i^lf^^^r

Yale
university LIBRARY

A PLEA
rOB THE
DEITY OF JESUS.

A PLEA

FOR THB

DEITY OF JESUS,
AND THE
Doctrine of the Trinity ;
BEING A
CHRONOLOGICAL VIEW
Of what is related concerning the Person of Christ, the Holy
Spirit, nnd the Trinity ; whether in the Sacred Writings, or tit
Jewish, Heathen, and Christian Authors.
BY THE
REV. DAVID SIMPSON, M. A.
Late ot St. John's College, Cambridge ; Minister of Christ's Church, Mac
clesfield ; Author of A Plea for Religion, &c. &c. &c.
WITH
A MEMOIR OF THE AUTHOR,
AND
The Spirit of Modem Socinianism Exemplified, S)C.

BY EDWARD PARSONS.

" I desire only to have things fairly represented, as they really arc ; no evi
dence smothered or stifled on either side. Let every reader see plainly
what may be justly pleaded here, or there, and no more ; and then let
it be left to his impartial judgment, after a full view of the case. Mis
quotations and misrepresentations will do a good cause harm, and will
not long be of service to a bad one." Waterland.

LOJ^DOJV:
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STATiONEES' COURT, LONDON: JACKSON, LEEDS, AND BAYLEY
ANiJ WILSON, TVfACCLESFIELD.
1812,

Dewbint, Printer, l.eed<.

MEMOIRS

OF THB LATE

KEV. BATIB SIMPSON, M. A,

DAVID SIMPSON was born October 12tb,
1745, in the parish of Ingleby Arncliffe, near
Northallerton, in the county of York. He had five
sisters, two of whom died in infancy, and a brother,
who died the day he was born. To his name the
highest titles of earthly distinction can add no im
portance. The character he maintained in the world
as a Christian, his usefulness in the church of God
as a Minister, and his labours as an Author, ren
dered him a burning and a shining light while living,
and will perpetuate his memorial now he is num
bered with the dead.
His father, Mr. Ralph Simpson, was a re
spectable farmer ; and Mr. David Simpson, who
was his only son, was designed for the same occu
pation : but God, who never loses sight ofthe chosen
instruments of his glory, and who preserves and
prepares them for the service he has assigned them,
was pleased in this instance early to reveal his
pleasure in calling him from the pursuits of the
world, and in separating him to the arduous and
awful work of the ministry. His own account of
this dispensation is very remarkable. Although
b

IV MEMOIRS.
his Father made no religious profession beyond
attention to the duties of morality, he did not neg-
neglect the form of family prayer : this exercise
was sometimes performed by the father, and some
times by the son, aided by a short formula, ailapted
to the use of families, in a little work called the
Christian's Monitor.
jNIr. Simpson refers to one of these occasions,
in a brief account of the leadings of Providence,
and the sovereign influence of divine grace upon
his mind ; " When I was yet a boy," he says, " and
undesigned for the ministry, either by my parents
or from inclination, one Sunday evening, while I
was reading prayers in ray father's family,, suddenly
a voicCy or something like a voice, called aloud
within me, yet so as not to be perceived by any of
the persons kneeling around me, ' You must go
and be instructed for the ministry.' The voice, or
whatever it m%ht be, vvas so exceedingly quick
and powerful, that it was with difficulty I could pro"
ceed to the end of the prayer. As sopn, ho:wever,
as the prayer was ended, 1 made reques't to iny
Father to Jet me be trained up far the mini^^ry. 1
told him all I knew of the circumstances 5 he, of
course, denied my request^ inking it was some
whim 1 had got info my head, which would go* off
again when I had slept upon it. But the voice, pr
what shall I call it ? gave me no rest night or day
for three weeks ; when my ever dear, 'h()W)iured,
and indulgent Father, gave way to my wisii©s^ and
put me into a train of study to qualify me for the
XJniversity^" To appreciate the »mpQrt9.ncQ of this
singular dispensation, and to decide upon tlte origin
and character of the impulse to whieh it relates,
we must look to its immediate and happy resiult.
The stress that is often laid upon dreams, and
voices, and visions, and revelations, abstracted from
every thing salutary or beneficial, can only excite
our pity or ridicule ; But the cattse^ hqwever un^

MEMOIRS. V
common or unaccountable, that produces effects,
received as important by the conunon consent of
all reasonable men, must engage our silence and
submission. The circumstance which decided the
future destination of this young man, was wholly
free from that temerity and presumption which
usually accompany the wild conceits of enthusiasts
and fanatics. The call of which he speaks, was not
to an instantaneous obtrusion upon the work of the
ministry, but to a suitable course of ^preparation
for that work ; and ^how assiduously he improved
the period devoted to this purpose, all who knew
him, when actually employed in the service of the
Sanctuary, are ready to bear the most ample testi
mony. Mr. Simpson was first placed under the classical
tuition of the Rev. Mr. Dawson, of Northallerton,
with whom he remained twelve months ; after which
period he went to reside as a pupil with the Rev.
Mr. Noble, at Scorton, who presided over one of
the best classical schools in the country. There he
remained two years, when he entered into St. John's
College, Cambridge, and remained there about
three years. During the first year of his matricula
tion, he gave great satisfaction by the regularity of
his conduct, and bis proficiency in learning. But
at the close of that year an event occurred, which
for some time, in a considerable degree, retarded his
progress, drew upon him the obloquy of his com
panions, and excited such apprehensions in the
minds of his unenlightened superiors, as frequently
prevail under similar circumstances. We allude to
the interesting era of his conversion to God.
The circumstance which proved subservient io
the accomplishment of this great and happy change,
deserves to be particularly remarked. While re
siding with bis Father, during his first vacation, he
visited the late Theophilus Lindsey, then in his
vicarage of Catterick^ who had requested Mr.
b2

vi ME.MOIRS.
Simpson io spend some time with him at his house.
(If Mr. Lind.sey had imbibed, he had not at that
time broached, his Socinian errors.) Before the ter
mination oi this visit, Mr. Lindsey, in a spirit which
reflected so much honour upon that period of his
ministry, took occasion to inquire of our young
collegian as to the nature of his studies, and the
manner in which he employed his time.
Although engaged in pursuits connected with
that office,, the chief design of which is to explain
the meaning, and to enforce fhe importance, of the
Scriptures, his answer to these seasonable and so
lemn inquiries, afforded the most melancholy evi
dence of his total inattention to that sacred book.
Mr. Lindsey was much affected by this discovery,
and, in a very emphatical and pointed mapner,
urged him to turn his immediate and serious atten
tion to his impiously neglected bible.
From this conversation at the vicarage of Caf-
terick, we date the decisive revolution that took
place in his sentiments and feelings, and which de
termined the character of his future studies, and
j.ssued in a life of eminent usefulness to the cause
of evangelical religion. The expostulations of his
friend came with effectual power to his mind. He
felt the criminality of his former indifference and
inattention to the divine writings, and was filled
with corresponding remorse. The awful concerns
of eternity so powerfully impressed his mind, that
all other concerns dwindled into insignificance, and
were almost wholly forgotten. Till the memorable
day, when it pleased God thus to illuminate his be
nighted understanding, this candidate for the mi
nistry had no bible. The book of God had no
place in his library. However, he now purchased
a quarto bible with marginal references, and de-,
voted himself to the study of it with full purpose of
heart. From this time biblical knowledge became
the supreme object of his ambition and delight •

MEMOIKS. VH
he pursued it with that degree of avidity whicli
proved the deep sense he entertained of its impor
tance to the work before him ; and few have ex
celled him, either in the extent of his attainments
or in the useful application of sacred literature.
At first, indeed, as he afterwards acknowledged, he
was rather ashamed that his new bible should be seen
by his companions, lest he should incur the impu
tation of Methodism. But the glories he discovered
in the doctrines of it, soon raised him above the
fear of r^roach, and inspired him with unshaken
confidence and courage. — In full assurance of the
truth of the gospel, and of his personal acceptance
with God, he soon became settled and happy in
mind, and longed for the period when he should
proclaim to others, the salvation he had obtained him
self. His supreme affection for the Scriptures he
had so criminally neglected, before he was renewed
in the spirit of his mind, is strikingly displayed in
fhe following abstract of a letter from him to one of
his friends : " If a book was professedly fo come
from God to teach mankind his will, what should
we expect its contents to be ? Should we expect to
be told the nature and perfections of God ? The
nature and perfections of God are in tlie bible alone
made known. Should we expect to know how all
tilings came into being at first? The bible declares
it. Should we wish to know what the Lord God re
quires of his creatures ? This the bible makes known
— supremelove. Should we want to know the re
ward of obedience? The bible points out eternal
joys. Would curiosity lead us to inquire the reward
of disobedience ? The bible reveals extreme, ever
lasting misery. Should we inquire, what is our
duty to each other ? In the bible it is written as with
a sun-beam — love all men as yourselves. Would we
know the original of those miseries and disorders we
obiserve in the world ; and how a merciful God can
permit them ? The bible points to the cause, and

viii MEMOIRS.
proclaims death, and every evil, to be the wages of
sin. AVould we know, whence are those strange
disorders we each of us feel in our own natures ?
The bible informs us we are in a state of ruin — we
are fallen creatures. Would we discover how sin
is pardoned, our natures restored, and God's per
fections glorified ? Though this was hid from ages
and generations of the heathen, the bible makes it
clear as the sun — by the death of Christ, and the
operations of the Spirit. What, then, could we re
quire in a book from God, that is not to be found
in the bible ? Secret things, indeed, are therein con
cealed ; but essential and useful things are clearly
revealed. View the bible in another light. Do we want
history ? The bible is the most ancient, the most
concise, the most entertaining, and the most instruc
tive history in the world. Do we want poetry?
The book of Job is an epic poem, not inferior to
Homer, Virgil, or Milton. Does the lyric muse
invite us? The Psalms of David stand foremost iu
the list of fame. Are we in a melancholy mood ?
Let us read David's lamentation over Saul, and
Jeremiah's Lamentations. Do we want strains of
oratory ? The Prophets, and.Paul, are yet, amongst
mortals, unrivalled. In short, the bible is pro
fitable for doctrine, for reproof, for correction, for
instruction in righteousness ; that the man of God
may be perfect, thoroughly furnished unto every
good work."
The studies of a young man, designated to
Minister in the Sanctuary ot'God, should be chosen
aud pursued with an immediate and uniform regard
to that work. The bible, the first book in impor
tance, should, in his setting out, bemade the first
object of his veneration and love. Life is too short,
time IS too precious, to justify the sacrifice of years
in laborious attention to literary objects, which
after all, will not make him a more able minister of

MEMOIRS. rx
that book. All his learning, reading, observation,
and experience are only valuable as they are cal
culated fo aid him in the more effectual preaching
of its glorious doctrines. Under lively impressions
of these sfentiraents, Mr. Simpson changed his for
mer course, and resolved upon such plans of study
as he thought best adapted to glorify God, and to
promote the eternal happiness of men. No longer
governed by the ambition of jshining merely as a
scholar, he relinquished, or paid less attention to
some favourite studies, particularly the mathematics,
and bent his attention to the science of Theology.
Here he was in his own element, enjoying and re
joicing in the ineffable prospects around him, and
anticipating fhe day, when in the fulness and bles
sing of the gospel, he should go and publish the
glad tidings of it to the guilty and miserable chil
dren of men. He thought every week long, while
he was detained from the pulpit; and, the divinity
degree requiring a longer course of study, he
earnestly requested his tutor for permission to take
his degree in law, instead of divinity, that he might
hasten to his delightful purpose. This request^
however, was denied ; and at length, in fhe ordi
nary course his wishes were gratified, and he went
forth in fhe vineyard of his Lord and Master,
" determined to know nothing among men, save
Jesus Christ and him crucified."
He was ordained, on the title of the Rev. Mr,
Unwin, to the curacy of Ramsden, in the county of
Essex. There he remained two years, very happy
in his connection with his vicar, who had been his
.senior fellow student, and in whom, from his first
religious impressions, he had enjoyed a firm and
valuable friend. His removal from this station was
the subject of much concern among the people to
whom he was useful, and of surprise to his friends
in general. Mr. Simpson frankly owned, he could
give no proper reason for his conduct in this parti-

X MEMOIRS.
cular, and in the troubles which almost immediately
followed, he no doubt saw that he had acted too
precipitately for the subsequent satisfaction and
peace of his mind.
It very seldom happens, that the watchmen of
Zion quit their posts uncalled, or without a pro
per reason, but they are made to feel the sad con
sequences of their folly and temerity, perhaps
throughout their future lives. However, it is pleasing
to reflect, that the most unadvised and hasty steps
of men are often overruled by the head of the
church, for purposes of incalculable good, both to
themselves, and to the cause of religion : — To
themselves, in the way of instruction, humiliation
and spiritual enjoyment ; — and to the cause of re
ligion, in thus qualifying them for, and making
them more eminently subservient to the purposes of
his glory. These remarks were affectingly exem
plified in the instance now under review, and which
on this account deserves particular notice in these
Memoirs. Mr. Simpson removed from his peaceful curacy
at Ramsden to Buckingham, where he soon found
himself involved in difficulties and deep distress.
He commenced his ministerial career, determined
not to keep back or disguise any gospel truth, how
ever unpalatable to the unbeliever, and plainly to
preach the whole counsel of God, to whatever oppo
sition he might thus expose himself. In that daj,
although a pleasing change had certainly taken
place, there were still but few evangelical preachers
in the established church. An animated extempo
raneous clergyman preaching salvation by the grace
of God, was, in most country places, a novel cha
racter ; and was sure to be viewed and watched, with
a malignant eye, by his unregenerate and dissipa
ted brethren, who not unfrequentiy employed their
power, or their influence, to exclude them from
their churches. Their appeals to their clerical re-

MEMOIRS. xi
gularlty, and to the doctrinal articles of the church,
were either not heard, or were answered with in
sulting charges of hypocrisy, and secret designs to
-subvert the foundations of the spiritual hierarchy.
With the holy zeal which so eminently distinguished
the character of our young Divine, it was not pro
bable he should long escape the operations of this
malignant spirit. Who were the chief actors in the
scenes of opposition, exhibited at Buckingham, is a
question of no importance. That it was, however,
of a very serious nature is certain, as it f equired the
interposition of his Diocesan, and terminated in his
removal ; and it is equally certain, that the close of
it was such, as left him in full possession of a pure
conscience and a fair reputation ; for the bishop,
after hearing all the particulars ofthe case, is known
to have made this observation, so highly honourable
to both : — " Mr. Simpson, if you are determined to
do your duty as a clergyman ought to do, you must
every where expect to meet with opposition."
While at Cambridge, he formed a close intimacy
with Mr. Robert Robinson, a celebrated dissenting
minister of that place ; a man of extraordinary
genius, knowledge, and eloquence ; but who, after
having maintaineti for many years a decided at
tachment to evangelical doctrines, and even after
having published an excellent defence of the Re
deemer's deity, became inflated with the pride of
philosophical speculations, and is supposed fo have
died a Socinian. He preached his last sermon in
Dr. Priestley's pulpit, at Birmingham; on which
occasion, it was said, he uttered some expressionit
against his former sentiments, peculiarly decisive of
the ateful revolution that had taken place in his
mind ; and a few mornings afterwards he was found
dead in his bed, at the house of one of the Doctor's
friends, in the neighbourhood of that town. No
man was better qualified than Mr. Robinson, or
more pleased in his happier days, with opportunities

X?i MEMOIRS.

to make himself useful to young men of piety and
promise, looking to the work of the ministry. —
Of this, it appears, Mr. Simpson was duly sen
sible, as he neglected not to a%ail himself of the
counsel and information his friend was always ready
to communicate; and would afterwards speak of
this friendship as tbe most valuable social advan
tage of his college life. After he left Cambridge,
they kept up a correspondence for some time, pro
bably as long as the former continued in the .same
faith and spirit as those, under the divine influence
of which, the latter lived and died. Mr. Simpson
has often repeated among his friends, the first sen
tence of a letter he received from Mr. Robinson,
immediately after his ordination. The sentence was
this : — " Now, young man, you must cry a sale of
character." This sentiment, so enigmatically ex
pressed, was, however, clearly explained to him by
the trying events which occurred at Buckingham.
By the invitation of Charles Roe, Esq. on leav
ing Buckingham, he accepted a residence with that
gentleman at Macclesfield; and, soon after his
arrival there, became curate of the Old Church,
at that time the only church in the town. He
had not been long in this situation, before he
married Miss Waldy, of Yarm, a young lady
of distinguished excellence and piety ; but who was
spared to him only for fhe short period of fifteen
months. She died on the i4fh of September, 1774,
leaving a daughter, who afterwards became the wife
of Mr. Lee, a respectable attorney, at Wem, in
Sbropshire, and who is still living. This bereave
ment was a heavy affliction ; but, amidst all fhe
ardour of the affection he cherished for the memory
of Mrs. Simpson, he humbly submitted to the will
ef unerring wisdom and immutable love, and was
supremely concerned, that the melancholy event
might be sanctified to his own spiritual improve
ment and usefulness in the church of God.

