hav- 
 ing loved U5, and wafhed us from our fins in his 
 blood," Rev. i. 5. *' the kindnefs and love of God our 
 Saviour appeared, by wafhing of regeneration, and re- 
 newing of the Holy Ghofl ; which was fhed on us 
 abundantly, thro' Jefus Chriji our Saviour,^^ Titus iii. 
 A, 5, 6. Here, fpeaking to a man who was to aQ. under 
 him, and whofe difcharge of the office conferred on 
 him, mufl: in a great meafure depend upon the accu- 
 racy of St. Paul's exprcfiion, this apoftle, preaching 
 that which was committed to him, according to the 
 
 com- 
 
r 137 1 
 
 commandment of God our Saviour," falls into a mode 
 of cxprefTion, which, if Jefus Chrifl: be not God, muft 
 perpetually miflead Titus, keep him wandering in con- 
 tinual errour, and utterly incapacitate him to ** exhort 
 and convince by found do£lrine." That mankind had 
 obtained falvation, is the committed do£l:rine ; that 
 God is our Saviour, and that Jefus Chrifl: is our Savi- 
 our, are fertences occurring every where through tlie 
 epiftle, nay, in contiguous verfes ; for, after declaring 
 himfelf an apoflle by the coiTHnandment of Gsd our Su- 
 ijiour, St. Paul proceeds to fay, " To Titus mine ovi-n 
 Son after the common faith : grace, mercy, and peace 
 from God the Father, and the Lord 'Jefus Cbriji our 
 Savioury''' Titus i. 3, 4. Did he mean to diflraiSt him ? 
 if not, he is very defective in his addrefs ; but if he 
 meant to inculcate the diviuity of ChrilT:, and to fliew 
 that the Father and the Son are one God, our Saviour, 
 he has fpoken to the purpofe, and confifl-ently with the 
 coherent ftile that fo exceedingly diilinguifhes the wri- 
 tings of St, Paul. 
 
 XCI. 
 *' Verily, he took not on him the nature of angels; 
 but he took on him the feed of Abraham," Heb. ii. 
 16. This is urged as a perfuafive to us to lay hold of 
 and embrace the great falvation, afTorded to us by fo 
 wonderful an inflance of condefcenfion as that of our 
 Saviour's having taken our nature upon him, which he 
 is declared to have done, that he might, as man, be- 
 come the Captain of our falvation, by fuffering death 
 for all men. But St. Paul fays, that he took not on him 
 the nature of angels, but defcended a little lower: What 
 is this but faying, that out of two things equally pciTi- 
 ble to him, he has made a choice ? and to that which 
 is not yet ufliered into being, we know that there is 
 not any thing poflible ; therefore Jefus Chrifl: had pre- 
 €xifl:ence to the time he came in the flefli : But he ve- 
 rily 
 
[ X38 ] 
 
 rily tcok not on him the nature of angels ; therefore, in 
 his pre-exiftent flate, he was not an angel. But while 
 the power of making choice among all inferior natures 
 "which he would take was his, he afTumed that in which 
 a purpofe beneficial to mankind was to be anfwered ; 
 and we are accordingly invited to offer up the tribute 
 of our gratitude and confidence to him who had been 
 thus merciful. But who was he to whom fucli a choice 
 belonged ? Certainly God, to whom alone all things 
 arc fubfervient, *« by whom and for whom all things 
 were created, that are in heaven, and that are in 
 earth," Col. i. i6. who can exalt, as well as debafe, 
 the works of his own hands, and take into himfelf 
 whatfoever nature it (hall pleafe him to honour. This 
 ftupendous dignity he has conferred upon ours ; and 
 for our advantage has become man, even the man Je- 
 fus Chrift. This adopted nature, this progeny of his 
 power and mercy he has declared his fon ; and tor the 
 fake of this his '* holy child Jefus," who, notwith- 
 flanding that he was in all points tempted like as we 
 are, continued to the end doing the will of God, fpot- 
 lefs, without fin, became obedient to the death for our 
 redemption, and having fufFered, thereby to become 
 the Author and Captain of our falvation, accompanied 
 the * reafcending God into heaven, there for ever to 
 remain our Mediator and Interceflbr ; for his fake, I 
 fay, has God been pleafed to extend falvation to us ; 
 •' for this beloved Son, in whom he is well pleafed," 
 and whom therefore he has eternally united with him- 
 felf, has undertaken the cauTe of our infirmities, and 
 has gracioully condefcended to call us brethren ; he has 
 even called us fons ; and having taken part in that 
 ilefii and blood whereof we are partakers, pronounced 
 
 us 
 
 * " Now, that he afcended, what is it but that he alfo de-r 
 fcended tiift into the lower parts of the earth t" Eph. iv. 8. 
 
[ 139 ] 
 
 us his children; and with more than paternal kindnefs 
 bowed himfelf down to death for our fandilicafion, 
 " that he might thereby deflroy him that had the power 
 of death, that is the devil, and deliver them that 
 through fear of death, were all their life time fubje^ 
 to bondage." See Htb> ii. throughout. Let us then, 
 in memory of that fellowfhip which God himfelf has 
 ■with us, having been " partaker of that flefh and 
 blood," through the mercies which he has thereby 
 vouchfafed us, approach the throne of his grace with 
 confidence, " knowing that we have a new and living 
 vjzy confecrated to us, through the vail, that is to fay, 
 his flefli," Heb. x, 20. " And having," therefore, " an 
 high priefl over the houfe of God, let us draw near 
 with a true heart, in full afTuranceof faith," " without 
 wavering;" for if wefm willfully, after that we have 
 received the knowledge of the truth, « of the offering 
 of the body of Jefus Chrift once," '* there remaineth 
 no more facrifice for fin, but a fiery indignation fhali 
 devour the adverfary, who hath trodden under foot the 
 Son of God, and counted the blood of the covenant 
 wherewith he was fan£i:ified an unholy thing, and hath 
 .done defpite unto the fpirit of grace; for we know 
 him that hath faid, vengeance belongeth unto me, I 
 ■will recompence, faith the Lord. And again the Lord 
 iliall judge his people," Heb. x. throughout. 
 
 "Where now is Mr. Lindfey's analogy between the 
 offering up of prayer and religious worfliip to Aaron 
 the high priefl of the Jews, and to our great high pried 
 Jefus Chrift ? between the prieft " that ftandeth daily 
 miniftering and offering oftentimes the fame facrificcs 
 which can never take away fin," and this man, who, 
 after he had offered one facrifice for fins, for ever fat 
 (down at the right hand of God ; who, by one offeriivr, 
 hath perfeded for ever them that are fandificd ? *' For 
 
 the 
 
[ HO ] 
 
 tlie kw maketh men high priefts ; but the word of the 
 oath which was fince the law, maketh the Son, who is 
 confccrated for evermore ;" ** who, having as a prief^, 
 once made facrifice, having offered up himfelf," is fet 
 on the right hand of the throne of the majefty in the 
 heavens, where he has become the mediator of the 
 new covenant; in which he has declared, *' I will 
 put my laws into their minds, and write them in their 
 hearts, and I will be to them a God, and they (hall be 
 to me a people," Heb. vii. and viii. chap. And he, 
 who has, by his flefh, broken down the partition wall 
 that divided God and man, and whofe human nature, 
 perfefted by fufferings for an atonement to reconcile 
 man to God, is now in eternal union with the divine 
 nature, and clothed with the one glory, is furely a 
 mediator, a high prieft, of a dignity to which the 
 pofterity of Aaron never afpired ; *' he is a high prieft 
 in things pertaining to God, to make reconciliation 
 for the fins of the people; and he is an obje6t of 
 cur adoration and religious worfhip; *' for in that he 
 himfelf hath fuffered, being tempted, he is able to 
 fuccour them that are tempted," Heb. ii. 17, 18. To 
 this high honour the glorified body of Chrifl; is called, 
 after it had been made perfe6f, and thence become the 
 author of our falvation : whereas of Aaron's priefthood 
 it is faid, that *' the facrifices which were offered year 
 by year continually," under it, " could never make 
 the comers thereunto perfe6l," Heb. x. i. Are Aaron 
 and Jefus Chrifl: now equally objects of our adoration 
 or are we equajly to withhold our worfhip from both, 
 him who cannot, and him who can fuccour us ? from 
 him who daily fhed the infufficient blood of bulls and 
 goats, for the errours of the people, and from him who 
 abolifhed the facrifice and offering by thfe one facrifice, 
 the one offering of his own *' prepared body, which 
 came and bled for us, that we might be enabled to do 
 
 thy 
 
[ Ht ] 
 
 thy will, O God," Heb. x. 5, 6. that we might be a 
 party to the new covenant ? The dodrine of the 
 apoftle is therefore here manifeftly, that, inafmuch as 
 the flefh and blood of the man Jefus is now in union 
 with the eternal Godhead, and that in the world he 
 had fufFered fo much for us, and had called us bre- 
 thren, we may entertain great hope in the mercy of 
 him, whofe experience of human infirmities and temp- 
 tations, can caufe him to have compaiTion on us ; ami 
 therefore we are defired to call upon God through thefe 
 mercies, through Jefus Chrill:, his name, as our ran- 
 fom from death, aboliftied by the death of his human 
 body. It is not to " the unlearned reader" that I refer 
 what I have now written, for I do not expeO: it to 
 have any weight with fuch as have not read the law of 
 Mofes, and compared the types of the Jewifh ritual 
 "with the great event of which it was the lliadow ; and 
 alfo attended to the courfe of the apoftle's argument 
 throughout his epiftle to the Hebrews. Before I con- 
 clude this comment I mufl: infift upon the circumftance 
 of the law having been no more than a fiiadow of the 
 things to come, and not the exa£l portraiture ; and 
 therefore cannot refrain from expreffing my furprize at 
 feeing Aaron and our blefled Lord fo clofely brought 
 together and aflimilated by Mr. Lindfey, who will not 
 admit of even a fiiadowy reprefentation, throughout 
 the law, of that which was to come, when it happens 
 to typify that which oppofes his own fyftem. But as I 
 have the word of God for it, I fliall venture to afTert, 
 that the government of the Jews, by God, was an epi- 
 tomeofthegovernmentoftheafterwardsadopted world; 
 that the fele6lion of the Jews, for the faith of Abraham 
 their father, was an inftance of the value of faith in the 
 pure eyes of God, and an epitome of the adoption *' of 
 many fons," to be eleded thro' faith in Jefus Chrift ; 
 that the purifications by blood, and the atonement, 
 
 by 
 
[ 142 J 
 
 hj facrlfices for the people, were a type of that great 
 fiicrifice of the body of our Lord, offered once for )ur 
 atonement, by which we are reconciled and rr ftorcc' to 
 that bleffed hope of everiafting life, which we hau ior- 
 teited as heirs to the tranTgreffion of Adam ; for as in 
 Adam all men died, and as the law was given that fm 
 might abound, fo by Jefus Chrifl: are all men made 
 alive, and by the abundance of fin, his grace has the 
 more abounded to us, by faith in our redemption, by 
 the blood of the new covenant, to which the old co- 
 i?enant v/as a guide, that new covenant, of which 
 the man Jefus perfe6ted by death, and in eternal union 
 with God, is the mediator. Let us then, on our part, 
 declare, that we will be to him a people, as he has, 
 upon his, promifed, that he will be to us a God ; and 
 let us, when we hear the voice of " the Son of God'* 
 from our graves, acknowledge ** the God who quick- 
 cneth the dead/' and ** rejoice in the appearing of the 
 Son of man coming in the clouds of heaven;" when 
 ■we confider that for our fakes he took our nature upon 
 him, that he might have compaflion upon our infirmi- 
 ties; and that he is our appointed judge, *' bccaufehe 
 is the Son of man." 
 
 XCIL 
 As it is already laid down, and, I prefume, well re- 
 membered, that all are to be judged by our Lord Jefus 
 Chriff, when he (hall come in his glory on his own day, 
 with the holy angels, bringing his reward with him, 
 and recompenfing every man according to his works, I 
 fhall not repeat the proofs of it. *' Of the Lord then, 
 whofe coming draweth nigh," St. James fays, " be 
 ye patient therefore brethren unto the coming of the 
 Lord; the judge flandeth before the door; we count 
 them happy which endure ; ye have heard of the pa- 
 tience of Job, and have feen the end of the Lord : that 
 the Lord is very pitiful and of tender mercy," James v. 
 
[ H3 J 
 
 8, 9, 10, I r. The patience of Job is here urged as an 
 example to them who were defirous of haftening the 
 day of the Lord ; but the patience of Job was in wait- 
 ing the end of God, whofe pity and tender mercy at 
 length annply rewarded his refignation. The pitiful 
 and tenderly merciful Lord, who (hall rccompenfe 
 them who, after the example of Job, and <' the pro- 
 phets, who fpoke in the name of the Lord," with pa- 
 tience wait for his own appointed day, is therefore the 
 fame God who rewarded Job, and for whofe coming 
 the prophets waited. But St. Jam^s goes on and fays, 
 that with refpeQ: to fick perfons the elders of the church 
 are to be called for, and to pray over them, ** and the 
 prayer of faith fhall fave the fick, and the Lord (hall 
 raife him up," James v. 14, 15. This is in context 
 with the preceding paffage, which renders it manifefl: 
 •who the Lord is that fhall hear the prayer of faith, and 
 heal the fick ; even the fame Lord of whom St. Peter 
 faid to Eneas, at Lydda, " Jefus Chrift maketh thee 
 whole, arife," A£ts ix. 34 ; who faid himfelf to her 
 that, with full afllirance of his power, touched but his 
 garment, and had her iflfue of blood {launched, ** daugh- 
 ter, be of good comfort: thy faith hath made thee 
 whole," Luke viii. 48 ; and who, without the inter- 
 mediate ufe of any other name, faid to the leper who 
 befought him with a prayer of faith, * <'I will; be 
 thou clean," Luke v. 13: of Jefus Chrift then we 
 are to afk and have. He therefore is one with the 
 Father, God. 
 
 xcin. 
 
 In the commencement of his epiftle, James calls 
 himfelf " a fervant of God, and of the Lord Jefus 
 Chriil," James i. i. As a reafon why we fhould " not 
 
 have 
 
 * Quere, How does this (land in the French ? is xtjefouhaite ? 
 or if it be, what does it fignify ? 5ee Apology, note, p. 5. 
 
[ 144 ] 
 
 have the faith of our Lord Jefus Chrifl, the Lord of 
 glory, with refpefil of perfons," James ii. i, he fays^ 
 *' hearken, my beloved brethren, hath not God chofen 
 the poor of this world, rich in faith, and heirs of the 
 kingdom which he hath promifed to them that love 
 him ?" James ii. 5. "If ye have refpefl to perfons, 
 ye commit fin," James ii. 9. *' For he fhall have judge- 
 ment without mercy, that hath fhewed no mercy ; and 
 mercy rejoiceth againft judgement," ii, 13. 
 XCIV. 
 In order to avoid repetition of arguments already 
 ufed, I (hall obferve upon but one paffage in St. Peter's 
 firft general epillle in its courfe. 
 
 '* The elders which are among you, I exhort, who 
 am alfo an elder, and a witnefs of the fufFerings of 
 Chrift, and alfo a partaker of the glory that fhall be 
 revealed : feed the flock of God which is among you," 
 ** neither as being lords over God's heritage, but being 
 enfamples to the flock. And when the chief fhepherd 
 Ihall appear, ye fhall receive a crown of glory that fa- 
 deth not away," i Pet. v. 1,2, 3,4. If it be remem- 
 bred that this charge comes from St. Peter to men en- 
 gaged in the fame occupation as himfelf, it is but 
 reafonable to fuppofe that he had in mind thofe words 
 of our bleflfed Lord when he conferred the charge of his 
 fiock upon him, v, inch were fo emphatically fpoken, and 
 fo afFefc^ingly received by him. After his refurredion 
 from the dead, Jefus having on the third time fiiewed 
 himfelf to his difciples ** when they had dined, faith to 
 Sirnon Peter, SimDn fon of Jonas, lovefl: thou me 
 more than thefe? he faith unto him, yea, Lord; thou 
 knoweft that I love thee. He faith unto him, feed my 
 lambs. He faith to him again the fecond time, Simon 
 fon of Jonas, lovefl: thou me ? he faith unto him, yea. 
 Lord; thou knowefl: that 1 love thee. He faith unto 
 
 him. 
 
[ H5 ] 
 
 him, feed my fheep. He faith unto him the third 
 time, Simon fon of Jonas, loveft thou me? Peter was 
 grieved, becaufe he faid unto him the third time, lo- 
 veft thou me ? and he faid unto him. Lord, thou 
 knoweft all things ; thou knoweft that I love thee. 
 Jefus faith unto him, feed my fheep," John xxi. 14, 
 15, 16, 17. A charge attended by fuch circumftances, 
 and repeatedly conveyed in fuch terms, muft neceflarily 
 have been deeply imprefled on the memory of Peter, 
 who was grieved that he who- knew all things (hould 
 think it neceflary to renew it a third time. That Pe- 
 ter fhould therefore ever afterwards confider the office 
 conferred upon him as that of a fhepherd, and thofe to 
 whom he was fent as the flock of the chief Ihepherd 
 who had committed them to him, is not to be wonder- 
 ed at ; and accordingly we find him in another place 
 fay of him, who had declared himfelf <* no hirling, but 
 the Ihepherd, whofe own the Iheep are ; the good ihep- 
 herd, who giveth his life for the fheep," John x. 13, 
 14. " Ye were as fheep going aflray ; but are now re- 
 turned unto the fhepherd and bifhop of your fouls,'* 
 1 Pet. ii. 25. So that here is that fiock of Jefus Chrift, 
 the good fhepherd, whofe own the fheep are, exprefsly 
 declared to be the flock of God. St. Paul too has 
 called ** Jefus Chrift that great fhepherd of the fheep, 
 Heb. xiii. 20 ; and fpeaking to the Ephefian Elders, 
 he defires them to " take heed to all the flock, over the 
 which the Holy Ghoft had made them overfeers, to feed 
 the church of God," A<S^s xx. 28. From the chief 
 ihepherd alfo, when he fhall appear, we are to receive 
 a crown of glory which fadeth not away. " BlefTed is 
 the man that enduretli temptation; for when he is tried, 
 he fhall receive the crown of life, which the Lord hath 
 promifed to them that love him," James i, 12. This 
 promife is explained ; " Hath not God chofen the poor 
 of this world, rich in faith, and heirs of the kingdom, 
 K which 
 
[ h6 ] 
 
 which he hath promifed to them that love him ?" 
 James ii. 5. From whom now are we *< * to obtain 
 an incorruptible crown," " a crown of righteoufnefs, 
 which the Lord, the righteous Judge, fhall give at that 
 day, unto all them that love his appearing ? t" Certain- 
 ly from that God who hath promifed the kingdom ; that 
 Lord who hath promifed the crown of life to them that 
 love him, fliall we receive a crown of glory which fa- 
 deth not away, when the chief fhepherd fhall appear as 
 a righteous judge to give an incorruptible crown of 
 righteoufnefs to all them that love his appearing. This 
 chief fhepherd is therefore that righteous Judge, that 
 Lord, that God who hath promifed, and will give a 
 crown of glory to all that love him, even Jefus Chrift, 
 one with the Father, God ; ** to whom be praife and 
 dominion for ever and ever. Amen." i Pet. iv. 11. 
 
 xcv. 
 
 The firft verfe of the firll: chapter of St. Peter's fe- 
 cond cpiftle general, has thefe remarkable words, as li- 
 terally tranflated in the margin of our Bible. ** Simon 
 Peter, a fervant and apoftle of Jefus Chrift, to them 
 that have obtained like precious faith with us, through 
 the righteoufnefs of our God and Saviour Jefus Chrift," 
 2 Pet. i. I. Paul to Timothy, alfo calls himfelf *' an 
 apoftle by the commandment of God our Saviour, and 
 Lord Jefus Chrift, which is our hope," i Tim. i. i. 
 XCVI. 
 
 «* An entrance fhall be miniftered unto you abun- 
 dantly, into the everlafting kingdom of our Lord and 
 Saviour Jefus Chrift," 2 Pet. i. 11. 
 XCVII. 
 
 *' The day of the Lord will come as a thief in the 
 night ; in the which the heavens fhall pafs away with a 
 great noife, and the elements fliall melt with fervent 
 
 heat, 
 
 * I Cor. ix. 2$, t 2 Tim. iv. 8. 
 
[ HI ] 
 
 heat, the earth alfo and the works that are therein 
 Ihall be burnt up. Seeing then that all thefe things 
 fhall be diflblved, what manner of perfons ought ye to 
 be in all holy converfation and godlinefs, looking for 
 and hading unto the coming of the day of God where- 
 in the heavens being on fire fhall be diflolved, and the 
 elements fhall melt with fervent heat?" 2 Pet. iii. 10, 
 II, 12. As there is but one day mentioned in this 
 pafTage, it is evident that the Lord, whofe day it is 
 called in the firfl, is the fame' as the God, whofe day 
 it is faid to be in the laft verfe; one and the fame God. 
 But, that the fpecified Lord, who is God, is our Lord 
 Jefus Chrill:, the context, to which I refer, fhews be- 
 yond contradi<!rtion. Befides other circumflances evin- 
 cing this fa6l throughout the whole chapter, the apoflle 
 fays *' the long-fuffering of our Lord is to be account- 
 ed falvation ; even as our beloved brother Paul alfo 
 hath written unto you," 2 Pet. iii. 15. Now the words 
 of Paul, to which St. Peter here refers, are, ** For this 
 caufe I obtained mercy, that in me firft Jefus Chrift 
 might fhew forth all long-fufFering, for a pattern to 
 them which fhould hereafter believe on him to life 
 everlafting," i Tim. i. 16. Here then, mercy and 
 life everlafting, which are falvation, are preached to all 
 thro' the long-fuffering of Jefus Chrift, after the pat- 
 tern of Paul, to which Peter has referred, calling him, 
 ■who is by Paul called Jefus Chrift, Lord ; and imme- 
 diately after calling him, whom he had himfelf named 
 Lord, God. Let us not therefore " fall from our fted- 
 faftnefs, but grow in grace, and in the knowledge of 
 our Lord and Saviour Jefus Chrift : to him be glory 
 both now and for ever. Amen." 2 Pet. iii. 18. 
 XCVIII. 
 " He is Antichrift, that denieth the Father and the 
 Son," I John ii. 22. How is he who denieth the Fa- 
 ther, Antichrift ? How is he who denieth Jefus to be 
 K 2 the 
 
[ H8 ] 
 
 the Chrlft, and ** confeffeth not that he is come in the 
 flefli," to be confidered as denying the Father ? For 
 this plain reafon, that the Son is one with the Father, 
 God ; and confequently the Father is denied upon the 
 denial of him who is with him, one. 
 XCIX. 
 
 ** Every fpirit that confefTeth not that Jcfus Chrift 
 is come in the flefh, is not of God," i John iv. 3. 
 Though the apoftle's intention in this verfe be to Ihew 
 that Jefus Chrift: was truly man, yet it is no drained 
 inference to fay, that the Being, who came in the 
 flefh, had pre-exiflence to the time of taking it upon 
 him ; and this indeed follows the more naturally, when 
 we confider that this denial is made " by the fpirit of 
 Antichirft," which denieth the Father and the Son. 
 C. 
 
 As I do believe the 7th verfe of the 5th chapter of 
 St. John's I ft epiftle to be at the beft a very dubious 
 text, I refign all advantage that might accrue to my 
 caufe, from its having come from his infpired pen. 
 But I fhall beg leave to exprefs myfelf in the words of 
 it, which very well comprize the conclufion following 
 from the whole of facred writ, and which I hope I 
 have rendered obvious by this time. In my own per- 
 fon then I fay that I believe in " the Father, the word, 
 and the Holy Ghoft, and thefe three are one." 
 CI. 
 
 If words could be found more dire6lly enjoining 
 prayer to Jefus Chrift than thofe which follow, I 
 ihould endeavour to enlarge on the fubje<5t ; but as the 
 beloved difciple of our Redeemer has given us the pre- 
 cept, I fhall leave it to Mr. Lindfey to draw the con- 
 clufion, for which he ftands engaged, and to acknow- 
 iedo-e that Jefus Chrift is one with the Father, God. 
 «< Thefe things have I written unto you that believe on 
 the name of the Son of God ; that ye may know ye 
 
 have 
 
[ H9 ] 
 
 have eternal life, and that ye may believe on the name 
 of the Son of God. And this is the confidence that 
 we have in him, that if we alk any thing according to 
 his will, he heareth us. And if we know that he hear 
 us, whatfoever we a(k, we know that we have the pe- 
 titions that we defired of him," i John v. 13, 14, 15. 
 ** Beloved, if our heart condemn us not, then have 
 we confidence towards God. And whatfoever we aflc, 
 we receive of him, becaule we keep his command- 
 ments," I John iii. 21, 22.. Here exactly the fame 
 precept is repeated ; but the one Godhead is named in 
 the latter, inftead of the fecond perfon of the Trinity 
 fpecified in the former paflage. 
 CII. 
 ** And we know that the Son of God is come, and 
 hath given us an underftanding, that we may know 
 him that is true ; and we are in him that is true, even 
 in his Son Jefus Chrift. Tliis is the true God and 
 eternal life," i John v. 20. It is remarkable that this 
 declaration is followed by a dcfire to *' keep from idols," 
 to the overthrow of whofe worfhip he preaches the 
 Godhead of Jefus Chrift, the Son. But left it fliould 
 be faid that the elder was inattentive to the confe- 
 quence of fpeaking in ambiguous language to idolaters, 
 concerning the God whom he preached to them, I will 
 produce proofs from the context to teftify that Chrift 
 is here fpoken of, and pointed out for adoration. " He 
 that hath the Son, hath life," and " God hath given 
 us eternal life, and this life is in his Son," and " thefe 
 things have I written unto you that believe on the name 
 of the Son of God ; that ye may know that ye have 
 eternal life," i John v. 11, 12, 13. Thefe words ex- 
 plain who is the true God in whom we have this eter- 
 nal life ; befides, the gift of underftanding is an a£t of 
 Godhead, and is here made to us by the Son. Suppofc 
 for a moment with Mr. Lindfey that the prophetick 
 K 3 eyes 
 
I 150 ] 
 
 eyes of the apoftles were blinded to the opinion afier- 
 uards to be entertained by mankind, who have fince 
 their day beHeved Jefus Chrift to be God, notwith- 
 ilanding that they had feen him a man born and hving 
 amongll men, even this abfurd fuppofition would not 
 extend to St. John, nor indeed to St. Paul, who were 
 themfelves witnefles of that early herefy by which the 
 manhood of Jefus Chrift was denied, and had heard 
 that body which he had come in, declared only to have 
 been an appearance ; fo that their own living experi- 
 ence might have given them a hint, that accuracy in 
 the application of the terms Lord, and Saviour, and 
 the like, was neceflary, if they had not been the 
 mofl: flupid as well as wicked men that ever lived 
 on the earth. They were accurate men, they were 
 honeft men ; and by the application of thofe terms to 
 both the Father and the Son, they have left us an irre- 
 fragable proof that the Father and the Son are one 
 God. 
 
 The goodnefs of God, and that gracious indulgence 
 with which he has confulted the infirmities of our 
 flate, is, in this refpe£l alfo, very ftrongly difplayed, 
 that he took manhood on him, in order to give a fen- 
 fible objefl of worlhip to mankind, incapable of form- 
 ing any adequate idea of the abfl:ra6t God, whofe qua- 
 lities are of a nature incomprehenfible by our minds ; 
 and not only our natural incapacity to conceive a God 
 purely fpiritual was confidered, but the world, merged 
 in idolatry at the time of his incarnation, was merci- 
 fully indulged with an objefl of fenfe, to which men 
 could look according to habit alfo, and to whom, even 
 by the exertion of the fame faculties by which they had 
 adopted and adored idols, they could prefer worfhip 
 without the imputation of idolatry. A refting place is 
 hereby given to the mind, inftead of its being conti- 
 nued 
 
[ '51 3 
 
 rued under the neceflity of launching out into vaft in- 
 finity and eternity, and vainly endeavouring to engage 
 itfelf in the contemplation of matters, of which it can 
 form no idea at all. 
 
 cm. 
 
 " Whofoever tranfgrefieth, and abideth not in the 
 do6lrine of Chrift, hath not God : he that abidetli 
 in the do6lrine of Chrift, he hath both the Father and 
 the Son," 2 John 9, After having (hewed who had 
 not God, the elder goes on to.fhew of the dire£t con- 
 trary character, that he hath the Father and the Son, 
 who are therefore that God which abideth in him, 
 *' Whofoever denieth the Son, the fame hath not the 
 Father," i John ii. 23. But ** whofoever fliall con- 
 fefs that Jefus is the Son of God, God dwelleth in 
 him, and he in God," i John iv. 15, " If we love 
 one another, God dwelleth in us," i John iv. 12. 
 Who now is the Father and the Son, who dwelleth 
 in us if we abide in the doflirine of Chrift I" 
 CIV. 
 « Jude, a fervant of Jefus Chrift, and brother of 
 James, to them that are fan6tified by God the Father," 
 Jude I . Paul, who has frequently called himfeif both 
 the fervant of God and of Jefus Chrift, (fee Phi- 
 lip, i. i> and Titus i. i.) has in like manner addrefled 
 the Corinthians, " to them that are fandified in Chrift 
 Jefus," I Cor. i. i. 
 