MEMOIKS. xiii
Mr. Simpson had not been long in his curacy,
before that plainness and faithfulness in preaching,
which had excited such inveterate hostility against
him in Buckinghamshire, produced fhe same spin\
and a repetition ofthe same trials, at Macclesfield.
His enemies there, were the enemies of the gospel,
and enemies to him only on that account. Had his
preaching accorded with their corrupt views of re
ligion ; had his preaching and practice proved con
genial with their worldly character, a man of such
talents, so amiable a man in temper and manners,
must have been hailed by them as their favourite
preacher and excellent friend. But despising and
rejecting that way of salvation, which so illustriously
displays the sovereignty and holiness of God, how
could they receive and honour him, whose every
sermon bore testimony against the pride of Phari
saism, and fhe licentiousness of the unregenerate
heart? His adversaries were active, determined,
united, and, as they thought, successful. They
made application to the Wshop of the diocese,
(Chester) for his removal, and he was immediately
silenced ; his Lordship being as determined as the
applicants, to exert himself, as far as his jurisdiction
extended, in' crushing the Hydra of Methodism in
the national church.
In future years it will be considered as a most
extraordinary circumstance in the annals of British
Ecclesiastical history, that so many of the clergy
should have encountered the bitterest opposition for
no other crime, than that of preaching the doctrines
of those very articles, without subscribing to which,
ex animo, they could not have been admitted to
episcopal ordination. This was the only crime for
which Mr. Simpson had been persecuted from two
curacies, and in the last instance, by the imperious
mandate of metropolitan authority. " But the
things which happened unto^*^ m, terniinated in the
furtherance of the gospel." Tbe machinations,

XlV

MEMOIRS.

and triumphs of his adversaries were presently
blasted, and, with extreme vexation, they beheld
the object of their base and barbarous prejudices,
j-aised by the over-ruling Providence of heaven, fo
one of the first stations of respectability and use
fulness upon earth.
How long he remained under suspension, we are
not informed. However, we know he was not
idle ; that such was his zeal for the glory of God, and
compassion for the souls of men, that hecould find no
rest butin his wonted ministerial labours. Duringthat
period, he made frequent excursions into the unen
lightened parts of the neighbouring country; preach
ing in private houses, and wherever he saw fhe
door of usefulness thrown open. This practice he
continued occasionally afterwards as long as he
was able, and it was attended with such evident ef
fects, in the conversion of sinners from the error of
their ways, that, to the end of his ministry, he con
sidered these itinerant labours as the most successfi^l
of his whole life. When remarking upon this sub
ject to a friend, that his health would no longer
permit him to follow the same plan, the methodist
preachers, he said, are now generally received, and
societies are formed in those villages ; so that I do
not see fhe same necessity now as before.
The prime curacy of the church, at this critical
juncture, became vacant, the nomination to which
resides with the mayor, pro tetnpore. The mayor,
Mr. Gould, at that time was Mr. Simpson's friend
and immediately made him the offer of it, and his
offer was readily accepted ; but, to prevent his induc
tion, every effort was exerted which could be de
vised. A petition was preferred against him to the
bishop, in which the malicious ingenuity of his
adversaries magnified his offence into seventeen dis
tinct heads; though fhe candour of the then Bishop
of Chester, who was happily of a different character
to his immediate predecessor, by whom Mr. Simp-

MEMOIRS. XV
son was removed, reduced them all into one ;—
this was, that he was a Methodist, or that his
preaching greatly tended f o increase fhe number of
Methodists. Under this charge, he acted with
Christian heroism. In a letter he wrote to the bishop,
in his own vindication, he thus expressed himself^
" This" (alluding to the latter part of the charge
of Methodism) " is true. My method is to preach the
great truths, and doctrines, and precepts of the gospel,
in as plain, and earnest, and affectionate a manner as
1 am able. Persons of different ranks, persuasions,
and characters, come to hear. Some hereby have been
convinced of the error of their ways, see their guilt,
and the danger they are in, and become seriously
concerned about their salvation. The change is
soon discovered ; they meet with one or another Avho
invites them fo attend the preachings and meetings
among the Methodists, and hence their number is
increased to a considerable degree. This is the
truth. I own the fact ; T haVe often thought of it ;
but I confess myself unequal to the difficulty. What
would your Lordship ad\ise ?" Nothing could ex
ceed the dignified firmness and propriety of his con
duct during this trying conflict. On the part of. his
opponents, all was slander and reproach ; treachery,
violence, and rage ; on his part all was forbearance,
ingenuousness, kindness, and meekness. Before
this contest came to an issue, his kind friend, Mr.
Roe, voluntarily offered to build him. a church in
another part of; fhe town ; to this he was induced in
compliance with a vow he had made in his youth,
that if he should besu«^essful in business (which he
had then been to a considerable degree) he would
build, a church, a,s a token of his gratitude to God.
Mr. Simpson aocepted the offer, not wishing, as he
himself expressed it, io preach fo a people who
hated him, and immediately made a proposal, which
his opponents themselves admitted to be generous ;
namely, that if terms, agreeable to the respective

XVI

MEMOIRS.

parties could be adjusted in regard to the consecra
tion of the new church, and he could be legally
secured in it as Incumbent, he would resign the
prime curacy of the old church. The proposal was
agreed to; the new church, an elegant and beauti
ful structure, was erected and consecrated ; Mr.
Simpson was inducted to it, he resigned the curacy,
and was afterwards permitted to continue his mini
strations without interruption. Thus this excellent
man at last found rest from an infuriate cabal,
who endeavoured to justify their shameful conduct
towards him by their pretended zeal for the safety
and interests of the church. These circumstances,
so dishonourable and dangerous to the church, ap
pear to have made impressions upon his mind,
that terminated in a resolution to dissent. He saw
the spirit of error, impiety, and persecution in her
clergy, preying upon her vitals, and hastening her
dissolution ; and was convinced, that those among
her advocates were her worst adversaries, who were
most voluble in boasting of her excellencies, while
wilfully blind to all her defects and blemishes ; and
who, while lamenting the increase of dissenters, and
methodists, would banish and stigmatize the only
men qualified to defend her outworks and promote
her internal welfare. But his own words will best
convey the truths which every faithful clergyman,
and every good man in the established church, must
seriously lament, and long to reverse.
We, of the English establishment too, says Mr.
Simpson, have so long boasted ofthe excellence of
our church; congratulated ourselves so frequently
upon our happy condition ; paid ourselves so many
fine compliments upon the unparalleled purity of
our hierarchy ; that a stranger would be led to con
clude, to be sure we must be the holiest, happiest,
and most flourishing church upon the face of the
earth:: Whereas, when you go into our most stately
and magnificent cathedrals, and other sacred

MEMOIRS. xvn
edifices, you find them almost empty and forsaken.
At best all is deadness and lukewgrmness both
ilwitb priest and people. Jn various instances, there
¦is little more appearance of devotion, than in a
Jew's synagogue. Go where you will through the
king^<?tn^ one of the other of these is very generally
the Qsise, except where the pfficia,ting Clergyman is
strictly moral in his conduct, serious, earnest, and
lively in his manner, j^nd evangelical in hig doc
trines. Where this, hQwever, happens. to be so, the
stiginat of Metlwdisin is almost universj^lly alSxed to
his character, and his name is had for a proverb of
reproaph, in proportion to his zeal and usefulness,
by the sceptics and infidels all around, in which they
are frequently joined by the rich, the fashionable,
and the g^yj with the Bishop and the Clergy a,t their
head. In the ab«^ve stastenpent of |§icts there is no extg-^
ge ration. Mr. Simpson was an eye-witness of the
ev^s he deplored, and a gr^tc persona,! sufferer by
their prevalence. But whatever reason he had to
coini^^in of his hard usage from nien who are the
bane of every church, he had still more rea^n tQ fee
satisfied and happy in the infallible wisdom, and
the overruling providence of God- Fqr from the
time he commenced bis labours in his new ehurcb,
a cMi^^h built by perseqution, his ministry was at
tended; with one continued flow of success. A great
copigregatiiQn was collected, nmnbersj were brought
to th© Sqpwledge of salvatipn, and ohristia«is were
united and establfehfd in the faith and hope of the
gqi^p^l. This was i^^ brightest periqd of his life ;
and he improved and enjoyed it as sv^ch. Every
day he became more zpalous and lathftriQWSj and
was honoured with a proportionate increase of use-
f^:ln^^., PE^phing,, and writing, and visiting his
pdQpie, kept hini incessantly employed, and were
|n^]fsued as his n»ost delightful recreations-
No* did be eQvet, what an inspired apoi^le de-

xviii MEMOIR IS.
nominates, " filthy lucre," for with a small income he
enjoyed abundance of happiness. Speaking ofthe
enormous emoluments of many of the clergy, in his
" Plea for Beligion," he says, Ifl might be permitted
to speak from my own feelings, I can truly say I never
took more pains in the ministry, than when I had
only sixty pounds a year. Since I have been mar
ried and had a family, my income from the church
has never amounted to a hundred and twenty
pounds a year. Notwithstanding this, I have been,
thank God, not only content, but happy. I have
laboured hard, studied hard, and, probably, have
been as useful, and well satisfied with my condition,
as the ridiest rector in all the diocese of Chester.
If any person, in the mean time, had bestowed upon
me a living of five hundred or a thousand pounds a
year, to be sure I should have been under great ob
ligation to such person, but I very much question
whether I should have been made either a more
happy man, or a more useful minister of the
Gospel. After his church was opened for public worship,
he established a weekly lecture, which was continued
for some time, and was afterwards succeeded by a
course of lectures in his school-room, on the Pil
grim's Progress. On the fourteenth of September,
1777, as is related by one of his friends, who was a'
witness of the scene, a smart shock of an earrhquake
was felt at Macclesfield, which extended itself
through a circuit of more than three hundred miles.
This was during the time of divine service, about
eleven o'clock. The steeple of the church, an un
commonly high tower, had been recently finished,
and the alarm excited in the congregation, was uni
versally connected with a notion that the tower was
faUing ; in consequence of which, the people all
fled to the doors opposite to that end of the build
ing where they supposed the greatest danger. The
effect was awfully alajr ming ; the entrances became

MEMOIRS. xix
instantly blocked up with persons thrown down,
one upon anothei*, so as to prevent, any from get
ting out : this, added to the confused criesand panic
fears of so great a number of persons, produced, for
a time, a scene, which, for confusion and distress,
may be more easily conceived fjian described. Mr.
Simpson, alone, seemed to stand the shock with for
titude ; he remained at the communion table, where
he was when it first began, in calm possession of
himself, and continued there until it was nearly
subsided. On this occasion, no life was lost, but
considerable injury was sustained from fractures
and contusions: the event was, however, attended
with some good effects ; many were so alarmed with
the awful circumstances of their situation, and
so impriessed by their deliverance from such im
minent danger, that from that time a serious con
cern was produced for the salvation oftheir souls.
In the year 1778, he instituted a female friendly
society, a thing without precedent at that time ;
this was a favourite object of his care ever after, and
in its first establishment he engaged some respecta
ble ladies to qualify themselves as honorary mem
bers. This society was succeeded by two other simi
lar institutions. Many will long remember, with
what zeal he watched over these concerns, and what
pious pains he employed, upon the return of their
anniversary sermons, in inculcating upon the mem
bers, a diligent regard to all those duties which
more particularly adorn and elevate the female
character, both in the higher and humbler walks of
lifei^ The establishment of charity schools was one of
fais most early efforts. The children were collected
for instruction on the week-day evenings ; and on the
sabbath were accompanied to church by their teachers.
For several years he had the sole management o£
tliese schools himself; but afterwards, a design be-
e

XX MEMOIRS.
ino- proposed to make the institutions more general,
he" readily consented to give up his schools to a
committee of gentlemen of the town, only stipu
lating, that they should be regularly taken to church
every Sunday, and allowed to be instructed in wri
ting. A sermon was afterwards preached at each
church every year, for the support of the whole;
about four or five hundred was the number in
structed. It was in the year 179-4, that the manage
ment of these schools appeared to him, in some res-
pectsi not so efficient as might be wished ; a numbef
of persons were then called in, to act as visitors, to
inspect them every Lord's day, and to make their re
port once a month. This in a short time prepared
the way for a new establishment ; and in 1796, a
school was opened for the instruction of children on
the sabbath only, to be carried on solely by gratuitous
teachers. This school still exists, and provides for
the education of more than 2000 young people.
For several years he accepted of an invitation
from the late Rev. Dr. Bayley, of St. James's Church,
Manchester, to preach there on several days of
the race-weelf. He- was there received with much
acceptance, and attended by overflowing congrega
tions of attentive hearers, many of whom will have
reason to bless God, in a future world, for the good
effects of these occasional labours.
About the year 1781, he opened a school for
yornig people of both sexes, and took upon himself
the principal share of the labour. He liad at one
time more than 160 scholars, and during the winter
months they were at their books an hour or two in
the morning by candle-light. He regretted, when
speaking of this period of his life, that his early
discipline was too severe. But his method of illus.
tration in the readings, whieh formed a part of his
school exercises, was always so engaging that thev
generally sat down to that exercise, as the most
agreeable relaxation.

MEMOIRS. xxi
When the new Sunday school was established,
he attended, as well as his curate, once a month, to
catechise and instruct the elder scholars : this had
not been long continued before considerable num
bers of strangers wished fo attend at the same time ;
and as he perceived that the throng was inconve
nient, but yet regarding the eager disposition to hear
as a favourable indication, and, no doubt, recol
lecting the success of his endeavours many years be
fore, he proposed to give an explanation of the Pil
grim's Progress, every Wednesday evening, in fhe
same place. This was accordingly undertaken'; but
was unhappily followed with a most severe and
painful catastrophe. The room employed, which
was an upper one, became so full at the end nearest
the door, on the first evening, that one of the beams
gave way, and precipitated a considerable number
of the audience to the bottom : dreadful was the
confusion, and most afflicting the consequences. —
One young woman survived only a few hours, and
many others were miserably fractured. Every at
tention was paid to the sufferers, and a liberal sub
scription was made, which provided them with me
dical and other relief until their recovery. This, as
may easily be supposed, was a most heavy affliction ;
but, satisfied that his object was good, he determined
to pursue it ; and accordingly very soou recom
menced his labours on the ground floor, though
.more incommodious than the other, to very serious
and crowded - assemblies, for nine months, until a
-paralytic attack, more than ordinarily severe, put
a final period to these labours, the year preceding
his death. That his reading was extensive^ solid, and well
applied, must.be obvious to all who knew him, and
to all who have, become acquainted with his various
¦publications^ We have few instances of a minister
of ! so numerous a congregation, with six or seven
hundred monthly communicants, requiring so much
c2

xxii MEMOIRS.
personal attention, and, added to all, a classical
.school of his owri, writing and publishing so much
as he did. His knowledge of physic and law,
which he had taken great pains to acquire, were
made subservient to the health and interests of his
people ; and he most scrupulously guarded against
every thing in each of these sciences, of which ha
could not unpresumptuously call himself master. —
In short, he was the oracle, friend, physician, law
yer, and patron of the poor, on all occasions : and
what contributed most eminently to his usefulness
among them, was the gentleness and urbanity of
his manners, which rendered him accessible and
interesting to all who approached him.
His Catholicism embraced all denominations of
Christians who love our Lord Jesus Christ. But
with the adversaries of his deity and atonement he
formed no friendship ; with them be would hold no
communion. The doctrine that sinks eternal Power
and Godhead to a level with infirm humanity, lie
considered .as subversive of the whole scheme of
Christianity, and as fraught with incalcailable mis
chief to the general interests of religion and mora
lity. He saw no medium between the blasphemy
that treats the Deity as a creature, and the idolatry
that worships the creature as a deity : and in con
templating these opposite and distant points, to
which the advocates and the adversaries of (he divi
nity and atonement of Christ uniformly diverged,
rT***''^'*J*'^ impossibility of their meJing
each other as Christians. But while he was thS
decided, from the deliberate reflection and deep
convictions of his own mind, he was no persec«tin|
bigot. It was an indubitable principle with him
as indeed it must be with everv oZ Zh ¦ ^^^^,^^^'
attends to the dictates of S^l^Cri'^JTi'n i^
that man is amenable to none but God for faTrffil
his opinions and worship, is mconsistent with the

»

MEMOIRS. xxni
Wry nature of the gospel, and a presumpiuons in
fringement upon the prerogatives ©f th© Lord of
eonseienee. In dnscussing the subject of toleration, Mr«
SiiBpi^R asfics, " Have Biot I as much right to con
trol y®« in your religious concerns, as you have to
control me ? To talk of toieratinff, implies an au-
iUioriiy over me, where I ought to think and act for
mysetf. Yet who hot Christ, the H-ead of the church,.
has any sueh authority ? He is a tyrant, a very
pope, who pretends to any such tt)i»g. These mat-
teifs tvill be better understood by and by. And it
does not appear it* many, that we ever can be a
thorou^ly united and happy people^ till every
good subject enjoys equal civil privileges, without
any regard to religious seets and opinions. If a
man is a peaceable, industrious, moral, and reli
gious person, and an obedient subject to the civil
government under which he lives, let his .religious
views of things be what they may, he seems to have
a just claim to the enjoyment of every office, pEivir
lege, and emolument of that government. Equal
and impartial liberty, equal privileges and emolu
ments, are, or should be, the birth-right of every
member of civil society, and would be the glory of
any government to bestow upon all its serious, reli'p
gious, and morally acting citizens, without any re
gard -to the sect or party to which they belong, —
This, it should, seem, would make us a united and
happy people." May these manly.and liberal sen
timents ever accompany a profession of faith in him,
who is revealed and exalted to be the Saviour and
King of the Church ! i
We now. come to the most extraordinary circum
stance of Mr. Simpson's clerical life. He had long.
meditated the design of quitting the established
church, and of easting in his lot among the dissen
ters. The reasons of this step were doubtless such
as satisfied his own mind of the propriety and ne-

xxiv MEMOIRS.
cessity of it : but as it is not fhe design of this me
moir to introduce questionsof dispute between church
men and dissenters, the writer passes over the reasons
Mr. Simpson assigned for his conduct, and con
fines himself to portray the feelings of his heart,
with reference to this memorable crisis, from his own
language : " I now renounce a situation, which,
in some respects, has been extremely eligible. 1
cast myself again upon the bosom of a gracious pro
vidence, which has provided for me all my life
long. Hitherto, I must say, the Lord hath helped
me. I have never wanted any manner of thing
that has been necessary to my comfort. And, though»^
I neither know what to do nor whither to go, yet
' The world is all before me, where to choose
' My place of rest, and Providence my guide.'
This extraordinary step the sacred dictates of con
science compel me to take. I am truly sorry for if.
To me few trials were ever equal. I have loved the
people among whom I have so long lived and la
boured. And I have every reason fo be satisfied
with their conduct towards me. Neither hath the
great Head of the church left us without seals to
our ministry. The appearance of fruit, at times,
has been large ; and there are some, no doubt,
among the people of our charge, who will be our
joy and crown in the great day of the Redeemer's
coming. My friends must consider me as called
away by an imperious Providence ; and, I trust,
they will be provided with a Successor more than
equal, in every respect, to their late affectionate
pastor. I think it necessary to say in this place,
that the doctrines I have preached unto them for
six and twenty years, I still consider as the truths of
God. I have lived in them myself, and found com
fort from them ; I have faithfully made them known
to others, as thousands can bear me a witness • we

ME.MOIRS. Xxv
have seen them effectual to the pulling down the
strong holds of sin and Satan, in a variety of cases ;
and I hope to die in the same faith, and. to find
them the power of God unto the salvation of my
own soul, in eternal glory, by Christ Jesus. I mean
to preach the same doctrines, the Lord being my
helper, during the whole remainder of my life,
wheresoever my lot may be cast. I am not weary
of the work of the sacred ministry. I have, in
deed, often been weary in it, but never of it. I
pray God my spiritual vigour, life, and power, and
love, and usefulness may abound more and more
to the end of my Christian warfare *,"
Speaking of his attachment to his Macclesfield
connections, and the painful emotions he expe
rienced in the thought of his separation from them,
he says, " I prefer my present situation to most
ethers I know of in England. If I had been dis
posed to leave it, I have not been without oppor
tunity; Twenty years ago, the late John Thornton,,
Esq. of Clapham, near London, voluntarily offered
to procure me better preferment, if I would accept
of it; but I told him, after expressing my gratitude,
that Divine Providence seemed to have placed me
where I was, and I could not think of quitting my
station, merely for the sake of a better living, till
the time came that the same Providence should call
me away. That time seems to be now come ;
since I cannot any longer keep my church and re
tain my honour, in obeying the dictates of conscience.
In my opinion, this is a providential call to quit my
station, though I never expect to be so happily cir
cumstanced again. I know well what pain such a
determination will give my dear people ; but, with
all due regard to the feelings of my friends, I must
consider, that I am amenable, in the first place, to
the great Head of the Church, for my conduct, and
must, on the highest considerations, endeavour to
• Plea for Religion, p. 140, 141,

xxvi MEMOIRS.

conduct myself agreeably to his pleasure. After a
thousand defects, both in my public ministration*
and private conduct, I can almost say, I have done
my best to promote as well the temporal as spiritual
interests of the town of Macclesfield ; and I heartily
wish my Successor may be more acceptable, more
beaveniy-minded, more laborious, more useful, and
more successful, in winning souls to Christ*."
Mr. Simpson thus concludes his account of his
feelings, in the contemplation of this momentous
change. '' My judgment has not been biassed by
interest, by connections, by inclination, or by any
huinan considerations whatever. 1 have thought'
much upon thesubjeict ; read on both sides of the ques
tion whate ver has fallen in my way'; conversed with
various persons for the sake of iniortnation ; suf
fered the matter to rest upon my mind for some
years undetermined ; have never made my fears,
suspicions, and dissatisfaction known to any man;
and now, when I bring near to myself the thought
of quitting one of fhe most commodious churches in
the kingdom, erected on purpose for my own mini
strations ; leaving interred by it many a precious
deposit, who will, I trust, be my joy and crown, irt
the great day of the Lord Jesus, besides a mother,
a wife, two diildren, and a sister ; and giving up
various kind friends, whom I love as my own soul,
together with a large body of people, that, if it were
possible, would have plucked out their own eyes,
and given them to me: — Wliat shall I say? — All
that is affectionate \titbin me recoils. I am torn
with conflicting passions; and am ready to say with
the Apostle, Fcould wish that myself were accursed
from Christ for my friends and brethren, whom I
love in fhe bowels of Jesus Christ.
But, then, various passages of Scripture urge
on me fhe most imperious considerations, to re
nounce a situation, which I cannot any lono-er re-
• Plea for Refigion, p. 343,

MEMOIRS. XXVII
taitt with peace of mind*." But how mysferiowsare
the ways of Providence ! About twelve hours before
he was to have preached his farewel sermon, the
supreme Arbiter of the world called him to join
the chyrch triumphant ! Amidst the conflicts which
agitated his rtiind As to his episcopal connections,
and only a few days before the dissolution of his
connection with the world, he was called to a se
vere trial in the death of his second wife. UTiey
were married in October, 1776, and had three
children, one of whom died in infaney^ find the el
dest sni^viViBg, a daughter, died after a lingering*'
illness, a few months before her pairents, giving gootf
evidence of her personal interest in the salvatiioii of
the gospel.. On this occasion, Mr. SitiipsoH y^vate the'
following interesting letter tothis brother:^= —
My Dear Brother,
I have now to inform you, that my, dear Beis^;
took her leave of mortal things on the^Sth of last
month, at eight o'clock in the evening, affer a
severe aiffiction of five inpnths, during the whole
of which time, she was patient and resigned, beyond
what I have almost ever seen or known. Towards
the latter part of her illness, however, she was much
more than resigned ; she was all on the stretch, for
mercy and salvation. You may be sure it has been
a severe trial to her mother and myself, and the
more so, as we are now left childless at home, and
as she was the only daughter , of ber «ai(jther.—
It has been a time ol" much ^fatigue ;to Mrs.
Simpson, because she scarcely ever could be pre
vailed upon to leave our 'poor dear child by day,
and never by night, for all the five months.: She is
however pretty well, thank God^ and bears our loss
*'with , remarkable fortitude and .firinness of mind*
Indeed we have mqch reason tq be botli resigned
» P'lea for Religtoi), pi Mo.

xxviii MEMOIRS.
and thankful, because we have no reason to sorrow
as those who have no hope.

I am, my dear Brother,
Your's affectionately.

D.S.

Mrs. Simpson's attentions to her daughter were
so assiduous and unremitted, that they very mate
rially shook her own constitution. A change of air
was tried, but without effect. She gradually became
worse and worse, till she was unable to move out ;
and at length her dissolution appeared to be fast
approaching. On the 27th of February, 1799, a
physician was called in, who pronounced her com
plaint, a fever of a dangerous nature. On hearing
this she said, " God is faithful, and has promised ne
ver to forsake them that trust in him :" and from that
time she gave up all desire of life, and requested no
thing of a worldly nature might be mentioned to her.
She saw that her time was short, and felt the impor
tance of an habitual and actual readiness for the de
cisive hour of her approaching dissolution. On the 7th
of March, she was peculiarly exercised in mind, with
hara^ing temptations from the powers of darkness,
and, under the influence of these temptations, she
was hurried to fhe gloomy regions of despondency,
and refu.sed to be comforted ; saying, she had
deceived herself, that she had been in a deep sleep
all her life, and was but just awakened to a sense
of her misery. But, the next morning, in answer
to her fervent and importunate prayers, fhe conso
lations of her Saviour's love were shed abroad in
her heart, and she was restored to the joyful assu
rance of her right and title to the inheritance of the
saints in light. From that time, although her bodily
sufferings increased, the tempter obtained no furthei*
advantage over her. On the 1 0th of March, she

MEMOIRS. XXIX
was collected and happy, and spent the whole day
in prayer. At the close of the day she repeated the
following lines with peculiar ardour :— ¦ —
t Give me a place at thy saints' feet.
Or some faU'n angel's vacant seat;
I'll strive to sing as loud as they,
^Vho sit above in brighter day. ¦ '»
From the lOfh fo fhe 13th of Marchj^she was very
delirious ; but, on the mdrning, of that day she was
blessed with returning i^eason, and, though in the
agonies of death, spent her few remaining hours in
prayer and praise. At six o'clock, she fell into a
deep sleep, from which, at the close of the hour,
she awoke in a blessed eternity.
While Mrs. Simpson was in the state of affliction
above described, and two days before her departure,
Mr. Simpson addressed the subjoined affecting let
ter to his son David, now of Bishopsgate Street,
London :-  , %^.
*^*
My Dear Son,
Your Mother and I have both been confined, tp
our beds for above a fortnight. I can hardly ! tell
you what my complaint is, but I am brought very
low. Your Mother's complaint is a fever of the
mos^ dreadful kind. Her fate must be decided for
¦ life or death in two or three days. I would not
have you come over, fill you hear from me again,
which shall be by to-morrow's post, God willing.
If you were upon the spot you could have no com
munication with her, nor even be permitted to see
her, as she is generally delirious. The Lord bless
you, my dear son : you shall hear again to-morrow.
Your affectionate.
But deeply afflicted Father,
DAVID SIMPSON.

3t3tX MEMOIRS.
Not many days after Mrs. Simpson was confined,
Mr. Simpson himself was taken ill, and complained
of a hectic eough, accompanied with a slow fever,
which, daily increasing, at length brought him to
the house appointed for all living. But he was not
unprepared for the event. All his affairs had been
settled and wound up by the predisposition of a
gracious Providence. The paralytic affections, with
which he had been for some time afflicted, now re
turned so frequently, and had so much impaired
his health, that, as he himself expressed it, his
work as a minister appeared to be done. As a
writer, he had just finished his last intended publi
cation. He bad brought to a close the numerous
executorships in which he had been engaged, with
only one exception 0;f inconsiderable moment. His
wife and younger daughter had been just removed
to a better world ; his elder daughter had shortly
before been married ; and his son was happily fixed
in a situation very congenial to his wishes.
But, in other respects, his situation was affecting
in fhe extreme. Mrs. Simpson lay in the helpless and
dangerous condition we have described, in an adjoin
ing room, while he was unable to afford her the least
consolation by his presence. He had, nevertheless,
the satisfaction of hearing, that as she approached hef
last hour, her confidence in God increased ; and,
finally, that she closed an useful and exemplary
life, rejoicing in the God of her salvation. At this
painful juncture, he felt acutely ; but his expres
sions evidenced the most perfect submission to the
will of God. The religion which he had so many
years zealou.sly ^nd successfully propagated, was his
support. He said, " All is well.— All will be well.
These dispensations of God are right and iust I
have every reason to praise him." After he had
taken finally to his bed, he was quite calm and
happy, excepting that now and then Ire discovered
some anxiety fosr Mrs. Simpson. " God" said he

MEMOIRS. xxxi
" is going to close up the scene at once, and end
our. lives and our labours together. It is an awful
.providence, but it is the will of God."
.1 On. Saturday ihe 16th, on being asked how he
was, he replied, '* very poorly." A hope being
expressed 'ithat he would gist better, he said, " No,
I slmli never get better in this life. I have mo de
sire to I come back tp life. Our work is done. We
leave the great, scene of things now passing in the
world to you. Why should I wish to.ljve ?" That
excellent hjmn, which has so often brou^t comfort
to the afflicts, was then read to him : 
" Jesus, Jover of .my soul.
Let me to t^iy bpsom fly," ^c^
When' he .appeared much affected with the verse
-begioning, " Other refuge have I none,?' &e. and
¦said, it -was very true of himself, and that he was a
poor creature. The next day he desired a friend to
iread to him, saying, " I want some comfortable
-poriion . from . the blessed scriptures ; all human
raipports iu}w fail me. Read some comfortable por<-
•tioo."- That text was then repeated to him, *' When
«iy 'flesh and my heart fail ine, God is the strengtii
.of my faeart, and my portion for ever." He said
.** That, and other comfortable passages, frequently
occur to my mind, and support me." He afterwards
said, ** I consider all my eternal concerns as settled.
All. my dependence Tests npon the great atone-
meiit. 1 have eommitted all my concerns into the
-hands of my Redeemer." He then called fo the
(person who attended him : "Veter,^' said he, " tell
itlie: people I am not dying as a man without hope ;"
and- expressed his strong assurance of the happi
ness, that awaited him, and a desire to depart. In
the evenkig he said, ** This is a very serious dis-
..{lenaation. It appears severe, very severe; first the
siieph^ess is taken away, and then the «ihephefd.

xxxii MEMOIRS.
and both as by one stroke. But I am Pfrfectly
satisfied respecting it ; and I know that this light
affliction, which is but for a moment, shall work
out for me a far more exceeding and eternal weight
of glory." .
His fever continued to increase, and nis re
covery became extremely doubtful. E^ery one but
himself was, beyond expression, anxious for his life.
Prayer meetings were appointed, and numerously
attendfed. Many strong cries and tears were offered
up ; but tbe decree was gone forth. The supplica
tions of the flock could not prevail for the recovery
of the pastor. The approach of an enemy, which
every one around him dreaded, he hailed with com
posure and joy.- One day, after a severe fit of
coughing, he said to his attendant, " The way
seems hard, but it is the way the children of God
all go ; and I do not wish to be exempted from it.
I know that my Redeemer liveth. I feel him pre
cious. He supports me under all. O that I was
able to express all I feel." The doctor coming in
soon afterwards, asked him, how he was ? He re
plied, "partly here, and partly elsewhere." Another
day he said to the person who attended him, ** How
awful a thing it is for a man to be brought to his
dying bed, and to have no hope beyond the grave.
it is truly awful — but, blessed be God, this is not
my case."
On Tuesday morning, March 19th, he gave Iris
most affectionate blessing to his son. *f I hope,"
said he, " the Lord will bless you when I am
gone. I trust he will ; and I commend you to the
word of his grace, which is able to build you up,
and to give you an inheritance among all them
which are sanctified. The Lord bless you  the
Lord bless you."
As his strength declined apace, he was soon unfit
to see any of his friends but his immediate attendants
who had now given up all hope of his recovery. The

MEMOIRS. xxxiii
violence of the fever acting on his enfeebled system,
had left only the ruins of what he had been ; but
they were the ruins of a noble mind. He spoke
much of the glories of heaven, and the happiness of
separate spirits ; of their robes of righteousness,
and their palms of victory ; then, breathing his ar
dent wishes for the happiness of all who were pre
sent, he added, " Pardon, peace, and everlasting
felicity, are desirable things." At length the thread
of life was spun out, and, after a day of appa
rent suffering, on Saturday, the 24tli of March,
1799, he fell asleep»in Jesus, a little after midnight,
and spent his sabbath in the regions of bliss. Thus,
after an active and laborious life, of which twenty-.
six years were spent in the town of Macclesfield,
this eminent servant of Christ finished his course,
and went to xeceive his reward. In the new chureh
at Macclesfield, is a very handsome monument
erected, with an inscription as follows : —
Sacred to the memory
Of the Rev. Davjd Simpson, M. A.
The first minister of this church.
Who, after 26 years of laborious and uninterrupted
service.
Departed this life, March 24, 1799, aged 54.
As a preacher of the gospel.
He was zealous, faithful, and affectionate ;
A pattern of good works in his life ;
Pure and incorrupt in his doctrine ;
A friend to the poor and distressed ;
A comforter of the sick and afflicted ;
A father to the orphans ;
A husband to the widow ;
And, in his unusual charity,
The good Samaritan.
This monument was erected by an affectionate peo
ple, in grateful acknowledgment of the benefits
they Tcceived from his ministry.

XXxir ME-MOIRS.
Such were tlie last moments of this e'^cellenf
man. He lived to promote the happiness of others ,
he died with the humble hope that he had not lived
in vain, and the joyful confidence of his eterna
union with " fhe spirits of just men made perfect,
in fhe holiness and bliss of the heavenly world, liz
his character there was a visible combination ol the
most interesting excellencies. Tlirough every de
partment of social life, he maintained all the vir
tues of a mind sanctified by the grace of God. The
christian aad the gentleman, piety and polUei^,
were united in his deportment. His industry in litOf
^ary pursuits was indefatigable, and his attainments
were such as to place him in the ranks of eminence.
^is person was pleasing ; his eye bright and piemng ;
^nd his aspect uncommonly commanding. In
the pulpit he shone with peculiar lustre. Few
preachers had so happy and so natural a manner of
delivery. His reading was isingularly excellent ;
the modulations of his voice were so well disposed,
and his emphasis so correctly laid, that illiterate
people have expressed tiieir opinion of his reading
the lessons in the service, by saying, ** that it was
like an .explanation of the chapter as he went
along." His zeal for souls, and his endeavours to
speak, as Baxter says, *' like a dying man to dying
men," made his sermons so interesting, that his
chupcl) was always filled, and frequently thronged
to overflowing. It was almost impossible for any
one to be inattentive or trifling ; a sacred awe ge
nerally rested upon the whole congregation. Every
one saw that he was powerfully affected with the
awful warnings, and encouraging invitations, he
gave to others. He was plain and faithful ; but
his plainness was not vulgarity, and his faithful
ness Was free from all that disgusting familiarity,
harshness, and severity, which too often degrade
tbe pnlpit. Fear and ambition formed no part of
hi» publie character. He kept back no truth to

MEMOIRS. xxxv
avoid offence ; he acted no part to gain applause.
He had cultivated that style of preaching which he
thought most calculated to rouse the careless, and
comfort the distressed. ' His favourite, as an author
of sermons, was Davies, whom he most resembled
in his own style, and in his general manner of
preaching. He had one notion which may be con
sidered as peculiar ; but which, I make no doubt,
was formed from an attentive observation, as tp the
sort of style best calculated to arrest and fix fhe
attention of fhe people ; he would say, when read-
.ing any well cbmposed tract, or short address,
drawn up for the poor, "It is too well written,
.these finished things are not striking enough ; a
person must be content to forfeit some of his fame
as an elegant writer, if he would be useful." —
Some persons who have' read his, last publication,
may perhaps recollect passages; in which, they may
see reason to think, he occasionally wrote, under the
influence of this opinion. And as his prevailing
endeavour through life, was to be useful rather
than to shine, it will be readily believed that he
made some such sacrifices himself.
His literary productions are, — 1st, Seven Ser
mons on different Subjects, printed, in 1774. 2d,
Sacred Literature, in 4 vols. Svo, 1788. 3d, A
Discourse on Stage Entertainments, 1788. 4th,
On the Vast Importance of True Religion ; 5tb,
On the Royal Proclamation ; 6th, On Inoculation;
7th, On Beneficence ; Sth, On Dreams and Night
Visions : — the above were printed in 1789. 9th,
¦Strictures on Religious Opinions, in Answer to Dr.
Priestley, 1792. 10th, An Essay on the Authen
ticity of the New Testament, 1,793. llth, A Key
to the Prophecies, 1795. 12th, A Plea for Religion,
J 797. Aiid 13th, An Apology for the Doctrine of
the Trinity, 1798. Of this last' work, the volume
of which this memoir of its Author now forms a
d

^.j^Xvi MEMOIRS.
.part, the following just, and valuable account is
^iven, in tbe British Critic for January, 1800.
^ " Although we are not partial to tbe word Apo-
\o<ry * made use of in the title of this publication,
vet we can give ample praise to the book itself ,»bo*h
in the design and the execution. Great industry and
Tseal of perseverance are displayed throughout fhe
whole ; fhe selections, from the best ancient authors,
Jewish as well as Pagan, are numerous and judi
cious ; and, by means of the cbranological ordef
which is uniformly adopted in the course of fhedis-
.cussion,the arguments and fhe evidences are brought
before the reader in a regular and successisveserieis,
affording each to the other a gradual but powerfiil
corroboration, in regard to the -great truths intend-
-ed to be demonstrated, and forming, .alHogether,a
.grand and solid column of defence, sufficient to 'resist
the united rage of Arians, Socinians, Sabellianistfi,
and other inveterate oppugners of the sacred'doc-
trine investigated. The ^author very justly consi-
-ders it as interwoven with every particle of genuine
Christianity, ifrom the first verseof -Genesis to the
last of Revelations, and a firm belief in it as essen
tial fo salvation; nobody who wholly 'rejects >it can
have any real title to the name of .Christian, how
ever he may a.ssume it ; and a ^rtial adopteridf
the doctrine only, one who softens it down to ;bis
own misguided conception of thiqgs, must, iu many
of the most important .practical duties incumbent on
true believers, be guilty of the giteatest incon
sistencies ; nay, even of gross absurdity, -and wery
often of idolatry. These are not the i^m;es Jto^cori'-
cede any thi ng either to timid inf egrity among our
selves, or fluctuating doubts and scru'ples among
our milder opponents. It is necessary that the truth
should be spoken, not only out, ibut a.loud ; and,
therefore, the author who lias taken such elaborate
* The Editor lm now substituted Pka, for Apology.