 CV. 
 Speaking of the judgment that awaits ** ungodly 
 men, turning the grace of God into lafcivioufnefs, and 
 denying the only Lord God, and our Lord Jefus 
 Chrift," *' who fpeak evil of thofe things which they 
 know not," Jude fays, that " Enoch alfo, the feventh 
 from Adam, prophefied of thefe, faying, behold, the 
 Lord cometh with ten thoufands of his faints, to exe- 
 cute judgment upon all, and to convince all that are 
 
 K 4 un- 
 
[ 152 ] 
 
 ungodly among thenn, of all their ungodly deeds, which 
 they have ungodly committed, and of all their hard 
 fpeeches, which ungodly Tinners have fpoken againft 
 him." Now we know very well that Jefus Chrift is to 
 come to judgment, with the holy angels ; that to thofe 
 who work iniquity he fliall give everlafting punifhment, 
 but unto the righteous, eternal life. We mufi: there- 
 fore conclude him to have been the obje6i of Enoch's 
 prophecy; and the more ib, as the apoflle proceeds to 
 recommend the remembrance and obfervationof what 
 ** the apoftles of our Lord Jefus Chrift had fpoken, 
 that in the latter times there fhould be mockers, fen- 
 fual, not having the fpirit," and to defire that they to 
 whom he writes, " building up themfelves in our moft 
 holy faith, fhould pray in the Holy Ghoft, keep them- 
 felves in the love of God, looking for the mercy of our 
 Lord Jefus Chrift, unto eternal life. Now unto him 
 that is able to keep us from falling, to prefent us fault- 
 lefs before the prefence of his glory with exceeding joy, 
 to the only wife God, our Saviour, be glory and ma- 
 jefty, dominion and power, both now and ever. Amen.'* 
 See Jude throughout. A comment muft be unnecefla- 
 ry here. 
 
 As I prefcribed to myfelf the order in which the 
 books of the fcripture are arranged, and had determi- 
 ned to enquire of the teftimony afforded by each in its 
 courfe; and as I had but one conclufion in view, to 
 the evidence of which alone proofs were to be brought, 
 my intelligent reader will fee the impoflibility of ftep- 
 ing from proof to proof in a mathematical procefs, or 
 of producing an encreafing teftimony commencing at a 
 partial, and, in the end, refulting in a full demonftra- 
 tion of the truth of that one propofition, which muft 
 be rendered equally manifeft by the firft, as by the laft 
 argument in its behalf. That the fcriptures have de- 
 clared 
 
[ 153 ] 
 
 dared the divinity of our Lord, it is my office to ftiow ; 
 and that this declaration is true, if made, muft necef- 
 farily follow, upon the concefTion that the fcriptures 
 are the word of God, and therefore true ; and as this 
 conceflion is made, I am only to produce fuch declara- 
 tions as are contained in them : this murt: be at once 
 feen to preclude progrefTive enquiry. I have, however 
 for the gratification of my reader, referved a very few 
 paflages, in which it is more diredly and literally af- 
 ferted that Jefus Chrill: is one with the Father, God ; 
 and with thefe I {hall clofe the evidence of the apoftles, 
 the appointed witnefles of our blefTed Redeemer. 
 CVI. 
 
 *< Hereby perceive we the love of God, becaufe he 
 laid down his life for us," i John iii. 16, The name 
 of " Jefus Chrifl" does not once occur in the preceding 
 part of the chapter, of which this is the 16th verfe, 
 fo that it cannot pofTibly be referred to by the pronoun 
 ** he ;" our Lord and Saviour is therefore literally de- 
 clared to be God. The courfe of the argument alfo 
 makes a literal interpretation abfolutely neceflary, for 
 the beloved difciple is perfuading us to love one ano- 
 ther in confequence of our brotherhood, a motive 
 which God could not have, to love beings fo infinitely 
 inferior to him ; but that God loved us, is manifefled 
 by his having rendered himfelf fubje6t to death for our 
 fake ; we are therefore defired to love one another, 
 from the equality and fympathy of our nature : the love, 
 of God is perceived, becaufe he laid down his life for 
 us; and therefore, *« we ought to lay down our lives 
 for the brethren," i John iii. 16. 
 CVII. 
 
 St. Paul preaches thus to the Ephefians, whom he 
 had called to Miletus, and whom he appointed eiders 
 over the church to preach the gofpel. 
 
 " Take 
 
[ 154 ] 
 
 ** Take heed therefore unto yourfelves, and to all 
 the flock over the which the Holy Ghofl hath made 
 you overfeers, to feed the church of God, which he 
 hath purchafed with his own blood," AB.S xx. 28. 
 What can convince if this be unable ? Shall we fee the 
 blood of God himfelf ftreaniing for our redemption, 
 and ftill deny that God and man are one Chrifl: ? or 
 (hall we not rather feek to be of the fold, *' return to 
 the fhepherd of our fouls," to the ** Lord God, who 
 iliall feed his flock like a fhepherd ? who fl^iall gather 
 the lambs with his arm, and carry them in his bofom," 
 Ifaiah xl. 1 1. But St. Paul forefaw that men would 
 look upon this pofition, which he has laid down, as a 
 difficulty, which would turn afide fuch as yielded not 
 their faith, but fhould proceed to enquire of the hidden 
 myflery, and withdraw from the acknowledo;ment of 
 fpiritual things, becaufe they were not in poffeflion of 
 fpirllual things to compare with them, whereby they 
 lliould comprehend the things of God, into which the 
 natural man is unable to enquire ; and therefore he has 
 faid even to thefe elders to whom he directs his charge, 
 *' For I know this, that after my departing, fhall grie- 
 vous wolves enter in among you, not fparing the flock. 
 Alfo of yourfelves fhall men arife fpeaking perverfe 
 things, to draw away difciples after them," A6ls xx. 
 29, 30. I wifh that St. Paul may not have had our 
 prefent day in view when he fpoke thus, 
 CVIII. 
 
 To the Hebrews, St. Paul fays, that the addrefs 
 from the Majefly on high to him, " by whom he made 
 the worlds," is " Thy throne, O God, is for ever and 
 ever ; a fceptre of righteoufnefs is the fceptre of thy 
 kingdom: And, thou Lord, in the beginning hafl: laid 
 the foundation of the earth ; and the heavens are the 
 works of thy hands. They fhall perifh, but thou re- 
 rnainefl : and they all fhall wax old as doth a garment ; 
 
 and 
 
I '55 ] 
 
 and as a vedure flialt thou fold them up, and they fiiall 
 be changed : but thou art the fame, and thy years fhall 
 Bot fail," Heb. i. 8, lo, 1 1, 12. Thai the attributes 
 here afcribed, are afcribaj)le only to God, I believe 
 will not be denied ; but they are afcribed by God 
 himfelf, and to whom ? To Jefus Chrift, after he had 
 laid afjde the form of a fervant, and again taken up- 
 on him the form of God, the exprefs image of his per- 
 fon ; when he had by himfelf purged our fins ; and, 
 being the brightnefs of his -glory, fat down on the 
 right-hand of the Majedy on high. They are afcri- 
 bed to Jefus Chrift, upon the reafiumption of that 
 glory which he had laid down, when he was made a 
 little lower than the angels, that, by the grace of God, 
 he might tafte death for every man ; that, by fuffcring, 
 he might be made perfeft, to lead mankind to falva- 
 tion ; to him who had called us brethren, and had now 
 taken up his anointed body, *' anointed with the oil of 
 gladnefs above his fellows ;" that body, by which he 
 became our fellow, our brother, and our Saviour; and 
 by the afcent of which he has marflialled our way to 
 his eternal kingdom. To him, I fay, who had been 
 partaker of our flefhand blood, and who, having made 
 himfelf acquainted with our infirmities, has taken in- 
 to heaven that nature, by which he can be touched 
 with a compafTionate feeling of them ; and has there- 
 fore become our '* merciful high pried and intercef- 
 for," are thefe attributes afcribed, this addrefs of ex- 
 ultation is made ; it is (if I may fo fay) the welcome of 
 God to the captain and leader of mankind to glory. 
 And, if I may dare to ufe the cxpreflion, we find, as 
 it were, a pafllon of joy in the great God of our fal- 
 vation, at feeing the means of his grace take efFe6l in 
 refioring mankind to that forfeited happinefs, from 
 which by tranfgrefPion he had fallen; in reconciling 
 him to himfelf j in feeing that a paflage is now open- 
 ed 
 
 tm 
 
[ 156 ] 
 
 ed into his own eternal happinefs to man, by the ta- 
 king the manhood into God, as the Godhead had be- 
 fore on earth rendered one man a worthy and fufficient 
 atonement for all men. J^is grace is now perfected ; 
 our nature is feated in heaven ; and the glory which 
 Chrift had with the Father before the foundations of 
 the v/orld were laid, is now afcribed to him ; the Fa- 
 ther has glorified him with his own felf ; he is, by the 
 majefty moft high, declared to be one with him, de- 
 clared to be God, whofe throne endureth for ever, and 
 ■whofe years fliall never fail ; the man was feen to af- 
 cend ; but the God is acknowledged by him to whom 
 alone the God is comprehenfible, ** who only knoweih 
 who the Son is." I do not fee how it is poflible to 
 avoid, or evade, the ftrength of this proof, refulting 
 from the application of thefe words of David to the 
 Son, of whofe Godhead they are as exprefs a declara- 
 tion as words can convey. God himfelf acknowledges 
 and declares the fccond perfon in himfelf; and this in 
 exa6t conformity with our Lord's own words, upon 
 feeing Judas go out with a refolution to betray him ; 
 his hour he knew was now come, and, " therefore, 
 when he (Judas) was gone out, Jefus faid, now is the 
 Son of man glorified, and God is glorified in him. If 
 God be glorified in him, God fhall alfo glorify him in 
 himfelf, and fhall flraightway glorify him," John xiii. 
 31, 32. And as fuch a doxology, according to this 
 predldion, comes from God himfelf to Chrift, I own 
 that to me it appears an impious perverfenefs to withhold 
 prayer, an impious ingratitude to withhold our praife and 
 thankfgiving from him. When we fee ourownfalvation 
 the fource of fuch joy in heaven ; when we fee the in- 
 finitely great " maker of all things that are in heaven, 
 and that are in the earth," take fuch an intereft in the 
 happinefs of us his very little creatures, we have an ad- 
 ditional encouragement to approach the throne of his 
 
 mercy 
 
[ 157 J 
 
 mercy with thankfgiving for our redemption ; for which 
 he not only fuffered, but rejoiced in his fufFerings, and 
 efteemed them glory for our fake. '* Of Jefus Chrirt, 
 th,e fame yefterday, and to day, and for ever,"Heb. xiii. 
 8. Let us then acknowledge, that *' of the Jews, as 
 concerning the flefii, Chrift came, but that he is over 
 all, God blefled for ever. Amen." Rom. ix. 5. ■ 
 
 I now come to the fourth kind of teftimony borne to 
 the divinity of our Lord and Saviour Jefus Chrifl, that 
 ■which he has afforded himfelf, by the revelation made 
 to St. John, after his afcenfion, and in which he has, 
 in his glorified ftate, declared his own nature. I do 
 not mean to difcufs the prophecy contained in the apo- 
 calypfe, but to produce fuch evidence as the book af- 
 fords to my point only; fuch other proofs as are refer- 
 able to this head, I have noted, as they have occurred 
 in the former parts of this enquiry. 
 CIX. 
 
 Jefus Chrift reveals himfelf to St. John in the fol- 
 lowing words : ** thefe things laith the firft and the laft, 
 which was dead, and is alive," Rev, ii. 8. God favs to 
 Ifaiah, " I am the firft, and I am the laft, and befides 
 me there is no God," If. xliv. 6. Hence we fee, that 
 befides the firft and the laft, there is no God : but Jefus 
 Chrift fays, " I am the firfl:, and I am the laft ;" the 
 conclufion is, that befides Jefus Chrift, one with the 
 Father, there is no God, and he is the *' alpha and 
 omega, the beginning and the ending, which is, and 
 which was, and which is to come, the Almighty," 
 Rev. i. 8, and xxii. 13. 
 
 ex. 
 
 Jefus Chrift fays, " I am he that fearcheth the reins 
 and hearts: and I will give unto every one of you ac- 
 cording to your works," Rev. ii. 23. God fays to Je- 
 remiah, 
 
[ '58 ] 
 
 feniiah, <* I the Lord fearch the heart, I try the relfisy 
 even to give every man according to his ways, and ac- 
 cording to the fruit of his doings," Jer. xvii. lo. Here 
 God has declared himfelf the fearcher of hearts. Is 
 there any other fearcher of hearts ? None. But Jefus 
 Chrift declares that he is he that fearcheth the hearts : 
 as there is none other that fearcheth, and that Jefus 
 Chrift has declared that he fearcheth, Jefus Chrifl: is 
 none other than God Almighty, one with the Father; 
 *' the Lord of hods, that judgeth righteoufly, and tri- 
 eth the reins and the heart," Jer. xi. 20; ** the Lord 
 of hofts, that trieth the righteous, and feeth the reins 
 and the heart," Jer. xx. 12. And the unity of the 
 Godhead of the Lord, the King of Ifrael, and his Re- 
 deemer the Lord of hofts, is thus aflerted by the one 
 firft and laft ; ♦' Thus faith the Lord the King of If- 
 rael, and his Redeemer, the Lord of hofls, I am the 
 firft, and I am the laft, and befides me there is no 
 God," Ifa. xliv. 6. 
 
 CXI. 
 *' I am alpha and omega, the beginning and the end- 
 ing, faith the Lord, which is, and which was, and 
 which is to come, the Almighty," Rev. i. 8. To the 
 proof already given, that thefe words are fpoken by 
 Jefus Chrift, I will add this, that the declaration fol- 
 lows a defcription of the coming of the Lord, exadly 
 correfponding to that given by our Saviour of the com- 
 ing of the Son of man ; " then ftiall all the tribes of 
 the eanh mourn, and they fhall fee the Son of man 
 coming in the clouds of heaven, with power and great 
 glory," Matth. xxiv. 30. ** Behold, he cometh with 
 clouds ; and every eye fliall fee him, and they alfo 
 which pierced him : and all kindreds of the earth ftiall 
 wail becaufeof him," Rev. i. 7. He then proceeds to 
 declare himfelf to be the Lord, which is, and which 
 
 •was, 
 
[ J59 ] 
 
 was, and which is to come : to Jefus Chrift the Lord, 
 then, the four beads ** reft not day and night, faying, 
 holy, holy, holy, Lord God Almighty, which was, and 
 is, and is to come," Rev. iv. 8. 
 CXII. 
 ** I am he that liveth, and was dead ; and behold, I 
 am alive for ever more. Amen.'* Rev. i. i8. That 
 thefe words are fpoken by Jefus Chrift, cannot admit 
 of a doubt. ** And when thofe beafts give glory, and 
 honour, and thanks to him who fat on the throne, who 
 liveth for ever and ever, the four and twenty elders fall 
 down before him that fat on the throne, and worfhip 
 him that liveth for ever and ever, and caft their crowns 
 before the throne, faying, thou art worthy, O Lord, 
 to receive glory, and honour, and power : for thou haft 
 created all things, and for thy pleafure they are, and 
 were created," Rev. iv, 9, 10, 11. Such is the honour 
 afcribed in heaven to him who is *^ alive for evermore. 
 Amen." And fhall we, who are a part of his creation, 
 *' by whom are all things, and we by him," alone with- 
 draw ourfelves from the worftiip of the '* one Lord, 
 Jefus Chrift," ** by whom all things confift ?" And 
 Ihall we not rather join our voice to the voices in hea- 
 ven, and fay, " hallowed by thy name. Thy will be 
 done in earth, as it is in heaven ,?" Matth. vi. 9, 10 j 
 fee alfo 1 Cor. viii. 6, and Col. i. 17. 
 CXIII. 
 
 The following words of our Saviour to St. John, to 
 be delivered by him to the church of Philadelphia, war- 
 rant our preferring that petition of the Lord's prayer 
 to him, " lead us not into temptation, but deliver us 
 from evil," Matth. vi. 13. ** I will alfo keep thee 
 from the hour of temptation, which fliall come upon 
 all the world, to try them that dwell upon the earth," 
 Rev. iii. 10. 
 
 *' As 
 
[ i^o ] 
 
 CXIV. 
 
 " As many as I love, I rebuke and chaften," fays 
 Jefus Chrift to St. John, Rev. iii. 19. " Behold, hap- 
 py is the man whom God corre£teth," Job v. 17.'* For 
 ■whom the Lord loveth he chafteneth, and fcourgeth 
 every fon whom he receiveth. If ye endure chaftening, 
 God dealeth with you as with Tons : for what fon is he 
 ■whom the Father chafteneth not ?" Heb. xii. 6, 7. 
 CXV. 
 
 ** Grace be unto you, and peace from him which is, 
 and which was, and which is to come ; and from the 
 feven fpirits which are before his throne ; and from 
 Jefus Chrift, who is the faithful witnefs, and the firft- 
 begotten of the dead, and the Prince of the kings of 
 the earth : unto him that loved us, and waflied us from 
 our fins in his own blood, and hath made us kings and 
 priefls unto God and his Father ; to him be glory 
 and dominion for ever and ever. Amen." Rev. i. 4, 
 5, 6. If it be allowed that there is an errour in the 
 manufcript whence our tranflation of the firfl chap- 
 ter and fifth verfe of the apocalypfe was taken, there 
 is but very little loft by the conceflion ; for fubftitut- 
 ing the words 73 ayawiio-aila? hoi XBo-a>jToj inftcad of the ac- 
 cepted reading Iz ayama-avn Hal xtio-avn, and then adopt- 
 ing Mr. Lindfey's own tranflation, I do not fee that 
 the doxology contained in the paffage, is by any means 
 turned away from its proper objeQ:, Jefus Chrifl: ; for, 
 taking the whole together, it ruhs thus, " grace be 
 unto you, and peace from him which is, and which 
 ■was, and which is to come; and from the feven fpirits 
 •which are before his throne; and from Jefus Chrift, 
 ■who is the faithful witnefs, and the firft-begotten of the 
 dead, and the Prince of the kings of the earth, ivbo 
 bath loved us, and wafhed us from our fins, in his own 
 blood, and hath made us kings and priefts unto God 
 
 and 
 
[ i6i ] 
 
 and his Father; to him be glory and dominion for 
 ever and ever. Amen." Rev. i. 5, 6. It is difficult to 
 imagine hov^ any man (hould conceive ** him" to be 
 referable to any preceding term in the fentence, befides 
 that to which the multitude of epithets is referred ; and 
 that this is Jefus Chrift, does not admit of a doubt. 
 This I fay even upon a fuppofition that Mr. Lindfey 
 has taken the text as it was actually written ; but I 
 will now withdraw that conceflion, upon an afTurance 
 that the commonly accepted reading is fupported by at 
 leafl: equal authority as that of Dr. Mill, and that the 
 tranflators of our Bible have thought it the preferable 
 one. But if I were altogether to relinquifh this text, 
 which will however admit of no other fenfe than that 
 I have afcribed to it, it would avail this gentlejnan but 
 very little, for the 13th verfe of the 5th chapter affords 
 a doxology which I will not refign fo eafily as he may 
 expeO:. ** Bleffing and honour, and glory, and power 
 be unto him that fitteth upon the throne, and unto the 
 Lamb for ever and ever," Rev. v. 13. Is this doubt- 
 ful ? No, nor a doubt pretended : but Jefus Chrifl is 
 in fight, and therefore, fays Mr. Lindfey, an obje£l 
 of worihip. God only, fays this gentleman in another 
 part of his book, is the proper obje£t of worfhip ; but 
 here Jefus Chrift in fight is a proper objeft of worfhip. 
 I will draw the necefTary conclufion ; therefore Jefus 
 Chrifl: in fight is God. And, ** am I a God at hand, 
 faith the Lord, and not a God afar off?" Jer. xxiii. 23. 
 Is this to be acceded to ? If Jefus Chrift be a creature, 
 he is not an object of worfhip ; and my turning my eye 
 upon him can never confer infinity and eternity on that 
 which was before local and temporary ; but Mr. Lind- 
 fey perfifting in it that he is a creature, has given the 
 beholders a power of looking him into the one Creator. 
 This is too abfurd to dwell on. I (hall only a(k, if Je- 
 fus Chrift has not any light to our adoration, how he is 
 L authorized 
 
[ i62 ] 
 
 authorized to demand it on fight ? and, if he be in any 
 cafe entitle J to our adoration, *' the incommunicable 
 honour and prerogative of God alone *," and that 
 therefore he be God, whether it be not the depth of 
 flupidity, as well as impiety, to deny that our Lord 
 and Saviour Jefus Chrift is one with the Father, God ? 
 " Grow in grace, and in the knowledge of the Lord 
 and Saviour Jefus Chrift : to him be glory both now 
 and for ever. Amen." fays St. Peter ; and one fuch de- 
 claration, that glory is his for ever and ever, is equal 
 to a thoufand ; and, were every other one to be given 
 up, this would remain a fufficient eftablifliment of the 
 eternal glory of Jefus Chrift ; but, when we find glory 
 once fo afcribed, I do not fee any reafon for doubting 
 fuch doxologies as repeat the praifes of our Lord and 
 Saviour ; for, one eftablifhing the right, it is but rea- 
 fonable to believe, that men, who faw with the fame 
 enlightened ujiderftandingas Peter did, ftiould equally 
 afcribe to him the glory which they muft have equally 
 feen to be his due. 
 
 CXVL 
 « The kings of the earth, &c.hld themfelves in the 
 dens, and in the rocks of the mountains ; and faid ta 
 the mountains and rocks, fall on us, and hide us from 
 the face of him that fitteth on the throne, and from 
 the wrath of the Lamb: for the great day of his 
 wrath is come ; and who fhall be able toftand?'^ 
 Rev. iv. 15, 16. This fpeaks for itfelf. There is 
 in context with it a remarkable paflage, by which 
 Jefus Chrift, coming to judgment, a6ls exa6lly in cor- 
 refpondence with thofe words which are addrefled 
 to him by the Father upon his afcenfion into heaven ; 
 ** The heavens fliall perifh, and wax old as doth a 
 garment, and as a vefture flialt thou fold them up," 
 Heb, i. 12. "And the ftars of heaven fell unto the 
 
 earth]) 
 * Apology p. 137. 
 
[ i63 ] 
 
 earth, even as a .'ig-tree cafteth her untimely figs 
 when fhe is fhakcn of a mighty wind : and the hea- 
 ven departed as a Icrowl when it is rolled together," 
 Rev. vi. 13, 14. 
 
 CXVIL 
 *' And I faw another angel fly in the mldfl of hea- 
 ven, having the everlafting gofpel to preach unto them 
 that dwell on the earth, and to every nation, and kin- 
 dred, and tongue, ana people, faying with a loud voice. 
 Fear God, and give glory to him, for the hour of his 
 judgment is come: and worfhip him that made hea- 
 ven and earth, and the fea, and the fountains of wa- 
 ters," Rev. xiv. 6, 7. Paul, who had often termed 
 himfelf '* a prifoner of Jefus Chrift," Philemon 9. 
 and who tells the Romans, " I am not afliamed of the 
 gofpel of Chrift," Rom. i. 16. fays to Timothy, "Be 
 not thou therefore afhamed of the teftimony of our 
 Lord, nor of me his prifoner," 2 Tim. i. 8 ; and alfo 
 fays to the Philippians, that though fome do preach 
 Chrift out of contention, and fome of love ; yet, be- 
 ing ** fet for the defence of the gofpel ; what then ? 
 Notwithflanding every way, whether in pretence, or 
 in truth, Chrift is preached ; and I therein do rejoice- 
 yea, and will rejoice," Phil, i. 17, i8. Thefe paflages 
 precifely afcertain the meaning of the words preac/jin<r 
 the gofpeli and fhew them to be of the fame import as 
 preaching Chrijiy or bearing the tejiimony of Chrtft, 
 Now, in the text before us, v/c fee an angel flying in 
 the mid ft of heaven to preach the everlajiinggojpel. And, 
 as we well know that it is " the Lord Jefus Chrift, 
 who fhall judge the quick and the dead at his appear- 
 ing, and his kingdom," 2 Tim. iv. i. what does this 
 cceleflial harbinger of our judge proclaim ? " Fear 
 God and give glory to him, for the hour of his judg- 
 ment is come." " We have one Lord Jefus Chrifl, by 
 whom are all things, and we by- him," i Cor. viii. 6. 
 La <^ All 
 
[ i6+ ] 
 
 " All things were created by him, and for him, and 
 he is before all things, and by him all things confift," 
 Col. i. 1 6, 17. But the angel proceeds, '* worfhip 
 him that made heaven and eartli, and the Tea, and the 
 fountains of waters." A new and heavenly preacher 
 of the gofpel, that is, of Chrifl, here directly afcribes 
 to our Judge the name and attributes of God : let u« 
 then, upon the teftimony of this herald, *' fear and 
 give glory to the Lord Jefus Chrifl," the final preacher 
 of whofe gofpel has declared him to be one with the 
 Father, God. 
 
 CXVIII. 
 '< The Iamb (hall overcome them : for he Is Lord 
 of Lords, and King of kings," Rev. xvii. 14. " The 
 King of kings, and Lord of lords" appears again in 
 the 19th chapter and 1 6th verfe, mounted upon a white 
 horfe, and followed by the armies in heaven j he is 
 aflailed by the beaft, and the kings of the earth, and 
 their armies ; but the beafl is taken, and his armies 
 are overcome ; and •* the remnant were flain with 
 the fword of him that fat upon the horfe; and all the 
 fowls were filled with their flefh," Rev. xix. 21. In 
 the 17 th verfe of this chapter, before the war, in which 
 the King of kings and Lord of Lords overcame and 
 flew the beafl-, and the armies, and the kings, " an an- 
 gel cried with a loud voice, faying to all the fowls that 
 fly in the midfl: of heaven, come and gather yourfelves 
 together unto the fupper of the great God ; that ye 
 may eat the flefh of kings, and the flelh of captains, and 
 the flefli of mighty men, and the flefh of horfeS, and 
 of them that fit on them, and the flefh of all men, both 
 free and bond, both fmall and great," Rev. xix. 17, 
 18. The war immediately enfues ; and he that fat 
 upon the horfe, having overcome and flain thofe who 
 came againfl him, " filled all fowls with their flefli ;" 
 fo that we find that fupper given to them by the King 
 
 of 
 
[ '65 ] 
 
 of Icings, and Lord of lords, to which they are invited 
 by an angel as to the fupper of the great God. Him 
 then wemufl believe to be the great God, vi^ho fuppli- 
 €d it to them who were called to come to it : but Jefus 
 Chrift fiipplied it to them ; Jefus Chrift is therefore 
 one with the Father, that great God. 
 CXIX. 
 '* His name (that fat upon the horfe) is called the 
 Word of God," Rev. xix. 13. As there is not the lead 
 doubt that it is Jefus Chrift who fat upon the horfe, 
 we may venture to explain the beginning of the firft 
 chapter of St. John's gofpel by this declaration, that 
 " his name is called the Word of God ;" and whatfo- 
 ever is there fpoken of the Word of God, muft be al- 
 lowed to have been faid of him who fat upon the horfe, 
 even Jefus Chrift, " the victorious Lamb, the King of 
 kings, and Lord of lords ;" and there it is exprefsly 
 declared that ** the Word was God," John i. 1 ; that 
 •* the Word was made flefh, and dwelt among us, and 
 we beheld his glory," John i. 14 ; that *' the fame 
 (Word) was in the beginning with God, and that by 
 him, who was in the world, and who came unto his 
 own, the world was made," John i. 2, 10, 11. And 
 as " in the beginning God created the heaven and the 
 earth," Gen. i. i. ** that all things were made by 
 him (the Word) ; and without him was not any thing 
 made that was made;" that " in him was life, and 
 the life was the light of men," John i. 3, 4. To the 
 fame purpofe are the following texts : *' I am the 
 light of the world," fays our Lord ; and ** he that fol- 
 loweth me, fhall not walk in darknefs, but fhall have 
 the light of life," John viii. 12. ** Wc declare unto 
 you, that God is light," fays the fame Evangelifl 
 I John i. 5. *' We have looked upon, and our hands 
 have handled of the Word of life ; (for the life v.asma- 
 jiifefted, and we have feen it, and bear witnefs, and 
 L 3 (htw 
 
[ i66 ] 
 
 fhew unto you that eternal life which was with the 
 Father, and was manifefled unto us)" i John i. i, 2. 
 " God was manifefl in the flefh," fays St. Paul, i 
 Tim. iii. i6 ; and that " the Word of God liveth and 
 abideth for ever," is the declaration of St. Peter, i 
 Pet. i. 23. *' ThroutiL faith we underhand that the 
 ■worlds were framed by the Word of God," Heb. xi. 3. 
 " By whom alfo he iuade the worlds," Heb. i. 2. 
 Here every attribute of God is afcribed to the Word of 
 God, to have been from the beginning ; to have been 
 the original and author of all created ihings ; or, to ufe 
 St. John's exprelTion, '* the beginning of the creation 
 of God," Rev. iii. 14 i to have life in him, and to be 
 the light. But it is farther added, that this Word 
 came in the flefh, in which it was maniteft, feen, and 
 handled in the world ; this therefore is evidently fpoken 
 of Jefus ChriH:. But the Word of God (here feated on 
 a horfe, and declared to be Jefus Chrifl himfelf under 
 that appellation) is exprefsly faid to be God : Jefus 
 Chrifl therefore being that Word manifefl in the flefh, 
 and that Word being God, Jefus Chrifl; is therefore one 
 with the Father, God. The gofpel is the teftimony of 
 Chrifl,** but the Word of the Lord endureth for ever. 
 And this is the Word which by the gofpel is preached 
 unto you," i Pet. i. 25. John Baptifl was certainly 
 the appointed forerunner of our Lord, and it was of 
 him therefore that John gave teftimony. ** John bare 
 ■witnefs of him," John i. 15. It is very remarkable 
 that thefe words are not once preceded, in St. John's 
 gofpel, by the name of Jefus Chrifl ; but that they im- 
 mediately follow a declaration, that <* the Word was 
 made flefli and dwelt among us ;" the Word therefore is 
 Jefus Chrifl, and ** the Word was God ;" Jefus Chrifl; 
 is therefore one with the Father, God. 
 