MEMOIR s„ xxxvii
toil to illtustrate a doctrine so unspeakably impor
tant, cannot fail of having our most decided ap-"
plause. The Introduption is sensible, learned,, and"
pious, and; all the leading, arguments ofthe sceptic
against it, are examined and refuted either in th^'
text, or in the very exteiided^and useful notes ,w|iich.
accompany that text. ,3 -^z
" With jfespeet to ttbe work itself, it is divided
into six (Parts, and subdivided into numerous Sec
tions. The first Part contains an account of wha^t
occurs eoneerning this fundamental article of bur
faith in the Old Testament ; all the .divine.appearr^
ances which .are ftpresuined/tP, corroborate or esta,-
blt^;tt, and a general vie)v,pf the various opinions
on j each of those manifestations expressed by the
ancient Jetwish ,writers ofthe first eminence, as well
as the Fathers who. flourished in the, Earliest periods
after the promulgation ofChristianity. The second
Part is lequally diffuse and^Tsa**^l^*^tory, concerning
the testimonies borne to the person and^ character of
Christ.by inspired men, immediately. antecedent to
his: birth, and during iWs abode on earth ; as also
the testimony of -Christ with respect to_ himself, as
the true Messiah, his, character, and functions. To
these are added, the attestations -jOn the same sub
ject, of the Apostles in the J^pistles, and other
sacred ^ books .of the Siew Testament. Part the
Third (pursues, the .very same line i of .extensive and
minute research, .through the. hpoks.qf the Old an^
N^ew Testament, relative to. the agency anjd charac
ter of the Holy ^,pirit:;.and liaving .incontes|ahlY
proved, froip thejr, ofiice and functions, , that .each
was actually possessed, of the riative. energy., of, deity,
and performed acts .which jiione Jess .than ,a Goji
could p>erform, the :anthor, in the four final Parts,
proceeds to cdris.id^r at great length,, apd in the
same progres.si,ve and chronolpgical. prdeiC, whatever
hasbeen urged relative to the doctrine ofa plurality
in the divine nature among the ancient Pagan phi-
d 2

xxxviii MEMOIRS.
Fosophers of Asia, and proves, as far as the argu
ment will admit of proof, that both this notion,^
and the Platonic Trinity, can be no other than the
broken and corrupted remains of a revelation,
vouchsafed to man in the first ages, concerning this
mysterious doctrine. Though the arguments used
are not wholly new, nor has the field here explored
been unbeaten of recent years, yet many things
that have escaped his predecessors, are by this au
thor presented to the reader in a strong point of
view; and the whole subject is concentrated and
displayed in such an impressive manner, as to. .strike
the understanding with its whole force at once ;
leaving no shadow of doubt upon the mind not har
dened by long-continued scepticism, of the truth of
the grand original position with which he- com
menced his laboured dissertation.
"The great advantage of this chronological ar
rangement of the argument is, that the reader can,
with fhe greatest ease, instantly refer to the dis
tinguished author who, in any era of the Jewish
or Christian Church, or in any centuTy of the
Pagan world, may have, by his wrtings, eluci
dated the subjects in question, aiid that be will
find here, abridged, or in detail, as his strictures
may best merit, the substance of his dissertation,
with generally some account of him in the -notes.
Nor is it of small utility, or of trifling importance
to the generality of Christians, beyond whose ability
of purchase the greater number of the authors
whose evidence is thus collected together, and judi
ciously condensed, are placed, that the sum and
contents of many very rare and expensive volumes
may be found in this. The author of this work was
young and mipreferred. In his Preface, he com
plains ofthe infirm state of his health, and possibly
that infirmity might have been increased by the in
cessant labour of research employed on this meri
torious composition ; for we have been informed

MEMOIRS. XXXIX
that, since its publication, his death has taken
place. No doubt the reflection on his pious endea
vours to vindicate this grand article ofthe Christian
creed, would support him on his bed of sickness,
and irradiate the moments of his dissolution. He
is gone fo his reward ; and that reward will amply
compensate him for the toil which contributed to
sink him to an untimely grave."

THE

SjQtrit of Modern Socmmnism
EXEMPLIFIED.
(THM MMimS:S PRBFACE.)

While engaged in preparing this edition of
Mr. Simpson's invakiable work for the press, my'
attention was directed to various publications avow
edly hostile to the doctrines for which he so ably
plead«, and- the truth of which he so indubitably,
establishes. These piiblications were read with the
most-serious and candid regard to fhe professions and
talents of their respect-i veauthors; Truth I fou nd , was
the professed object of eachj and each displayed
powers andacquirements which, had they been sancti
fied' by veneration for the oracles of God, and love
to fhe Redeemer of man, would have secured to their
possessors fhe highest honours, and enjoyments, of
mortality. But I soon saw, that all their genius
and learning were employed fo invalidate the au
thority of the divine writings, and to degrade the
character of Christ to a level with infirm and sin
ful humanity: and some of them I thought fre
quently indulged the ebullitions of tempers, totally ¦
incompatible with the state of fallible and account
able beings. But Mr., Belsham's " Calm Inquiry

xiii THE SPIRIT OF MODERN
into the Scripture Doctrine concerning the Person
of Christ," presented itself with peculiar claims upon
public notice, he being now considered as the cham
pion of Socinianism, and his work, as a complete
exhibition of that system. Mr. Belsham is certainly
no common adversary ; but the chief novelty of his
character is, that he does not lurk in ambush, but
appears in the open field, against the arrayed hosts
of ithe orthodox, declaring his determination to ad
mit of no parley, or compromise, and to give no
quarter. Calvinism, or what the majority of Chris
tians would rather denominate Evangelical religion,
our author has elsewhere pronounced, in high tones
of self-gratulation, "a rigorous, gloomy, and horrid
system ; tlie extravagance of error ; a mischievous
compound of impiety and idolatry." With this fright
ful spectre of his own imagination standing perpe
tually in his presence, this learned theologian writes
his Calm Inquiry. But, the calmness of that diffi
dence and candour, by which creatures prone to err
should ever wish to be distinguished, is often for
gotten, if not awfully reversed: and, in declaim
ing against the Deity and Atonement of Jesus, and
the doctrine of the Trinity, language seems too
poor to afford modes of expression suited to the
prevailing indignation of his spirit.
The following extracts from Mr. Belsham's Calm
Inquiry, which are given faithfully in his own words,
will form a striking epitpme of Socinian, or Unita
rian theology ; will clearly exemplify the general
spirit of its advocates ; and decide, to the satisfac
tion of every calm and impartial inquirer, whether
his system, or that fqr which Mr. Simpson contends,
deserves the character of "gloomy and horrid,
TJIE EXTR.WAGASCE OF. ERROR, AND A MISCHIEVOUS
compound OF IMPIETY A.ND IDOLATRY :" or, to Com
plete the cliiuax, and take in all the bearino-s of
the question upon both sides, I will add, of iftAs-
PHE.MV.

SOCINIANISM EXEMPLIFIED xliii
Speaking of the incarnation of Jesus, p. 11, Mr.
Belsham informs us, that "Trypho the Jew, in his
Dialogue with Justin Martyr, early in fhe second
century, represents the notion of the pre-existence
and' incarnation of Jesus, as not only wonderful,
hut silly : and he reproaches the Christians for their
belief in the miraculous conception of Christ, which
hej ridicules as a fiction equally absurd with that of
Jupiter and Danae." Subsequent extracts will show-
how perfectly Trypho the Jew and fhe Socinians,
are agreed upon this article. From Luke iii. 1,
it appears, Mr. B. says, that Jesus was born fif
teen years before the death of Augustus ; that is,
at least, two years after the death of Herod ; a fact
which completely falsifies the whole narrative
contained in fhe preliminary chapters of Matthelv
and Luke. Page 12. Matthew, Mark, Luji'e,
James,. Peter, and Jude, are generally allowed io
have advanced nothing upon the subject of the
pre-existence, and superior nature and dignity
of Jesus Christ. Page 15. In the gospel of John
our Lord sometimes uses metaphors of the most
obscdire and offensive kind,, such as eating 'his
flesh, and drinking his blood. Page 18* Paul,
in his Epistles, introduces many harsh • and un
common figures.: Page 19. . The author of the
Epistle to the Hebrews indulges himself in an in-
'genimis, hut forced and fanciful analogy^ between
the Mosaic institute and the Christian dispensa
tion. Page 19. Persons who have not niuch at
tended to the subject, and who have /been edu
cated in the belief of these extraordinary doc
trines, are surprised when they come to learn how
few passages of Scripture, can be piloduced in fa
vour of the Pre-existence and Divinity of Jesus
Christ. Page 20. . ;. ., >\.,, v v
The language of ,Dr. Guyse, in his Exposition
of John 17, 24, would lead us to conclude, that
the Father wished to be off his bargain, if the Son

xliv THE SPIRIT OF MODERN
had not held him closely to the terms of the b<Jnd.
Pao-e 117. Col. 1. 17. He is before all things.-^
From this ambiguous text no argument can be
drawn for the Pre-existence of Christ. Page 143,
John 14. 28. " My Father is greater than L"-^Thi8
is a very preplexing text to those who believe in
the proper Deity of Christ. Page 154. Paul ha v^
ing found in Psalm 110, the priesthood of the
Messiah compared with that of Melchisedec, strains
the similitude, in his Epistle to the Hebrews, to
as many points of resemblance as possible.. Page
160. John 2. 19 — 21. *' Jesus answered, destroy
this temple, meaning his body, and ia three days
I will raise it up." — But Mr. Belsham assures us that
our Lord does not mean what he says. His words^
/ wilt raise it up, are to be understood figuna»
tively; not that he would indeed raise himself, but
that he should be raised by God. Page 173.
Revelations 1. 8, is undoubtedly to be under
stood as uttered in the person, of God\ and not of
Jesus. The words repeated, v. 11, where Christ is
the speaker, are centainly spurious. Page* 177.
When Jesus says. Where two or three are gathered
together in my name, there am I in the midst of
them ; our L arned critic would have us understand
him as saying, " Such requests, dictated by my au
thority, and prompted by the spirit which I wfill
communicate, will be as efficacious as if Imys^
were personally present." Page 178. Matt. 9. 4
" Jesus, knowing their ffioughts .-"—^Marli. 2. 8.
*' When Jesus perceived in his spirit that they rea-»
soned thus within themselves ;"-*'by these expres
sions, says Mr. Belsham, perhaps the historians,
Matthew and Mark, might mean nothing niOre than
that he judged from their countenances what was
passing in their hearts: Page 179, So that, in hia
estimation, Jesus Christ was nothing more than a
^ood physiognomist! /

SoeiNIAMSSfEXEMfiLIT'lM). xlv
'- aaevelMttn* 3^ 23* I (Jesus) am he who> searches
the #W»S and ihwhefi^rt. Compare 1 Kingsia 39i
^t)lo»©#.; in his prayer at the dedication of histem-
p\&i says^ " Th©**, even thou., only knowest the
hearty # ^11 the children of men." Now let it be
observed, with what marvellous faciMty our a-uthor
«>ludystt6S5theifO|fOi* ofthe passage thus connpared
with the words of the king of Israel. "To say no
ising ef the ^mb^id mtthentidty of the Apooa*
lypscj and of iJds'p&Ption pi it, these passages
WKjuld ptK»ve iM'Uiitigi moF» than that Chwisfe, in nis
©Salted^ State> is afccpiainted vAlhi^ie oircwiinstances
of his^dhwrehes, and with the ciiarac^K of indivi
dual meH>bers»" Page 183.
To a?rgue the dectrine ofthe divinity ©f Christ,
or -even his pre-existence a-nd superior* nature, f-«@ni
.^e strong and ^j/^gr&&^'cc^ expressions used by fhe
*vaBgelis^ J<^n, umsv^pdrtdd by any ofher sacred
Writers, especially when it is considered that hie<ap>-
spMes the same language ¦ to Christians in, general,
is drawing a grand conclusion, from very preccmioim
prenaise^ Page lS©i. Jehn 14. %, 9—^11, " K ye
had known me, ye had kn©wn< my Father ah&if^
^He that hath seen mei, hath seen the Fa>ther.— ^Be-
ffie^esi'fhou not that I an* in the Fajtber, and the
Father in me ? — Tlie Father wbo dwelleth in me,
he dtoeth the worksv" But this mystical language,
¦vphen translated into popular phraseology, means
nxfihing »»»/•« than that our Lord spake and acted
under a di^^ine coai'mission. In the same sense.,
-he praiys that the apostles may be united with the
Father and himself Page 188.
' --^^etilier o»r JLopd's perfection- bf ciiaracfer in
public life, eomfoined with the general deckLEatioiis
¦^f hia fheedomfr^mi sin, establish, oirwfere intended
^tp e!stal)l*sh, the fact, that Jcsusy thaioup^ the %hole
coutee of his private life, was completely exempt
from all the errors g;nd failings of huvmrnnscdure,
isa question of no- great intrinsic moment f and

xlvi THE SPIRIT or MODERN
concerning which we have np sufficient data to
lead to a satisfactory conclusion. Page 190.
It cannot be proved that the appearances in
human shape fo Abraham, fo Lot, to Joshua, and
others, were any thing more than temporary phan
toms. Page 194.
The whole mythology concerning angels, is
destitute , of all foundation in fhe Jewish and
Christian revelation. A ntecedently to the captivity
it was unknown. By Jesus and his apostles it ig
alluded to as fhe popular and established beli^
of the age ; but by them it was never taught as an
article of faith. Revelation, therefore, is no more
responsible for the existence of angels, good or evil,
than it is for the existence of witches and necro
mancers, oi apparitions or demons. Page 194.
The Unitarians plead that Christ is called God,
as being a Prophet invested with miraculous
-powers; in the same sense in which Moses is said
to be a god to Pharoah. Mr. Lindsey, and some
»noc?ern advocates for the Unitarian doctrine, deny
that Jesus is ever styled God in the New Testa-
mentP Pages 214, 215.
Although most, if not all the Fathers of the
•church, from Irenseus, always considered ' Matt. 1.
23, as a proof that Christ was possessed of real and
proper divinity, Mr. Belsham says, with his usual
diffidence as an expositor of fhe Christian scriptures,
" not to insist upon the spuriousness of the two
Jirst chapters of fhe gospel of Matthew, the pro
phecy here cited, Isaiah 7. 14, has no relation to
the birth of the Messiah. Page 216.
In page 215 of his Calm Inquiry, Mr. B. tells
us that some Unitarians deny that Jesus is ever
styled God in the New Testament. But this, it
should seehi, is not his own opinion ; for in page
234 he speaks of the number of texts in which it can
be presumed that Jesus is called God, as beinff
comparatively very small: and of these he asserff,

SOCINIANISM E.XEMPLIFIED. xlvii
that some are evidently spurious, that in others
the application of the epithet to Christ is by no
means clear and decisive, and that if the title God
is ever applied to Christ, whicli perhaps may be
admitted in one or t,ic6 'instances, it is ifi an infe^
rior sense, but he MCfer assumed the 'title of God
himself. Again, p. 252, Jesiis neter claimed equa
lity with God. Nor did the Jews mean fo chkrge
him with so gross a blasphemy. f^' '
Dr. Doddridge, in his note upon Rev. 1. 2, says,
I cannot forbear recording it, that this text, has
done more than any otlier in the Bible towards jpre-
venting me from giving into that scheme, which
would make our Lord Jesus Christ nothing more
than a deified creature. But, "to invalidate the
force of this interesting testimony, Mr. B. observes,
" the learned expositor was not aware of the spu
riousness of this text ; and that the' posthumous
volumes of fhe Family Expo.sit6r were evidently
left in a very unfinished .state." Page 269.
The book of Revelation is one' of the books,
the genuineness of which was much disputed in the
primitive church, and which, therefore, ought not
to be alleged as affording alone a sufficient proof of
any doctrine. Page 270. If the words, " who
created all things by Jesus Christ," were genuine,
the connexion requires they should be understood
in reference to the moral creation. Page 279.
And again. Page 285. To create' all things, may
signify nothing more, than to bring the ni into a
new and a heftier state. Jesus Christ is no where
in the New Testament expre^isly said to be the crea
tor, or maker of the heavens, the earth, the sea,
or of any visible, natural objects. Page 281. No
homage is required to be paid to him as the maker
of heaven and earth, the preserver and supporter
,»f all things. Page 281.
Ephesians 3. 9, is a manifest interpolation.
JHebrews 1. 10, must be considered hy alt as very

xlviii THE SPIRIT OF MODERN ,
doubtful. Hebrews 3. 4. is mios^ certainly nothj^
to the purpose. Revelations 3. l4, is a tej^t bpfih
of doubtful authority and doubtful meaning. Page
296,297. The plural number, say the Trinitarians,
is so'metimes used when God is-introduced as^p^ak-
ing. Genesis 1.26; 11.7. But Mr. B. says, this
is *nQthing more than the author's dra^maHp.way
of writing. Page 305. " No conclusion can be
drawn from fhe obscure and figurative language of
prophecy." Page 312.
The scriptures, Mr. Belsham asserts, have le^
us totally in the dark with regard to the .pre
sent condition, employment., and attributes of
Christ, and therefore it is in vain to speculate
upon fhe subject. Page 325.  It is indeed al^-
ledged that Christians are said to judge the world
only in a figurative sense, but that this office is at
tributed fo Christ, really, properly, and without a
figure. But this distinction is quite, gratuitous and
unauthorised. For any thing that appears to the
contrary, the apostles, and other Christians will
be constituted judges of the world in the very
same sense with Christ, though probably in an
inferior degree." Page 343. Christ is a ^/^Mra^tve
lawgiver ; he is a figurative Priest, because he
sacrificed his life in the cause of truth ; he i&afigur
rative Conqueror, and a ifigtirative King ; and in
like manner he i» figuratively a Ju^Jge. Page 346.
Mr. Fuller in his excellent work, " The Calvi
nistic and Socinian Systems compared,'* clearly.de-
monstrates the superiority of the former system in
promoting love to Christ. The following pas
sages from Mr. Belsham?s Calm Inquiry, will
serve to illustrate Mr. Fuller's, reasoning, an4 tp
estabhsh his conclusion. " Our Lord hassp exniir
.citly and repeatedly declared, that all. the ,Ioy4
which he requires of his disciples i., tp obey the
precepts^ of Ihs gospel, that it seems surprising, Hhat
.personal affection to Christ should be so oftet* r^

SOCINIANISM EXEMPLIFIED. xlxix
.presented and .insisted upon, as a C^hristian duty
of the highest itt^tortance. It is impossible that
Christians who have had no personal intercourse
with him,, and who have received no personal be
nefits from him., can love him in the same sense in
which fhe apostles and his other com.panions did.
They may indeed figure to their imagination^ an
ideal person, tliey may ascribe to this person the
/most mniable .attributes, they may fancy they are
imder gneater eiM^0ti0ns to him than to the Father
itimself; in the warmth of their .imaginations, they
may conceive themselves as holding converse with
.hint} and .affections may be drawn out of this ideal
jBBMEFACTOR to a vevy sgvestt extent; their faith an4
hope, and love, and joy, may swell even to ec-
ataoy ; — but this is not love to Christ : it is nothing
¦but a fond and grmt/ndless affection to a mere
*ha;ntom of ,the imagination." Calm Inquiry Page
.355*.
;. > Matthew 28. 9, 17 ; Luke 24. 51, 52 ; Matthew
,9. 18 ; 15. 25 ; John 9. 38. The worship in these
'inatanees offered to Christ was civil respect, not re-
Mgio^s homage. Page 361. 2 Peter 3. ,18. "But
gTow in .grace, and i-n the knowledge of our Lord
SMid Saviour Jesus Christ; to him be glory both now
.and forever." Amen. Three manuscripts and the
Syriac version, add the words, " and ,of God the
-Father." It is alsQ io be remembered, that the
'epistle itself is df dwdtfful authotnty. Page 369.
The pre-existence ;ahd divinity of Christ are jno
.mherfi tim^tt as .doeirines of revelation, .butare
left to he iif^l^rred frpm indirect arguments, ab^
sewrephrasealpgy, and ambiguw's bints. Page 381,
..382. Through the -^vhpte course of his ministry,
our Lord was uniformily treated by his associates
and disciples .as .4 n>an> highiy distinguished, in
deed, dby tdivine communications and powers; but
1 .  - - ' ' *-'See Mr, 'Fullsr's Works, page 208  . i -

i THE SPIRIT OF modern
in no ofher respect different from his brethren!.
Pao^e 384. Jesus was born into the world like ofher
men. He suffered and died like other men. He
was as truly, properly, and completely a human
being, as any of those whom he came to rescue from
tbe fear of death. Pages 393, 394, 395.
The Unitarian doctrine is, that Je«us of Naza
reth was a man constituted in all respects like other
men, subject to the same infirmities, fhe same
Ignorance, Prejudices, and Frailties. Page 447.
" The Jews, the Mahometans, and all serious be
lievers in fhe unity of God," that is all Unitarians,
regard the doctrine of the Trinity with abhorrence,
as an infringement upon the most fundamental
article of natural religion.''' Page 524. But here
we leave Mr. Belsham, with his coadjutors in hos
tility against God our Saviour, the Jews, and the
Mahometans ; submitting, from fhe specimen here
produced, to the judgment of the unbiassed readers,
with what regard to truth the Unitarians deny that
they are justly chargeable with attempting to wrest,
and to distort the sense ofthe scriptures, in order
to ada^t them to their own system ; and what credit
they are likely to obtain when they assert, with
Mr. Belsham, " that the principal arguments of
the Trinitarians are founded upon mistranslations,
misinterpretations, or corruptions of the scriptures."
See the Calm Inquiry, Page 465, 512. With what
ever " indignation they may reject this charge,"
and with whatever affected confidence, and triumph,
they may retort it, they can never obtain a ver-
'dict of acquittal, while words are capable of being
reduced to any definitive meaning, and language
maintains its grammatical influence upon the com
mon sense of mankind.
The portraiture of Socinianism drawn by Mr.
White in his Bampton Lectures, is so apphcable to
the character of Mr. Belsham's Calm Inquiry, and
so congenial with Mr. Simpson's Plea for the Deity

SOCINIANISM EXEMPLIFED. li
of Christ, that it cannot fail to excite peculiar at
tention and interest.
But fhe Socinian and the Mahometan object to
our doctrine its inconsistency with human reason.
The objection supposes that man is possessed of a
larger comprehension than falls fo fhe lot of mor
tality; and that what he cannot understand, cannot
be true. We appeal to the scriptures. But the Mahome
tans and Socinians have both discovered the same
methods of interpretation ; and either by false
glosses pervert their plain and obvious meaning ;
or, when fhe testimony is so direct and explicit that
no forced obstruction can evade it, they have re
course to the last artifice of abortive zeal ; the cry
of interpolation !
. . If the Mahometan denies, like the Phantomist
of more ancient times, the reality of the sufferings
and death of Christ, as represented by the evan
gelists; the Socinian, by denying their efficacy,
sinks them to the level of common martyrdom :
and though the facts themselves be not questioned,
yet their design and end is totally lost in the greed
of Socinus. The Socinian hypothesis staggers all speculation.
It is contrary to every maxim of historical evi
dence ; and if pursued to its obvious consequences,
includes in it the overthrow of Christianity, and
renders every record of every age suspicious and
^uncertain. It reverses the common rules. by which
we judge of past events ; and in the strictest sense
of the expression, makes the^^rs^, last, and the
last, first; — ^makesthe less superior to the greater;
and what is doubtful and partial, more decisive than
what is full, clear and certain.
Examine Socinianism by any rule pf history that
has been adopted for the trial of any fact, or the
dietermination that has been passed on any opinion,
and we can scarcely avoid seeing its utter incon-
e

Iii THE SPIRIT OF MODERN
sistency with the universal creed of the Christian
church from the earliest period of its existence to
the present time. , , <• i
Socinianism makes every thing doubtful. And
no wonder — while it maUes so little of the most
express declarations of scripture, we need not be
surprised that it should pay so little respect to fhe
plainest evidence of history.
The gradation from Socinianism to Deism is
very slight ; and especially that species of Socinia
nism which has been patronized by a writer, who
in order to support it has thought proper to aban
don the inspiration of the scriptures ; and has
made no scruple to call the apostle St. Paul an
inconclusive reasoner*. On such a footing Soci
nianism may possibly maintain its ground. But on
such a footing Deism may maintain its ground
much better : and it is rather wonderful that those
who have given up so much, should retain any
thing. For what is there in Christianity, when all
its distinguishing doctrines are taken away, that
could render it a subject worthy of a particular re
velation ? Did the stupendous miracles that were
wrought fo introduce and establish it in the world,
and fhe train of prophecies which were gradually
disclosed to point out its high and illustrious origin,
find an end suitable to their extraordinary nature?
Morality, and a future state, include the whole
of Christianity, according to the representation of a
Socinian. But suppose a Deist should adopt (as
many have, and justly may) the same morality,
and the same sanctions on the ground of natural
evidence, wherein lies the essential and discriminar
ting characteristic of Christianity ? Where lies tbe
i-eal difference between a believer in divine revela
tion and a religious theist ?— Socinianism cuts to
the very root of all that is distinguishing in the
gospel. It destroys the necessity, and even the
* Corruptions of Christianity, vol. II, p. 370..

SOCINIANISM EXEMPLIFIED. Iii]
importance of a miraculous interposition, and gives
the infidel too great reason to exclaim, that all that
was extraordinary was superfluous ; and that the
apparatus was too expensive and too splendid for
the purposes to which it was applied. This seems
to be an argument a priori against that species of
Christianity, which some, under the pretence of re
fining it from corruption, "would reduce to the level
of natural religion*.
Such are the . characteristics: of that system, the
advocates of which pretend, " io detect the corrup
tions ofthe christian doctrine, and tp represent chrisr
tianity in its true light," (Calm Inquiry, p. 520.) and
who, in the highest fpnes of self gratulation and
triumph, anticipate the day when its doctrines shall
obtain universal credence, and forever supersede the
** IDOLA.TROUS WORSHIP of Jcsus Christ ;" together
with that delusive confidence in his atonement, and
all those other " gross errors and abominations
which, Mr. Belsham says, have, for so many centuries,
been, the disgrace of reason, and the ba ne of christian-r
ity," p. 421. But the spirit of Socinianism, as exhibited
by professor White, or rather it might be said, as
exhibited in the writings,discourses, and deportment of
iis friends and advocates in general, determines its
ultimate fate, in direct reverse of all these predic
tions. The cause of rational Christianity, as it is
ariroganfly termed, is a dying cause; and what
ever learning, or talents, or zeal may be employed
in its support, whatever conJfidence may be pro
fessed as to its prevalence in the worhl, it must
fall, because tV lis noi the Christianity ofthe New
Testament. And the promulgators of its degrading
tenets must witness its daily declension, with feel
ings, of vexation which are not to be concealed by all
their parade of " liberal criticism,'' by the gasconade
of exclusive rationality, or the. hackneyed calls of

* White's Sermons, p. 53, 57, notes,
e2

I[, THE SPIRIT OF MObERN
defiance, to prove the truth of doctrines already
established by evidence and reasoning tliey have
never refuted.^ • .. r •
Let any man possessing the spirit ot inquiry,
and with a mind open to conviction, read Mr.
Belsham's Defence of Socinianism, with Mr. Simp
son's Plea for the Deity of Christ, and the Doctrine
ofthe Trinity; let hrm compare the statements, the
proofs, fhe arguments, and the pervading spirit of
each, and there can be no doubt, that the result
will be, his full reception of the exploded doctrine
of the cross, and his holy abhorrence of the insidi
ous arts that would rob that cross of all its essential
glory. Then it will be seen which of the two systems
deserves to be characterised, and exploded asgloomy,
and as full of horrors, and the extravagance of
error. — Is it that System, which involves us in perpe
tual doubt and uncertainty, by pouring contempt up
on the generally acknowledged authority of the in
spired writings, or that which looks with adoring,
and implicit confidence to those writings, as " able
to make us wise unto Salvation, through faith which
is in Christ Jesus?" — Is that i^sfem gloomy and full
of horrors, which directs the guilty and burdened
mind to a Saviour, who is described by the inspira
tion of God, as ABLE TO SAVE TO THE UTTERMOST,
or that which must consign us to all the miseries of
despondency and despair, by representing this Sa
viour as a mere man, — a fallible, peccable man,— a
man liable to ignorance, prejudice, and sin? Calm
Inquiry, p. Is that system to be held in abhor
rence as gloomy and full of horrors — Is that
system to be exhibited and execrated as the extra
vagance of error, which inculcates love to Christ
our Redeemer, as the essential principle of all
religious duties, and as the soul of all spiritual en
joyment ; or that which annihilates every principle
connected with affection to him, by ridiculing such
affection as a mere Phantom of the Imagina-

SOCINIANISM EXEMPLIFIED. Iv
Hon, and by representing the object of it as an
Ideal Benefactor, from whom we have received
no personal benefits ? Pages 355, 356
Which of these two systems is justly stigmatised
and discarded as gloomy, — as full of horrors, —
as the EXTRAVAGANCE OF ERROR, no man, with the
New Testament in his hand, and with a disposition to
be governed in his opinions by the plain and ob
vious meaning of its language, can for a moment
hesitate to determine. The great question will be
forever decided, and the believer will become sode-
terniined in avowing and maintaining his attachment
fo the doctrine of " God manifest in the flesh"
for the salvation of the world, that " If any one come
to him under the character of a religious teacher,
and bring not this doctrine, he will give hiin no
countenance, as a minister of Christianity, but avoid
him as one of the worst enemies of the church*." —
The advocates and the adversaries of the doctrines
of the Cross, are removed to such an immense dis
tance from each other, and there are so many insu-
.perable obstacles between them, that as honest men
they can never think of meeting in Christian fellow
ship. Then let us, on both sides, cease to compli
ment each other with a religious character, the
claims of which must be exclusive on one side or the
other, and let us look to our sentiments in the so
lemn expectation of that day which shall finally
determine, — Whether it is blasphemy to treat GOD
as a CREATURE b'able to infirmity, ignorance, pre
judice, and sin, — or the grossest idolatry to worship
Him, as possessing the perfections, prerogatives, and
honours of deity.
I do not consider myself as responsible for every
opiuion advanced by ray author, nor do I presume
to say, that every testimony produced by him is to
• See 2 John, 10, 11.

Ivi THE SPIRIT OF MODERN SOCINIANISM.
be received as legitimate evidence of the point de-
sio-ned to be established ; but I am confident that no
volume, in any language, can exhibit a more va
luable ma.ss of evidence to the truth of the doctrines
immediately at issue.— To the young biblical stu
dent in particular, such a volume must prove a
rich treasure of information and argument ; to the
Christian it will be found the means of exciting,
strengthening, and confirming all devotional sen
timents and feelings ; and to the Unbeliever, I trust
it will prove the efltetjfual means of silencing his Cavils,
of reriioving his objections, and subduing his hostility
against the only appointed medium of salvation. Un
der these impressions this work is now presented to the
public, with some of tlioi,e improvements which I am
sure the author himself would have made, had he
lived to publish a second edition. The miscellane
ous observations are divided into three section.s,
and are now distinguished as the first part . of the
work ; at the head of each section I have given a
summary of its contents ; several important autho
rities, to which Mr. Simpson had merely referred,
are inserted at length, with a few additions from
works of a more recent date ; and, where the tran
sitions were sufficiently easy to secure the spirit of
the connexion, I have embodied most of the im
portant notes with the work. Other alterations of
minor importance will be observed in comparing the
two editions; but I am persuaded the whole will
now be found to have improved iis resemblance to
tbe tree of knowledge in the garden of Eden, which
was " pleasant to the eyes and good for food ; a tree
to bedesired to make one wise."

EDWARD PARSONS.
Leeds, September 10, 18 i 2.

THE AUTHOR'S PREFACE.

THE author of this PLEA has often wished "to find a
complete treatise upon the doctrine ofthe Trinity. Various
are the persons who have written upon different branches
of the subject, and said all that seemed necessary, to establish
their own particular views ; but.what he wished to see, was, a
full, yet compendious digest of the whole evidence, that every
man might team, at one view, what the word of God, together
with Heathen, Jewbh, and Christian antiquity, actually contains
upon this great subject, without having recourse to many books.
Not meeting with any work of this kind, which came up tot
the idea he had formed in his own mind, he resolved, as expe:
ditiously as his other engagements, and an infirm state of health
would permit, to examine for himself, and to pursue his own
plan of investigation. He does not know tliat the result of his
inquiries will, by any means, afford that satisfaction to others,
which he hath received from them himself: nor is he so vain as
to suppose, that no method can be invented more likely to ascer
tain what are the real doctrines of holy scripture upon the
subjects in question. Every man Itath his own peculiar way of
thinking; and every man is obliged, to the utmost of his power,
not only to investigate truth' for himself, but as far as he can, to
guard the unwary from error, and labour for the promotion of
what he conceives to be, important truth. His thoughts have pro
ceeded in tlie following train. He has. First, made some
general observations upon the doctrines under consideratiorf.
Secondly, he has traced the scriptures concerning our Lord's
person and cl.aracter, chronologically, through every age, from
the beginning of the world, till the close of the divine canon.
Thirdly, the doctrine concerning tlie Holy Spirit is examined
through the Old and New Testaments, though not with that

JpiJi THE AUTHORS
variety of observation as the former. This he did not conceive
to be necessary : because, if the doctrine of a plurality of per
sons in the Divine Nature can be fairly established, it will not
admit of a dispute what persons compose that mysterious unity.
Fourthly he has traced the doctrine of the Trinity in the
same chronological manner as the divinity of Christ, and through
the same extent of duration. A chronological method of inves
tigation seemed preferable to every other, because the divinity
of Christ, and ofthe Holy Spirit, together with the doctrine
ofthe Sacred Trinity, were, in some measure, hidden for
ages and generations, and were but gradually made known to
the sons of men.
In the course of this inquiry, he has produced the opinions of
various Jews and Heathens, who lived before and since the time
©f our Saviour. If they are found to have entertained similar
sentiments with us upon these subjects, it will afford a strong
presumption, that our interpretations of the Old Testament
writings are just; and a certain confirmation, that our views of
these great doctrines are not so novel as some zealous moderns
would wish mankind to believe.
The Christian fathers also who flourished in the first three or
our centuries, are of great importance in this inquiry. They
appear to him the very best and most authentic interpreters of
holy scripture, so far, at least, as they are consistent one with
another. They lived near the age of our Saviour. Some of
them knew hira personally. Others were apostles themselves,
or conversed familiarly witli the apostles. Several of them were
great, most of them pious and learned men. They had, accor
dingly, much better opportunites of knowing in what sense the
.scriptures were originally understood, than we can have in these
latter ages, unless we interpret them under the guidance oftheir
writings. This is the method, which hath been pursued, by
the most judicious aud successful interpreters of scripture,
in every period of the Christian church. And this, therefore,
Le lays down as a principle, from which we should very cau
tiously depart, that the most reasonable and safe mode of un
derstanding the Word of God, is, to consult the general sense