 As 
 
[ J 6? ] 
 
 As to Mr. Lindfey's laborious difTertation on the 
 Chaldee Targums and the word Mimra, I have nothing 
 to fay to it, it does not properly come within my pro- 
 vince ; one fhort remark, however,! will make on it. 
 If the word Mimra fignify both " word and felf," as 
 it is certain that Jefus Chrifl is " the word of God," 
 the word being the fame as the felf ot God, Jefus Chrift 
 is therefore the " felf of God ; or, to ufc a more com- 
 mon expreflion, Jefus Chrifl: is therefore God's own 
 felf*. This I infer from Mr. Lindfey's own premifes ; 
 and fo obvious is the conclufion from the manner in 
 which he has fupplied them from half a dozen writers, 
 that I wonder how it efcaped even his own obfervation. 
 I will take occafion here to fay, that I wave all advan- 
 tage that I might derive from the idiomatick plurals of 
 the Hebrew language (if only idiomatick they be) pre- 
 ceding verbs of the fingular number. They may afford 
 argument to thofe who, with better knowledge than I 
 am poflefled of, fhali look for it among them : but I am 
 in purfuit of truth, and not of fyflem ; I am in purfuic 
 of truth too momentous to be trifled with, and, while 
 I call upon men to yield their affent to a propofition 
 efTential to the happinefs of their immortal fouls, God 
 forbid that I ftiould knowingly call one fophifm into 
 proof, or offer that as argument to my readers, which 
 did not carry convidion to my own breafl. At the 
 fame time that I rclinquifh this argument, it is but for 
 myfelf I do, or can relinquifh it. 
 
 cxx. 
 
 When Mr. Lindfey has declared the ofHce of a pried 
 to be '* to offerup the prayersof others," Apol. p. 127, 
 he fhould not therefore have precluded prayer to Chrifl- 
 and the practice of making him the obje6i: of religious 
 worfhip, unlefs he were very certain that no priefthood 
 had been appointed to him ; but '< they Ihall be priefts 
 of God and of Chrift," Rev. xx. 6. I have brought 
 L 4 this 
 
 * Glorify thou me with thine ovi^n felf, John xvij. 5. 
 
[ '68 ] 
 
 this verfe to eftablifh the Divinity of our blefled Re- 
 deemer, upon a foundation which negligence or blinded 
 prejudice overlooked ; but upon which I now demand 
 the acquiefcence of the Unitarians in the Godhead of 
 Jefus Chrift ; we fee it allowed an argument if it can 
 be brought, and here it is for them. It is remarkable 
 alfo that thefe priefts of Chrift are thofe who are par- 
 takers of the firft refurreflion, of whom it is faid ** that 
 they are blefied and holy :" to thofe then who are blef- 
 fed and holy we havereafon to conclude, that this myf- 
 tery of the Godhead of Chrift will be more manifeftly 
 difplayed than to us, who are yet to tafte of death. Sure- 
 ly there can be no more uncomfortable conviQ;ion than 
 that all the ftores of God's wifdom are open to us here, 
 and that in a future ftate there can be found nothing 
 to add to knowledge; the very expeftation of feeing far- 
 ther into the government of the univerfe, directed by 
 power and wifdom that are infinite, is a motive to obe- 
 dience ; and a full infight into a myftery which is the 
 means of our own entrance into eternal happinefs, is a 
 hope fo delightful initfelf, that itfhouldmake us thank- 
 ful for fuch a revelation as intimates it to us, yet with- 
 liolds the full manifeftatlon for a part of our reward 
 <' who wait patiently the coming of the Lord," *< for 
 behold, we count them happy which endure," James v. 
 
 Jefus Chrift was indeed on earth aprieft, and accord- 
 ingly here difcharged his facerdotal office, by offering 
 up the one fufficient facrifice of himfelf for all man- 
 l;ind, and " by the blood of fprinkling, that fpeaketh 
 better things, than that of Abel," which cried from 
 the ground, he has made us a party to the covenant of 
 which he is himfelf the mediator ; and by his blood 
 \vbich does not cry againft us, but on the contrary 
 inaketh interceflion for us, (that body from which it was 
 poured out being our expiation) he has extended falva- 
 
 tion 
 
r 169 ] 
 
 tion to all that believe on him. The writer to the 
 Hebrews has fo clearly pointed out to them how their 
 own ritual was a type of Chrift's prepared body and 
 blood filed as a facrifice for the fins of all men : fo li- 
 terally pronpunced him our atonement ; and fo expli- 
 citly laid open the nature of his priefthood, and the 
 fubfequent mediation of his fufferings in, our behalf ; 
 thatlfhould aflc my reader's forgivenefs for fo frequently 
 entering into that rubje6t • but when the whole do6lrine 
 of atonement by the deatli of our Saviour is denied, and 
 that he is declared to have died only as a proof that he 
 had lived, I cannot but think it neceffary to fpeak of 
 it, as the occafion offers, in the courfe of my enquiry; 
 and the rather, when I confider how vailly more pro- 
 bable it is, that even my book fhall be read by the 
 Unitarians than the Bible. 
 
 CXXI. 
 *' And I faw the dead, fmall and great, (land before 
 God ; and the books were opened : and another book 
 was opened, which is the book of life : and the dead 
 were judged out of thofe things which were written in 
 the books, according to their works. And the fca gave 
 up the dead which were in it ; and death and hell deli- 
 vered up the dead which were in them : and they were 
 judged every man according to their works. And death 
 and hell were caft into the lake of fire ; this is the 
 fecond death. And whofoever was not found written 
 in the book of life, was cafl: into the lake of fire," 
 Rev. XX. 12, 13, 14, 15. I need not repeat the nume- 
 rous pafTages in which it is fet forth, that " the Son of 
 man fhall come in his glory, and all the holy angels 
 with him, then fhall he fit upon the throne of his glory. 
 And before him fliall be gathered all nations ; and he 
 fiiall feparate them one from another," Matth. xxv. 31, 
 32. ** Then fhall he (the Son of man) reward every 
 man according to his works," Matth. xvi. 27; and 
 
 that 
 
[ ^70 ] 
 
 that" things which offend, and them that do Iniquity ; 
 he (the Son ot man) fliall caft into a furnace of fire ; 
 there fhall be wailing and gnafliing of teeth," Mat. xiii. 
 41,42. Here every a6l of our Saviour's office as the 
 judge of the woikl, who has declared his own determi- 
 nation to call a.l flefli to account, is given to God, be- 
 fore whom St. John fees the dead, fmall and great, 
 ftand, and all nations gathered to receive judgment, 
 *' every man according to his works," and by whom 
 *' they that do iniquity" <« are caft: into a furnace of 
 fire." There can be no truth in fuch a vifion, if it be 
 r.ot that the very fame thing is prefented to the view of 
 St. John, which is foretold by our Saviour; and that he 
 who declared that he would judge, even Jefus Chrift, 
 has, according to his declaration, proceeded to judge, 
 and to teflify himfelf to be one with the Father, God. 
 The book of life is faid, in another place, to be'* the 
 Lamb's book of life," Rev. xxi. 27. It is declared 
 that '* the Father judgeth no man, but hath commit- 
 ted all judgment unto the Son," John v. 22. And a 
 reafon is given for this appointment, *' (the Father) 
 hath given him (the Son) authority to execute judg- 
 ment alfo, becaufe he is the Son of man." As the Son 
 of man only he could receive an appointment, and to 
 him who, as a Son of man, has called us brethren, and 
 can have a feeling of our infirmities, it is mofl merci- 
 fully made. All men are here aflembled to judgment 
 before the great God; but «' the Father judgeth no 
 man;" before the Son then are they aflembled : but 
 they are before God ; the Son therefore is one with the 
 Father, God. 
 
 CXXII. 
 ** The Lamb which is in the midft of the throne, 
 fliall feed them, and fhall lead them unto living foun- 
 tains of waters," Rev. vii. 1 7. Jefus faid to John, 
 " I ajn alpha and omega, the beginning and the end, 
 
 the 
 
[ 171 ] 
 
 the firft and the laft," Rev. xxii. 13. " And he (that 
 fat upon the throne) faid unto me it is done. I am 
 alpha and omega, the beginning and the end : I will 
 give unto him that is athirft, of the fountain of the 
 water of life freely. He that overcometh, (hall inhe- 
 rit all things, and 1 will be his God, and he fliall be 
 my Son," Rev. xxi. 6, 7. Here every attribute of him 
 who has called us, if we fhall prove vi6torious, his fons, 
 is equally the Son's as the Father's; he is enthroned ; 
 he leads to the living fountains of water, and he is the 
 one firft and lad ; therefore 'he is with the Father, one 
 God. What an invitation do the Unitarians decline ! 
 CXXIII. 
 In the holy Jerufalem, *' I faw no temple therein : 
 for the Lord pod Almighty and the Lamb, are the tem- 
 ple of it. And the city had no need of the fun, neither 
 of the mooii to fhine in it : for the glory of God did 
 lighten it, and the Lamb is the light thereof," Rev. xxi. 
 22, 23. " For the Lord God giveth them light," 
 Rev. xxii. 5. <' The throne of God and of the Lamb 
 Ihall be in it; and his fervants fhall ferve him, and 
 they fhall fee his face ; and his name fhall be in their 
 foreheads," Rev. xxii. 3, 4. Here God and the Lamb 
 are but one temple, fhed one light, which is the one 
 incommunicable glory of God, and poffefs one throne, 
 prefent one face to the view of his fervants, and his 
 fervants ferve himt that is God and the Lamb, fpoken 
 of in the fingular number as but one God. To the tri- 
 ral unity of God, then I am not afraid to afcribe the 
 excellent doxology of Dr. Tucker, who, when he ufed 
 it, remembered that there is but one God, anil that 
 there are three perfons ; *' to hi?n, therefore, Father, 
 Son, and Holy Ghoft, let thefe miracles of divine mer- 
 cy be ever afcribed ; and to them be glory, praife, ma- 
 jefty, and dominion, both now and for evermore," 
 <* The perfonal pronoun him,'' fays Mr. Lindfey, '< evi- 
 dently 
 
[ 172 ] 
 
 dently points to one perfon, one individual intelligent 
 agent*;" fo that as God and the Lamb are, in the 
 paflape before us, pointed to by this fame perfonal pro- 
 noun hitrt, let God and the Lamb, even Jefus Chrid, 
 be acknowledged to be one individual intelligent agent, 
 one God bleffed for ever. •' I will write upon him 
 my new name," fays our Saviour, Rev. iii. 12. "A 
 Lamb (lood on the mount Sion, and with him an hun- 
 dred forty and four thoufand, having his Father's name 
 written in their foreheads," Rev. xiv. i. Conformable 
 to the fuperfcription of the name cf the Father, and 
 the new name ot the Son, our Lord fays, " I will write 
 upon him the name of my God," Rev. iii. 12. 
 CXXIV. 
 Tlie angel who fpoke to John, and fignified to him 
 thofe things which he was fent by Jefus Chrifl: to re- 
 veal to his fervant John, Rev. i. i. teftifies as follows, 
 *« the Lord God of the holy prophet fent his angel to 
 fhew unto his fervants the things which mud fhortly 
 be done," Rev. xxii. 6. And our Saviour immediately 
 after, fpeaking cf this very angel, which has faid that 
 he was fent by, and has called himfelf the angel of the 
 Lord, declares, "I Jefus have fent mine angel to tefti- 
 fy unto you, thefe things in the churches," Rev. xxii. 
 16. Jefus Chrifl:, who fent his angel, which was fent 
 by the Lord God, is therefore one with the Father, the 
 Lord God. 
 
 cxxv. 
 
 Such farther evidence as I mean to produce from the 
 holy fcriptures, to prove the Godhead of our gracious 
 Redeemer, I fhall rcferve till I come to confider and 
 confute the arguments by which Mr. Lindfey has en- 
 deavoured to depofe him from the throne of his glory : 
 and as I clofed the apoftolical teftimony of our Saviour's 
 divinity, by (hewing that the appointed witnefies of Je- 
 fus 
 » Apology, p. 199. 
 
[ 173 J 
 
 fus Chrifl had brought God himfelf to fpeak the facl, 
 and to pronounce that he who had been flain, and had 
 taken that body, by the blood of which we are clean- 
 fed, into heaven, there for ever to remain, is one with 
 himfelf, '* God Almighty, whofe throne endureth for 
 ever and ever, and the fceptre of whofe kingdom is a 
 fceptrc of righteoufnefs ;" fo I fhall conclude this 
 chapter by bringing together thofe doxologies with 
 which all things both in heaven and in earth have glo- 
 rified the Son of man ; and if by thefe alfo, the king- 
 dom, and the power, and the glory be afcribed to him, 
 who, of ranfomed mankind, admitted to fellowfliip with 
 him, can then refufe to" magnify the name of the Lord 
 Jefus," and to unite his voice with " ten thoufand 
 times ten thoufand, and thoufands of tlioufands of an- 
 gels, who reft not day and night, faying, holy, holy, 
 holy, Lord God Almighty, which was, and which is, 
 and which is to come," <* worthy art thou, O Lord, to 
 receive glory, and honour, and power*," *' worthy is 
 the Lamb that was flain to receive power, and riches, 
 and wifdom, and ftrength, and honour, and glory, and 
 bleiling t," " and with every creature which is in hea- 
 ven and in earth, and under the earth, and fuch as are 
 in the fea, and all that are in them, faying, BlefTing, and 
 honour, and glory, and power, be unto him ihatfitteth 
 on the throne, and unto the Lamb for ever and ever. 
 Amen J." "Salvation to our God which fitteth on 
 the throne, and unto the Lamb -§," " which is in the 
 midft of the throne || ?" for fuch is the fong of angels, 
 and of every creature " created by him, and for 
 him U; fuch are the grateful hymns of thofe who are 
 redeemed by the blood of the " flaughtered Lamb **," 
 which have come out of great tribulation, and have 
 waflied their robesj and made them white in the blood 
 
 of 
 * Rev. iv. 8, II. f Rev. v. iz. J Rev. v. 13. 
 
 S Rev, vii, 10. || Rev. vii. 17. fl Colod. i. 16, ** U, liii. 7, 
 
[ 174 ] 
 
 of the Lamb," and who «' therefore are before the 
 throne of God, and fcrve him night and day in his 
 temple," " a great muhitude, which no man could 
 number, of all nations, and kindreds, and people, and 
 tongues {landing before the throne, and before the 
 Lamb clothed with white robes*". To thefe the glo- 
 rious company of the apoftles have added their praife, 
 faying " to the King of kings, and Lord of lords f," 
 *' who only hath immortality, dwelling in the light 
 ■which no man can approach unto, whom no man hath 
 feen, nor can fee, be honour and power everlafting. 
 Amen J." " To our Lord and Saviour Jefus Chrift be 
 glory both now and for ever. Amen§:" ** to whom be 
 praife and dominion both now and for ever. AmenH." 
 *< Wherefore feeing we alfo are compafled about with fo 
 great a cloud of witneffes, let us lay afide every weight, 
 and the fin which doth fo eafily befet us, and let us run 
 with patience the race that is fet before us, looking 
 unto Jefus, the author and finifher of our faith, who, 
 for the joy that was fet before him, endured the crofs, 
 defpifing the fhame ^," which was undergone for our 
 redemption ; and let us ** with every tongue confefs that 
 Jefus Chrifl: is Lord, with every knee, of things in 
 heaven, and things in earth, and things under the 
 earth, bow our knee alfo at the name of Jefus**;'* 
 and knowing that the fame Lord over all is rich unto 
 ail that call upon him, let us alfo call upon the name 
 of the Lord, and be faved ; and to him that fitteth on 
 the throne, and the Lamb, one God, the Father and 
 the Son, with the whole hoft of heaven and earth, and 
 ail created beings, join in afcribing '* blefling and ho- 
 nour, and glory, and power. Amen.'* 
 
 CHAP. 
 
 *Rev. vii. 9. 14, 15. -f- Rev, xvii. 14. if i Tim. vi. 15,16. 
 f ^ Pet. iii. 18. II I Pet. iv, u. <ff Heb. xiL i. ** Phil, ii, 10. 
 
CHAP. IV. 
 
 Controverted Evidence of our Saviour'' s Divinity ej?abli/7j- 
 ed. — Ohjeclions anfwered. — The Divinity of the Holy 
 Ghojl proved from the Scriptures. 
 
 ' "|3 Eligious vvorrtiip," fays Mr. Lindfey, ^« is the 
 J\^ incommunicable honour and prerogative of God 
 alone," Apology, p. 137. Among the multitudinous 
 proofs whichi have already given of our Lord's divinity, 
 I have produced many inilances of prayer, of praife, and 
 thankfgiving, preferred to him both in earth and in hea- 
 ven ; by angels and thofe who have already become 
 partakers of the benefits of his paffion in heaven ; and in 
 earth, by men filled with the Comforter, the holy fpirit 
 of truth, to vvhom *' the teftimony of Jefus" * was e;i- 
 ven. Thefe I look upon to be a£ts of religious worfhip ; 
 but this honour and prerogative of God alone is afcribed 
 10 Jefus Chrift; it is incommunicable, and muft there- 
 fore perfectly and effentially diftinguifli the poflllTour; 
 but Jefus Chrifl: is the pofTeflbur; Jefus Chrilf is there- 
 fore one with the Father, that God alone whofe incom- 
 municable honour and prerogative it is to be the ob'edi 
 of our religious worfhip and adoration. 
 
 Mr. Lindfey is fo exceedingly anxious to emancipate 
 himfelf from the fervice of Jefus Chrift, whofe fervant 
 and Priioner Paul declares it is his joy and glory to be; 
 he bends fo rcluftantly under the eafy yoke, the light 
 burden of the gofpe! ; he fo boifteroufly dafhes about the 
 bonds of peace, and fo fretfully endeavours to caft the 
 cords from him ; and with fuch a foaming hydrophobia 
 flies from ** the fountains of living waters," that he has 
 really become a very melancholy fpedacle, and there- 
 fore 
 *P»ev. xix. io. 
 
[ 176 ] 
 
 fore I feel it a duty incumbent upon me to force, as 
 ftrongly as I can, this convi£tion upon him, that if he 
 ■will drink of thefe waters, they will refrefh him, and he 
 Ihail not third again; that if he return to Chrift, the 
 great fhepherd and bifliop of our fouls, however forrow- 
 ful and heavily laden he may be, he fhall find reft to his 
 foul; that if he knock, Chrift fhall open; and, that 
 *' if he afk any thing according to his will, the Son of 
 Gdd will hear him, and he fhall have the petition that 
 he defired of him *." Let me therefore now, pre- 
 fuming that Chrift at hand is not different from Chrift 
 afar off; and that no merits can put any created being 
 into pofleflion of the incommunicable prerogatives of 
 God, or render inferior natures worthy of the honour 
 which belongs to God alone, recapitulate, and once 
 again prefent him with an inftance of each ; of prayer, 
 by that of Stephen, *' Lord Jefus receive my fpirit ;'* 
 *' Lord, lay not this fin to their charge.'* Of praife, 
 by that in the Revelation, *' Blefllng, and honour, and 
 glory, and power, be unto him that fitteth upon the 
 throne, and unto the Lamb for ever and ever ;" ** falva- 
 tion to our God which fitteth upon the throne, and 
 unto the Lamb;" and of thankfgiving, by that of St. 
 Paul, " I thank Jefus Chrift our Lord, for that he 
 counted m.e faithful, putting me into the miniftry." 
 
 There is yet another fpecles of religious worfliip, 
 which I have intentionally omitted to take notice of in 
 its courfe; it is Benedi£tion; and my reafon for defer- 
 ring to obferve upon it, is, that it demanded a feparate 
 confideration, on account of Mr. Lindfey's doftrine 
 concerning it. He denies benediction to be any evi- 
 dence at all; and, till I had eftabliflied its competency, 
 it is therefore eafy to fee I ftiould have produced it out 
 of its place before. Mr. Lindfey's aflertion. Apology, 
 
 p. 131, 
 * I John V. 14. 
 
[ ^77 ] 
 
 p. 131* concerning fuch paflages as i Cor, i. 3. * is, 
 " that they are only pious widies, not prayers." Ad- 
 mitting for a moment only this diftinttion between 
 prayers and pious wifhes, and the conclufion lUence in- 
 ferred, I beheve thefe fame pious wifhes will be found 
 to be very impious wiihes, and a wifli that God fliould 
 have an afliftant in conferring bleffings on mankind, be 
 acknowledged rather derogatory from thcall-fufficiency 
 of his power: but I do not fee how any inference can 
 be drawn from a wifli different from that which ft)llows 
 from a prayer, they both equally acknowledge the power 
 which they defire to have put into exertion ; and if the 
 power be acknowledged by a declaration of it to a third 
 perfon, entrufted with an afl'urance that I wifli it to be 
 exerted, I cannot imagine why the poflefibr of it fliould 
 not be addreffed and let into the fecret alfo, he may not 
 elfe know my mind, and the power may not therefore 
 be quite fo beneficially exerted as I could pioufly wifli. 
 Is it that a Being, whofe power is to be acknowledged 
 adequate to the gift of bleflings, is unintelligent and un- 
 able to hear our prayers ? or are we not to addrefs him, 
 becaufe he is unable to grant them ? If the latter, we 
 reject our own conclufion, and wafte our wiflies; and I 
 believe the inconfiflency of the former fuppofition is too 
 apparent to require a comment. The fame confequence 
 is inferred, I fay, by our wiflies as by our prayers, and 
 if the power of God is acknowledged by prayer to be 
 in Jefus Chrifl, by our wifhes alfo that he would exert 
 that power, it is equally acknowledged ; fo that even 
 this (I think difingenuous) evafion will not invalidate 
 the force of that teftimony which is afforded to this 
 dreaded pofition, that Jefus Chrifl is one v/ith the Fa- 
 ther, God, by the benedictions of the apoflles, the ap- 
 pointed witnefTes of our Lord. 
 
 M Of 
 
 * *' Grace le unto you, and peace from God our Father, 
 and from the Lord Jefus Chrift." 
 
[ 178 ] 
 
 Of tliefe benedictions I need only produce one from 
 St. Paul, becaufe it comprehends in it the fubftance of 
 all the reft, which he has beftowed upon his hearers, 
 *' Grace, mercy, and peace from God the Father, and 
 the Lord Jefus Chrift our Saviour," Titus i. 4. From 
 God alone can the bleffings of grace, mercy, and peace 
 proceed; but I will fhew that they have all proceeded 
 from Jefus Chrift ; for St. Paul himfelf, who knew the 
 ability of him whom he thus invoked, and that *' he 
 is able to fuccour," fays, " I thank Jefus Chrift our 
 Lord, who hath enabled me, for that he counted me 
 faithful, putting me into the miniftry ; who was be- 
 fore a blafphemer, and a perfecutor, and injurious. 
 But I obtained mercy ^ becaufe I did it ignorantly in un- 
 belief : and the grace of our Lord was exceeding abun- 
 dant," I Tim. i. 12, 13, 14. Here we find grace and 
 mercy beftowed by the fearcher of hearts, who, thro' 
 the veil of blafphemy and perfecution, diftinguiftied 
 that faith which enabled Paul to be put into the mini- 
 flry by the Lord Jefus Chrift. We do not find this ac- 
 curate apoftle ever fay grace, mercy, and peace from 
 Apollos or Cephas ; he knew that they, on whom he 
 beftowed his blefiing, were not of Apollos nor of Ce- 
 phas, who were only fellow-labourers with himfelf j 
 and that, had he been to the end of time calling down 
 grace and mercy from them, they had it not to impart ; 
 from Chrift, that God who gave the encreafe, when 
 they watered what he himfelf planted, he called for 
 blefllngs ; from God alone, to whom belong mercies, 
 it was fit that he ftiould call them down, becaufe that 
 he alone could anfwer and confer them. *' My peace 
 I give you," fays Jefus Chrift, « not as the world giveth 
 give I," John xiv. 27. If grace, mercy, and peace 
 then be in the power of our gracious and merciful Re- 
 deemer to beftovv, every benedi6lion of the apoftle of the 
 gofpel of peace is to be confidered as a fliort prayer pre- 
 ferred 
 
.[ 179 J 
 
 ferred to him ; and benedidions being thus confidered 
 as a part of religious worfliip, it is eafy to fee the con- 
 clufion, that Jefus Chrift, to whom it is offered, is one 
 with the Father, that God, whofe incommunicable 
 prerogative and honour religious worfhip is. " Let us 
 therefore, beloved," *' being called unto th^ grace of 
 Chrift," Gal i. 6. " not feparate ourfelves, having not 
 the fpirit, but building up ourfelves in our mofj holy 
 faith, praying in the Holy Ghoft, keep ourfelves in the 
 love of God, looking for the mercy of our Lord Jefus 
 Chrift unto eternal life," Jude 19, 20, 21 ; and *' be- 
 lieve that through the grace of our Lord Jefus Chrift 
 we fliall be faved," AQ:s xv. 11, 
 
 But it has been faid that the interpofal of the con- 
 junftive andy enumerates diftinft natures between the 
 Father and Son; and that grace, mercy, and peace may 
 proceed from, or glory, honour, and dominion be afcri- 
 Ibed to one part of the fubje£i:, without affecting the 
 other. Not to infift on the abfurdity of introducing a 
 name, to fay nothing about it, in any propofition ; on 
 other grounds alfo, the diftinclion between God and 
 Lord, how well foever it may have been fupported by 
 an epigram *, feems to me not only weak but infincere. 
 " From God the Father and our Lord Jefus Chrift,'* 
 are words that occur perpetually in St. Paul's epiftles; 
 and I think that candour will allow that " the Father, 
 and our Lord Jefus Chrift," are, in fuch pafTages, put 
 in appofition to " God," and mv.rka diftin6tion of per- 
 fons indeed, but undoubtedly an unity, an identity of 
 Godhead ; for, were that copulative and to be taken 
 as a mark of any other diftinflion, and infifted on as 
 introduflory of a fecond power, however fubordinate 
 it may be to the Father, and ading under him ; the 
 confequences of fuch a manner of underftanding it 
 might prove very fntal to the caufe it is brought to 
 fupport ; for the fame copulative is ufed by St. James, 
 
 M 2 in 
 
 * Apology, p. 6. 
 
[ ^i8o ] 
 
 in a manner that would deflroy the Godhead of the 
 Father himfelf; for hy it the word " Father" is kt 
 apart from God. He fays, «' true religion, and unde- 
 filed before God and the *' Father," where the copu- 
 lative is ufed exaftly in the fame manner as by St. 
 Paul: If it be admitted then that the perfonal terms 
 ftand in appofition to the general name of" God," all 
 is at ance accounted for; whereas, on the other handj^ 
 if it be infifted upon, that, in the one cafe, the con- 
 junctive enumerates diftinO: natures, a confequence 
 will neceflarily follow, which even an Unitarian would 
 fl:art at drawing from it. St. James does not (land 
 alone in this manner of diftinguifhing between God 
 and the Father ; St. Paul has aflforded many inftances 
 of a like nature, '^giving thanks to God and the Fa- 
 ther," Col. iii. 17. *< Now, God himfelf, and our 
 Father, and our Lord Jefus Chrift, dire6l our way un- 
 to you," I ThefT. iii. i [. *' In the fight of God and 
 the Father," i ThefT. i, 3. How uncandidly then 
 does even this honefl and difmterefled man deal by 
 himfelf, in making ufe of, or yielding his afTent to 
 fuch weak fophifms ; but I am forry to fay that every 
 thing feems an argument in his eyes, that only appears 
 to make againfl " the acknowledgment of the myflery 
 of God, and of the Father, and of Chrifl:," Col. ii. 2. 
 *' Now, unto God and our Father, be glory for ever 
 and ever. Amen." Phil. iv. 20*. 
 