PREFACE. lix
of the Christian writers, who lived in the flrst centuries after
the birth of our Saviour, They are our best human guides, at
least so far as facts are concerned ; and what they have con
curred to establish, under the direction of the sacred writings,
bids fair to be the truth.
In addition to the whole, he has thrown into the notes the
observations and reasonings of many of our first theologians, to
corroborate and illustrate what had been advanced in the text ;
and he makes no question but these will be considered as the
most valuable parts of the work. The opinions of the Fathers
too, have been frequently added, to illustrate a variety of pas
sages, and sometimes even more than once, besides the general
view of their opinions which is given in the seventh part. This
is the case likewise with some ofthe scriptural quotations; but
then they are always produced with different views, and to prove
a different doctrine. In short, the author has used every help
within the compass of a small library, in a country place, and
without any advice or assistance from the learned. This he
hath done for his own satisfaction. The labour hath been con
siderable, but not unpleasant. And he has reaped the consola
tion of finding, that the divinity of Christ, and the Holy Spi
rit, together with the doctrine of the Trinity, are not only
contained in the pages of divine revelation, but have pervaded
all nations and all time, with greater or less degrees of perspicuity.
But, these doctrines are attended with difficulty ! — ^True. —
This, however, is not our concern. The simple question is — Do
the sacred vnritings contain these distinguishing peculiarities ? If
they do, the point in question is gsiined. To the law and to the
testimony: if they speak not according to that word, it is because
there is no Ught in them. The difficulty attending the comprehen
sion of any particular representation of the nature of the Divine
Being, supposing it to be clearly revealed, is no substantial ob
jection. The first principle of natural religion contains innumer
able—I had almost said— impossibilities. What is God? is in
volved in the most absolute incomprehensibility. And yet we
must either admit the principle, or embrace ten thousand ab-
. surdities and iinpossibilities, Man was not made to cavil at

hi the authors
every thing he does not comprehend (for what does he fully
comprehend 1) but modestly to investigate the truth — to submit
to the best evidence the nature of the case will admit — and
zealously to adore the Author of his being, according to the
fullest light, which reason and revelation have afforded him.
It is much to be apprehended, various mistakes will be disco
vered by the attentive reader in the course of so long a work,
especially in the quotations, references, and translations. The
Author deprecates the severity of criticism. He can assure
the reader, however, much attention has been paid to these
matters, and he is not conscious of having, in any instance, per
verted a sentiment to favour an hypothesis. He sincerely
wishes truth to have its full scope. If any passage is turned
from its proper meaning, he is not conscious of it, is sorry for
it, and intreats the reader to restore it to its genuine significa
tion. It has been his endeavour to bring every thing that is
material upon the great doctrines under consideration, into on
view, to make certain observations upon such as seemed to
need it, and then to leave the serious Christian to draw bis own
conclusions. He contends for no human creeds or explications
whatever. He would, not give a rush for a million of them.
They may be right, or they may be wrong. He troubles not his
head about them. The scripture is enough for him. Every
other authority is human. Christ alone is king in his own
church. It will be perceived, that one or more asterisks are
placed before several of the quotations from scripture. These
are designed to draw the reader's attention to such passages
as are more important than ordinary, and absolutely conclusive
against some peculiarity of the Arian or Socinian schemes. Upon
some of the scriptures quoted he does not lay any serious stress.
But, as they have all been brought forward, by one or another,
he has noticed them in their respective places, bearing his testi
mony , at the same time, against al 1 evidence tha t is not solid and sub-
stantial. Nothing will stand, nothing can stand, but what is so.
Nor ought we even to wish to extract meanings from the Scriptures
which the Divine Spirit never intended. We always in j ure the cause
of truth, when we attempt to make scripture prove too much.

PREFACE Ixi
The strength pf the following evidence will chiefly depend
upon the connected view of it. But thoilgh every text of scrip
ture, which is brought to support any particular doctrine, were
set aside, but one, as being little or nothing to the purpose,
that one ought to be considered as conclusive, till the validity
of it can be fairly disproved. It is disingenuous to conclude we
have subverted any particular doctrine when we have only tried
ftur strength with its feeblest supports, while its main argu
ments are left untouched.
As the Author avows himself a believer of the pre-existence
and divinity of the Savionr of mankind, and the personality and
deity ofthe Holy Ghost, after the fullest investigation of these
subjects of which he is capitble, the reader will therefore peruse
those parts of this Apology with caution, and weigh the premises
aiid conclusions with the tnost scrupulous exactness. He is not
backward to confess, that to him these doctrines appear essen
tial to the Christian scheme of redemption. If others are ofa
different opinion, he has no quarrel with them. Every man
must examine and judge for himself. To our own master we
stand or fall. He has no fear but the genuine truthsi of Chris
tianity shall ultimately prevail, whatever those truths may be.
God will vindicate his own cause. The gates of hell have long
been at work to subvert the whole system of divine truth, but
tliey have not yet prevailed, nor is it to be apprehended they
ever will. The great Head of the churchj^ indeed, is shaking
the nations, and is about to purge his floor. The gold, silver,
and precious stones shall abide the day of trial ; fjut the chaff
will be blown away ; the wood, hay, and stubble shall be burnt
up; all superstitious ordinances shall be subverted; but the Word
of the Lord shall endure for ever.
Here then the author of this treatise rests his faith. Anti
christ may fall; superstitious observances may cease; religious
establishments may be tumbled into ruins ; empires and king
doms may be overturned ; princes and governors may be de
posed ; the wise men ot" the world may take part with the ene
mies of truth; error and delusion may run like wild-fire among
the thickest ranks of the people ; unbelievers may rage, and

ixii fre FACE.
minute philosophers imagine a vain thing ; but the Bible shall
arise out of its present obscurity, and, being stripped of all hu
man appendages, shall be universally had in honour; the me
thod of redeeming a lost race therein revealed shall be generally
seen and embraced ; the enemies of evangelical religion shall be
confounded world without end ; Jesus shall reign, triumphant
over all opposition, in his glorified human body, at the right
hand of the Majesty on high, till all the ends of the earth have
seen his great salvation, and every opposing power is brought
into complete subjection. At the present moment, he is dash
ing the nations together like the vessels of a potter ; but yet,
notwithstanding the confusion and disorder of the world, of
which we have heard so much, and which we oursleves may
yet possibly witness; all the dispensations of creation, provi
dence, and grace, are founded in wisdom and goodness, and
.shall wind up, to the Redeemer's everlasting honour.

DAVID SIMPSON.

Macclesfield,
Jan. 1. 1798.

CONTENTS. — ?^ —
PART I.— SECTION I.
The importance of the Saviour's Deity, and
the reasonableness of beliving it  1 — 18
SECTION n.
The unity of the divine essence and plurality
of persons of the Godhead  18 — 40
SECTION IU.
Arguments for the Deity of Jesus, and objec
tions against it stated and answered  40 — 63
PART IL— SECTION I.
• Information concerning the Messiah for the
first 3000 years of the world  ' 63 — 75
SECTION II.
Information concerning the Messiah from the
Psalms and writings of David  75 — 87
SECTION m.
Information concerning the Messiah from
the writings of Solomon  87-^ 90
SECTION IV.
Information concerning the Messiah from the
writings of the prophets Amos, Hosea, Isaiah,
and Micah  90—106
SECTION V.
Information concerning the Messiah from
Jeremiah, Ezekiel, Daniel, Haggai", Zechariah,
and Malachi  106—117
SECTION VI.
Observations on the name Jehovah, and the
lovisibility of the Divide Being  1 17 — 121

Ixiv contents. p^^^
SECTION VII.
Opinions of both Ancients and Moderns on
the Divine Appearances, under the Old Testa
ment dispensation  •  1-1 137
SECTION VIII.
A short view of the Divine Appearances re
corded in the Old Testament  .~  137—152
PART III.— SECTION I.
Various Testimonies to the Person and Cha
racter of Christ, immediately antecedent to his
birth, and during his abode upon earth  152 — 165
SECTION II.
The Testimony of Christ himself, concerning
his own Person and Character  165 — 195
SECTION HI.
Christ's Manner of working miracles a proof
of his divinity  195—198
SECTION IV.
Christ's Testimony to his own Person and
Character at the close of his life and after his re
surrection . .,  193—206
SECTION V.
Testimonies to the Person and Character of
Christ, by his Apostles and Disciples, after his
ascension into heaven  206—218
SECTION VI.
The Divinity of Christ argued.frqm some cir
cumstances in the Acts of the Apostles  218 — 223
SECTION vn.
The Invocation of Christ a proof of his Divinity 223 — 238
SECTION VUI.
The Divinity of Christ argued from various
passages in the writings of Paul  238 — 256
SECTION IX.
The Divinity of Christ argued from several
passages in the Epistle to the Hebrews  256 — 27,1
SECTION X.
The Divinity of Christ argued from several
passages in the Gospel of John  271—288

contents. Ixv
Page.
SECTION XI.
The Divinity of Christ argued from some pas
sages in the iGrst Epistle of John  288 — 29(f
SECTION XII.
The Divinity of Christ argued from some pas
sages in the book of Revelation  296—306
PART IV.— SECTION I. .
A view of the doctrine concerning the Holy
Spirit, from the Old Testament  ,  306—321
SECTION n.
A view of the doctrine concerning the Holy
»Spu-it, from the New Testament  321 — 349
PART v.— SECTION I.
A view of the doctrine of the Holy Trinity,
from the Old Testament  '.  349—378
SECTION II.
A -view of the do{;trine qf the Holy Trinity,
from the New Testament  378—406
PART VI —SECTION I.
Opinions of the anpient Jews concerning the
plurality of the Divine Nature, from the Apocry
phal books  -.  ,  406—412
SECTION II.
The Opinions of Philo, and other ^ijpijep.t
Jews, concerning the plurality of the Divine
Nature  412^431
PART VII.— SECTION I.
Opinions of the ancient Heathen .qpncerning
the plurality of the Divine Nature  43Jl»-i448
SECTION U.
Opinions of the more modern Heathens con
cerning theplurality of the Divine Nature .... 443 — 456
PART VUI.— SECTION I.
On the utility of the writings of the Christian
fathers, in determining the question concerning
the doctrine of the Holy Trinity  , , , 456—463

Ixiv contents. Page.
SECTION VII.
Opinions of both Ancients and Moderns on
the Divine Appearances, under the Old Testa
ment dispensation  1-1 — 137
SECTION VIII.
A short view of the Divine Appearances re
corded in the Old Testament  .~  137 — 152
PART UL— SECTION I.
Various Testimonies to the Person and Cha
racter of Christ, immediately antecedent to his
birth, and during his abode upon earth  152 — 165
SECTION II.
The Testimony of Christ himself, concerning
his own Person and Character  165 — 195
SECTION III.
Christ's Manner of working miracles a proof
of his divinity  195 — 198
SECTION IV.
Christ's Testimony to his own Person and
Character at the close of his life and after his re
surrection . .,  193-^206
SECTION V.
Testimonies to the Person and Character of
Christ, by his Apostles and Disciples, after his
ascension into heaven  206—218
SECTION VI.
The Divinity of Christ argued.frqm some cir
cumstances in the Acts of the Apostles  218 — 223
SECTION VU.
The Invocation of Christ a proof of his Divinity 223 — 238.
SECTION VUI.
The Divinity of Christ argued from various
passages in the writings of Paul  238  256
SECTION IX.
The Divinity of Christ argued from several
passages in the Epistle to the Hebrews  256  27,1
SECTION X.
The Divinity of Christ argued from several
passages in the Gospel of John .,.,.,,  271—288

contents. Ixv
Page.
SECTION XI.
The Divinity of Christ argued from some pas
sages in the first Epistle of John  288— 29ff
SECTION XII.
The Divinity of Christ argued from some pas
sages in the book of Revelation  296— -306
PART IV.— SECTION I. .
A view of the doctrine concerning the Holy
Spirit, from the Old Testament  306—321
SECTION II.
A view of the doctrine concerning the Holy
Spirit, from the New Testament  321 — 349
PART v.— SECTION I.
A view of the doctrine of the Holy Trinity,
from the Old Testament  '.  349—378
SECTION II.
A -view of the doctrine of the Holy Trinity,
from the New Testament  378—406
PART VL— SECTION I.
Opinions of the ancient Jews concerning the
plurality of the Divine Nature, from the Apocry
phal books  406— 4J2
SECTION IL
The Opinions of Philo, and other anpient
Jews, concerning the plurality of the Divine
N^tur£  41.2—431
PART VII.— SECTION I.
Opinions of ithe ancient Heathen .cpncfiFaing
the plurality of the Divine Nature.  43J,— ^443
SECTION U.
Opinions of the more modern Heathens con
cerning thepliirality of the Divine Nature .... 443 — 456
PART VUI,— SECTION I.
On the utility of the writings of the Christian
fathers, in determining the question concerning
the doctrine of the Holy Trinity , , . ,  456—463

Ixv CONTENTS. Page.
SECTION II.
" The opinions of the Apostolical fathers, con
cerning the Person of Christ, and doctrine of the
Trinity  463-475
SECTION IIL
The opinions of tlie Christian fathers, who
lived in the first part of the second century, con
cerning the Person of Christ, and the doctrine of
the Trinity  475-479
SECTION IV.
The opinion of Justin Martyr concerning the
Person of Christ, with a vindication of him from
the charge of Innovation  479 — 490
SECTION V.
The opinions of the Christian fathers, who
lived in the latter part of the second century,
concerning the Person of Christ, and the doctrine
of the Trinity  490—504
SECTION VI.
The opinions of the Christian fathers, and
others, of the third century, concerning the Per
son of Christ, and the doctrine of the Trinity . . 504 — 524
SECTION VII.
Opinions of the Christian fathers, and others,
who flourished in the fourth, and beginning ofthe
fifth centuries, concerning the Person of Christ,
and the doctrine of the Trinity  525—544
SECTION VIII.
Miscellaneous evidence to the Person of
Christ, and doctrine of the Trinity, from Coun
cils, Heretics, and other circumstances ofthe
first ages  545—553
Recapitulation of the whole Evidence ...... 553—577

MISCELLANEOUS
OBSERVATIONS. PART FIRST.

SECTION L
THE LMPORTANCB OF THE DOCTRINE OF OUR SAVIOUR's
DEITV, jVND TilE REASONABLENESS OF BELIEVING IT.

Tfie necessity of a Saviour, — His character. — Equality
tvith the Father: — Illustrated by an historical fact.— ^
State of Religion luhere this doctrine is discarded.
— Scriptures produced by unbelievers to prove Jesus
inferior to the Father. — Unity of God, a first principle
in religion. — The necessity of decision in the faith of
his Divinity. — Guilt of irifidelity.
A RIGHT knowledge of God, and the relation we stand
in to him, are essentially necessary, it should seem, in all,
ordinary cases, to the attainment of future felicity. If our
general notions of the Divine Being are wrong, considered
as an object of worship, we adore a creature of our own
imagination, rather than the . living and true God. If wie
are not well acquainted also, with our own real and relative
state respecting him, it is impossible we should demean
ourselves in a becoming and acceptable manner : for, we
should ever remember, that very different conduct is due
from an innocent creature, to that which is due from one in
a state of degeneracy and moral depravity. ;

2 MISCELLANEOUS OBSERVATIONS. PART. I.
An innocent creature can be in no need of a Saviour,
in no need of repentance, in no need of pardon, in no need
of sanctificauon. Guilty fears, dread of God's wrath, remorse
of conscience, and the like uneasy sensations of mind, are
things to which he must ever be a stranger, while he retains
his integrity. But a sinner, as such, is in want of pardon ;
and, if his Creator thinks not proper to grant that pardon,
by an absolute act of sovereignty, he is in want ofa Saviourj
and if his nature, at the same time that it contracted guilt, •
contracted also a moral stain, and became depraved, he will
need a Sanctifier: repentance, fear, dread, remorse, and all
the other concomitants of guilt, are not less the sure con
sequences thereof, than they are becoming his situation and
circumstances. This is the state of human nature. We have all sinned,
and come short of the glory of God, and he hath declared
he will not pardon, by an absolute act of grace : and if we
have all sinned, and God will not pardon, by an absolute
act of grace, we stand in need of a Saviour : and if our na
tures have contracted a moral taint, we want some being or
other, to restore our lapsed powers. Fear, dread, and re
morse of v;onscienc'e become us. And not to repent, not to
be grieved and sorry, not to be possessed with fear, dread,
remorse, and the like uneaiSy sensations, is unnatural, and
infinitely unbecoming our situation.
But, if we are in want of a Saviotirj and if a Saviour has
been graciously provided for us, it will become us, not only
to believe in him, but narrowly to examine, under the
guidance of God's own manifestations, into the nature and
offices of that Saviour ; and, at the same time, closely to
consider, in what respects we stand in need of his assistancej
These two views will have, a tendency to throw light upon.
each other. And, if we act a reasonable part, our depen*
dance upon, and confidence in the Redeemer, will be. in
cjiact proportion to our own wants, his ability, and the
knowledge we have of God, the Redeemer, and ourselves.
For instance, ,f we think ourselves innocent, the gospeliof
Chnst IS to us no better than sounding brass and atink-
bngcymbah it^^ pretended remedy where there is no
need. And if we think ourselves, though not innocent* yet
pretty good, and mno immment danger of future misery our