 In 
 
 * If it be infifted upon, tliat the following words, " Peace from Cod 
 our Father, and the Lord Jefus Chrift," have any other meaning than that 
 the Father and the Lord Jefus Clirifl are the one God, by which name the 
 three perfons of the Trinity is comprehended, I (hall infill upon the dif- 
 tinaion between " God and the Father" here, and maintain that they 
 have diftina meanings alfo, and that the Father is therefore not intended 
 by the word God in this doXology.— But in that cafe the word God is 
 without any meaning at all. To this I anfwer, that it has a meaning, and 
 fignifies the Son, our Lord Jefus Chrifl, to whom, as well as to the Fa- 
 ther, glory is afcribed. I give Mr. Lindfey his choice how he will inter- 
 pret ; for, let him take it either way, the divinity of our Lord follows. 
 
[ i8i ] 
 
 Tnthe Jewifh ritual, the neceflity of repeating the 
 facrifice is made ufc of as a proof of the infuflficiency of 
 any fingle vifitiin, to eftablilli thofe who came to the 
 altar: for, had any one offering been anfwerable to fo 
 great an end, the daily facrifice had been taken away, 
 that work for which it had been appointed being finifh- 
 ed. Juft fuch is the cafe with Mr. Lindfey's argu- 
 ments; the facrifice of to-day manifefled the weaknefs 
 of the facrifice of yeflerday ; and the oflfering now 
 made upon the altar of fophiftry, manifefls the infuf- 
 ficiency of that which has preceded it, to eflablifli the 
 votary, that doctrine, of which he ftands the pried ; it 
 acknowledges the weaknefs of the priefthood, and that 
 it is not faultlefs ; like that of the Jews, therefore, I 
 entertain a chearful hope that the whole fliall at length 
 vanifh away. This gentleman, accordingly, veryjuft- 
 ly confidering all that he has already urged as no argu- 
 ment at all, proceeds to infinuate, rather than fay, 
 (for he has not put it into fo many words) that the 
 jundion of the name of Chrift, in doxologies and be- 
 nedidions, with the name of God, which is invoked 
 or glorified in them, does not afford any proof that Je- 
 fus Chrifl: is God, btcaDfe that to their names fome- 
 times other names alfo are joined. Had the fad been 
 as here ftated, I fhould have allowed it fome weight, 
 and therefore looking on it as material, I did literally 
 '* fearch the fcriptures," and throughout could find but 
 that one inftance in which Mr. Lindfey has exemplified 
 the rule. It is the benedidion of St. John in the firfl 
 chapter and fourth verfe of the Revelation, *' Grace be 
 unto you, and peace from him which was, and which 
 is, and which is to come, and from the feven fpirits, 
 which are before his throne ; and from Jefus Chrift," 
 Rev. i. 4, 5 . And here it mud: be granted, that unlefs 
 the feven fpirits be God alfo, the jundion of the name 
 of Jefus Chrifl is not a proof that he is God; but I 
 
 M 3 may 
 
[ i82 ] 
 
 may pofllbly furprize Mr. Lindfey by an aflurance that 
 thefe feven fpirits alfo are God; and this is a pofi- 
 tion eafiiy explained to any man who remembers that 
 ** Noah found grace in the eyes of the Lord* ;" ** The 
 feven fpirits are the eyes of the Lambf ;" and grace* 
 in the eyes of the Lamb, is furely a blefling devoutly 
 to be implored, when we confider who that Lamb is, 
 even our Lord Jefus Chrift himfelf, *' the Lord of 
 Lords ;" and when we refle£t on the advantages that 
 accrued to Noah from his having found favour in his 
 eyes before. According to Mr. Lindfey's mode of ar- 
 guing, we might as well declare that St. Paul meant to 
 diftinguifli between God and the hands of God, when 
 he fays, ** It is a fearful thing to fall into the hands of 
 the living God," Heb. x. 31. For, if thefe terms be 
 not only different appellations of the fame Being, I will 
 then allow that to find grace from God, and from the 
 eyes of God, have likewife diftind meanings. 
 
 This is the only benedi6lion againfl which this 
 charge is brought, and I hope I have fhewed its inabi- 
 lity to affe£i: the Godhead of our blefled Lord ; had it 
 been proved I fhould have allowed it an argument, as 
 it is true that God alone is the fountain whence grace 
 and mercy can flow, and from which alone the apoflles, 
 with the fpirit of truth, could feek to draw them : but 
 furely if the names of other Beings be found joined 
 with that of God in the performance of a£lions, of 
 which other Beings are capable, it can never be ad- 
 mitted an argument againfl the divinity of Chrifl, 
 whofe name is often found joined with God, and in- 
 voked to perform a6lions of which God alone is capa- 
 ble. To Timothy St. Paul lays, ** I charge thee be- 
 fore God and the Lord Jefus Chrift, and the ele61: an- 
 gels," I Tim. V. 21 ; and on this paffage Mr. Lind- 
 fey 
 * Gen. vi. 8. f Rev. v. 6. 
 
[ i83 ] 
 
 fey makes the fame obfervation as that above, faying, 
 ** the angels being here joined with God and Chrifl:, 
 /hews that when God is joined with other Beings in 
 the moit folemn manner, no equality can be inferred 
 from fuch a conjundion;" Apology, p. 107. Now I 
 deny that God is in this inftance joined with other Be- 
 ings in the mofl: folemn manner, the conferring of a 
 charge upon Timothy was an act of which every Be- 
 ing, upon whom God had bellowed the powers of dif- 
 cernment, was a proper and competent witnefs before 
 whom he fliould confer it, and therefore, had the apof- 
 tle joined man and every intelligent nature to the name 
 of God, and of Jefus Chrlft, and the ele6t angels, it 
 could not in the lead: derogate from the dignity of God, 
 or ever be interpreted as conferring upon them a claim 
 to Godhead. That it fhould argue againft Chrift's di- 
 vinity, it is necelTary to fhew that it proves too much, 
 and therefore nothing, and that too-much, which it 
 is fuppofed to prove, is, that the angels are God alfo; 
 but does any fuch confequence follow ? Certainly not ; 
 and therefore this moft folemn conjunction cannot im- 
 peach the divinity of our Lord. I do not defire the aid 
 of this verfe in proof of our Saviour's Godhead, there 
 being no greater power called into exercife than that of 
 •u'itnefling a charge to which the witnefs of God will 
 add folemnity indeed, but which is an a£t that he has 
 given power to inferior natures to perform. *' Ye are 
 my witnefTes, and God alfo," 1 Theff. ii. 10, fays St. 
 Paul : now which does this mofl: folemn conjunction 
 of God and the Theffalonians prove, the Theflalonians 
 to be God, or God a Theffalonian ? Neither one nor 
 the other; for the condud of Paul, which he called 
 upon God and them to teflify to be juft and holy, was 
 performed equally before God and them, and they be- 
 ing endowed with adequate faculties, were therefore 
 equally competent witnefTes of it. But with refpeCt to 
 
 M 4 the 
 
r 184 1 
 
 the paffage before us, the apoftle, about to fend forth 
 a preacher of the gofpel of jtfus Chrift, and recom- 
 mending perfevf-rance and conftancy in ** the teftimo- 
 ry of our Lord," has, v\'iih peculiar accuracy, felefted 
 the witnefies to his charge to Timothy, remembering 
 that Jefus Chrift, coming to judgement, is to be attend- 
 ed by the holy angels, who are therefore on that day, 
 when all flefh fiiall be aflembled before God, to be 
 witnefTes to the manifeftation of all the hidden things, 
 and the counfels of all hearts: before them therefore 
 Paul has judicioufly chofen to give his charge, as in 
 their prefence Timothy well knew he fhould in the 
 end render an account of his apoftleftiip, and, accord- 
 ing to the difcharge of his holy function, *« have praife 
 of God," or *' be made a fpedacle to angels," i Cor. 
 iv. 9 ; for Jefus Chrift has himfelf faid, " whofoever 
 {ball confefs me before men, him ftiall the Son of 
 man alfo confefs before the angels of God," Luke 
 xii. 8. Sec. 
 
 I have now brought to an end, not indeed the whole 
 of the evidence of our Saviour's divinity afforded by 
 the fcriptures, but the whole of that which I intend 
 to produce ; for, ** if they fhould be written every 
 one, I fuppofe that even the world could not contain 
 the books that fhould be written." Somewhere how- 
 ever I muft paufe, and therefore confider myfelf as 
 ■well warranted to do fo now, as I fhould be after a 
 much more voluminous work : for, to my apprehenflon, 
 I have already exhibited proof amply fufficient to efta- 
 blifh my point, and therefore fincerely hope for the 
 concurrence of my intelligent, and not *' unlearned 
 reader," in this conclufion from the whole, namely, 
 that our Lord and Saviour Jefus Chrift is with the Fa- 
 ther the one " firft and laft, which was dead and is 
 
 alive 
 
[ '85 ] 
 
 a'ive for evermore, the Alniighty, bcfides w'iom there 
 ii no God," If. xliv. 6. Rev. i. 8, and ii. 8. 
 
 T by no means confider every one of the fcripinra! 
 proofs which 1 have made ufe of, as equally able to 
 fuTiain the argument by itielf ; for fome among them 
 may be of dil'putahle interpretation, but at the fame 
 time, being united with fuch as are incontrovertible, 
 (for many fuch I am bold to declare there are) they 
 borrow light from them, and flrength to fupport their 
 part of the burden : but let me carry this idea to 
 the utmoft, and fuppofe every affertion that Chrift is 
 God, which I have brought from fcripture, confuted 
 and fhewed to be mifapplied, one only excepted, 
 that one to which no anfuer can be given muft remain 
 ns complcat a proof of our Saviour's divinity as ten 
 thoufand repetitions of it could atTord ; for all fcrip- 
 tures being written by infpiration, there is no aflTertion 
 for the truth of which God himfelf is not refponflble, 
 and that which God has once faid requires no farther 
 confirmation : but if it be found that he has once de- 
 clared the Godhead of Jefus Chrift, that fa£\; is im- 
 mutably eflablifhed ; and being eftablifhed, may well 
 be allowed a matter of fufFicient importance to be fre- 
 quently referred to, nay, (though not neceffarily for 
 the confirmation of God's truth, yet for the more ex- 
 tenfive information of mankind) to be frequently re- 
 peated. If then many texts in fcripture, upon incon- 
 teflible proof of Chrifl's Godhead from any one, ad- 
 mit of an eafy interpretation by referring them to that 
 great truth, why fhould we hefitate to interpret them 
 by it, inftead of wrefling them to fenfes that they will 
 not endure ; Procrufles-like, torturing them down to 
 the diminutive bulk of our own imaginations ; and 
 thereby rendering the word of God, which alone is 
 true and wife, inexplicable and inconfiflent with itfelf ? 
 
 It 
 
[ i86 ] 
 
 It is only the hBs which are revealed, and not the man- 
 ner of relating the fads contained in fcripture, that are 
 (liid to be to the Greeks foolirhnefs ; were the relation 
 inconfillent with itfelf, it would be juftly chargeable 
 with folly before God himfelf, who cannot lye. That 
 folly which St. Paul apprehends the Greeks will lay to 
 the charge of his gofpel, is, that it did not coincide 
 with their dodrines. Inconfiftency with itfelf is incon- 
 fiftency with God, who fees things only as they really 
 are, and confequently not as they are not ; whereas in- 
 confiftency with my opinion may be wifdom, though to 
 me fooliflinefs ; for I may have feen things as they are 
 not, or not have feen them as they really are. What 
 God relates cannot be but true ; he cannot relate con- 
 tradi£tions ; our belief therefore is not required to con- 
 tradidions. A God crucified in the flefh, in which he 
 had humbly taken the form of a fervant, and fubmitted 
 to feel the infirmities of man, was, to the philofophical 
 religion of the Greeks, foolifhnefs indeed ; for, with it, 
 it was altogether inconfillent ; but it was neverthelefs 
 the wifdom of God, and the power of God unto falva- 
 tion to every one that believeth. To the Jews, who 
 had long known the one true God, and who had expe- 
 rienced profperity or adverfity as his mighty arm was 
 ftretched out lo lead or to chaftife them, the bleeding 
 body of our Lord fufFering death under their own hands, 
 was indeed a ftumbling- block ; for it was altogether in- 
 confiftent with their idea of the Almighty Jehovah. A 
 plurality of perfons in the God who had declared his 
 name to be "one," was to the Jews an unfurmountable 
 difficulty ; it tranfcended their faculties, and, as they 
 conceived themfelves in poffefTion of a full acquaintance 
 with the incomprehenfible nature of their Maker, it 
 was altogether inconfiftent with their vain prefump- 
 tions. To the Jew and to the Unitarian it is alike a 
 ftumbling-block, *' For unqueflionably the Trinity is 
 
 one 
 
[ i87 ] 
 
 one of thofe doftrines that prejudice them mofl: againft 
 chriftianity," Apology, p. 88. 
 
 If it be cfted, as indeed it is, though not in dire^ 
 terms, u hy a fa6l of fuch great importar.ce to us to be- 
 lieve is not laid down in To many words, by the wit- 
 refTes of our Lord, in any of their epiflles ? it is not 
 difficult to give an t-nfwer to fuch as will confider, that 
 the epiftles were written to men already in poffeflion of 
 it; not with a view of introducing them to a new ob- 
 jeQ: of faith, but of eftablifhing them in a faith already 
 imparted ; for, not to infift upon the circumftance of 
 Paul's having vifited all thofe people to whom he after- 
 wards addrefled his epiflles, the Romans and the Co- 
 loflians excepted ; nor to weary my lefs adive reader 
 by taking him in purfuit of this vigilant apoftle through 
 all the dangers that he encountered for the fake of 
 propagating " the gofpel of God our Saviour" in every 
 region ; I can prove, from internal evidence, that he 
 only wrote to thofe who had already obtained grace to 
 be faithful, and who therefore needed not that he fiiould 
 row inftrud them in the object of their faith. From 
 Corinth, where he had fir(l: known and taught Aquila 
 and Prifcilla, he wrote to the Romans ; and when he 
 wrote his epiflle to them, Aquila and Prifcilla were at 
 Rome, for be falutes them there. To thefe fellow- 
 labourers of Paul, Apollos was indebted for his know- 
 ledge of the gofpel : it is therefore highly probable 
 that fo faithful and diligent preachers of the word had 
 not been ina£live in bearing the teftimony of our Lord 
 to the Romans alfo ; for Paul directs his letter to them 
 in the following terms : " To all that be at Rom.e, be- 
 loved of God, called to be faints, and whofe faith is 
 fpoken of throughout the whole world," Rom. i. 7, 8. 
 If fuch was their faith already, to what end fhould the 
 cbjed of it be pointed out anew ; but perfeverance and 
 
 con- 
 
[ iS8 ] 
 
 coi'iftancy were indeed properly to be recommerded, 
 and a ftedfafl: adherence to that which they had known. 
 He had already planted ; his obje6l now was to water 
 only ; to cultivate and affiil: the growth of the infant 
 gofpel ; to caufe it to extend its boughs ; to gather the 
 faithful under its peaceful fhade; and to point out to 
 their obfervation the blefled fruit with which the 
 branches of this tree of life were laden, faying, in the 
 day that thou eatefl: hereof thou (halt furely live. To 
 the Corinthians he wrote from Philippi, and addrefles 
 himfelf " to them that are fanftified in Chrift Jefus, 
 called to be faints with all that in every place call 
 upon the name of Jefus Chrift our Lord, both theirs 
 and ours," i Cor. i. 2. Is not this a dire6l acknow- 
 ledgment that they were already well informed, and 
 reeded not now lo be told that he, on whofe name 
 they called, the obje6l of their religious worfhip, even 
 Jefus Chrifl, their Lord and ours, was one with the 
 Father, God? This he had taught them before when 
 he was prefent, and had baptized Crifpus and Gaius 
 smong them ; and to what end fhould he now renew 
 the fuperfluous information ? The Galatians he chides, 
 rot indeed for having relinquifhed the gofpel which he 
 had before preached to them, but for having liflened to 
 feme who had endeavoured to introduce the ceremonies 
 of the law into the pradice of chriftianity. Tq thefe 
 therefore he is more explicit, as they were perverted, 
 and that it was neceflary to bring them back ; and 
 tliough he does not, in direct terms, declare the God- 
 bead of our Saviour, he ufes words very nearly fynoni- 
 mous, words fully fufficient to recall former know- 
 ledge, and revive the memory of what he had before 
 communicated ; for he fays, that "he was not taught the 
 gofpel of Chrifl by man, but by the revelation of Jefus 
 Chrifl: ; that he had himfelf once been as zealous of the 
 iavv; as they could now be, but that, notwithflanding 
 
 he 
 
[ i89 ] 
 
 he had, through Zeal for the traditions of the Jews, 
 perfecuted the church of God : being now called to be 
 a fervant of Jefus Chrift, he faw and preached that 
 juftification came by faith in Chrift, and not by fuch 
 works as are enjoined by the fleflily ordinances ot the 
 law," Gal. i. In his epiftle to the Ephefians, to whom 
 he wrote from Rome, after he had been tranfmitted 
 thither by Fellus, and fome years after his laft vifit to 
 them, he fays, *' I ceafe not to give thanks tor you, 
 after I heard of your faith in the Lord Jefus," Eph. i. 
 For the faith of ihe Philippians alfo he thanks God, 
 and direds his epiftie " to all the faints in Chrift Je- 
 fus, which are at Philippi," Philip, i. To them and 
 to the Coloflians he wrote while a prifoner at Rome, 
 and to thefe latter he addrefl^es himfelf *' to the faints 
 and faithful brethren in Chrift, which are at ColoiTe,'* 
 *' we give thanks to God fince we heard of your faith 
 in Chrift Jefus," Colof. i. * At Theffalonica Paul was 
 feverely treated by the unbelieving Jews, who, after 
 his departure, not only purfued him to Berea, but con- 
 tinued to perfecute the few of their own countrymen 
 who had believed, zr.d '' conforted with Paul and Silas :" 
 to this little " church of the Theftalor.ians, which is in 
 'God the Father, and in the Lord Jefus Chrift ;" it is 
 that St. Paul writes, " remembering without ceafmg 
 their work of faith, as they had become followers of 
 the Lord, having received the word with much afflic- 
 tion, wherefore they were enfamples to all that believe," 
 I TheflT. i. i. Now the word of God which Paul had 
 preached at Theflfalonica, and for which he was driven 
 out, was charged againft hwn by his pcrfecutors, to 
 have been his ** faying, contr;i:y to the decree of 
 Caefar, that there is another A7?,i;, one Jefus ;" fo that 
 we find, that, though to a faithful people, he did not 
 think It neceiTary to tell what was the object of their 
 Jfaith, which it is probable Paul was of opinion they 
 A£ts xvii. knew 
 
[ 190 J 
 
 knew themfelvcs ; he neverthelefs on his firfl: viflt let 
 them into an acquaintance with the one meaning of 
 the words God and CbriJI, and that Jefus Chrift is with 
 the Father, the one God, the Lord of hoils, the King of 
 glory. Timothy and Titus he calls " his own fons after 
 thetaith ;" and we well know that they had accompani- 
 ed, and afTiiled him in diffufing the light of the gofpel ; 
 his epiftles to them contain a charge to *' bear the tefti- 
 mony of our Lord," and a rule tor their demeanor as 
 men appointed to fo great a trufl. His letter to Phile- 
 mon, <' his dearly beloved fellow labourer," feems little 
 more than of a private nature. The obje£t of this *' Jew 
 of Tarfus," in writing to his own countrymen the 
 Hebrews, is to remove their adherence to the law of. 
 Mofes, which was the grand obflruftion to their be- 
 lief, and to fhew that it was not, as they conceived, 
 altogether profitable, and therefore not immutably 
 permanent, but that it might be done away ; and this 
 even according to their own prophets, to which he 
 therefore refers them. It is not my purpofe here to 
 paraphrafe the epiflles of this great preacher of Jefus 
 Chrift ; it anfwers my end to fhew that there is a fuf- 
 ficient reafon for his not having fummed the doctrine, 
 which he conveys in them, into the one fliort propo- 
 rtion, that " Jefus Chrift is one with the Father, 
 God." It feems to be the intention of *' James, a 
 fervant of God, and of the Lord Jefus Chrift," to 
 comment on the epiftles of St. Paul, and to ftand up 
 againft the mifreprefentations of the unlearned and un- 
 ftable, who wrefted fuch things as were hard to be un- 
 deiftood in them to their own deftruflion. He did 
 not undertake to point out an objeO: of faith, but to 
 fhew " with what refpe6: we fhould have the faith of 
 our Lord Jefus Chrift, the Lord of glory;" he prefup- 
 pofes the faith of his hearers, and is grafting the mo- 
 rality of a Chriftian upon it ; he oppofes himfelf to 
 
 fome- 
 
[ '91 ] 
 
 fomething very like modern methodifm, built upon an 
 erroneous acceptation of St. Paul's dodrine of juftifi- 
 cation by faith alone ; fhevvs that the works which that 
 apoflle precludes are the ceremonies of the law, as in- 
 confident with the liberty of the gofpel, but that, by 
 works of " pure and undefiled religion, fpotlefs and 
 benevolent before God, the faith in our bleffed Re- 
 deemer is made perfed," he prefcribes, not what faith 
 we fhould entertain, but how \ve (hould entertain that 
 of which we were before pofTeffed. Peter writes to the 
 ** ele£t, who, not having feen Chrift, yet love him ; 
 who believe, and theretore rejoice with unfpeakable 
 joy full of glory ;" and this " fervant of Jefus Chrift" 
 addreflfes his fecond epiftle ♦' to them that have ob- 
 tained like precious faith with us, through the righte- 
 oufnefs of our God and Saviour Jefus Chrift,'* 2 Pet. i. 
 I. For fo it (lands (not in the French perhaps, but) 
 in the Greek, as the margin of our Bible alfo acknow- 
 ledges. St. John writes his firfl: epiftle, " not becaufe 
 ye know not the truth, but becaufe ye know it,'* 
 I John ii. 21 ; and then proceeds to eftablifli his hear- 
 ers againft thofe whofeduce them, bydo6lrines which 
 hardly differ from the dire£l propofition ; but of which 
 I have already taken notice. He rejoices greatly that 
 the '* elefl: lady," to whom he dire£ls his fecond 
 epiftle, and Gaius, to whom he addreffes his third, 
 *' walk in the truth." '* St. Jude, the fervant of Je- 
 fus Chrift," writes *' to them that are fandified by 
 God the Father, and preferved in Jefus Chrift, and 
 called," and declares the fufficiency of once deli- 
 vering the faith. To what end now fliould any one 
 of the apoftles, in direfl terms impart the divinitv 
 of our blefled Lord, when every perfon, to whom 
 they wrote, was already apprized of the fa£l ? But 
 it may be faid that they wrote for the information 
 of posterity, as well as of thofe to whom they more 
 
 ira- 
 
[ 192 ] 
 
 tmmediately addrefled themfelves, and that tkerefor<i 
 they Hiould have done it. And have they rot fufficientiy 
 done it? have they not fufficientiy revealed it to fuch 
 as will, in obedience to the precept of our Lord him- 
 felf, " fearch the fcriptures "? When I hear that there is 
 but one Cod ; when I hear our Saviour, in the vail 
 of the fiefh, fay, *« Father, if it be poflible let this 
 cup pafs away from me ;" and when knov/ing thaS 
 jefus Chrifl died for our redemption, I hereby " per- 
 ceive the love of God, becaufe he laid down his life for 
 us," I John iii. 16 : what need have I of a farther ex- 
 planation to enable me to form the propofition myfelf, 
 and fay that as the Father is God, and as the Son is 
 God, and yet as there is but one God, the Son, even 
 cur Lord Jefus Chrift, is therefore one with the Fa- 
 ther, that one God. But it may flill be objected, that 
 we fee the apoflles frequently, on their firfl appearance 
 among the different people to whom they preached, and 
 that therefore we might cxpe£t to hear the fa£t related 
 exprefsly in their a6ls ; and do we not? has not Paul 
 charged the Ephefsan elders at Miletus *< to feed the 
 church of God, which he hath purchafed with his own 
 blood ?" A£ts XX. 28. Was not every prefcript made 
 by the apoftles, made to all that would hear the word ? 
 and were not the do<5trines delivered by them to any 
 one church, written for the profit of all ? and was not 
 that which was delivered to all of that generation, 
 written in one code, and tranfmitted through time for 
 our ufe and information ? That code is the Bible ; and 
 from the whole of the Bible, this one propofition is to 
 be deduced ; the whole Bible therefore, and nothing 
 lefs than the whole, is to be pronounced the gofpel or 
 te{>irrony of our Saviour Jefus Chrift, and thence it 
 is, that this propofition is as deducible as any conclu- 
 fion refulting from any premifes, even in the mathema- 
 tical 
 
[ 193 ] 
 
 tical Elements of Euclid, namely, that Jefus Chrlft is 
 one with the Father, God. 
 
 I fhall, for the future, confider my point as proved^ 
 and therefore admitted, and henceforward addrefs my- 
 felf more dire<£lly to Mr, Lindfey's book, and weigh the 
 objections which he has made to our Saviour's Divi- 
 nity ; and as I have but Httle doubt that I (hall be able 
 to fhew thefe wanting in the balance, I ftiall difmifs 
 them with what expedition I pofTibly can. He tells us 
 that there were very early herefies in the church ; and 
 in the next paflage fays, that *' all Chrijlian people for 
 upwards of three hundred years after Cbriji, till the coun^ 
 cil of Nice) were generally Unitarians *." I do not 
 mean to enter the lifts with this gentleman on the 
 ground of ecclefiaflical hillory in general ; but in this 
 point I will dare to meet him, and I will not ufe " the 
 authorities of men, which are nothing. It is holy 
 fcripture alone which can decide this important point, 
 and to that we muft make our final appeal f." To 
 that I do appeal ; and thence I learn, and think that 
 even i have thence rendered it evident, that not one 
 of the apoftles of our Lord was an Unitarian. The 
 firft of thefe three centuries then I mufl: ufe the liberty 
 of taking away from Mr. Lindfey's bold and unfup- 
 ported aflertion ; for to the clofe of it was the life of 
 the beloved difciple of Jefus Chrifl: extended j and there- 
 fore all Chriftian men were not Unitarians : but per- 
 haps the lefs extenfive word ** generally" came into the 
 latter end of the fentence as a faving term, and with 
 intention to fubtra6t from ♦* all" in the commence- 
 ment of it, and fo to leave St. John the remainder ; 
 a fingle inftance of a retrograde charaQer, who, not- 
 withftanding the weight of general example, very ob- 
 N ftinately 
 
 * Apology, p. 24. f Apology, p. 23. 
 
[ 194 ] ' 
 
 ilinately perfifled in the belief of the fpirlt of truth* 
 from whom he had learned a contrary dofitrine. Holy 
 fcripture is filent with refpecEl to the two fucceeding 
 centuries; I fhall therefore here decline the combat, 
 and fuppofe the fact to be as this gentleman has ftated 
 it, and, on that fuppofition, refer to what he has him- 
 felf faid, that, " at the firft planting of the gofpel a 
 crop of evil weeds, and wild opinions grew up, toge- 
 ther with the plant of heavenly trutby'' Apology, 
 p. 20 *. 
 
 " Difbelief of the Trinity, no blameable herefy," is 
 the marginal title of a fliort feclion of Mr. Lindfey's 
 Apology. I fliall not enlarge on the merit or demerit 
 of belief in the dodrines of Chriftianity, but muft fay, 
 that I look upon a difbelief in the Trinity to be the 
 fame with a difbelief in Jefus Chrift, as revealed to us 
 in the holy fcriptures. 
 
 I fhould be forry that any reader of my book fliould 
 impute a fpirit of intolerance to me, becaufe I altogether 
 reje6l the tcftimony of fire and faggot, undergone by 
 fome Unitarians in maintenance of their tenets. I have 
 at lead equal compaflion for their fufFerings, with that 
 which Mr. Lindfey can feel ; but as I cannot infer the 
 truth of their profefilon from their miferies, fo neiiher 
 can I admit the cruelty which inflided them to be any 
 argument of the falfehood of the religion embraced, or 
 rather profefled by their barbarous tormentors ; for, if 
 this be infifted on to be of weight againfl: the profeffion 
 cf faith in the Trinity, ** the tranfitory triumphs of the 
 Arians," notvvithflanding the brevity of their profpe- 
 
 rous' 
 
 * I fhould here aflc Mr. Lindfey's pardon for the abridgment of hi* 
 beautiful metaphor, in which he has fowed light upon a bufy mind, and, 
 inftead of reaping a fine crop of young luminaries, has, on account of 
 the ranknefs of the foil, only been able to gather in evil weeds aud 
 wild opiaions of hiXtialJhatle. 
 