SECT. 1. Deity of Jesus. -3
love to Christ will be faint, weak, feeble, almost nothing.
To whom little is forgiven, tliey will love little. If we are
convinced of sin, and of our dangerous condition, so far as
to be weary and distressed with its burden, the news of sal
vation by Jesus Christ will be glad tidings of great joy. To
whom much is forgiven, they tvill love much. On the
other hand, if we consider God as a being all mercy, with
out any regard to the veracity, justice, and holiness of his
nature; then Christ will not be so supereminently precious ;
because we > shall not discover either the necessity or fitness
of his mediation.
If we look upon our blessed Saviour as a mere man only,
then we shall esteem him but little more than as Moses, or
as one of the Pi'ophets. If in short, we consider him at all,
with regard to his superior nature, as a created being, though
ofthe most exalted kind, our regard to him, and esteem for
him, will be that of one creatiure to another; consideiable
indeed, according to the rank he bears ; but far from that
supreme regard, that unbounded confidence, that match
less love, which are due to him, in common with the Father
and the Holy Ghost.
From this consideration it may be observed how neces
sary it is, that we should have a competent scriptural know
ledge of the person and offices of the Redeemer, if we
would pay unto him a reasonable service. If he is a mere
man, he ought to be looked upon as such, by all created
intelligences. If he is hut an angel, though of the highest
order, he ought to be regarded as an angel. He ought not,
surely, to have religious adoration paid him ; nor is he
capable, scripture and reason being judge, of making satis
faction to divine justice for the sins of the world.
But, if he is God and man ineifably united in one me
diator : if he is " God, of the substance of the Father,
begotten before the worlds ; and man, of the substance of
his mother, born in the world : if he is perfect God and per
fect man, of a reasonable soul and human flesh subsisting,"
then only, as it seems to me, he is, and can be, such a
Redeemer as we stand in need of. Then only he is, in
common with the Father, the proper object of divine wor-
dlipj prayer, praise, and adoration. And if he 'is God, equal
* B 2

¦s^

4 MISCELLANEOUS OBSERVATIONS. PART I.
with the Father, and we Christians have in the bible suffi
cient evidence of this matter of fact, it must be an inexcusa
ble dishonour to his glorious majesty, to demean him to the
level of a mere man, or to the more exalted rank of an
angel. If, I say, he is, in his divine nature, equal vvith the
Fatlier in majesty, glory and power ; not to honour him
even as we honour the Father, is, to dethrone him, and, will
one day be resented by him upon his adversaries. To illus
trate my meaning by an historical fact : Maximinus, emperor
of Rome, no sooner came to the throne, than he adopted
his son Maximus with him, as partner and emperor, with
equal power and authority. Let it be supposed, that we,
being the subjects of Maximinus, refused to pay the same
respect to Maximus, the son, which we did to Maximinus,
the father, under a pretence that there could be but one
emperor in any one empire : if instead of treating Maximus
as emperor, we had upon all occasions considered him only
as an equal, or as the. first nobleman in the country: would
not this have been to degrade him, and to deny the emperor
of Rome, in a very strong sense ? To have degraded liim in
such a manner would, probably, have mortified him beyond
forbearance. One may, at least, venture to assert, that his
dignity would have been'so far affected, as to cause him to
with-hold future favours from us. And if Maximus's power
were equal to his inclination, we should have assuredly felt
the weight of his indignation. Our honouring the father, as
emperor, could not make satisfaction for dishonouring the
son. But if we should go still farther, and instead of treat
ing Maximus as emperor of Rome, or as the first nobleman
in the country, we should have considered him in no higher
a light than z. mere animal,, destitute of all moral and reli
gious principle ; and, moreover, if we should have used our
most strenuous endeavours to make all his subjects consider
him as a being of an inferior order, and unworthy even to
rank with intelligent creatures, he would have reason to re
probate our conduct with still greater severity,
« In all effects that are voluntary, the causemust be prior
to the effect; as the father is to the son, in human genera
tion. But in all that are necessary, the effect must b©
co-eval with the cause; as the stream is with the fountain
ar\A llOpVit ¦H7ltll flip <:iir» Hd^l *U«.  ^ , *

SECT. I. Deity of Jesus. 5
its duration, light would have been co-eternal with it. Vl^as
the fountain from everlasting, the stream would be equally"
from everiasting too. And the Son of God, in the faith and
confession of the Jews, was the Second Jehovah, or the
Mediate God of the universe; an Eternal De-rivation from
the Eternal Fountain of Deity, an Everlasting De-radiation
from the Everlasting Sun of Divinity, in God the Father" *.
-^If we trace the Christian religion, says professor White,
through the various revolutions of the church, w e shall ob
serve two doctrines, which, beyond all the rest, mark with a
distinguishing lustre the creed which justly deserves the ap
pellation of catholic. Explications of those doctrines may
vary; but the grand essentials of them seem to be inter
woven with the original texture of Christian faith ; I mean
the doctrines of the Divinity and Atonement of Christ :
doctrines alike unknown to the Koran of Mahomet, and the
Creed of Socinus. f
' If then Jesus Christ, in his higher nature, possesses
divinity; if he is of the same essence with his heavenly
Father, as every son In this world is of the same nature and
essence with his earthly parent ; and if he hath made satis
faction to divine justice for the sins of mankind ; . to deny
that divinity, and to reject that satisfaction ; .to deny and
reject that, in which alone his truest glory consists, and to
degrade him to the level of a mere man, is, surely, to deny
the Lord that bought us : And it may be left for every man
to judge, whether it be not one of those damnable heresies
spoken of by the apostle of the circumcision X-
Be this, however, as it may, I must own it has often
appeared to me, when I have reflected upon these subjects,
that our blessed Lord, in every age of the Christian church,
hath clearly shewn his disapprobation of these degrading
doctrines. For, in what societies soever the divinity of the
Son and Spirit of God has been rejected, there also hath
been a visible declension, not only in piety and good morals,
but usually in the members of such societies, except where
the officiating minister happens to be a man of very popular
" Whitaker's Oiigin of Arianism, p. 175. t Notes to his Sermons, p. 61.
i See 2 Peter 2. 1—3. and Jude 3, 4.
b3

G MISCELLANEOUS OBSERVATIONS. PART I.
talents. Let us, moreover, look through the kingdom where
we please, and attend to the state of the Arian and Socinian
congregations, and we shall generally, if not universally,
discover among them, a great want of serious godliness,
much compliance with the spirit of the world, and a sove
reign contempt of all those who embrace the system of
orthodoxy. As they unanimously treat the Son of God and
the Holy Spirit, with, comparative contempt ; so the grace
of that Son, and the communications of that Spirit, without
which we can do no manner of thing that is good, seem to
be restrained and with-held from them. And this is per
fectly reasonable, if those blessed Persons are treated with
indignity by them. On the contrary, wherever the orthodox
principles are plainly and faithfully inculcated, there we see
the congregations increase, the people are converted from
the error of their ways, become serious in their spirits,
moral in their conduct, and, usually, die triumphing in the
God of their salvation. It is very remarkable too, that when
Arianism, Sabellianism, and various other erroneous systems,
had overrun the churches in the fourth, fifth, and sixth cen
turies, it pleased God, soon after, to sweep them ivith the be
som of destruction. The barbarous nations broke in upon the
western churches in the fifth age, and carried slaughter and
devastation wherever they came. Upon a large part of the
eastern churches Mahomet came in the seventh age, and
propagated with fire, sword, and wonderful success, his hor
rid delusion. And when the period arrives, that Socinianism
becomes the prevailing religion of this country, as it shall in
a little time, if the predictions of some warm contenders for
it may be credited *, it is exceedingly probable, that the
indignation of the Almighty, with a flood of vengeance, will
follow hard after. To Illustrate my meaning again by ano
ther historical fact: Letit be supposed, that when Carus,
empergr also of Rome, joined his two sons Carinus and
Numerianus with him, making them partners In the empire,
and giving them equal power and authority with himself:
let it "be supposed, I say, that any of their subjects had re
jected the authority of either Carinus, or Numerianus, or
both, under a pretence that Carus was the only proper and
• See Priestley on the Importance of Free Inauirv. nawSm

SECT. I. Deity ef Jesus. J
law&il emperor; in such a case, the opposers of their honour
and dignity could have had no just reason to complain, if
the two sons should, not only have withheld their favours
from sueh refractory subjects, but even have wreaked their
vengeance upoa them. — ^The application is obvious.
Those, who are so z^lous in degrading our blessed
Saviour, bring us several passages of scripture to prove, that
he is a man, and of consequence, inferior to the Father;
such US'— There is one God, and one Mediator hetiveen
God atid men, the man Christ Jesus: And' — God hath
eotnmanded all men every where to repent; because he
hath appointed a day in the which he will judge the ivorld
in righteousness hy that man whomhelmth ordained. Now
these, and all such like passages, are leally nothing to the
purpose for which they are brought ; because we ourselves
also, as earnestly contend as the adversaries to the divinity
of Jesus, that he is perfect man as well as perfect God *.
It is absurd, therefore, and disiagenuous, to dwell upon this
while we insist upon the truth and importance of such de
clarations as strenuously as they can do. If the adversaries
of the divinity of Christ would say any thing to the purpose,
they sliould show us how all those passages of scripture,
which speak of him in the highest style of deity, can be
easily reconciled with those, which speak of his simple
* If our Saviour be spoken of thus exclusively iu his different na
tures ; it ought not to be matter of wonder, that this Son of God and
Spa of Man should be described at times, with all that diflerence of cha
racter which subsists, in an infinite degree, between God and man. It
ought not to be matter of wonder, that he who in the former eaparity was
to make " the dead hear his voice." should in tlie latter " receive quiharity to
execute judgment :" that he, who in the former knew all things, should in
the latter " not know the day and hour, when judgment was to be executed by
himself:" that he, whom in the forraer " no man knoweth but the Father ;"
should tell the Jews in the latter, that " they both knew him, and wMnce he
was:" that he by whom as God all things cmsist should say of himself, as
man, " and note I am no more in the world." The importance of attending
to tbis distinction between our Saviour's natures, may be inferred from
the question which be himself put to his insidious enemies, " liow Christ
could be David's Lord, and at the same time his Son?" A question, by
which they were so affected, that, as Matthew declares, no man was able
to answer him a word: neither durst any mun from that day forth ask him any
more ^pietfimis. Eveleigh's Two Sermons on the Trinity, p. 30 and 37.

8 MISCBLLANEOtrS OBSERVATIONS. PART 1.
manhood. Till this be done they must give us leave to
think, with the church in all ages, that Christ is perfect
God, and perfect man ; * that the deity and humanity are
inefikbly united in him, as the soul and the body are ineffa
bly united in a human being. Upon this supposition, all
the seeming inconsistenees in holy scripture, conceming
the character of Messiah, vanish, and speak the same har
monious truth.
" Those who deny the divinity of our Lord JeSus Christ,"
says a valuable writer, " bring us many passages of scrip
ture to prove, that he was a man and inferior to the Father ;
but these passages are really nothing to their purpose, for
they do but prove what we ourselves contend for. We be
lieve that the Eternal Word not only took our nature upon
him, but also, that he sustained the office of Mediator on
our account ; that through his own voluntary condescen
sion, he was sent by the Father into the world ; fulfilled
all righteousness in our nature, and became obedient even
unto death ; that in consequence of this humiliation, he
was highly exalted, made head over all things to the church,
and constituted the judge of quick and dead ; and that,
finally, when the work for which he undertook the office of
Mediator shall be fully accomplished, he will then lay aside
the peculiar dignities of his office, or mediatorial kingdom,
and reign in the preceding dignity of his nature for ever
and ever.
" There is not, therefore, the least contradiction In re
presenting Christ as inferior to the Father, with respect to
his human nature, yet eqiial to him with respect to his
divine ; for the different representations, and seeming con
tradictions in the scriptural character of our Saviour plainly
prove, that his compound person partook of natures essen
tially different from each other. We use a similar manner
of speaking with regard to ourselves, and on a similar ac-
• To reject or disbelieve things, because we understand not the
whole of their nature, modes of existence, or fitness, is not reason but
stupidity. It IS either to make our minds the rule of truth, or to affirm
that, because God has not given ns all the reasons of things, it is not
possible there should be any; both which are equally irrational. Dr.
Ellis's Knowledge of Divine Things from Revelation, not from Reason
or Nature, p. 260.

SECT. I. Deity of Jesus. 9
count. Wlien a writer calls mankind sometimes mortal,
sometimes Immortal ; at one time corruptible, at anotheir
incorruptible; now vile, then precious ; instead of charging
him with contradictions, we Immediately perceive, that he
has a reference to those totally different substances, a ma
terial body and immaterial soul, which are, in an inexplica
ble manner, united in us. Let us use the same degree of
common sense with regaid to the scriptures, and all the
difficulties concerning the chaiacter of Christ will vanish.
There will then appear no contrariety in calling him the
Son of man, and yet the Lord of glory. Luke 19. 10. —
1 Cor. 2. 8. But it lies upon those who deny thfe divinity
of Christ, to reconcile those passages of scripture, which
attribute divine perfections to Christ, and speak of him as
God, with those that are expressive of his inferiority to the
Father. And till this Is satisfactorily done, they must give
us leave to think, that the former refer to his original na
ture, and the latter to his assumed manhood, and mediato
rial diaracter ; which appears to me to be the only way of
reconciling those scriptures that otherwise would be quite
contradictory." *
It is not improbable but some persons will be ready to '
say, by way of getting clear of all difficulties in a compen-
dimis manner, suited to their own indolent, or negligent
state of mind — " It is of little or no importance what we
think, or what we believe concerning the Redeemer and
Sanctifier, If we are but virtuous, and charitable." These
qualifications are, beyond doubt, essential parts of the
character of a believer in the Son of God ; but yet
they are not the whole of It. If the Son and Spirit are by
nature possessed of divinity, they ought to be worshipped.
. If they are not by nature possessed of divinity, they ought
not to be worshipped. If they are not by nature possessed
of divinity, our religious worship is full of gross idolatry.
¦" The essence of natural religion may be said to consist
in religious regards to God the Father Almighty : and the
» See an excellent tract written by Mr. Hey, of Leeds, entitled,
"A short Defence of the Doctrine of the Divinity of Christ," which is
worthy the attention of the public. It is designed as an antidote to
some small pieces published by Dr. Priestley against our Lord's
Divinity.

10 MISCELLANEOUS OBSERVATIONS. PART I.
essence of revealed religion, as distinguished from natural,
to consist in religious regards to the Son, and to the Holy
Ghost. And the obligations we are under, of paying these
religious regards to each of these Divine Persons respective
ly, arises from the respective relations, which they each
stand in to us. How these relations are made known, whe
ther by reason or revelation, makes no alteration in the
case ; because the duties arise out of the relations them*
selves, not out of the manner in which we are informed of
them. The Son and Spirit have each his proper office, in
that great dispensation of Providence, the redemption of
the world ; the one our Mediator, the other our Sanctifier.
Does not then. the duty of religious regards to both these
Divine Persons, as immediately arise. to the view of reason,
out of the very nature of these offices and relations ; as the
inward good will and kind intention, which we owe to our
fellow-creatures, arise out of the common relations between
us and them ? But it will be asked, what are the inward
religious regards, appearing thus obviously due to the Son
and Holy Spirit, as arising not merely from command in
scripture, but from the very nature of the revealed relations,
which they stand in to us ? I answer, the religious regards
of reverence, honour, love, gratitude, fear, hope. In what
external manner this inward vKorship is to be expressed, is a
matter of pure revealed command ; as perhaps the external
manner, in which God the Father is to be worshipped, may
be more so than we are ready to think. But the worship,
the internal worship itself, to the Son and Holy Ghost, is
no farther matter of pure revealed command, than as the
relations they stand in to us, are matter of pure revelation :
for the relations being known, the obligations to such inter
nal worship are obligations of reason, arising out of those
relations themselves. In short, the history of the gospel as
immediately shows us the reason of these obligations, as it
shows us the meaning of the woids. Son and Holy
Ghost."* The unity of God is a first principle in all true religion,
whether natural or revealed. The scripture is full of it. 
• Butler's Analogy, part 2. chap. 1.

SECT. r. Devty of Jesus. 1 1
Thou shalt have none other Gods but me.*— 'Unto thee it
was showed, that thou mightest know thai the Lord he is
God, there is none else besides him. Know therefore this
day and consider it in thine heart, that the Lord he is God
in heaven above, and upon the earth beneath; there ts
none eke. — Hear, O Israel, the Lord our God is one Lord,
—See now that I, even I am he, and there is no God with
me, — There is none besides thee.-— Who is God save tJie
Lard, and who is a rock save our God ? — Thou, even
thou, art Lord alone. — Thou art God alone. — Sefore
thee there was no God formed, neither shall there be any
after thee. — Is there a God besides me ? Yea, there is
tw God. I know not any.-^I am the Lord, and there is
none else ; there is no God besides me. — / am God and
there is none like me ; before me there was no God form
ed, neither shall there he after me.—^Thau shalt worship
the Lord thy God, and him only shalt thou serve.
The first and fundamental principle of religion then is,
that there is a God. The second, that there is but one
living and true God. And the third, that religious worship,
and divine honours, are to be paid to this one living and
true God alone. Either therefore the Father, Son, and
Holy Ghost, in the true scriptural sense of the words, are
this one living and true God, though in a way inexplicable
by us, or else we transgress these fundamental laws of na
ture, and of God, every time we pray and ascribe glory to
either the Son or the Holy Spirit.
This being, confessedly, tlie real state of the ease, it no
longer remains, I should think, a matter of indifference,
whether side of the question we take. The doctrine of the
divinity of Christ, and the blessed Spirit, is by no means
that speculative and insignificant thing some would persuade
us it is. It seems rather to enter most essentially into the
whole scheme of r^emption. All the other doctrines of
the gospel depend upon it.
* One considerable objection against tlie Arian scheme, is, that it
stands in opposition to the first aud great commandment ; introducing
two Gods, and two objects of worship ; not only against scripture, but
also against the unanimous sense of the Christian church, from the begin
ning, and of the Jewish before ; which together are the safest and best
comment we can have upon scripture. Waterland's Eight Sermons,
preface, p. 30.