[ 195 ] 
 
 rous days, can furnlfh me with means to make the op- 
 pofite fcale greatly preponderate. Were recrimination 
 my obje6l, or were I to admit but for a moment, that 
 fufferings are of any value in evidence, good God ! how 
 many witnefles might I call to prove the truth of the 
 do6lrines which I maintain ! But why fhould I call ? 
 from whom fhall I receive my anfwer ? They are for 
 ever filent who fhould have rendered it j the poor dumb 
 mouths, which once eloquently poured forth the doc- 
 trines of our Redeemer, now tonguelefs, can only 
 pour forth that blood which they have flied to teftify 
 their belief in him. Yet even here I feek not a tefti- 
 mony of the truth of my own tenets, nor of tiie falfe- 
 hood of theirs, who, to fliun the confutation, put thofe 
 to filence who could have uttered it. But as I have 
 treated of this mode of argument before, I fhall now 
 finally difmifs it, with an aflurance to Mr. Lindfey, 
 that I do, as warmly as he can, compafHonate all men 
 who have fuffered for their fincerity, and as utterly ab- 
 hor the execrable zeal of their infatuated perfecutors 
 as he can polTibly do. 
 
 The immutable nature of truth can never be affect- 
 ed, fhe remains equally fpotlcfs, whether fhe be afTail- 
 ed by an ingenious opponent, or an abfurd advocate. 
 The ingenuity of fophifm is in like manner unable to 
 alter the nature of falfehood, neither can fhe borrow 
 flrength from the weaknefs of her adverfary. To this 
 (hort pofition I refer that great body of human autho- 
 rity cited by Mr. Lindfey, and to which, however able 
 the men who compofe it may be, I cannot pay any 
 refpe6t while they ftand oppofed to the word of God. 
 To this head I alfo refer fuch abfurdities as that utter- 
 ed by Anfelm, Archbifhop of Canterbury ; the truth 
 remained unchanged, even tho' he abetted it with vio- 
 lence. I do not defire to have it confidered that every 
 N 2 man 
 
[ 196 ] 
 
 man who believes with me is therefore wife, and can 
 give a reafon for the faith that is in him. If T be found 
 a defeSive advocate myfelf, let not my deficiency be 
 transferred to my caufe. 
 
 Mr. Lindfey fays, ** Authorities of men are nothing : 
 it is holy fcripture alone which can decide this impor- 
 tant point, and to that we muft make our final appeal,'" 
 Apology, p. 23. After this aflertion one might expeft 
 a candid enquiry into what the aportles have faid upon 
 this important point. But here we are feverely difap- 
 pointed, and fcarce find a text quoted throughout his 
 book but at fecond hand ; nay, fcarce a page of origi- 
 nal writing through the whole work. Holy fcripture 
 is not once appealed to ; and this fame Nothing, the 
 authorities of men, is the foundation of his fyftem ; and 
 fuch as the foundation is, fuch indeed is thefuperftruc- 
 ture. But all this is very foon accounted for, and a per- 
 fefl:ly new mode of argument is moft ingenioufly de- 
 vifed and introduced ; and in the very next fentence 
 to that in which he makes the fcripture the final ap- 
 peal, he propofes that ** the matter is to be put to the 
 vote, as it were." Now, though he never appeals to his 
 final appeal, he does not in the fame manner defert his 
 own darling invention ; but has inftant recourfe to as 
 very an eledioneering trick as ever was played at Brent- 
 ford or Shoreham ; for he flatly aflTures *« the lefslearn^ 
 ed" reader, that, upon enquiry, he fliall find that to be 
 undeniably true, which I have already fhewed to be un- 
 deniably falfe ; namely, that *' all chriftian people for 
 upwards of three hundred years after Chrift, till the 
 council of Nice, were generally Unitarians." This is 
 a method of procuring votes with a witnefs ; the whole 
 interefl: of " the lefs learned" is obtained at one bold 
 flroke ; and in another paflage of his book he has foli- 
 cited the fuffrages of the abfolutely "unlearned ;" and 
 
 having 
 
[ 197 ] 
 
 having thus obtained the ear of the populace, he trum- 
 pets forth a multitude of names of men, and facrifices 
 every confideration of the authority of fcripture to the 
 eftabhfliment of their authority with the unlearned 
 reader. To fome of thefe I will allow that he may 
 have done but juftice, and I will not difturb the aflies 
 of thofeon whom he has poured unmerited incenfe. I 
 fear not his hoft of Unitarians, fo long as I am abetted 
 by the word of God, againft which he has arrayed 
 them. But in his diligent canvafs I am furprized that 
 he fhould think of the names of the Voltaires, the 
 Morgans, and the St. Johns : does he mean to poll 
 thefe men too ? Are thefe the apoftles of the gofpel to 
 which Mr. Lindfey appeals ? But errour cannot, for- 
 footh, efcape their quick-fighted eyes ; I fincerely be- 
 lieve it ; they are a6tive in purfuing and embracing er- 
 rour, and I fhall therefore allow them well qualified to 
 vote with him on this occafion. But when did their 
 quick-fighted eyes difcover or purfue truth ? In a few 
 pages after we are aftonifhed at feeing David Hume 
 advance to give his fuffrage in the contefl: ; his vote, 
 however, I mufl; admit to be unexceptionable ; he is 
 excellently qualified to abet Mr. Lindfey's tenets, hav- 
 ing undertaken to fubvert the religion and liberties of 
 this country. Whenever the bonds of religion are 
 loofed, and the reftriQions of confcience taken away, a 
 fubftitute muft be found to controul mankind, and an 
 earthly tyrant be efiablifhed on the throne of a depofed 
 God, to bind in fetters thofe hands which have reje6l- 
 ed the eafy yoke of their Creator, and emancipated 
 themfelves from obedience to the mild fway of their 
 merciful Redeemer. Thus far the cunning, for I can- 
 not call it the manly underflanding, of Mr. Hume, has 
 been able to penetrate ; and accordingly, when with 
 talents exa6lly adequate to mifchief, propenfities toput 
 them into exercife, and a diipofition to enjoy the per- 
 N 3 petrated 
 
[ igs ] 
 
 petrated crime, he has, by (hallow fophiftry, feduced 
 mankind into the paths of vice ; he rufhes on the vil- 
 lain he has made, and, like Jonathan Wild, configns to 
 chains the vi^retch v^ho has deferved them from his 
 own perfuafion. "When, as an aflayefi:, with juft 
 enough of art to withhold a fraud from the eyes of an 
 indolent or willing reader, he has obliterated every 
 virtue by which we can deferve or enjoy freedom, and 
 has rendered the heart of an Engliftiman no ftrenuous 
 foe to defpotifm, he becomes the voluminous pamphle- 
 teer of the Stuarts, and, with juft enough of plaufibili- 
 ty to conceal a falfehood from one who has no longer 
 an intereft in detedting it, to the confenting flave points 
 cut the acceptable tyrant, and to the tyrant the hands 
 ■which he has fitted to his chains *. 
 
 Mr. 
 
 * I may feem here to have (lepped out of my way unneceffarily •, I 
 cannot, however, admit that I have. The peace and tranquillity of man- 
 kind are my obje£V, and to the maintenance of them it is neceffary that I 
 fhould ftrike at their enemies as they crofs me, and put my fellow crea- 
 tures on their guard againfl the invader of their happinefs; fuch I confi- 
 der Mr. Hume to be, and accordingly point him out as a Being that has 
 waged eternal warwith the welfare of mankind, both here and hereafter; 
 who has united, or, rather like a rat, nibbled at, the bonds of religious 
 duty, that a neceflity might thence arife of impofing the manacles of ci- 
 vil flavery ; who frees us from our God that he may enthral us to man ; 
 infliiSts the heavieft ills upon us in this life, and with a mercilefs hand 
 tears away that hope of a future recompenfe, which was the only confola- 
 tion that remained to the wretch he had enflaved, — Let it not be faid (hat 
 in what he has done to thefe ends, he is himfelf alfo deceived No man 
 can ignorantly falfify in the relation of important hiftorical fads ; he 
 therefore who has fo falfified mufl have done it knowingly, and he who 
 is capable of impofing known falfehood upon the public ear, is capable 
 of bioaching known fophifms : but this man has by falfehood (Iruck at 
 our liberties, and, by premeditated fophiftry, at our religion. The necef- 
 fity of their aid to the promotion of his defign, is no mean proof of our 
 right to enjoy the invaluable bleflings of freedom and hope, and argues 
 them to (land upon the firm bafis of truth ; and furely that he has had 
 recourfe to them for fuch a purpofe ss that of fubverting all human fe- 
 licity, 16 a fufficient reafon for us to defpife the wretch whofe treachery 
 and malice prepenfe has aimed a blow againfl our religious and civ;l 
 rights.— When I have juft repeated that I look upon our liberty to be fo 
 
 intimately 
 
[ ^99 ] 
 
 Mr. Whiflon may give his voice for Mr. Llndfey, 
 lie preferred the apojlolical conftitutions to the canoni- 
 cal books of the New Teftament, declared them more 
 facred and quite divine, becaufe they favoured his Ari- 
 an fentiments *. This book was written in the fourth 
 century ; and, as it teaches a doctrine not found in the 
 fcriptures, has, from this apojloUc old man, obtained a 
 preference. But I fhall ceafe to purfue this idea farther; 
 for, however deferving of ridicule Mr. Lindfey's argu- 
 ment may be, the fubjecl calls on me to be ferious. 
 
 Mr. Lindfey dwells upon the prejudices of mankind 
 taken in with their nurfes milk, upon doctrines darken- 
 ed and perplexed by early prepoffelTions. It is true, 
 and I thank God and my pious parents for it, that, 
 with my nurfe's milk, I did imbibe the doftrine which 
 I now maintain ; and at the fame time I embibed a be- 
 lief, that grafs was green, that fire was hot, that fnow 
 was cold, and that two and two make four. With 
 fuch various errours was my infancy turned afide from 
 truth, and fo radically have they been ellabliO^ed in 
 my mind by education, that I have never fince that 
 fatal time, when my inftrudors cruelly took advantage 
 of my fufceptible and tender years, been able to com- 
 prehend that clear evidence which is of force to fet 
 afide fuch abfurdities. This childifli and common- 
 place obje£tion to the truth, becaufe it was early 
 known, does not deferve a ferious refutation. If the 
 fcriptures afford a fufficient teflimony now, is it an 
 argument to the contrary of that which they teftify, 
 that our teachers have read and aflented to them, and 
 that they have thought the word of God fit to be 
 N 4 com- 
 
 intimately connected with our virtue, and our virtue with the religion of 
 the gofpel, that, on the overthrow of the latter, one undiftinguifted ruin 
 mud overwhelm them all together, my indignation will probably meet 
 not the pardon only, but the approbation ai Joint of my countrymen. 
 * Apology, p. 68. 
 
r 200 ] 
 
 communicated to their children ? But I will now put 
 a queftion to Mr. Lindfey, to which, if he does not 
 find the anfwer on the furface of his heart, let him 
 fearch the inmoft recefles of it, and thence inform me, 
 ■whether even his difinterefted conduct, whether the 
 doftrine of Unitarianifm, of which he is the flrenu- 
 ous advocate, are purfued by him without one preju- 
 dice ? I do not fpeak of thofe which are inftilled by 
 education, but others which, perhaps, he has not 
 found fo conquerable. This, however, is a delicate 
 point, and muft not be purfued farther. I mean not 
 to wound nor diminifh the public regard of this worthy 
 gentleman, but choofing to put my rule by an inftance, 
 rather than in a general way, have fixed upon his name, 
 as affording me an argument d fortiori in its behalf. 
 
 Such objections as turn meerly upon words I fhall 
 leave unanfwered, they merit contempt and not confi- 
 deration ; but I mufl fhow that, upon fuch a fuppo- 
 fition as the exiftence of the trinity, that chain of 
 abfurdities and contradidions, which Mr. Lindfey 
 thinks would follow, are by no means the natural 
 confequence of the doctrine : there may be much that 
 Mr. Lindfey cannot look into, I grant it ; but did 
 God take council of Mr. Lindfey ; or has he revealed 
 himfelf to him as he did to the ^poflles and prophets ? 
 JBiftiop Pearfon's words keep the fir ft and fecond per- 
 fons in the Trinity diftin£t ; the Father and the Son 
 ^re not faid in the fcriptures to be jointly one Father, 
 or one Son, but they are declared to be one God. 
 And as to the aflertion, that we who join in the four 
 invocations, at the beginning of the litany, can be but 
 ill defended againft the charge of holding four Gods, 
 to wit, the Father, the Son, the Holy Ghoft, and 
 the Trinity, (declared by him to be a fourth intel- 
 ligent agent) ; it is about as wifely put as if we fhould 
 
 fay. 
 
[ 20I ] 
 
 fay, that the government of Rome was adminillered, 
 rot by three, but by four men, to wit, 061avius, Le- 
 pidus, Anthony, and the Triumvirate; *' which is the 
 utmoft confufion imaginable." Apology, p. 124. 
 
 To the confequences of offering up divine honour to 
 Jefus Chrift our Lord, which are brought together in 
 the 136th page of the Apology, I oppofe all that I have 
 already brought in pruot of the one Gcdliead of the Fa- 
 ther and the Son; for this onePofition being admitted, 
 our Saviour has direded prayer to be made to himfelf. — 
 There is authority for fo doing in the writings of the 
 apoftles. — The objed of our worlhip is not inferior to 
 the Father, with whom he is one God ; — and there- 
 fore there never can be a diflraftion in the mind of the 
 fober worftiipper, who, holding in fane memory the 
 unity of the Godhead of the Father, and of our Lord 
 Jefus Chrift, will never entertain *' a doubt, when he 
 is to pray to God, and when to Chrift, when it is 
 right, and when amifs to do it;" he will always find 
 one God the object of his adoration, who, remember- 
 ing his mercies vouchfafed to man in the flefh, will 
 hear the prayer preferred to him, with gratitude and 
 reliance upon him, who has already fo gracioufly re- 
 deemed him by laying down his own life for him, 
 I John iii. 16. 
 
 Mr. Lindfey, having allowed that it is Jefus Chrift 
 who is to judge the world, by difaliowing his God- 
 head, and confequently the diredtion of prayer to him, 
 has adlually conferred upon God the Father, the office 
 of Mediator with Jefus Chrift, who is to judge us : for 
 if the Godhead be not in Chrift, our merits, of which 
 no creature can have cognizance, are to be handed over 
 for his information; and God the Father, to whom 
 alone they can be known, is to ftand forth before the 
 
 feat 
 
[ 202 j 
 
 feat of judgment, as our accufer or excufer : fo that 
 here we find a change of office between the Father and 
 the Son ; an abfurdhy at leaft as great as any that ap- 
 pears to Mr. Lindfey's reafon, on the eftabhfhment of 
 my tenets ; an abfurdity, in which no man can acqui- 
 efce, becaufe it contradicts the principles whence our 
 argument proceeds, and direSly opposes itfelf to reve- 
 lation: whereas the difficulties arifing from an acqui- 
 efcence in the dodlrine of our Saviour's divinity, are 
 only in matters not fubmitted to reafon, and upon 
 which we never fliould pronounce that the fa£ts are not 
 fo, becaufe we do not fee hoiv they are fo with facul- 
 ties not equal to the intuition. 
 
 The argumentum ad abfurdum to which Mr. Lind- 
 fey's authors have frequent recourfe, is to be judged 
 of according to the nature of the abfurdity which it 
 would point out, as a confequence of admitting the 
 fa6l it is oppofed to ; and if that be only fuch, or faid 
 to be fuch, becaufe our reafon cannot folve it from its 
 incomprehenfibility, it affords no confutation of the po- 
 fition it tries to confute : whereas, if the abfurdity re- 
 fult from inconfiftency whh revelation, which muft 
 fall upon its eftablifliment, it is a good argument ; no- 
 thing being to be admitted which can militate againfl: 
 the truth of God. This general rule, (a rule fo obvi- 
 ous, that nothing but having feen a book written with- 
 out any regard to it, could have induced me to fet it 
 down) the reader of Mr. Lindfey's Apology will do well 
 to hold conftantly in mind, for by referring what he 
 reads there to it, there is very little contained in the 
 book, to which it does not afford a compleat anfwer. 
 
 Having believed the fcriptures to be the revelation of 
 God, I have ever avoided the gloffes of commentators, 
 influenced by interefl or prejudice, and have made the 
 
 unperverted 
 
[ 203 ] 
 
 unperverted original my ftudy, in order thence to de- 
 rive a religion for myfelF, and I mufl; acknowledge that 
 I have often conceived, both from St. John's firil epiftle, 
 and from feveral paflages in the epiflles of St. Paul, 
 that they particularly oppofed themfelves to an opinion, 
 prevalent in their day, that Jefus Chrift had not come 
 in the flefh ; that he had not like infirmities and temp- 
 tations as we have, but that the fenfcs of mankind were 
 impofed upon by the appearance of a body only. But as 
 I have faid that the truth mofl'difficult to be conceived 
 by mankind is, not that God had defcended to dwell oti 
 earth, or that a man Jefus had lived on earth ; but that 
 an union of the two natures of God and of man had 
 fubfifled in Jefus Chrift, a man living among them, [ 
 inferred the following conclufion, " that the apoftles 
 had preached him as God only, leaving it to their own 
 knowledge of him, to prove that he was man ; that 
 having feen the power with which the teftimony of the 
 apoftles was attended, the hearers yielded credit to that 
 ■which they witnefled, and forthwith acknowledged Je- 
 fus Chrift to be God : but that not being able to un- 
 derftand the compatibiliiy of divine perfeSion and hu- 
 man imperfection, and therefore concluding that fuch 
 an union could not have fubfifted, they confidered their 
 fenfes impofed upon by an apparent body only, and re- 
 jected their belief in the manhood of Chrift, not be- 
 lieving him t'j be man, whom they had acknowledged 
 to be God ; and that the apoftles, on feeing fuch a 
 dodtrine arife, found themfelves now under a neceftity 
 of preaching him as man, whom they had already 
 taught to be God, and obliged to make ufe of the tefti- 
 mony of the Holy Glioft, to re-eftablifti a fa£t which 
 they had at firft left to the teftimony of the fenfes ; a 
 teftimony which they had conildered as fufficient then, 
 but now faw fuperfedcd by that of their preaching." 
 Mr. Lindfey has proved that I was not miftaken in this; 
 
 and 
 
[ 204 ] 
 
 and his account of thefe erroneous tenets is very cor- 
 refpondent to the idea which I had formed of them 
 from fcripture : for, of thofe who entertained them, 
 he fays, *< They could not allow that a pure emana- 
 tion of deity, fuch as they prefumed Chrifl; to be, 
 could have any connection with fo impure a fubftance 
 as a human material body; and fo they invented this 
 folution of the difficulty, that he was a man in appear- 
 ance only, and not in reality." Apology, p. 154. 1 
 cannot, for my part, exceedingly wonder at the errour 
 into which thefe hearers fell ; for I frankly acknow- 
 ledge, that had I been a wiinefs of the birth, life, 
 death, burial, refurredion, and reafcenfion of Jefus 
 Chrift into heaven ; and had I afterwards heard him, 
 by the alTifted preaching of the apoftles, declared to be 
 God; the reality of that body, in which I had feen 
 him, and in which I had feen him act fuch a part, 
 would have come into fufpicion with me; I fhould 
 have doubted of the reality of a body fo differently en- 
 dowed from the bodies of all other men : ** metuiffem 
 credere in carne natum, ne credere coaftus fuiffem ex 
 carne inquinatum," St. Auftin, quoted by Mr. Lind- 
 fey, Apology, p. 158, and I (hould have believed that 
 he was all God without manhood. But I fincerely 
 return thanks to the divine fpirit that has teftified 
 of the flelli of our blefled atonement, and redeem^ 
 ed me from an errour whereby my fpirit would have 
 been proved not to have been of God. I care not 
 to what Genus this I/mnaeus of divinity, who has fo 
 fkilfully claffed the opinions of mankind, will refer 
 me; let him only remember that I do not now em- 
 brace fuch errours ; for that philofophy, by which I 
 fhould have faid that he who is God, is therefore not 
 man, is fuperfeded; and I yield my faith obedient to 
 his word, whofe word alone is true ; and, by confe- 
 quence, I believe that Jefus Chrift is come ** a man 
 
 ^3 
 
[ 205 ] 
 
 as concerning the flefh," and that he is alfo «* over all, 
 God blefled for ever. 
 
 The truth as fet forth in the fcriptures, I have all 
 along acknowledged my reafon incapable to compre- 
 hend; but Mr. Lindfey thinks it ought to be compre- 
 henilble, and will not allow that God had a right to 
 retain a power greater than he has given us abilities 
 to fearch into ; or wifdom, the exercife of which he 
 has not endowed us with a capacity to underftand ; 
 and therefore he thinks we had better reject all that 
 furpafles our faculties; for, by fo doing, he is of opi- 
 nion that we fhould have a perfefl union in the 
 church. Let us for a moment gram that we fliould 
 obtain this union; what is it? An union in errour; 
 and is fuch an union to be defired? is this the ob- 
 jeft of his wifhes ? does he look upon a concurrence 
 in falfehood as a compenfation for rejeded truth ? 
 But the ruin of truth, he fays, and quotes Dr. Clay- 
 ton for it, is not likely to refult ; for the gates of hell 
 Ihall never prevail againft the Chriftian religion. That 
 they never will is my fincere belief, and therefore 
 it is my fmcere belief, that Mr. Lindfey's propofed 
 union in errour will never take place ; for, is the rejec- 
 tion of a point, on which nothing lefs than the eflence 
 of Chriftianity depends, is the denial of his divinity, 
 whom we worfliip, no fubverfion of his religion ? I 
 think that the objefik'of my worfliip, and of my reli- 
 gion is one ; and if my worfhip be deprived of its ob- 
 ject, I know not where to find that of my religion • 
 and fliould> on feeing " the Kings of kings" degraded 
 from the throne of his glory, the ** God who purcha- 
 fed us with his own blood," torn from the fupplica- 
 tion of his adorers, then fay that the gates of hell had 
 prevailed againft his church ; an event which I truft 
 that, of his infinite mercy, and according to his im- 
 mutable 
 
[ 206 ] 
 
 mutable promile, he will avert. But I fliall now re- 
 fume the conceflion I made, for a while, and oppofe 
 Mr. Lindfey's afrertion, that union would be the con- 
 fequence of a legal ellablifhment, or aumiflion of his 
 tenets; for we of the church, as now eflablillied, 
 might, m that cafe, think fit to be difl'enters from his 
 lioGrines, as he diffents now from ours. I know that, 
 for my part, 1 fhould oppofe them to the utmofl: of my 
 power. But the true meaning of his words is eafily 
 comprized in this fhort but profound propofition. That 
 if all mankind will agree with Mr. Lindfey, Mr. Lind- 
 fey will not difagree with all mankind: yet even this 
 1 mufl: take the liberty to doubt. 
 
 It is a very weak aflertion, that faith in the divinity 
 of Jefus Chrift leads to the admiflion of manyobje6ts 
 of worfliip, and that the church of Rome has thence 
 taken occafion to adore the Virgin Mary, the apoftles, 
 and martyrs, and fuch other perfons as her own favour 
 has been pleafed to rank among her faints : for as the 
 ground of faith in Jefus Chrift, as God, is by no 
 means pretended to be the ground for the adoration of 
 any befides him, it is not true that the faints are wor- 
 (liipped, becaufe he is revealed to be God. Jefus Chrift 
 is revealed to be God ; the faints are not revealed to be 
 God : does it therefore follow that the faints are to be 
 worfhipped? Certainly not. But very particular care 
 has been taken to guard againft the adoration of the 
 Virgin Mary, and the apoftlcs, and to prevent their 
 being confidered as proper objeds of worfliip, though 
 flie was declared bleffed among women, and they were 
 highly favoured above men, having been entrufted with 
 the teftimony of Jefus Chrift, who alfo MTought many 
 miracles by their hands in fupport of their witnefs. It 
 feems to have been with a view of preventing mankind 
 from looking upon fuch circumftances as a ground of 
 
 worftiip. 
 
[ 207 ] 
 
 worfliip, that our Saviour has, in more paflages than 
 one, fpoken with feeming dilVefpecEl (if I may dare to 
 life the expreflion of him who was without fin) to his 
 mother: *' woman, what have I to do with thee?" 
 John ii. 4. " Who is my mother ?" Mark iii. 33. 
 Peter, when Cornehus met him and fell down at his 
 feet, and worfhipped him, *' took him up, faying, 
 fland up, I myfelf alfo am a man," A£ts x. 25, 26. 
 And Paul and Barnabas, when they heard that the 
 priefl of Jupiter, with the people at Lyftra, would have 
 done facrifice unto them, *' rent their cloaths, and ran 
 in among the people, crying out, and faying, Sirs, 
 ■why do ye thefe things ? We alfo are men of like paf- 
 fions with you ; and yet with thefe fayings fcarce ref- 
 trained they the people, that they had not done facri- 
 fice unto them," Ads xiv. 14, 15, 18. And even 
 the angel, than whom man is made a little lower, de- 
 clined the worfhip of St. John, faying, " I am thy 
 fellow fervant, and of thy brethren th?;t have the tefli- 
 mony of Jefus, worfhip God," Rev. xix. 10. From 
 the exercife of miraculous power, from fupernatural 
 endowments, we find mankind eafily perfuaded to con- 
 clude divinity, or at leaft an adorable fuperiority in 
 thofe who are fo endowed. To guard againfl: this fa- 
 cility of fuperftition, and to (hew that from an abfolute 
 revelation only we are to believe, the divinity of any, 
 the fevcral texts which I have cited, feem to have been 
 written. It is true a revelation that Jefus Chrifl is^ 
 God, one with the Father, conveys an idea different 
 from that of Mr. Lindfey, that the Father only is God, 
 and fo may afford an analogy, by which, faith, in a 
 multitude of perfons in the Godhead, might be facili- 
 tated, if revealed, but by no means a proof that there 
 are more perfons than are revealed : let us ftill remem- 
 ber the limits of reafon, and not perpetually fly be) ond 
 her confines : fhe will conduct us very fafely, if we do 
 
 not 
 
[ 208 ] 
 
 not obtrude premlfes upon her which are not •\vithlrl 
 her dirtricl: wuh refpc<!it to fcripture truths, the pe- 
 remptory word of the God of truth. Is the uhimate 
 boundary of her province. Our terms of falvation are 
 prefcribed, and God does not require our ingenuity 
 in finding more points of faith than he has offered 
 for our afTent in order to fecure it ; and if he haS 
 not revealed, he does not need our belief, how- 
 ever like we may conclude our own fuggeilions to 
 be to that which he has made known. Analogy 
 may indeed tacilitate conception, and make us more 
 readily enter into a pofition laid down ; yet it is but 
 a bad ground to argue upon, for no certain con- 
 clufion can ever follow irom it. I fhall myfelf ufe it 
 now to illuftrate ; and as I have denied that it can, 
 from the divinity of Jefus Chrift, fhew the divinity of 
 any other not revealed to be divine, I only aflc its af- 
 fidance in procuring a more eafy aflent to the divinity, 
 of that which is revealed to be divine ; and this will, I 
 prefume, not be withheld by thofe who have carried its 
 ufe fo much higher than I dare to do. If then the 
 Holy Ghoft be revealed to be one with the Father, 
 and the Son, God, it may be fome eafe to the mind 
 in giving its affent to the exiftence of a third perfon in 
 the Godhead, to reflect that it has already acquiefced 
 in the admifllon of a fecond. It is not my intention to 
 examine into the evidence of the divinity of the Holy 
 Spirit fo extenfively as I have already done into that 
 uhich is afforded to the Godhead of olir bleffed Re- 
 deemer ; it is not fo ftrenuoufly oppofed ; befides my 
 attentive reader has, in all probability, inferred it for 
 himfclf, from feveral contexts which I have laid down 
 already, though I have not dire6tly pointed it out as a 
 conclufion. I fhall therefore now content myfelf with 
 a very few paffages proving the Holy Ghoft: to be God 
 alfo, reminding my reader of what I have already of- 
 fered 
 
[ 209 ] 
 
 fered concerning the fufEciency of any one aflertlon, 
 for the truth of which God himfelf is refponfible. 
 
 *' He fliall be great, and fhall be called the Son of 
 the Higheft." " The Holy Ghoft fliall conie upon 
 thee, and the power of the Higheft fhall overfhadow 
 thee : therefore alfo that Holy Thing which fhall 
 be born of thee, fhall be called the Son of God,'* 
 Luke i. 31, 35. That which is conceived in her, is 
 of the Holy Ghoft," Matth. i. 20. That which is 
 conceived of the Holy Ghoft, is therefore called the 
 Son of God; the Holy Ghoft therefore, of whom the 
 Son of God is conceived, is one with the Father and 
 the Son, « the Higheft." 
 
 " I will pray the Father, and he fliall give you ano- 
 ther Comforter, that he may abide with you for ever, 
 even the Spirit of Truth." ** I will not leave you com- 
 fortlefs : I will come to you." ** If a man love me, 
 he will keep my words : and my Father will love him, 
 and we will come unto him, and make our abode 
 with him," John xiv. 16, 17, 18, 23. Here the Fa- 
 ther, Son, and Holy Ghoft, one God, are, or is, the 
 Comforter, the witnefs to the truth, which fliall come 
 and abide, or make abode with him who loveth the 
 Son, and keepeth his words. The identity of the God- 
 head of the Holy Spirit with that of the Father, and 
 of the Son, is here cxprefsly declared. 
 
 " Why hath Satan filled thine heart to lie to the 
 Holy Ghoft?" " thou haft not lied unto men but unto 
 God," Ads V. 3, 4. Here alfo the Holy Ghoft is di- 
 re^^ly pronounced to be one, with the Father and the 
 Son, God. 
 
 " The things of God, knoweth no man but the 
 Spirit of God ;" ** which things alfo we fpeak, not in 
 
 O the 
 
[ 2IO ] 
 
 the words which man's wifdom teacheth, but which 
 the Holy Ghoft teacheth," i Cor. ii. ii, 13. Here 
 the Holy Ghoft is one and the fame with the Spirit of 
 God; and in the i6th verfe he is called *' the mind of 
 Chrift;" he is therefore one in Godhead with the Fa- 
 ther and the Son, from both of whom, one God, he 
 equally proceeds. 
 
 ** What, know ye not that ye are the temple of the 
 Holy Ghoft which is in you, which ye have of God, 
 and ye are not your own ? For ye are bought with a 
 price," I Cor. vi. 19. What now is the price paid for 
 this purchafe wherewith we are bought ? are we not 
 *' the church of God which he hath purchafed with his 
 own blood?" A£ts xx. 28. Being then redeemed by 
 the blood of Jefus Chrift fhed for our ranfom, we have 
 therefore become the temple of the Holy Ghoft. But 
 *' know ye not that ye are the temple of God, and that 
 the Spirit of God dwelleth in you? If any man defile 
 the temple of God, him ftiall God deftroy ; for the 
 temple of God is holy, which temple ye are," i Cor. iii. 
 16, 17. The Father is God, and the Son is *< God, 
 who purchafed us with his own blood;" and the Holy 
 Ghoft, whofe temple we are, is here declared to be 
 God. But there is but one God ; the Father, Son, 
 and Holy Ghoft are therefore that one God, that Tri- 
 nity in Unity which is to be worftiipped. This may 
 feem to * the natural man,' Mr. Lindfey, to be hay arid 
 flitbble ; but let him lay afide the vanity of thinking 
 himfelf in the leaft degree a judge of fpiritual things, 
 and believe that which God has witnefled ; " Let him 
 become a fool, that he may be wife, for the wifdom 
 of this world is foolifhnefs with God," i Cor. iii, 18, 
 19; *' Let him account of the apoftles as ftewards 
 of the myfteries of God," i Cor. iv. i. *« and not be 
 takea as wife in his own craftinefs." *' We are 
 
 the 
 
[ 211 ] 
 
 the houfe of Chrift, if we hold fafl: the confidence 
 and the pejoicing of the hope firm unto the end," 
 Heb, iii. 6. " Know ye not your ownfelves that Jefus 
 Chrift in you, except ye be reprobates?'* 2 Cor. xiii. 
 5. '* Ye are the temple of the Holy Ghoft which is 
 in you." " Ye are the temple of the living God ; as 
 God hath faid, I will dwell in them, and walk in 
 them ; and i will be their God, and they (hall be my 
 people," 2 Cor. vi. 16. Is this to be refifled ? 
 
 That it was God who fpoke by the prophets, Is not 
 denied. But by the mouth of the prophet David God 
 has faid, " To-day if ye will hear his voice, harden 
 not your hearts as in the provocation, and as in the day 
 of temptation in the wildernefs : when your fathers 
 tempted me, proved me, and faw my work. Forty 
 years long was I grieved with this generation, and faid, 
 it is a people that do err in their heart, and they have 
 not known my ways. Unto whom I fwear in my 
 wrath, that they fhould not enter into my reft," Pf. xcv. 
 7,8,9, 10, II. Of him who has thus fworn, and 
 who was thus provoked for forty years in the wilder- 
 nefs, even that God who led the children of Ifrael 
 out of the land of Egypt, and out of the houfe of bond- 
 age, and faid, " I am the Lord thy God," it is thus 
 declared by St. Paul, " the Holy Ghoft faith, to-day 
 if you will hear his voice, harden not your hearts, &c." 
 Heb. iii. 7, 8, 9, 10, 11. 
 
 Our Saviour himfelf fays, " The fpirit of (ruth, 
 which proceedeth from the Father, he (hall teftify of 
 me," John xv. 26; and accordingly St. Paul having 
 declared to the Hebrews, that they who had heard the 
 Lord confirmed his great falvation unto us, <* God 
 alfo bearing them witnefs," Heb. ii. 3. proceeds to 
 preach the fufhciency of the one facrifice of Chrift's 
 body once offered for fins, and the kingdom of heaven 
 
 O 2, opened 
 
[ 212 3 
 
 opened to all believers by his having overcome the 
 fharpnefs of death, and ** an entrance into the ho- 
 lieft by the blood of Jefus, by a new and living way 
 which he hath confecrated for us," *< whereof the Holy 
 Ghofl is a witnefs to us," Heb. x, 15. <* It is the Spi- 
 rit that beareth witnefs, becaufe the fpiiit is truth." 
 ** If we receive the witnefs of men, the witnefs of God 
 is greater : for this is the witnefs of God, which he 
 hath teftified of his Son. He that believeth on the Son 
 of God, hath the witnefs in himfelf : he that believeth 
 not God, hath made him a liar, becaufe he believeth 
 not the record that God gave of his Sonj" i John v. 
 9, 10. Thefe words amply explain the meaning of 
 St. Paul's direftion to the ThefTalonians," Quench not 
 the Spirit," i Thefl". v. 19 ; and, upon the whole, we 
 fo frequently find the teftimony of Jefus Chrifl borne 
 by God and by the Holy Ghoft, that we mud con- 
 clude the Holy Gholl:, who *< is a witnefs unto us,'* 
 to be one with the Father and with the Son, God, who 
 hath given the record of his Son, " that witnefs who 
 is in him that believeth on the Son of God." This 
 may perhaps afford more provender for Mr. Lindfey. 
 1 fhould hope however that he may, by this time at 
 leaft, have begun to doubt the tenets which he has pro- 
 fefTed, and refle61: on the very deftruCtive confequences 
 of his errour, if he can be perfuaded to confider his 
 dodrine to be fuch. To this purpofe, and as the lafl: 
 argument which I (hall produce to the divinity of the 
 Holy Ghofl:, and his unity with the Father and Son, 
 I (hall add the declaration of our Saviour himfelf, 
 Avho declared to the Scribes, who faid, " He hath 
 Beelzebub, and by the prince of the devils cafleth he 
 out devils;" " all fins (liall be forgiven to the fons of 
 men, and blafphemies, wherewith foever they fhall 
 blafpheme : but he that fliall blafpheme againft the 
 Holy Ghofl hath never forgivenefs, but is in danger 
 
 of 
 
[ 213 ] 
 
 of eternal damnation : becaufe they fald, he hath an 
 unclean fpirit," Mark iii. 22 to 30. Here the context 
 requires the following interpretation, * Ye have faid that 
 I have a devil; it fhall neverthelefs be forgiven you: 
 but if ye (hall hereafter ufe like blafphemy, ye ftiall 
 never have forgivenefs : I came not to bear record of 
 myfelf, and therefore difpenfe with your unbelief; 
 whereas, when the Holy Ghofl: fhall in due time bear 
 witnefs, that ultimate teftimony upon which the faith 
 of mankind is to be required,; when the whole of that 
 evidence fhall be afforded to the world, upon which 
 God has thought right to demand the faith of men, 
 and to which he will not add ; then, if ye blafpheme, 
 or lay fuch a charge againff the Son of man, de- 
 clared by the Holy Ghoft to be God, ye rcfift the 
 united Trinity, and fin againft God, who fliall bear 
 me witnefs; and whofe witnefs is greater than that 
 of man, which as yet ye are pardonable for con- 
 ceiving me only to be.' The manner in which St. 
 Luke has related the fame event, greatly corroborates 
 this manner of underftanding the declaration of our 
 Lord, <' He that denieth me before men, (hall be de- 
 nied before the angels of God. And whofoever fhall 
 fpeak a word againft the Son of man, it fhall be for- 
 given him : but unto him that blafphemeth againft the 
 Holy Ghoft, it fhall not be forgiven ;" for our Savi- 
 our is in context with the declaration appointing the 
 apoftles to be witneffes unto him ; and for the purpofe 
 of rendering them competent and irrefiftible without 
 fin, he goes on to fay, " Take ye no thought how or 
 what thing ye fhall anfwer, or what ye fhall fay : for 
 the Holy Ghoft fhall teach you in the fame hour what 
 ye ought to fay," Luke xii. 9, 10, 11, 12. On this 
 place it is to be remarked, that our Lord has declared 
 of him who fhall fpeak againft the Son of man, that 
 he (hall be forgiven ; and alfo, that he who denieth 
 O 3 him. 
 
[ 214 ] 
 
 him, fliall be denied alfo. Here are two contradictory 
 alTertions made, and confequently two diftin6t circum- 
 flances are to be underftood for the fake of recon- 
 cilng them to truth, and to fenfe, which eafily re- 
 fults, upon admitting that two diftinft times are in- 
 tended ; and that " he who now denies me is pardon- 
 able; but that he who fliall hereafter deny me, fhall 
 himfelf alfo be denied. Ye have not now the manifefl 
 teflimony of God ; but hereafter the Holy Ghofl: fhall 
 bear me witnefs : and in the hour w hen the Holy Ghofl 
 fliall teach my appointed witnefTes what they ought to 
 fay: ye fhall not be forgiven if ye withhold belief." 
 I defire my reader will refer this argument to the doc- 
 trine of my fecond chapter. 
 
 I have now proved to my own, and I hope alfo 
 to my reader's, entire fatisfadion, that the Son is 
 God, and that the Holy Ghofl is God : that the 
 Father is God, and that there is but one God, are 
 conceded points ; and, having been admitted, I have 
 been exempted from the necefTity of proving them. 
 But as there is but one God, and that each of the 
 three perfons is God, does not a Trinity in unity ne- 
 ceffarily follow ? But Mr. Lindfey does not find this 
 conclufion drawn in fo many words, and fo will not 
 believe that it rcfults. Had Mr. Lindfey told me how 
 many miles it meafured from Richmond to Catterick, 
 I apprehend he would charge me with great flupidity 
 if I could not conclude for myfelf how many miles 
 from Catterick to Richmond ; and yet even this obvi- 
 ous inference does not offer itfelf more perfpicuoufly to 
 the underflanding than that with which he quarrels. 
 The premifes are all fairly ftated ; and which am I to 
 charge it to, the account of obflinacy, want of difcern- 
 ment, or a compofition of both, that he will not look 
 upon the neceffary conclufion, which is, that the object 
 
 of 
 
[ 215 ] 
 
 of our religious worfhip is a holy, blefled, and glorious 
 Trinity, three perfons and one God? 
 
 That each of the three perfons is God, feems to me 
 a fully fufficient reafon why I fliould prefer to each my 
 prayer, my praife,and my thankfgiving; that the three 
 perfons are one God, is in like manner a reafon why I 
 fhould addrefs my adoration to this trinal unity. That 
 this is a flumbling-block to the Unitarians and to the 
 Jews, I grant; that to the Greeks it is foolifhnefs, I 
 grant alfo; that it altogether furpafles my own facul- 
 ties, las freely acknowledge; but that it is revealed by 
 the God of truth I know, and therefore I yield my 
 faith to what he has declared concerning his own in- 
 fcrulable nature. 
 
 And where i can't unriddle learn to trust. 
 
 PARNELL. 
 I can clearly fee that the infolence of reafon, or ra- 
 ther of pride under her abufed name, meets in this 
 point the objeft of its contempt ; but *' behold ye 
 defpifers, and wonder and perifh ; for I work a work 
 in your days, a work which ye fliall in no-wife be- 
 lieve, though a man declare it unto you," A£ls xii. 
 41. I do not apply thefe words uncharitably, I ufe 
 them to (hew that God had beforehand ordained a 
 difficulty to the conceptions of mankind, that they 
 who withftand his tertimony, becaufe they have not 
 been admitted of his council, are impeached of con- 
 tempt, and threatened with eternal deftruftion. *< Know- 
 ing therefore the terrour of the Lord," I would perfuade 
 men to humility, to obedience, to faith unto falvation, 
 that they may efcape the <* vengeance taken upon them 
 that obey not the gofpel of Jefus Chrift." 
 
 It is not my office to ftand forth the panegyrifl: of 
 
 the liturgy of the eftablifhed church, and therefore 
 
 I refrain from entering into a fcriptural vindication of 
 
 O 4 it : 
 
[ ^i6 J 
 
 it : if it indeed remain necefTary now, I have taken a 
 great deal of pains to very little purpofe ; for I (hould 
 conceive an intelligent reader of the arguments I have 
 already cited in proof of the divinity of Jefus Chrifl and 
 of the Holy Ghoft, muft, without any more particular 
 difcuffion of the point, be very well able to vindicate it 
 himfelf, and to fet forth the propriety of offering up his 
 adoration to them with the Father, one God, Were I 
 difpofed fo to do, I could draw together alfo the opini- 
 ons of fome of the wifeft men that have ever adorned 
 our iflands; who have conceived our book of common 
 prayer one of the finefl compofitions that has flowed 
 from the pen of man : but even this human compofi- 
 tion I fhall not maintain by human authority, though 
 I could bring ftronger hands to fupport the fabric of 
 our church, than thofe of either Dr. Clarke or Mr. 
 Lindfey, which have been defperately employed in di- 
 lapidating; or, to ufe Mr. Lindfey*s lefs-confufed me- 
 taphor, \x\ /mothering the fabric. 
 
 This gentleman, after he had deprecated all human 
 authority as a ground of faith, we have already feen 
 making ufe of if, and nothing elfe, in fupport of his 
 do£trines. But he has attacked human authority in 
 another fenfe of the words alfo; and, to the great 
 confternation of every Briton, who fhall meet it in his 
 way, has emphatically and conclufively pronounced 
 it A Monster. But the terrified reader of his book 
 may calm his bread: when he comes to know that this 
 fame monfter is nothing worfe than " a legal eftablifh- 
 ment of the church of England." An efiablifhment, 
 the necefllty of which, I am forry to fay, grows every 
 day more and more obvious; and to whofe good pur- 
 pofes, Mr. Lindfey's own condu6t bears an incontro- 
 vertible teftimony. A farther vindication of this alfo 
 exceeds the limits of my defign ; but methinks a gen- 
 tleman, who has experienced fuch lenity from our efta- 
 
 blifhment. 
 
[ 217 ] 
 
 blifhment, nioiild at leafl: acknowledge, from the tole- 
 rated altar of liis new fynagogue, that the church of 
 England is not a very fierce monder. 
 
 As the limits are, however, of my own appointmenf, 
 I will take the liberty of tranfgrefTing them a little 
 here. The articles of religion, when firfl prefcribed 
 were chiefly intended as a barrier to divide our new re^ 
 formation from Popery, which it had juft efcaped, ma- 
 ny of the particular tenets of, which are formally abju- 
 red in them. Though accefs to the fcriptures were 
 row permitted to all men, it was thought neceflary to 
 aflift the weak, in forming their conclufions upon the 
 whole, and to fum up in brief thofe doctrines which 
 lie difFufed in the facred writings. Moderation appears 
 alfo to have been a principal object in forming them ; 
 for as abhorrence muft naturally fucceed the deteftion 
 of the felf-interefled frauds of the church of Rome it 
 feems a reafonable apprehenfion, that every tenet which 
 it had held, would fall into contempt, if not confpi- 
 cuoufly held forth, as retained by the leaders of re- 
 formation ; hence the Trinity is formally avowed, in 
 which we continued our agreement. I am far from 
 maintaining that the body of the people fliould be obli- 
 ged to fubfcribe to any articles of faith ; but it appears 
 to me absolutely necefTary that certain articles of faith 
 fhould be fubfcribed by the paftors in our church, 
 otherwife we muft ceafe to be a church ; and, inftead 
 of a general amity amongft men, the gofpel will be 
 converted into a fource of univerfal difcord, and bring 
 indeed, not peace, but a fword; we fhall, inflead of a 
 church of England, have as many churches as parifli 
 miniflers ; every parifh, zealous to maintain the doc- 
 trines of its polemic paflor, will war on its neighbour, 
 and think they do God fervice by reducing thofe, who 
 (diflent from them, to opinions which they have been in- 
 
 itruded 
 
[ 2i8 ] 
 
 ftructed to eflecm neceflary to be entertained. Sub- 
 fcripticn to ihefe doQrineSjas a fecurity for ihe main- 
 tenance of the impofed faith, will be required, and 
 that which is now ertabhflicci in peace, will be, if relin- 
 quifhed, again exa£ted by the very confequences of ha- 
 ving rehnquiflied it ; for, however exc-eptionable thofe 
 articles which are now fubfcribed may be thought, 1 
 greatly doubt whether they who complain would agree 
 together in forming a fet that would be lefs liable to 
 obje£lion ; and that fubfcription would again be re- 
 quired and fubmitted to, as the purchafe of tranquillity, 
 1 do not entertain the fmalleft doubt. Articles, fum- 
 mingup in few words the eflential do^rines difFufed in 
 the fcriptures, ought to be prefcribed to thofe who are 
 authorized to teach ; and thefe alone (hould they be 
 permitted to promulgate, whatever they might private- 
 ly think. It is true the confcientious man who does not 
 acquiefce in their truth, and therefore cannot fubfcribe 
 to them, is excluded from the office of a teacher, and 
 withheld : but from what } from an opportunity of 
 propagating opinions contrary to thofe which the wifeft 
 men have conceived deducible from fcripture, for by 
 fuch I conceive thefe articles to be formed. It is to be 
 hoped that many a weak man has a tender confcience ; 
 by this then he is reftrained from uttering his trifling 
 fuggeftions ; while he who has lefs fcrupuloufly ac- 
 quielced in what he doubted, has, by his fubfcription, 
 given fecurity to mankind that he will not propagate 
 pernicious or filly tenets. I do not wifh to confine the 
 private fentiments of the heart, but I do to reftrain the 
 liberty of teaching and imparting fuch notions as a 
 weak man may'inftill into a credulous or unthinking 
 congregation. Anabaptifm itfelf pretended to the 
 fanftion of fcripture, and may again, to the utter fub- 
 verfion of all religion and virtue. The church of Cat- 
 tcrick may fet up againfl that of Northallerton, and 
 
 who 
 
[ 219 ] 
 
 who fhall decide which is right, if there be no pre- 
 fcript ? The more extcnfive diccefan churches may dif- 
 agree, and when the church of Carhfle fhail make in- 
 roads into the neighbouring churches of Durham and 
 Chefter, who fhall reftrain the arm that declares itfelf 
 raifed for the propagation of truth ? Inteftine wars and 
 univerfal confufion may at length leave the decifion in 
 the hands of vi6lory, and vanquifhed truth fliall then 
 fubfcribe to articles di£tated by its erroneous conque- 
 rour. Such would be the procefs : and let not thofe 
 who now complain of the necellity of fubfcribing the 
 articles of the church of England, flatter themfelves 
 that matters would Jbe rendered more agreeable even to 
 themfelves, if they (hould be indulged in their defires. 
 Perhaps, when every fpecies of difturbance and purita- 
 nical abfurdity had ragetl through the nation, and rob- 
 bed them of their tranquillity, they would then begin 
 to acknowledge the happinefs they enjoyed when pro- 
 teded by that barrier which they had themfelves bro- 
 ken down, and become the firll to replace it ; the want 
 would teach the value of that which they now over- 
 look, becaufe they poflefs it. But the fubfcription of 
 articles of faith is no fuch mighty grievance as fome 
 would intimate ; it may be a feverity to a few who are 
 not admitted into the pulpit, becaufe they cantict ac- 
 cede to them ; but furely it is a great happinefs to the 
 body of the people that they are under the guardian- 
 fhip of an eflablifhment that prote6ls them from the 
 neceflity of liflening to the whimfical interpretation of 
 weak teachers. It is therefore neceffary, fo long as there 
 is no compulfion on the laity to learn and give their 
 faith to the doctrines of the clergy, that theconclufions 
 which are to be drawn from holy writ fhould be pre- 
 fcribed to thofe who are appointed to teach : if they 
 cannot fubfcribe, let them let it alone, a church with 
 which they cannot concur, is even better without 
 
 them. 
 
[ 220 ] 
 
 them. Is It for the admiflion of a few individuals that 
 a door is to be opened, by which every fpecies of abufe 
 may enter ? 
 
 I honour and concur with Mr.Lindfey's patriot wifii, 
 that England (hould ever fet the example of improve- 
 ment ; but it is very weakly urged, that religion fhould 
 keep peace with fcience in improvement, and that a 
 fubfcription to articles muft always impede its progrefs ; 
 for nothing can be more abfurd than the idea of a pro- 
 greflive religion, which, being founded upon the de- 
 clared, not the imagined will of God, muft, if it at- 
 tempt to proceed, relinquifh that revelation which is 
 its bafis, and fo ceafe to be a religion founded upon 
 God's word. God has revealed himfelf, and all that 
 he has fpoken, and confequentiy all that is demanded 
 of us to accede to, is declared in one book, from which 
 nothing is to be retrenched, and to which nothing can 
 be added. All that it contains u^as as perfpicuous to 
 thofe who firfl: perufed it, after the rejeflion of the 
 Papal yoke, as it can be to us now, or as it can be to 
 our pofterity in the fiftieth generation. If we look 
 for any thing new, it is not in the fcriptures that it is to 
 be found ; and if we add, it is not religion that has im- 
 proved, for truth will never defert her own foundations, 
 ror follow our fantaftic imaginations. The progrefs of 
 every fcience has been to the difcovery of fomething 
 rew, derived from new combinations of principle* 
 within our comprehenfion, and confequentiy capable 
 of being compared for the fake of additional know- 
 ledge. Is fuch a progrefs to be defired in religion ? 
 What novelty do we feek for, or what advantage do 
 we propofe from the introdu6tion of novelty into reli- 
 gion ? Such an idea feems to intimate 
 
 As if religion were intended 
 
 For nothing elfe but to be mended. Mudibras. 
 
 CHAP, 
 
[ 221 ] 
 
 CHAP. V*. 
 
 T Xi~ N n E P f '£ A T T O" T. 
 
 MY name appearing prefixed to this edition will 
 put it out of doubt that 1 am in truth, as I 
 formerly ftated myfelf, a Layman, and I conceive that 
 my book has rendered it unnecefiary for me to fay that 
 lam altogether unread in theological difputations ; of 
 thefe two circumftances, however, I am now about to 
 make my advantage, for I ftill defire to have the end 
 kept in view, and to convert even myfelf into fome fort 
 of argument in behalf of it. 
 
 On the publication of Mr. Lindfey's Apology, as I 
 
 have already faid, I was drawn by curiofity to look into 
 
 it ; but finding it to contain a doftrine which I had not 
 
 in the leaft fufpe^ed, (as I really had never known any 
 
 thing of the gentleman before) I placed the Bible by 
 
 my fide, happy in finding the befl, the only evidence 
 
 in this cafe offered to the examination of every man. 
 
 With perfe6t freedom from prejudice, nay, I amalmoft 
 
 aftiamed to confefs it, with the firft feriousconfideration 
 
 of fo important a point that I had ever entered into t,I 
 
 fat down to read Mr. Lindfey's book, and, for the truth 
 
 of every pofition contained in it, appealed to the word 
 
 of God himfelf, that I might thence learn how truly it 
 
 was advanced ; when, to my utter aftonifhment, I foon 
 
 found that this was the only book upon the fubje6t, 
 
 •which the diligent Apologifi: had not critically read, 
 
 and that in every particular it diredly oppofed itfelf to 
 
 him, and to his frequent quotations. It grew into a 
 
 matter 
 
 * This chapter is for the mod part a parody of Mr. Lindfey's conclud- 
 ing chapter, and title is the fame with his. 
 
 f I would not have it undeiftood that I had never reid the Bible be- 
 fore, but that I never read it to this point, or in a like inquifitive manner 
 
[ 222 ] 
 
 matter of wonder with me, what could influence a man 
 to furrender his worldly competence in defence of a 
 contradi«Elion to the only witnefs that bears any tefti- 
 mony concerning the fatt which he contradi£ts. As I 
 had received an education among men not unlettered,! 
 was not altogether unacquainted with the laws of argu- 
 ment, and fcon perceived his errour to proceed from his 
 having drawn from a wrong fource, from his having 
 laid afide the Bible, and faid, " my reafon does not ac- 
 quiefce in a Trinity of Perfons in the one God, and 
 my reafon is competent ; this is a matter fubmitted to 
 my faculties, and I am {killed to affirm or deny con- 
 cerning a comprehenfible God." As I found difficul- 
 ties in lifting up my own faculties to God, I conceived 
 Mr. Lindfey's no better able to foar to iuch unfurmount- 
 able heights; and having found that my Maker bad 
 fpoken, looked upon his word as the fountain from 
 which all argument concerning him fhould flow, and 
 accordingly I have ftated my own idea of the manner 
 of purfuing this enquiry in my firfl:chapter. Under this 
 perfuafion I noted my Bible, and to what purpofe my 
 reader is empowered to judge from my third and fourth 
 chapters: but, as I went along, the degrees or different 
 fpecies of teftimony afforded to the divinity of our Lord 
 and Saviour Jefus Chrifl;, offered themfelves to myob- 
 fervation ; and this alfo I have in my fecond chapter 
 fubmitted to public cenfure. Such was the procefs of 
 an enquiry entered into by a man who fet about it for 
 his own information only ; but the fubftance of which, 
 as it has afforded perfe6t conviQion to himfelf, he 
 has at length decided to be due to mankind ; at length 
 decided, I fay, becaufe that many fcruples delayed my 
 determination. Firft it occurred to me that, being 
 a Layman, it was, properly fpeaking, no bufinefs of 
 mine ; that an efl:ablifhed clergy was appointed for 
 the defence of religion ; that at the head of this 
 Clergy there v»a? a refpeftabic and venerable body of 
 
 learned 
 
[ ^23 ] 
 
 learned Bi{hop5,\vhc were daily acquiring more weight 
 by the accelTion of a numerous Nobility to their bench ; 
 by which accelCon, if the body fhould lofe (as in all hu- 
 man probability they will) on the fide of learning, they 
 were fureofobtainingconfequenceonthefideof tafhion, 
 and therefore that it was not to be fjppofed that the 
 conduct of one country clergyman cou'd long continue 
 of any rational importance. But when, on the other 
 ban:!, I ccrfidered how ready the world was to impute 
 partiality to any body of men who thould write on a 
 fubjed in which their private interefl was fo deeply 
 concerned, and that their own filence (hewed thev were 
 themlelves aware of this, I thought that a Layman wri- 
 ting upon the fubjeO:, a man totally unconneQed with 
 their profelTion, would probabjy be more attended to. 
 Another objection which occurred to me, was my en- 
 tire ignorance of controverfial theology, and particular- 
 ly my having never looked into any controverfv upon 
 the Trinity, except what I have feen in Mr. Lindfey's 
 book ; but being by Mr. Lindfey's book convinced 
 that the Bible was the only guide to be depended upon, 
 I then thought that the reading that with attention 
 would be a fufficient preparative for writing; that my 
 very ignorance in controverl'y would turn to account, 
 and that it might be confidered as a corroborating proof 
 of the truth of what I (hould write, that the Bible alone 
 had been found lufficient to convince one y-'ur.g man ; 
 and accordingly, thro' the whole courfe of my enquiry, 
 the Bible ^lor.e have I confulted, and this (notwith- 
 ftanding that 1 have acknowledged myfelf educated in 
 thefe doSrines) without a fingle prejudice, either my 
 own, or borrowed from any other. Perhaps I have been 
 too nicely fcrupulous in this refpecl; for, through the 
 fear of imbibing one prejudice on fo important a quef- 
 t;on, I have worked only on mv own ideas derived from 
 fcripture, fhunned the fuperior fuggeftioni of w ifcr men, 
 and diligently withheld myfelf from an acquaintance 
 
 with 
 
[ 224 J 
 
 vj'nh any thing that had ever been faul upon the fubje^i 
 before. I knew not thro' what foul or crooked channelo 
 the courfe of the ftreann had been turned, but was very 
 certain that the well-head was pure, and thenee only I 
 therefore determined to draw. From this circumflance 
 I aifo entertained fome hope, that, being totally un- 
 biaffed, I might poflibly ftrike out fome new lights; or, 
 where I fhould accidentally agree with any former wri- 
 ters, put an old argument in fo different a manner, that 
 it Ihould convey a new imprefiion, and convince fuch 
 of my readers as affe6t novelty ; for of novelty, if that 
 be a recommendation, they have undoubtedly a chance, 
 as all contained in my work is my own, whether any 
 of it may have been ftated before or not. 
 
 May I have leave to fay, without blame, that having 
 been born a gentleman, a farther difficulty oppofed my 
 refolution to publifh ; the inconfillency of fuch doc- 
 trines as I was about to maintain, with themodifh prac- 
 tices and eafy principles of the polite world fuggefted 
 itfelf to me ; why then, it often occurred to me, why 
 mud I be fo fingularly nice and fcrupulous as not to 
 comply with what men of fafhion accommodate them- 
 felves to? why difturb others, and not give way to a 
 more chearful way of thinking ; why promulgate that 
 veneration for a Deity which a free communication with 
 the w^orld may difperfe or remove ? and why render my- 
 felf obnoxious to men who muft detefl the dodrines 
 which reftrain their will, and not rather wait patiently 
 for a change in the morals of the age? Thefe confider- 
 ations altogether were of weight to divert me for a while 
 from the thought of publication ; not that I now juflify 
 niyfelf therein : yea rather I condemn myfelf, and have 
 at length decided to offer to mankind thofe arguments 
 which have already afforded conviftion to myfelf *. 
 
 I ann 
 
 • See Apology, p. zio, of which this paragraph is only a parody. 
 
[ 225 ] 
 
 1 am very confcious that my flyle would admit of 
 great irr^ovement ; but if it be confidered that I did 
 not fee Mr. Lindfey's book till * late in the month of 
 ^nuary, I fhall readily be forgiven by the ingenuous 
 and candid reader, who will fee that I have employed 
 that time in the purfuit of matter, which, had I lefs 
 regard to an argument of fo high importance to him 
 and itiyfelf, i mi*ht have beftowed in polifhing a lefs 
 convincing work. But why then (hould I not have 
 withheld it longer from the World, and rendered it better 
 able to fufrain their criticifm ? For this fhort reafon : a 
 deadly poifon has been adminiftered to the publick, I 
 have hailed to prepare the antidote, and have not paufed 
 to fugar over the brim of the vefTel in which I offer it 
 to their lips. He mufl love the poifon who rejeds the 
 antidote that is not feafoned to his palate, I am as 
 fenfible of the charms of language as my faftidious 
 reader may be, and could perhaps, even without his 
 afllftance, have rendered my own flyle more agreeable 
 to his ear, and greatly fhortened what I have been 
 forced, thro' hade, to exprefs in unfeleded terms. If, 
 however, he be fuch a man as cannot pardon me, I 
 do not afk his pardon, 
 
 I fhall here take occafion to explain what T have 
 w^ritten with refpe£l to Mr. Lindfey himfelf. I have 
 heretofore confidered him in the chara6ler of a Seflary 
 and Writer only, and confequently have been under a 
 neceflity of fpeaking concerning him in terms, which I 
 have always uttered with regret. I am not, however, 
 going to retra6: a fingle fyllable which can only effe£t 
 him in his public charader ; but, on the contrary, 
 more fummarily to avow the fubftance of what I have 
 already laid down. As a Senary then, I think he 
 would be a dangeroub man, had he not himfelf dimi- 
 P niflied 
 
 * I did not fee it till the aid of January, and the former edition of 
 this volume was finiChed from theprefs May 5, 1774. 
 
[ 226 ] 
 
 nifhed his importance by becoming the advocate of 
 his own tenets ; for as a Writerj I confider him to be 
 perfedly harmlefs ; yet ftill from that charafler, in 
 which I (hall henceforward addrefs him, I dread the 
 Schifmaticks, and have therefore oppofed myfelf to a 
 book, which, had it not come from the felf-denying 
 hand of this gentleman, might, for me, have gradually 
 fubfided in its congenial oblivion. His condu6t, how- 
 ever, might fuppoit it for a time ; my effort therefore 
 is more expeditious to difmifs it from exigence. 
 
 It may look a little quarrelfome, that I cannot let 
 even fo much of his book, as correfponds with the title 
 page, pafs without a cenfure. But this gentleman has 
 thought it neceflary to make an apologyfor the mofl un- 
 exceptionable conducSl that he could poHibly have pur- 
 i'ued ; for a fincere obedience to the di6tates of his 
 confcience ; for having made a facrifice to what he 
 efteemed the truth, however miftaken ; for having 
 looked upon pardon as inconfiftent with the retained 
 offence ; and for having convinced mankind that " he 
 had efcaped the pollutions of the world by his former 
 knowledge of the Lord and Saviour Jefus Chrift,'* 
 2 Pet. ii. 20. Had he indeed purfued a contrary courfe, 
 and continued to profefs when he had ceafed to be- 
 lieve, then would an apology have been truly necef- 
 fary, and we fhould not perhaps have admitted it to be 
 fatisfaO-ory, though he had even yielded to the impor- 
 tunity of ftronger motives than thofe which he has re- 
 fifted. Had his power of doing good been far more ex- 
 tenfive, and had the fubfcription of a doftrine, which 
 he did not believe, afforded his benevolent propenfities 
 an opportunity of propagating theoppofite tenet which 
 he did believe, and think neceflary to be received by 
 all men, not even fo good an end fliould exempt the 
 means from the charge of falfehood, nor the perpetrator 
 
 from 
 
[ 227 ] 
 
 from the imputation of holding " the damnable doc- 
 trine of doing evil that good may come of it." Had a 
 dignified charader extended his influence flill wider; 
 had the paftoral office been committed to his hand; and 
 had the emblem of the defcending fpirit fat upon him, 
 he could but ill defend himfelf from the jufliice of uni- 
 verfal condemnation, though thus, meditating, he 
 fhould addrefs his mitre, the fymbol of a cloven tongue, 
 *' thou art the fymbol of a. double tongue, and thou 
 fhould fanfElify duplicity ; thou fhalt be my warrant for 
 bypocrify and prevarication ; for thee will / keep up all 
 thefe forms of fubfcribing what I do not believe, till 
 relieved by proper authority, and vefted with dignities 
 without the neceflity of falfifying, in order to obtain 
 them ; for thee / w/7/ minifierially comply with what I 
 am not able to remove, and patiently remain in my pojiy 
 however invidioujly mifreprefented; for thee, and under 
 thy fanCtion, I will utter two languages ; I will tell a 
 lye for the fake of telling truth ; enter into terms for 
 the purpofe of infringing them ; and comply with fuch 
 propofed conditions as fhall afford me an occafion of 
 Ihewing that they ought not to be complied with. 
 At the door of the vineyard I will fay that the wild 
 branches are but the fine luxuriance of nature, and that 
 their growth ought to be encouraged, fofliall I obtain 
 the power oi pruning them away ; I fhall create to myfelf 
 an opportunity oi rooting out J ome o/"what I take to be 
 the rankejl weeds, by telling the owner of the vineyard 
 that I think them the moft beautiful plants, and enga- 
 ging that I will diligently cultivate them : thus fhall I 
 trick him into his own advantage, and prove, by having 
 difpenfed with truth in order to get admiflion, that his 
 fervice, and not my profit, was the only motive to the 
 fraud, the pious fraud by which I induced him to admit 
 met. Had Mr. Lindfey, I fay, thus pondering, lulled 
 P 2 himfelf 
 
 •f" See confiderations on the propriety of requiring a fubfcription to ar- 
 ticles of faith. 
 
[ 228 ] 
 
 himfelf into a hope that none would fufpeB him ofhypO' 
 crlfy and prevarication, he fhould have found it vain ; 
 every whifper would be interpreted into cenfure, and 
 every breeze of opinion, prove a ftorm fufficient to 
 difturb the tranquillity of his foul. Is there any man 
 who can have thus dealt by t>imfelf ? To him I call to 
 defcend from his throne, to feek for happinefs in felf- 
 approbation, and for public applaufe, by confpicuous 
 and exemplary virtue ; let him place the mitre upon 
 other brows, and put upon his own *' the helmet of 
 falvation," There are men in England who can profefs 
 ■with fincerity, and maintain what they have profef- 
 fed • who do not need the picklock of equivocation, nor 
 the burglary of more open falfehood, to obtain an en- 
 trance into the miniftry, from which I thus boldly, call, 
 in the name of each man's confcience, upon every per- 
 fon, whether he be Archbifhop, Biiliop, Prieft or Dea- 
 con, who has fubfcribed with infincerity, or who cannot 
 now overcome his fcruples, to retire, and follow the 
 worthy example which is afforded them by Mr. Lindfey. 
 
 As a good man, I honour Mr. Lindfey; as a man 
 ftrenuous in the maintenance of his faith, though I be- 
 lieve it erroneous, I refped him ; and if his under- 
 Handing were but nearly commenfurate with his ho- 
 neftv I believe that the church which he hasdeferted, 
 would have found in him, who is now her weak oppo- 
 nent, an advocate truly able to maintain her caufe; for 
 I do not remember in my life to have met with a man, 
 in whom the excellencies of head and heart had united, 
 who did not fubmit his own underftanding to the word 
 of his Maker, and believe, becaufe that his immutable 
 truth is a fully fufBcient ground of faith. 
 
 As I am now about to conclude, I muft call back 
 the mind of my reader, and having brought my argu- 
 ment 
 
[ 229 ] 
 
 ment to an end, refer to him the iflue upon which he 
 is to determine. 
 
 Either Jefus Chrifl is one with the Father, God, or 
 he is not ; either the Holy Ghoftisone with the Father 
 and the Son, God, or he is not. — On fuppofing that 
 the negative fide of this dilemma can be alTumed, (and 
 for argument's lake it muft be fuppofed, however irk- 
 fome) a confequence enfues, horrible to thought. The 
 God of peace becomes a firebrand of contention ; ten- 
 fold confufion proceeds from God, " who is not the 
 author of confufion ;" the Spirit of truth is a lyar ; the 
 fimple and gullelefs zeal of the apoftles, is crafty and 
 defigning duplicity ; the wifdom of God, folly, be- 
 neath the foolilhnefs of men ; and the revelation of the 
 God of truth, from end to end, fcarce the word of de- 
 figning fallehood, it mufl: have proceeded from a dupe 
 to his own artifices. I fhudder while I write : but it is 
 acknowledged that the fcriptures are the word of Obd, 
 and the application of tlus defcription to them I will 
 leave with men who can perfift in the denial of this 
 great myftery : Whereas, on the other hand, three 
 perfons and one God" being acknowledged, a fa£l is 
 eftablilhed concerning the things of God, incompre- 
 henfible to us, who have not fpiritual things to com- 
 pare with fpiritual, and which therefore, though it 
 may tranfcend, can never contradict our reafon. Our 
 belief, which is all that is required, may be yielded to 
 the evid'ence of the faft without any violence offered to 
 our underftanding ; and therefore, however incom- 
 prehenfible the objeft of the teftimony may be, there 
 can be no difficulty in making the affirmative, which 
 does not equally attend upon pronouncing the negative 
 of the propofition, and one of the two we are under 
 an abfolute necefTiiy of adopting. 
 
 P 3 In 
 
[ 23° ] 
 
 Ih whatfoeTcr God aSs, he mull eondefcend. The 
 Vfhole extent of created nature bears to hira but a like 
 proportion as an atom ; he is equally the God of a 
 fraSion as of the univerfe ; and a fraction is as cora- 
 menfurate to his infinity as the univerfe. But his love 
 is infinite, and we have been the object of it, an ob- 
 ieci as oblervable by hira as all worlds ; for, little as 
 we are, we bear the fame proportion to him. Let us 
 then lav afide that pride, which, in the pretence of 
 humility, withdraws mankind from the eye of his Ma- 
 ker ; from that microfcopick eye, by which even the 
 hairs of our head are numbered ; that equal and all- 
 pervading eye, which as accurately fees and marks the 
 fall of a fparrow, as the crufh of worlds. When we 
 thus confider him, doubts will vanifh ; we fhall fee that 
 we may polEbly be within his contemplation, the ob- 
 ieas of his favour ; we (hall acquiefce in a revelation 
 of the benefits he has conferred upon us, and acknow- 
 ledge that we have been the objeQs of his favour ; our 
 ignorance fhall be diflipared, our pride depofed ; and 
 reafon (rightly fo called) alTuraing her proper dignity, 
 conduQ: us with certainty fo far as her own prefcribed 
 boundaries extend ; inftruS us where to paufe ; teach 
 us the limits of our own faculties, and the illimitable 
 extent of our Maker's ; put an end to idle fpeculation; 
 point out God as our revealed BenefaQor, not the 
 fub'eS of our inquifitive ciu-iofity ; di6:ate confidence 
 and hope in him ; and make os, becaufe he has reveal- 
 ed it, ** :o acknowledge the myflery of God, and cf 
 the Father, and of Chrift." 
 
 I N I 
 
IN D E X. 
 
 TO THE 
 
 Texts 0/ Scripture quoted in the third Chapter^ ac- 
 cording to the Order in iJohich they ji and compared. 
 
 Isaiah 
 
 _ 
 
 Ch. 
 
 vii. 
 
 V. Page 
 14. SO 
 
 Isaiah 
 
 II. 
 
 ix 
 
 5. 50 
 
 Isaiah 
 Revelation 
 
 III. 
 
 xliv. 
 ii. 
 
 ^}l" 
 
 Isaiah 
 
 Ifaiah 
 Ifaiah 
 Luke 
 John 
 
 I Corinthians 
 
 IV. 
 
 li. 9"l 
 
 10 
 
 «S 
 lit. 10 
 liii. I V 51 
 iii. 6 
 xii. 38 
 4' 
 X- 9 J 
 
 Isaiah 
 
 Revelation 
 
 John 
 
 Hebrews 
 
 VI. 
 
 Isaiah 
 Romans 
 
 Iii. 77 
 
 X. 15! 
 
 52 
 
 VII. 
 
 Psalm 
 Matthew 
 
 viii. 2 
 
 1 , 
 
 xxi. 16 
 
 :3 
 
 VIII. 
 
 Psalm 
 Romans 
 
 xliv. 217 
 
 — viii. 35^ 
 
 S3 
 
 IX. 
 
 Matthew 
 Matthew 
 
 — XXIV. 
 
 '•30 f 
 ^I J 
 
 54 
 
 Matthew 
 
 Mark — — 
 
 Matthew — 
 
 Mi.tihew — 
 
 Luke — — 
 
 Ephefians — < 
 
 X Timothy — 
 
 % Peter — 
 
 Ch. V. Page 
 XXV. 31'" 
 3^ 
 33 
 34 
 viii. 38 
 xiii. 41 
 xvi. 27 ', 
 ix. 26 
 
 y- 5 
 
 iv. I 
 i. 1 1 
 
 \ 54 
 
 Luice — xvii. 20 to 30_^| 
 
 X. 
 
 Matthew 
 Luke 
 
 xi. 27? 
 
 X. 22 i 
 
 XI. 
 
 Matthew 
 
 Mark 
 
 Hebrews 
 
 xxviii. 20 "J 
 
 - "1; " \ " 
 
 XII. 
 
 Mark 
 
 ix. 24 57 
 
 XIIL 
 Luke — v. 20 to 25 7 
 
 Ifaiah xliii. 25> 57 
 
 Nehemiah — ix. 17^ 
 
 XIV. 
 
 LUK« 
 
 Mark 
 John 
 
 XV. 
 
 - viii. 38-J 
 
 V. 19 S. 
 
 20I 
 
 XI. 35 J 
 
 59 
 
 P4 
 
232 
 
 Luke 
 Luke 
 
 XVL 
 
 I N D 
 
 Ch. V. Page 
 
 xxlii. 42 7 
 
 43>- 60 
 xxiv. 2,6 \ 
 
 X. 
 
 
 XVII 
 
 
 John 
 
 
 ii. 197 
 
 2I> 61 
 
 ACts 
 
 
 ii. 3z3 
 
 
 XVIII 
 
 iv. lo"! 
 
 
 
 
 
 14 
 
 
 Jeremiah 
 
 
 XVII. 13 
 
 *. 
 
 Reveladon 
 
 — 
 
 XX!I. I 
 
 '7 
 
 
 John 
 
 
 IV. 14 
 
 
 Ifaiah 
 
 
 Iv. I }. 61 
 
 Ifaiah 
 
 
 xliv. 3 
 
 John 
 
 
 vu. 37 
 3« 
 
 
 Aas 
 
 
 XX. 18 
 
 
 lohn 
 
 
 IV. 41 
 
 
 Ifaiah 
 
 
 xii. 3J 
 
 
 
 XIX. 
 
 
 John 
 
 — 
 
 V. 17I 
 
 
 
 18 
 
 
 John 
 
 ■"" 
 
 V. a6 
 
 ^7 
 
 
 Hebrews 
 
 — 
 
 ii. 18 
 
 
 Hebrev/s 
 
 — 
 
 iv. I5> 63 
 
 John 
 
 
 V. 11 
 
 
 John 
 
 — 
 
 vi. 69 
 
 
 John 
 
 — 
 
 ix. 38^ 
 
 
 
 XX 
 
 
 John 
 
 — 
 
 v. i4l 
 
 John 
 
 — 
 
 iii. 18 
 
 John 
 
 — 
 
 III. 13 
 
 John 
 
 — 
 
 iii. 31 J- 55 
 
 John 
 
 — 
 
 vi. 62 
 
 John 
 
 '" 
 
 XVI. 48 
 
 ^9. 
 
 
 XXI. 
 
 
 John 
 
 — 
 
 viii. g8 'J 
 
 Revelation 
 
 — 
 
 HI. 14 1 
 
 Exodus 
 
 — 
 
 John 
 
 — 
 
 iv. 26 J 
 
 John 
 John 
 
 John 
 
 XXIL 
 
 Ch. V. Page- 
 XXIIL 
 John — xiv. 
 
 68 
 
 iciv. 8 "^ 
 
 4 
 
 1 1 -' 
 
 J oho 
 
 John 
 Exodus 
 I Tiojothy 
 1 John 
 John 
 
 XXIV. 
 
 — xiv. 1 2"! 
 
 14 1 
 - ^.^:!- ^3 V. ^ 
 
 — 111. 15 ; ' 
 
 — iii. 16 I 
 
 — i. I I 
 
 — i 'J 
 
 John 
 John 
 John 
 2 Peter 
 I Peter 
 John 
 
 XXV. 
 
 — xvi. y"! 
 -^ xiv. 26 I 
 
 — XV. 26 I 
 
 XV. 
 i. 21 
 i. 1 1 
 
 xvi. 14 
 '5J 
 
 John 
 
 Hebrews 
 
 John 
 
 XXVI. 
 
 John 
 
 1 Timothy 
 
 John 
 
 John 
 John 
 
 XXVIII. 
 — — XX. 28' 
 
 XXIX. 
 
 Acts 
 
 John 
 
 Mark 
 
 Romans 
 
 John 
 
 Afts 
 
 Afls 
 
 i. 24l 
 
 XV. 27 
 
 xvi. 1 5 
 
 .•• 5 
 u. 25 
 
 i. zi 
 
 22 
 
 IX. 
 
 7* 
 
 — XVll. I T 
 
 — '''■ 24 L „, 
 
 — xvii. 5 f '^ 
 
 24^ 
 
 XXVII, 
 
 — xviii. 37 1 
 
 — vi. i3> 74 
 
 — «• 49 J 
 
 ^9> 75 
 
 XX. 16 \ 
 
 5 
 
 6}. 7& 
 
 I Corinthians 
 Luke I 
 Matthew 
 Afts — 
 
 13 
 
 14 
 
 . IS 
 
 1. 17 
 
 XI. 49 
 
 xxiii. 34 
 
 ix. zo 
 
 A4^j 
 
I N D 
 
 X. 
 
 233 
 
 Aas 
 
 Afts 
 John 
 John 
 
 Ch. V. 
 ix. 1 
 
 xxii. 14 
 x;ci. 17 
 
 x:ii. 37 
 
 'age 
 
 76 
 
 XXX. 
 
 Acts- 
 Afts 
 
 Aas 
 
 iii. ii"^ 
 iv. 10 I 
 
 ^x ). 
 IX. 34 I 
 
 3?J 
 
 81 
 
 XXXI. 
 
 Acts — 
 
 John 
 
 Pfalm 
 
 Revelaticn 
 
 Jeremiah 
 
 AiSis 
 
 Matthew 
 
 Matthew — 
 
 XVI. 
 
 xxxi. 
 xxii. 
 
 vii. 5 41 
 
 55 
 56 
 57 
 58 
 59 
 60 
 
 13 
 S 
 
 9}- 
 xxiii. 23 
 
 vii. 56 
 
 . 57 
 
 XXVI. 64 
 
 65 
 
 . 67 
 XIV. 61 
 to 
 6=J 
 
 82 
 
 XXXII. 
 
 Acts — 
 
 IX. 40 
 4 
 
 l\ 
 
 xxxm. 
 
 Acts 
 
 K€t% 
 
 xi. 18 
 
 Acts — 
 
 Ifaiah 
 Matthew 
 
 XXXIV. 
 
 xiii. 4£;1 
 
 46 
 
 47 
 
 slix. 6 
 
 XV. ^4 ^ 8p 
 
 xiii. 48 
 
 49 
 xiv. I 
 
 3j 
 
 Matthew 
 Mirk 
 Hcbrer.-s 
 Afts 
 
 
 Ch. 
 
 V. Page 
 
 — 
 
 XX VI 11 
 
 zo-J 
 
 — 
 
 XVI. 
 
 20 1 
 
 — 
 
 ii. 
 
 aV 89 
 
 " 
 
 XIY. 
 
 10 1 
 
 >>J 
 
 XXXV. 
 
 Acts — 
 
 Luke 
 
 Mark 
 Romans 
 Philippians 
 Titus 
 
 Ml 
 
 '5 I 
 16 j 
 
 '7 I 
 
 45 }- 9* 
 
 34 1 
 
 'J 
 
 XXXVI. 
 
 Acts — 
 
 3i> 93 
 33 \ 
 34J 
 
 Acts 
 Acts 
 
 Coloflians 
 Ifaiah 
 
 XXXVII. 
 
 — xliii. 
 
 XXXVIII 
 
 AjCTs — 
 
 Aas 
 
 Acts — 
 
 XXXIX. 
 
 xviii. 
 
 HI 
 
 Acts 
 
 Aas 
 
 XL. 
 
 — XIX. 
 
 XLI. 
 
 Acts — 
 
 Matthew — 
 
 Acts — 
 
 XLIL 
 
 96 
 
 
 97 
 
 i5 98 
 XLIII. 
 
234 
 
 Acts 
 
 Ads 
 
 I N D 
 
 Ch. V. Page 
 
 XLIII. 
 
 xxii. 17 ") 
 
 XXil. 19 I 
 
 20 J 
 
 X. 
 
 LIV. 
 
 Ch. V.Page 
 
 XLIV. 
 Acts — xxiv. 5 1 
 
 uf 99 
 
 John — V. 393 
 
 XLV. 
 
 Romans — 
 
 '■;} 
 
 99 
 
 Romans 
 
 John 
 
 Matthew 
 
 Romans 
 
 XL VI. 
 
 — i'- 3 7 
 
 - y-^i 
 
 XVI. 17 I 
 
 — ii. 6 J 
 
 XLVII. 
 Romans — ii. 4 
 
 A£ts — xi. 18 
 
 I Timothy — i. 16 V^ 100 
 
 Z Peter — iii. 15 
 
 9 
 
 XLMII. 
 RoMAVs — ii. •> 
 
 Romans — iv. / 
 
 Hebrews — xi. f 
 
 xiu J 
 
 Thewhole of each chapter referred to. 
 
 Romans 
 
 XLIX 
 
 viii. _,^ 
 
 lOI 
 
 Romans 
 
 L. 
 
 ix. 5 
 
 102 
 
 Romans 
 
 LI. 
 
 X. 127 
 
 '3ji 
 
 102 
 
 Ro.^IA^•s . — xiv. 14 104 
 LV. 
 
 RojlANS — XV. 16 7 
 
 I91 '°s 
 
 LVI. 
 
 Ro.mans — xvi. 16' 
 
 I Corinthians — i. i 
 
 LVII. 
 
 I CORIKTHIANS i. 7 
 
 1 Corinthians — iv. 
 
 2 Corinthians — x. 14 
 
 to 
 18. 
 
 io5 
 
 LVIII. 
 I Corinth I ans — i. 1 1 
 12 
 
 «3 
 
 I Corinthians — i. 10 V 107 
 I Corinthians — iii. 5 
 6 
 I Corinthians — i. 
 
 LIX. 
 1 Corinthians — i. 14 
 
 .4? 
 15I 
 
 108 
 
 LII. 
 Romans — xiv. 6' 
 
 to 
 
 9 > '03 
 I Corinthians — x. 31 
 
 LIII. 
 
 Romans 
 
 Ifaiah 
 
 xiv. lo") 
 
 > 
 
 — Xlv. 23 ^ 
 
 - f 103 
 
 22 
 
 2 Corinthians — v. 10 
 Hebrews — x. 3 1 , 
 
 LX. 
 1 Corinthians — i. 26") 
 27 
 
 28 I 
 
 29 l 
 
 1 Corinthians — i. 21 f ^°9 
 
 . ,. 31 
 
 2 Corinthians — x. 17 
 Jeremiah — ix. 24J 
 
 LXI. 
 I Corinth 1 ans i 
 Adls — 
 
 James — 
 
 Pfalm — XXI 
 
 Cenefi? ■ — 
 
 11. 15 / 
 
 V. 10 J 
 
 LXII. 
 
 I Corinth i ans ii. 7 7 
 
 to the end. i "° 
 
 LXIII. 
 I Corinthians vii. 257 
 Daniel — ix. 9]" "° 
 
 LXIV. 
 
INDEX. 
 
 ^35 
 
 Ch. V. Page 
 LXIV. 
 1 Corinthians viii. 4 
 I Corinthians — viii. 6 
 
 Aas xiv. 7 
 
 15 V n I 
 I Corinthians — xii. 2 
 
 3 
 I Corinthians — xiv. 33 
 
 LXV. 
 
 I Corinthians 
 
 a Corinth 
 
 .iNTH I ANs X. 20 T 
 inthians — vi. 1 5 ( 
 
 "5 
 
 Ch. V. Page 
 LXXII. 
 
 Ephesians iv. 8"\ 
 
 10 y 12* 
 
 Ephefians — — iv. 14 I 
 
 LXXllI 
 Ephesians — . vi. 5 
 6 
 
 7 >"3 
 
 Cololiians 
 
 LXVI. 
 
 aCoRINTHIANS iv. 
 
 2, Timothy — i. 
 
 ll 
 
 116 
 
 LXVII. 
 a Corinthians xii 
 
 LXXIV. 
 ] Philippi ANS — ii. 6 "J 
 
 — 1. icJ 
 
 116 
 
 LXVIII. 
 Galatians — i. 
 Galatians ■ ■■ i. 
 
 LXIX. 
 Galatians — 1. 
 Galatians — — vi. 
 
 I2> 119 
 
 LXX. 
 Galatians — iv. 
 Galatians — — — 
 
 Romans _— . viii. 
 
 119 
 
 I Corinthians 
 
 LXX[, 
 
 EpHESI ANS 
 
 Ephefians 
 
 Romans 
 Romans 
 EpheTians 
 
 Ephefians 
 Ephefians 
 Ephefians 
 R,omans 
 
 7l 
 
 111. 8 
 
 '4 
 
 '5 
 16 
 
 4 
 ^3 I 
 
 18 ^iii 
 19 
 >7 
 '3 
 
 7 
 
 7 
 33 
 34, 
 
 U4 
 
 CoIofTians 
 
 LXXV, 
 
 Philippians — 111.20 
 
 I Timo;hy 
 
 I Timothy 
 
 1 Timothy — iv. 10 V '^4 
 
 Titus 
 
 A (Sis 
 
 i — iii. 20 -s 
 
 - * • / 
 
 — "■ 3 ( , 
 y — iv. 10 /■ '' 
 
 i. 3 \ 
 
 IX. 5 J 
 
 LXXVI 
 
 CoLOSSIANs — i. 15 
 
 .7f- 
 
 i8-> 
 
 LXXVII. 
 Colossi ANS — ii. 9 1; 
 
 LXXVIII. 
 
 CoLossiANs iii. II 1 
 
 l^> 128 
 
 LXXIX. 
 
 Colossi ANS iii. 24 . 
 
 Romans n. r 
 
 'I Viaf 
 
 Ephefians vi. 6 
 
 James 
 
 .. 9 
 
 11. 1 
 
 I. XXX. 
 I Thessalon I ANS ii. 2 
 1 TheiTalonians — ii. g 
 
 91 „ 
 I Theflalonians — iii. 2 > '^° 
 
 John xvi. 13 
 
 I TheiTalonians — ii, 3 
 
 LXXXI 
 
 I ThessALONI ANS iv. 2 
 
 iv. 2? 
 LXXXir. 
 
236 
 
 IN D 
 
 X. 
 
 Ch. V. Page 
 LXXXII. 
 
 4 ThESSALONI ANS i. 6 
 
 7 
 8 
 
 9>'30 
 
 10 
 Matthew ■— — vi. 9 
 I Peter iv 17 
 
 LXXXllI. 
 a Thessaloni ANS ii. 16") 
 
 ... '7C '3° 
 a TheiTalonians — iii. 33 
 
 LXXXIV. 
 a Thessaloni ANS iii. 5^ 
 a Corinthians — — ii. 14> 132 
 '7J 
 
 LXXXV. 
 
 I Timothy 
 
 
 I3Z 
 
 LXXXVI. 
 
 1 Timothy iii. 
 
 I Timothy — — i. 
 
 LXXXVII. 
 1 Timothy iv. 
 
 1 Timothy i. 
 
 2 Timothy ii. 
 
 ^ 
 
 10 -' 
 
 133 
 
 LXXXVIII. 
 I Timothy — vi. 
 
 a Corinthians — v. 
 Revelntion — — ix. 
 
 LXXXIX. 
 2 Timothy iv. 
 
 Titns ii. 
 
 '34 
 
 XC. 
 
 TiTus 
 
 Revelation 
 Titus 
 
 136 
 
 Titus 
 
 Hebrews 
 
 Colofllans 
 
 Hebrews 
 
 Hebrews 
 
 Hebrews 
 
 Hebrews 
 
 XCI. 
 — ii. 16' 
 
 i. 16 
 
 — • vii. 
 
 — viii. 
 
 Ch. V. Page 
 
 137 
 
 
 XCIL 
 
 
 
 James 
 
 — — V. 
 
 
 • 
 
 James 
 
 —7- V. 
 
 14 
 IS 
 
 '14a 
 
 A as 
 
 ' IX. 
 
 34 
 
 
 Luke 
 
 — Vlll. 
 
 48 
 
 
 Luke 
 
 — — v. 
 
 '3-^ 
 
 
 
 XCIIL 
 
 
 
 James 
 
 1 
 
 I ^ 
 
 ) 
 
 James 
 
 — — 11 
 
 >| 
 
 r 
 
 
 
 
 
 >>i43 
 
 
 
 9\ 
 
 
 
 
 13J 
 
 
 XCIV. 
 
 I Peter — — 
 
 John 
 
 John 
 
 I Peter 
 Hebrews 
 
 Afts 
 
 James 
 James 
 
 1 Corinthians 
 
 2 Timothy 
 I Peter 
 
 a 
 
 3 
 
 4 
 14 
 15 
 j6 
 
 17 
 
 ao 
 
 28 
 
 12 
 
 5 
 
 25 
 8 
 
 "J 
 
 XCV. 
 
 a Peter 
 I Timothy 
 
 ;}m» 
 
 XCVL 
 
 2 Pf 
 
 II s i<fS 
 
 xcvn. 
 
 2 Peter — 
 
 2 Peter 
 
 1 Timothy 
 
 2 Pfier 
 
 14S 
 
 XCVIII. 
 
I N D 
 
 XCVIII. 
 I John — . ii. az 148 
 
 XCIX. 
 
 I John — V. 7 Ii 
 
 JOHN 
 
 C. 
 
 V- 7 
 
 I JOHW 
 
 I John 
 
 CI. 
 
 I John 
 I John 
 
 CII. 
 
 ■3'' 
 
 149 
 
 a John 
 1 John 
 I John 
 
 cm. 
 
 i5> 
 
 C[V. 
 
 JUDK 
 
 Philippians 
 
 Titus 
 
 1 Corinthians 
 
 JUDE ~ 
 
 11 
 
 'S' 
 
 CV. 
 
 151 
 
 CVI. 
 
 1 John 
 
 16 153 
 
 CVII. 
 
 Acts 
 1 faiah 
 Afts 
 
 XX. 28 -\ 
 
 Xl. II / 
 
 XX. 29 r 
 
 30 3 
 
 'S3 
 
 CVIIl. 
 
 Hebrews *— * 
 
 Hebrews 
 
 Romans 
 
 Hebrews 
 
 CIX. 
 
 Revelation — ii. 
 Ifaiah — xliv. 
 
 John — xiii. 
 
 Revchtion — i 
 
 Revelatioa — xxii. 
 
 ex. 
 
 Revelation — 
 
 Jeremiah 
 
 Jeremiah 
 
 Jeremiah 
 
 Ifaiah 
 
 X. 237 
 
 Ch. V. Page 
 
 ' — ii. 23 ~\ 
 
 • xvii. 10 / 
 
 xi. 20 > 157 
 
 XX. 12 I 
 xliv. 6 J 
 
 CXI. 
 
 Revelation — j. 
 
 Matthew xxiv. 
 
 Revelation — i. 
 
 Revelation — [y 
 
 is 
 
 158 
 
 CXII. 
 Revelation — i 
 Revelation . iv 
 
 Matthew 
 
 I Corinthians — viii. 
 Coloflians — 
 
 CXIII. 
 
 Revelation — iii. 
 Matthew • vi 
 
 ro7 
 '3i 
 
 '59 
 
 '59 
 
 CXIV. 
 
 Revelation — iii 
 
 Job V. 
 
 Hebrews — . xii 
 
 7-' 
 
 1^3 
 
 cxv. 
 
 Revelation — v. 
 Revelation — i. 
 
 Jeremiah ■—. xxiii. 
 
 CXVI. 
 
 Revelation •— 
 
 Hebrews — 
 
 Revelation — 
 
 i6o 
 
 i5i 
 
 '57 
 
 CXVII. 
 
 Revelation — xiv, 
 
 Philemon — 
 
 Romans — 
 
 3 1 imolhy — , 
 
 Philippians — 
 
 2 Timothy 
 
 I Corinthians — 
 
 ColoiTian* 
 
 7 
 9 
 
 \6 
 
 8 
 17 }. 153 
 18 
 
 1 
 
 6 
 16 
 '7j 
 
 cxviir. 
 
238 
 
 I N D 
 
 Ch. V. Page 
 
 X. 
 
 CXVIII. 
 
 Revelation — xvii. 14' 
 
 Revelaiion — xix. zi 
 
 16 
 
 17 
 
 18 
 
 164 
 
 CXIX. 
 
 Revelation — xix. 
 John — — i 
 
 'Si 
 
 1 
 
 «4 
 
 Cenefis 
 John 
 
 John 
 I John 
 
 - — 1. 3 
 
 4 
 
 — — vii . 12 
 
 — — '• 5 f 
 
 1.165 
 
 I Timothy — i". 16 
 I Peter — — i- ^3 
 Hebrews — — xi. 3 
 Hebrews — — i. 1 
 Revelation — — iii- 14 
 I Peter — — i. 15 
 John — — «.i5. 
 
 Revelation 
 
 Revelation 
 
 Revelation 
 
 cxxir, 
 
 Ch. V. Page 
 
 xxii. 13^ 
 
 vii. 17 ( 
 
 xxi. 6 1 
 
 7-' 
 
 170 
 
 cxx. 
 
 Revelation — xx. 
 James — — v. 
 
 '}.57 
 
 CXXI. 
 Revelation — -xx. ii^ 
 
 Matthew — 
 
 Matthew — 
 
 Matthew — 
 
 Revelation — 
 John — 
 
 13 
 
 14 
 
 «5 
 XXV. 3 1 
 
 3Z j.159 
 xvi. 27 j 
 xiii. 41 
 
 4^ 
 xxi. 27 
 V. izj 
 
 CXXIII. 
 
 Revelation — xxi. 22 . 
 
 ^3 
 Revelation — xxii, 5 
 
 3 
 
 4 
 Revelation — iii. 12 
 Revelation — xiv. 
 
 171 
 
 CXXIV, 
 
 Revelation xxii. 61 
 
 Revelation — i. i 5- 17Z 
 
 Revelation — xxii. 16 \ 
 
 CXXV. 
 
 Revelation — iv. 8") 
 
 Revelation 
 
 Revelation 
 
 Coloflians 
 
 Ifaiah 
 
 Revelation 
 
 Revelation 
 I Timothy 
 
 X Peter 
 I Peter 
 Hebrews 
 Philippiani, 
 
 1 1 I 
 
 — V. 12 I 
 
 '3 I 
 
 — vii. 10 I 
 
 • 'M 
 
 — i. 16 1 
 
 — liii. 7 I 
 
 — vii. 9 ' ,y^ 
 
 14 r ' 
 
 .. '5 
 
 xvii. 14 
 
 — vi. I :; 
 
 16 
 
 iii. 18 
 
 iv. II 
 
 — — xii. I 
 ii. loj 
 
INDEX. 
 
 TO THE 
 
 Texts o/Scripture quoted in the thirdChapter, accord- 
 mg to the Order in -johich they Jland in the Bible, 
 
 NehEMI AH IX. 17 
 
 Job v. 17 — 
 
 Psalms viii. i — 
 
 I viii. z — 
 
 ' xxiv. 10 
 
 XXXI. 5 
 
 xliv 2i2 
 
 Isaiah vii. 14 
 ■ ■ ix. 6 
 
 xii. 3 — 
 
 — "• ;;} 
 
 xlii. 8 
 
 xliii. 25 
 
 xliv. 3 
 
 . xliv. 6 
 
 ■ xlv. 21 
 %% 
 23 
 
 xlix. 6 — 
 
 — 'M^ 
 
 'S 3 
 
 .lii. 77 
 
 ... '°J 
 
 Jeremiah ix. 24 
 
 ■ -xi. 20 
 
 .^ xvii. 10 
 
 ■ xvii. 13 
 
 ,— XX. 12 
 
 ■ xxiii. 23 
 Daniel ix. 9 — 
 Matthew vi. 9 
 
 — vi. 10 
 
 vi. 13 
 
 ■ xiii. 41 
 
 7« 
 
 58 
 
 i5o 
 
 53 
 
 53 
 
 1 10 
 
 85 
 
 53 
 
 50 
 
 50 
 
 62 
 
 95 
 58 
 62 
 
 5o> '57> >5' 
 104 
 90 
 51 
 
 5« 
 
 51 
 
 173 
 
 62 
 
 61 
 
 .58 
 
 .58 
 
 61 
 
 .58 
 
 86, )5i 
 
 I II 
 
 130, 159 
 
 54,98, <59 
 
 54, «S9 
 56 
 
 55, »70 
 170 
 
 XXIV. 4; 
 
 John!. 1 — 
 
 JoHM 
 
240 
 
 
 I N D 
 
 E X. 
 
 
 
 
 Page 
 
 
 
 
 Page 
 
 John i. i") 
 
 C 
 «43 
 
 — i. 15 
 
 
 
 John xvi. 7 
 
 — 
 
 71 
 
 
 -165 
 
 ^ 
 
 «3 
 
 — 
 
 84, 149 
 
 
 i6S 
 
 
 M? 
 '5i 
 
 — 
 
 73 
 
 I. 49 - 
 
 
 74 
 
 
 ^3 
 
 ■ — 
 
 70 
 
 11. 19? 
 
 aii 
 
 — 
 
 61 
 
 
 28 
 
 __ 
 
 66 
 66 
 
 ... ^5 
 — — 111. J 37 
 
 ■*"■ 
 
 77 
 
 
 
 xvii. 5 7 
 
 — 
 
 73 
 
 if.>- 
 
 — 
 
 ^5 
 
 
 xviii. 37 
 
 — 
 
 74 
 
 31 y 
 
 
 
 ■ ' 
 
 XX. 16 7 
 
 
 
 '—— iv. 10? 
 MA 
 
 ~ 
 
 6\ 
 
 
 28C 
 
 29^ 
 
 •^ 
 
 75 
 
 iv. 4Z 
 
 — 
 
 6z 
 
 
 xxi. 14 ") 
 
 
 
 iv. 26 
 
 V. 17 ) 
 
 — 
 
 6j 
 
 
 III 
 
 
 MS 
 
 i8( 
 
 i6 
 
 — 
 
 63 
 
 Act 
 
 ,73 
 
 . i. 21 7 
 
 22^ 
 
 
 
 .,} 
 
 
 
 
 
 77 
 
 V. 21 J 
 
 _ 
 
 64 
 
 
 M? 
 ^5i 
 
 — 
 
 76 
 
 isS 
 
 
 
 
 11. 32 
 
 — 
 
 61 
 
 V. 2.2 
 
 — 
 
 100, 170 
 
 
 iii. 12 
 
 — 
 
 81 
 
 V. 24 
 
 — 
 
 65 
 
 
 . '7i 
 
 __ 
 
 110 
 
 V. 39 
 
 ~~ 
 
 99 
 
 
 
 
 vi. 62 
 
 — vi. 69 
 
 __ 
 
 65 
 64 
 
 
 IV. io7 
 
 ~ 
 
 81 
 
 vii. 377 
 
 .38X 
 
 
 
 6z 
 
 
 vii. 51 
 
 — 
 
 59 
 
 
 
 
 51 
 
 ~^ 
 
 58, i9 
 
 viii. 12 
 
 — 
 
 .55 
 
 
 
 53 
 
 — 
 
 53 
 
 viii. 58 
 
 — 
 
 66 
 
 — — 
 
 54 
 
 — 
 
 59,82 
 
 ix. 38 
 
 — 
 
 6? 
 
 
 
 SS 
 
 — 
 
 59, 82 
 
 i X. I I 
 
 — 
 
 5^ 
 
 
 
 56 
 
 — 
 
 59, 82 
 
 X. 13? 
 
 Mi 
 
 — 
 
 MS 
 
 
 57 
 58 
 
 -1 
 
 59, 8z 
 59,82 
 
 X. 30 
 
 — 
 
 67 
 
 
 59 
 
 — 
 
 59, 82 
 
 X. 33 
 
 — 
 
 67 
 
 
 65 
 
 — 
 
 82 
 
 ■ X. 38 
 
 — 
 
 68 
 
 
 IX, 2 
 
 — 
 
 79 
 
 — r- xi. 35 
 
 — 
 
 60 
 
 
 5 
 
 — 
 
 77,1^5 
 
 38 
 
 — 
 
 5* 
 
 
 6 
 
 — 
 
 77 
 
 xVi. 4' 
 
 — 
 
 5^ 
 
 
 13 
 
 — 
 
 78 
 
 127 
 
 
 
 
 M 
 
 — 
 
 78 
 
 i3f 
 
 — 
 
 69 
 
 
 
 '5 
 
 — 
 
 78 
 
 MJ 
 
 
 
 
 20 
 
 — 
 
 7^ „ 
 
 xiii. 31 
 
 — 
 
 .56 
 
 
 
 21 
 
 — 
 
 77.78 
 
 3* 
 
 — 
 
 156 
 
 
 22 
 
 — 
 
 77 
 
 xiv. 87 
 
 
 
 
 26 
 
 — 
 
 78 
 
 tof 
 
 — 
 
 68 
 
 
 34 
 
 — 
 
 82, iA§ 
 
 "^ 
 
 
 
 
 
 35 
 
 — 
 
 84 
 
 
 
 
 
 40 
 
 — 
 
 88 
 
 to>- 
 
 — 
 
 68 
 
 
 
 4^ 
 
 — 
 
 88 
 
 MJ 
 
 
 
 
 
 xi. 18 
 
 — 
 
 89, 100 
 
 xiv. 26 
 
 — 
 
 7* 
 
 
 
 20 
 
 — 
 
 89 
 
 XV. 26 
 
 — 
 
 7^ 
 
 
 21 
 
 — 
 
 89 
 
 ___ XV. 27 
 
 — 
 
 77 
 
 
 22 
 
 — . 
 
 89 
 
 Acts 
 
I N D 
 
 X. 
 
 »4i 
 
 Acts xi. 13 
 
 xiii. 45 
 
 46 
 
 47 
 48 
 
 49 
 — — xiv. I 
 
 3 
 
 7 
 '5 
 
 : XVi. 14 
 
 15 
 16 
 
 >7 
 
 30 
 
 31 
 2^ 
 33 
 
 34 
 ■ ill xvii. 18 
 
 23 
 44 
 
 28 
 
 •~— xviii. 8 
 
 24 
 as 
 
 ^7 
 
 28 
 
 < xix. 10 
 
 1 1 
 
 >7 
 i3 
 
 •9 
 
 20 
 ^_ XX. 28 
 
 29 
 
 30 
 —^ xx!. 1 1 
 
 12 
 
 •3 
 
 14 
 
 I xxii. 14 
 
 16 
 
 «7 
 18 
 
 '9 
 
 20 
 
 — — xxiv, 5 
 
 14 
 
 Romans i. i 
 5 
 
 Page 
 
 
 
 Page 
 
 89 
 
 Romans i- 9 - 
 
 
 100 
 
 90 
 90 
 
 16 - 
 
 
 
 163 
 
 ICO 
 
 II. 3 - 
 
 
 90 
 
 4 - 
 
 — — 
 
 100, 121 
 
 9« 
 
 5 - 
 
 
 
 128 
 
 91 
 
 6 - 
 
 — 
 
 100 
 
 9' 
 
 1 1 - 
 
 - — 
 
 128 
 
 9' 
 
 — iii. 26 — 
 
 
 
 lOI 
 
 1 1 z 
 
 ;,, 
 
 
 lOI 
 lO 1 
 
 1 IZ 
 
 
 
 89 
 
 I I — 
 
 — . 
 
 lOI, 120 
 
 93 
 
 '4 - 
 
 
 
 120 
 
 93 
 
 15 - 
 
 — • 
 
 120 
 
 93 
 93 
 
 35 - 
 
 -^ 
 
 53 
 
 102, 157 
 
 ■- IX. 5 
 
 
 93 
 
 23 - 
 
 
 
 121 
 
 93 
 93 
 
 
 ___^ 
 
 loZ 
 
 »3 - 
 
 
 
 102 
 
 93 
 
 «5 - 
 
 — 
 
 53 
 
 93 
 
 xi. 33 - 
 
 
 
 122 
 
 94 
 94 
 
 34 - 
 
 
 
 122 
 103 
 
 
 
 95 
 
 7 - 
 
 
 
 103 
 
 95 
 
 8 - 
 
 
 
 103 
 
 95 
 
 9 - 
 
 
 
 103 
 
 95 
 
 10 - 
 
 — 
 
 103 
 
 95 
 
 II - 
 
 — 
 
 103 
 
 95 
 
 12 - 
 
 ■ — 
 
 103 
 
 97 
 97 
 97 
 
 14 - 
 
 — 
 
 104 
 
 105 
 105 
 
 19 - 
 
 — 
 
 97 
 
 — — xvi. 16 — 
 
 —^ 
 
 105 
 
 97 
 
 I Corinthians 
 
 i. I 
 
 105, 151 
 
 92,97 
 
 2 
 
 — 
 
 105 
 
 92 
 
 3 
 
 — 
 
 loS 
 
 97 
 
 4 
 
 — 
 
 io5 
 
 97 
 
 7 
 
 — > 
 
 106 
 
 97 
 
 8 
 
 — 
 
 106, 107 
 
 97 
 
 10 
 
 — 
 
 107 
 
 6*» »45> i54 
 
 II 
 
 — 
 
 107 , 
 
 J 54 
 
 12 
 
 — 
 
 107 
 
 '54 
 
 >3 
 
 — 
 
 107 
 
 97 
 
 >4 
 
 — 
 
 108 
 
 97 
 
 •5 
 
 — 
 
 108 
 
 97 
 
 >7 
 
 — 
 
 78 
 
 97 
 
 11 
 
 — 
 
 109 
 
 80 
 
 26 
 
 — 
 
 109 
 
 98 
 
 27 
 
 — 
 
 109 
 
 98 
 
 28 
 
 — 
 
 109 
 
 98 
 
 29 
 
 — 
 
 109 
 
 98 
 
 31 
 
 — 
 
 109 
 
 98 
 
 
 2 enc 
 
 
 
 110 
 
 99 
 99 
 
 8 
 
 — 
 
 1 10 
 107 
 
 111. 5 
 
 
 937 99 
 
 '7 
 
 6 
 
 — 
 
 107 
 106 
 
 IV. 5 
 
 ""■" 
 
 Q. 
 
 
 
 I CORIH 
 
242 
 
 I N D 
 
 X. 
 
 1 Corinthians vii. 
 
 Page 
 45 III 
 
 
 
 
 6 
 
 ■■^ 
 
 112,159,153 
 146 
 
 5a 
 
 
 \. 9 
 
 
 20 
 
 — 
 
 I 
 
 5 
 
 21 
 
 — 
 
 I i 
 
 5 
 
 28 
 
 — 
 
 IC 
 
 3 
 
 .. 3' 
 
 — 
 
 103 
 
 
 
 
 t> 
 
 3 
 
 — 
 
 I I 
 
 5, liO 
 
 ■ '"\' 33 
 
 
 ' 
 
 3 
 
 2 Corinthians 
 
 11. 
 
 '4 
 
 «3^ 
 
 
 iv. 
 
 V. 
 
 '7 
 
 5 
 
 10 
 
 16 
 
 '5 
 16 
 
 14 
 "i 
 16 
 
 '3^ 
 116 
 104 
 134 
 '>5 
 "5 
 107 
 107 
 107 
 
 
 
 
 
 
 
 
 Kii. 
 
 >7 
 iB 
 
 107, 109 
 
 107 
 
 117 
 
 
 
 
 7 
 S 
 
 117 
 117 
 
 
 
 9 
 
 117 
 
 
 
 10 
 
 117 
 
 flALATIANS i. 
 
 1 
 
 — 
 
 118 
 
 
 10 
 
 — 
 
 119 
 
 
 II 
 
 — 
 
 119 
 
 
 12 
 
 — 
 
 119 
 
 
 H 
 
 . _ 
 
 120 
 119 
 119 
 119 
 121 
 
 
 (^ 
 
 
 
 
 
 Ephesians i. 
 
 '7 
 7 
 
 — 
 
 
 7 
 8 
 
 ^.^ 
 
 122 
 
 
 — 
 
 121 
 
 
 >4 
 
 — 
 
 I2l 
 
 
 i; 
 
 — 
 
 121 
 
 
 i5 
 
 — 
 
 121 
 
 
 17 
 
 — 
 
 122 
 
 
 i8 
 
 — 
 
 121 
 
 
 19 
 
 — 
 
 121 
 
 
 7 
 8 
 
 ^^ 
 
 I 22 
 
 
 — 
 
 na 
 
 
 <) 
 
 — 
 
 122 
 
 
 10 
 
 — 
 
 122 
 
 
 n 
 
 — 
 
 122 
 
 
 14 
 
 — 
 
 123 
 
 
 5 
 
 — 
 
 123 
 
 55 
 
 ' 
 
 
 - 1.. VI. 
 
 <; 
 
 — 
 
 123 
 
 Page 
 Ephesians vi. 6 — 123,128 
 123 
 123 
 I 9 — 128 
 
 Philippians i. I 93, 151 
 .63 
 163 
 124 
 124 
 124 
 
 '74 
 124 
 
 '^5 
 
 6 
 
 7 — 
 
 8 — 
 
 9 — 
 
 '7 
 
 18 
 
 6 
 
 7 
 8 
 
 Colossi ans i. 15 
 16 
 
 •7 
 
 18 127 
 
 124, 
 9S» i*5» 138, 163, 173 
 95. i^5> 'S9> "53 
 
 11. 
 
 12 
 
 «3 
 
 22 
 
 24 
 25 
 I Thessalonians j 
 
 128 
 128 
 128 
 128 
 123 
 128 
 
 128 
 
 IV. 2 
 
 3 
 
 4 Thessaloni ans i. 
 
 ii. 16 
 »7 
 
 I Timothy i. i 
 
 IS 
 
 16 
 
 ii. 3 
 
 5 
 6 
 
 7 
 8 
 iii. 16 
 10 
 13 
 14 
 '5 
 16 
 
 IV. 
 
 111. 3 
 
 5 
 
 >i5» 
 
 •33 
 
 »33 
 
 '33 
 
 100, 147 
 125 
 
 '3^ 
 134 
 
 132 
 
 132 
 
 71, 133, 166 
 
 ii5» '33 
 
 74, 134 
 
 '34 
 
 •34, 174 
 
 134,174 
 
 1 Timothy 
 
I N D 
 
 1 Timothy i. 8 
 
 Titos 
 
 Philemon 
 Hebrews 
 
 9 — 
 
 Page 
 1 16, 1^3 
 
 •34 
 
 '34 
 
 55. '35' ""Jj 
 
 136, 146 
 
 9i^ '5« 
 '''S' '37 
 137 
 136 
 "35 
 '36 
 136 
 136 
 163 
 166 
 •55 
 •5? 
 •55 
 "55 
 •55' 
 39 
 
 161 
 
 The whole referrtd to. 
 
 3 57 
 
 4 57. 92 
 
 16 137 
 
 17 140 
 
 iS 63, 140 
 
 iv. 1 5 63 
 
 v'li. 1 40 
 
 The whole referred to. 
 
 viii. 140 
 
 The whole referred to. 
 
 ix. 2.4 73 
 
 X. 139 
 
 The whole referred to. 
 
 I 140 
 
 5 
 
 6 
 
 20 
 3' 
 
 XI. 
 
 140 
 140 
 
 •39 
 
 104 
 
 lOI 
 
 The whole referred to. 
 3 166 
 
 xii. loi 
 
 The whole referred to; 
 I 174 
 
 160 
 160 
 
 James 
 
 6 
 
 7 
 
 ■xiii. 8 
 20 
 21 
 
 •57 
 
 5^' '45 
 
 5^ 
 
 '43 
 
 '45 
 
 1 10, 128, 144 
 
 I44> I4<S 
 144 
 
 X. 
 
 James ii. 13 
 
 243 
 
 The whole 
 8 
 
 9 — 
 
 I Peter i. 
 
 •4 
 '5 
 
 Z f ETER 1. 
 
 I John i. i — 
 
 5 
 
 ^z 
 23 
 16 
 
 V- 3 
 12 
 
 •5 
 
 V. 7 
 1 1 
 II 
 '3 
 
 • 4 
 '5 
 
 20 
 
 9 
 
 the whol 
 
 RCVELATIOJI i. 
 
 2 John 
 
 JUDE, 
 
 0.2 
 
 Page 
 
 — >44 
 168 
 
 referred to. 
 
 — 14a 
 142 
 142 
 142 
 «43 
 '43 
 73 
 i65 
 166 
 
 '45 
 146, 174 
 
 59 
 
 59 
 
 '3' 
 
 •44 
 
 •44 
 
 '44 
 
 •44 
 
 ij,6 
 
 5S> '4<S 
 7* 
 
 lOI 
 
 145 
 '47 
 M7 
 100, 
 
 '47» 
 7'' 
 .65 
 .65 
 •47 
 •5« 
 •53 
 • 49 
 •49 
 148 
 
 •5' 
 
 .43 
 
 '49 
 
 '49 
 
 • 49 
 
 149 
 
 •49 
 
 '49 
 
 '5' 
 
 '5' 
 172 
 
 66, i6o 
 13.5, 160 
 157, 160 
 158 
 
 •57. '5S 
 Revs- 
 
 '47 
 '74 
 165 
 
144 
 
 I N D 
 
 X. 
 
 Revelation i. 18 
 
 Page 
 
 
 
 Pa^e 
 
 i. 18 
 
 59 
 
 
 Revelation 
 
 xix, 13 165 
 
 ii. 8 
 
 >i. I 
 
 57 
 
 
 16 i3-<, 
 
 .. ^3 
 
 57 
 
 
 
 17 164 
 
 lii. 10 1 
 
 59 
 
 
 
 18- 164 
 
 IZ I 
 
 66 
 
 
 
 21 164 
 XX. 6 167 
 
 •4 
 
 
 >9 
 
 60 
 
 
 
 IZ 169 
 
 iv. 8 
 
 •59. 
 
 '73 
 
 
 13 169 
 
 9 
 
 '59 
 
 
 
 14 169 
 
 10 
 
 59 
 
 173 
 
 
 15 169 
 xxi. 6 171 
 
 1 1 
 
 59» 
 
 
 V. IZ 
 
 73 
 
 
 
 7 '7' 
 
 '3 
 
 16., 
 
 173 
 
 
 zz 171 
 
 vi.13 
 
 63 
 
 
 
 a3 171 
 
 '4 
 
 63 
 i6z 
 (Sz 
 
 
 
 27 i59 
 xxii. I 6z 
 3 '7' 
 
 '5 
 16 
 
 
 
 vii. 9 
 
 74 
 
 
 
 4 '7' 
 
 10 
 
 '73 
 
 
 
 5 «7i 
 
 14 
 
 74 
 
 
 
 6 171 
 
 IS 
 
 74 
 
 
 
 9 85 
 
 •7 
 
 70, 
 
 '73 
 
 
 iz 52 
 
 xiv. I 
 
 7^ 
 
 
 
 '3 i57i 
 
 6 
 
 ■63 
 
 
 
 16 I7Z 
 
 7 
 
 '53 
 
 
 
 17 6i 
 
 vVi. 14 
 
 164, 
 
 '74 
 
 
 
 164 
 
 170 
 
Page 40 — Pliny's Eplftle to Trajan, giving him an 
 account of the profeflbursof Chriftianity,is alluded to; 
 in which he fays of them, *< Carmenque Chriflo quad 
 *' Deo dicere fecum invicem.'* 
 
 Page 195. — The horrid perfecution carried on in 
 Africa, againfl: the BeUevers in the Godhead of our 
 Saviour, by the Arian tyrant Huneric, in the fifth 
 century, is alluded to — See Molheim's Ecclefiaftical 
 Hiftory, Vol. I.p.4oi,06tavo, 1768. 
 
 Page 198 — In fupport of what I have faid concern- 
 ing Mr. Hume, fee his works pajfim. Or rather fave 
 yourfelf the difagreeable labour, and attentively read 
 Dr. Beattie's manly and convincing ^ay on the Nature 
 and Itnmutability ofTrutby in oppojition to Sophijiry and 
 Scepticifm ; in which you will find Mr. Hume already 
 detefited. — Seealfo Harrises well-authenticated Htjlori- 
 cal and Critical Account of Charles I. p. 264, O£l:avo, 
 1758, where the Infidelity of the Hiftorian is pointed 
 out.