12 MISCELLANEOUS OBSERVATIONS. PART I.
" The divinity of Christ is a scripture truth as much as
the divinity of the Father ; and one is no more a metaphy
sical speculation than the other. Besides that, it is strangely
improper and absurd to call these principles pure specula
tions, which are of so great importance for the regulating
our worship, that we can neither omit to worship Christ, if
they are true, without the greatest impiety ; nor perform it,
if they are false, without being guilty of idolatry.*"
'* Many apprehend the doctrine of the Trinity to be what
is called a speculative doctrine only, that is to say, a doc
trine concerning which men may think, and conjecture,
and reason, and dispute for their amusement, but of no
effect or importance in a religious life. This is a consider
able mistake in judgment ; and to prove that it is so, let us
only ask one question : — What is the doctrine of most im
portance to man, in his religious concerns ? Undoubtedly,
it is that of his redemption from sin and sorrow, from death
and hell, to righteousness and joy, immortality and glory.
But of such redemption what account do the scriptures give
us ? By whom was the gracious scheme originally concerted,.
and afterwards carried into execution ? Was it not by the
three persons of the ever-blessed and adorable Trinity? —
It was not an after-thought, a new design, formed upon
the transgression and fall of our first parents. That event
was foreseen, and provision made accordingly : for upon the
very best authority we are Informed, that Christ was the
Lamb slain from the foundation of the world ; that is,
(for it cannot be otherwise understood,) slain in effect, in
the divine purpose and counsel. It is likewise said, that
grace was given us in Christ Jesus, before the world
began. The words intimate, that, previous to the creation
of the world, something had passed in our favour above;
that the plan of our future redemption was then laid ; that
some agreement, some covenant, relative to It, had been
entered into : grace was given us, not in our proper
persons, for as yet we were not — we had no being — ^but in
the person of him who was afterwards to become our repre
sentative, our Saviour — in Christ Jesus. Now the plan
must have been laid, the covenant entered into, by the par-

• Waterland' s Eiffht Semnnns nr-ofii

r\re. t. nc

SIBCT. I. Deity of Jesus, 18
ties who have been since graciously pleased to concern them
selves in its execution. Who these are we cannot be igno
rant. It was the Son of God who took our nature upon
him, and in that nature made a full and sufficient oblation,
satisfaction, and atonement, for the sins of the world. It
was the Father who accepted such oblation, satisfaction,
and atonement, and in consequence forgave those sins. It
was the Holy Spirit, who came forth from the Father and
the S.6n, through the preaching of the word, and the admi
nistration of the sacraments, by his enlightening, healing,
and comforting, grace, to apply to the hearts of men, for all
the purposes of pardon, sanctification, and salvation, the
merits and benefits of that oblation, satisfaction, and atone
ment. Say np more , then, that the doctrine of the Trinity
is a matter of cuiiosity and amusement only. Our religion
is founded upon it : for what is Christianity, but a manifes
tation of the three divine persons as engaged in the great
work of man's redemption, begun, continued, and to be
ended by them, in their several relations of Father, Son,
and Holy Ghost, Creator, Redeemer, and Sanctifier; three
persons, one God t If there be no Son of God, where is
our redemption ? If there be no Hply Spirit, where is our
sanctification?.. Without both, >vhe,re is our salvation?
And if these two persons be any thing less than divine, why
are we baptized, equally, in the name of the Father, and of
the Son, and of the Holy Ghost ? Let no man therefore
deceive you : This is the true God,, and eternfil life,"*
" The divinity of Jesus," says Dr. Hawker, " I con
ceive to be the chief corner-stone, in the edifice of Christi
anity. Remove this from the building and the whole fabric
immediately totters. The foundation is shaken to the very
centre. There appears at once an evident disproportion
between the end and the means, the importance of the ob
ject proposed, and the person by whom it was accomplished.
And then the great doctrine of atonement and expiation,
by the blood of its author, and all the rich promises ot the
gospel, are done away."t
• Bishop Home's Discourse on the Trinity, p. 43 — 45. See also
Ti-app on the Trinity, p. 4—6. t Sermon on the Divinity of Christ,
page 8.

14 MISCELLANEOUS OBSERVATIONS. PART I.
" The faith of the holy Trinity is so fundamental to the
Christian religion, that if Christianity be worth contending
for, that is. For if God have not an eternal Son, and an
eternal Spirit, the whole mystery of our redemption by
Christ, and of our sanctification by the Spirit, which in its
consequences is the whole of the gospel, and distinguishes
it from all other religions, is utterly lost :" * and we are re
duced again to a mere system of moral philosophy.
We acknowledge, indeed, and glory in the truth, that
the gospel contains a system of moral philosophy, and the
most perfect, by many degrees, with which the world was
ever favoured. The morality of the gospel of Christ, says
Locke, doth so excel that of other books, that to give a man
a full knowledge of morality, he need read no other book
biit the New Testament : but we insist upon it, as a truth
of all conceivable importance, that it contains far more ;
that it opens a new and living way, whereby sinners may be
reconciled unto God, through the alone mediation of his
only-begotten Son. And the divine origin of it Is displayed
by its wonderful suitableness to the situation of man. All
that he wants it contains. Not that it is designed to bring
about infallibly the salvation of the whole human race, nei
ther the salvation of all those who come within the sound of
it. Rather, it is intended as a scheme of redemption for
curable dispositions only. And therefore God hath afford
ed us all the evidence of its ver&city that his wisdom saw
needful for such dispositions, rather than all the evidence
his power might have afforded for the conviction of the
careless, obstinate, high-minded, and conceited inquirers
after truth. And, in pursuance of this design, its doctrines
* Sherlock's Socinian Controversy, p. i.
Let the Reader, who has any doubts upon his mind conceming the
Importance of the doctrine of the Trinity, read carefully Bishop BuU's
Judgment ofthe Catholic Church of the three first centuries, concerning
tlie necessity of believing, that our Lord Jesus Christ is the true God
and Dr. Waterland's Importance of the Doctrine of the Holy Trinity'
and he will receive all the satisfaction he can reasonably expect or
desire. The Socinians pretend to despise Uiese books. They do well
It is much easier to pretend to despise such authors, than to answer
them.

SECT, I. Deity of Jesus. 15
are admirably calculated to try the obedience of our under
standing, as its precepts that of our will. Dr. Watts
has the same idea : — " It is as possible," he says, " and as
proper, that God should propose doctrines to our under
standing, which it cannot comprehend, as duties to our
practice, which we cannot see the reason of; for he is
equally superior to our understanding and will, and he puts
the obedience of both to a trial.^'*
Lord Bacon speaks to the same purpose : " The prero
gative of God," says this great man, " comprehends the
whole man ; and is eseteaded, as well to the reason, as to
the tvill of man : that is, that man renounce himself wholly,
and draw near to God. Wherefore, as we are to obey his
kab, th<}ugh we find a reluctation in our ivill ; so we are to be
Ueve his word, though we find a reluctation in our reason :
fo* If we believe only that which Is agreeable to our reason,
we assent to the matter, not to the author, which is no
more than we would do towards a suspected and discredited
witness. — Sacred theology is grotiaded on, and must be de
duced from, the OracleS of God; and not from the light of
nature, or the dictates of reason. — To the law and to the
testimony : if they ^eak not according to this word, it is
because there is no Hght in them."f
NoWj as man consists of two distinct, yet essential
parts, so the vices to which we artfe prone respect both these
parts of our eonstitutlon. For we may be very free from the
vices peculiar to the bodyi and yet extremely addicted to
those of the mind. The former are more peculiar to the
vulgar, the latter to the learned and philosophic part of our
race. By subjection to the one, we resemble the brute
creation j by obedience to the other, the apostate spirits.
We ought, therefbre, to be serioias, and lay aside all pride
and concdttidness in oilr understanding, as well as' supers
iiutty of naughtiness in our passions, and attend with humi*
lity and prayer to the things which God hath revealed con-
¦cerhing himself. Th^ truths of his word are sufliciently
plain to the humble and sincere inquirer; but there is
obscurity enough to baflle and confound the most enlarged
* Appendix to Watt's life by Johnson and Palmer, p. 120.
t Advsmdement of Learning, p. 468.

16 MISCELL.'VNEOUS OBSERVATIONS. PART. I.
mmds of those, who are wise in their own eyes, and prudent
in then- own conceits. Clouds and darkness are round
about him, though righteousness and equity are the habita
tion of his throne. — None of the wicked shall understand;
but the wise shall understand.— The meek will he guide in
judgment, and the meek tvill he leam his ivay. — And God
said. Go and tell this people, who are proud, wicked, con
ceited, and self-righteous. Hear ye indeed, but understand
not ; and see ye indeed, but perceive not : make the heart
of this people fat, and make their ears heavy, and shut
their eyes; lest they sliould see with their eyes, and hear
with their ears, and understand with their heart, and con
vert, and be healed.
All these scriptures were most awfully fulfilled, when
our Saviour was upon earth. The modest inquirers after
truth among the Jews sufficiently discovered, from the
writings of Moses and the Prophets, that he was the true
Messiah. But yet, it Is a notorious fact, that the bulk of
the people, and especially the more learned and polite part
of the nation, rejected him as an impostor and deceiver.
They did not reject him for want of evidence that he was
the Messiah ; for there was evidence enough to satisfy any
Impartial inquirer; but they rejected him through pride of
heart, and carnal views and expectations, They approved
not his appearance and pretensions. His views were
upon another world, theirs were upon this ; and therefore
they rejected him without faithfully examining whether he
were the Christ or not. In vain did our blessed Saviour
reason, expostulate, and appeal to his own mirades, and their
sacred writings. They had made up their minds ; and he
;must either erect a worldly standard, or he shall not be
Christ. Instead of learning from the scripture what the
eharacter of Messiah was to be, they brought their own
erroneous ideas to the word of God, and were determined it
should speak their language. No evidence was sufiicient,
Lazarus is raised from the dead before their. eyes. No • this
will not do. Rather than give credit to his mission, both
Lazarus and Christ must be put to death. Not so, however
Nicodemus, Nathaniel, Joseph of Arimathea, and other
pious Jews ; they were sincere, upright, humble men ; they
patiently examined into the nature of his doctrine and pre-

SECT. 1. Deity of Jesus, 17
tensions ; and they saw and believed. All the rest of the
nation, with a few other exceptions, God gave up to judicial
blindness and hardn'fess of heart. The consequence was,
they rejected him who alone was able to save them. They
imprecated his blood upon their own guilty heads; and
they died in their sins, under every possible mark of the
divine displeasure *.
* Consult jDues on tiie Trinity, preface, p. Si— 31.

18 MISCELLANEOUS OBSERVATIONS. P.VBT I.
PART FIRST.
SECTION n.

THE UNITY OF THE DIVINB ESSENCE AND PLURALITY OF
PERSONS IN THE GODHEAD.

Fletcher's irresistible reasotiing against Dr. Priestley^—
Dangerous opinions. — Pernicious influence of Soci
nianism. — Doctrine of the Trinity not a speculative
, doctrine. — The belief of it compatible with reason. —
Illustrations of the doctrine. — Leslie's summary of
reasoning upon the doctrine of the Trinity.
We may have abundant evidence, in the word of God,
concerning the unity of nature and plurality of persons in
the Godhead *, and yet through inattention, pride of under
standing t, affectation of singularity, and their dreadful con-
• The doctrine ofthe Trinity is an imperfect discovery, not a contra
diction. See Horsley's Tracts, p. 70.
t There is a Uttle cheap pamphlet, said to be virritten by Mr. Jones,
author of the Catholic Doctrine of a Trinity, entitled, A Preservative
against the Publications dispersed by modem Socinians, which I would
wish to be in the hands of every person whose mind is conversant in these
speculations. I don't know that every position in the book is strictly de
fensible ; but upon the whole, I think, it is well suited to counteract the
ill tendency of those writings it is designed to oppose. Dr. Priestley has
animadverted upon one or two passages in this little work, and shown the
rashness of an assertion, and the weakness of the reasoning in those para
graphs. And in my judgment the Doctor has very justly reproved the
anthor in those particular instances. Bnt then it does uot follow, that
because he has given a very fair answer to one or two of the weakest
arguments in a book, that he has given a satisfactory reply to the more
substantial and important parts. In like manner, the Doctor has answered
the same Mr. Jones's Catholic Doctrine of the Trinity. He has given us
some strictures upon a few ofthe looser and more feeble conclusions of the
book, and then he would make the inattentive reader believe he has sub
verted the whole. This is a very unfair mode of proceeding. A generous
adversary would attack a few, at least, of the strongest positions of his
antagonist, and leave the other to fall by th*ir own weight.
In the same mod" of proceeding, it is a very easy matter to answer the
most conclusive book that ever was written.

aBcr. 2. . The Trinity. 19
sequence, judicial blindness, we may reject the evidence,
despise, ridicule and sneer at the doctrine, and die in our
sins. Obloquy and ridicule, says Bishop Horsley, seem to be
the trials which God hath appointed, instead of persecution
in the present age, to prove the sincerity and patience of the
faithful. The advocate of that sound form of words, which
was originally delivered to the saints, hath to expect that his
'opinions will be the open jest of the Unitarian party : that
his sincerity will be called in question; or if a bare possi
bility of his being in earnest be charitably admitted, the
misfortune of his education will be lamented and his pre-^
jtidlces deplored. All this insult will not alarm nor discom
pose him. He will rather glory in the recollection, that his
adherence to the faith of the first ages hath provoked it.
The conviction, which he will all the while enjoy, that his
philosophy is Plato's, and his creed John's, will alleviate the
mortification he might otherwise feel in differing from Dr.
Priestley ; nor suffer him t6 think the evil insupportable,
although the consequence of this dissent should be, that he
must share with the excellent Bishop of Worcester, in Dr.
Priestley's pity and indignation *.
But amidst all such proud and inveterate hostility we
should be more serious and earnest in our inquiries, and
betake ourselves to the word of God with deeper humility
and greater ardour of zeal; we should lift up our hearts
to the fountain of light for that wisdom which is profitable
to direct, submitting our reason to tbe sovereign dictates of
revelation ; and not only be careful to learn the will of God,
but, when we have learnt it, faithfully and honestly practise
It : that so we may expect, according to a variety of scrip
ture declarations, to be led into all truth.
Dr. Priestley in his controversy on the Trinity takes for
granted and lays it down as a first principle, that the doc
trines of the Trinity and Atonement are impossible,' and
such as no miracles can prove ; and then he proceeds to
mangle and distort the holy scriptures, to make them speak
a language agreeable to the notions he has formed, to the
• Tracts p. 72.
c2

!tO MISCELLANEOUS OBSERVATIONS. PART I.
Utter subversion of common sense. The Doctor Is certainly
a very laborious and ingenious man, and, upon some sub
jects, has few equals: but ingenious men have sometimes
strange whims, and render themselves extremely ridiculous.
This is the case with the learned Gentleman in question.
Few writers, perhaps, have been so glaringly incousistent
with themselves as he has been. And the late Mr. Fletcher,
vicar of Madely, hath spt his inconsistencies in a very, strik
ing point of view. — It is one of the loudpst dictates of
reason, says this truly pious author, that, as we cannot grasp
the universe with our hapds, so we cannot comprehend the
Maker ofthe universe with our thoughts.
Nevertheless, a set of men, who make much ado about
reason, after they have candidly acknowledged their igno
rance, with regard to the Divine Nature, are so inconsistent
as to limit God, and to insinuate that he can exist only
according to their shallow, dark, and short-sighted ideis,
Hence it is, that, if he speaks of his Essence otherwise than
they have conceived it to be, they either reject his revriar
tion or so wrest and distort it, as to force it to. speak their
preconceived nptions; in direct opposition to tbe plain
meaning of the words, to the general tenor ofthe scpjptures,
to the consent of the catholic church in all ages, and to the
very form of their own baptism.
Is not the learned Dr. Priestley a striking instance of this
unphilosophical conduct? Great philosopher in natural
things, does he not forget himself in things divine? Candid
rca.der, to your unprejudiced reason we make our appeal.
With a wisdom worthy of a Christian sage, he speaks thus, in
his Disquisitions on Matter and Spirit: Ofthe substance of
the Deity, we have no idea at all; and thmf^fbre, all
that tve can conceive or pronounce, concerning it, must
be merely hypothetical *:— But has he behaved con
sistently with this reasonable acknowledgment? And may
we not, upon his just concession, raise the following query >
When a Doctor has granted th^t we haye ««, idee^<it alf
ofthe Divine Substance, Sfc. is be mt both inconeisteal
and unreasonable, if, so far from prmounciag hypothtmOlu
concerning it, he absolutely declares, that the Divine Sub-
•P- 109 ,110.

SECT. 2. 'The Trinity. 21
stance, of which he has no ide.*: a* all, is Indo^fipatible
with the three Divine Substances, which the scripture calls
the Father, the Word, and the Holy Ghost ? But Dr.
Prieisttey, after having granted the former proposition in
his Disqnfeitionsi absolu^ff renounces the latter in his Cor
ruptions of Christianity. Is not, therefore, Dh Priestley
both inconsistent and u!nreafe6nable ? —
The learned Doctor, continuing to speak as a true philo
sopher, says. We know there mast be a first cause, because
tteigs do actually exist, and could never have existed without
a cause, and all secondary causes necessarily lead us to a
{Hrim^y one. But of th6 nature of the existence of this
primary cause concerning which we know nothing, but by
its effedssj we cannot have imff condeption. We are abso
lutely eonfduftdiad,. bewildered, and lost, when we atteftipt to
speculate concerning it. This, specufation is attended with
insuperable difficulties. Every description of the Divine
Being in the New Testament glvies us an ideA of something
iUling and penetratiiHgall things, and therefore of no knbwh
mode df existence *.
Upon these second concessions, we raise this seCond
aij^ment. A Doctor, who grants that we kmw nothing of
the first cause but by its effects, that we havte no cdnceptidn
bf its ilature, that It has no hmilvn mode of existence, and
that this speenlation is attended with insuperable difficul-
tlesi— must have an uncommon share of asslirdnce, or in
attention, if he pretfend to argue the Catholic Church out of
the belief of the Trinity, because We hkve nb clear concep
tion bf its natare, because ithaSwo'Mowwmbde of existence,
and beCaus^ in our present state, the specul^ion . of it is
attended with some insuperable difficulties. But Dr.
Priestley has made all these fair concessions in his D'isqui-
sitlbnsj and yet he pretends to argue us out of our faitli in
the Trinity, becstuse we have rio clear conception of its
nature, &c. Hath not, therefore, the Doctor an uncommon
share of aissuritoce, or of Ihattention ?
Continuing tb sp«iafc like' a Christian philosopher, he says,
* In two em;umstances that we do know, and probably in
»z«my others, of which we have no kmwledge at all, the
• P. Ill, 146

22 MISCELLANEOUS OBSERVATIONS. PART 1.
human and Divine Nature, finite and infinite Intelligence,
most essentially differ. The first is, that our attention is
necessarily confined to one thing, whereas he who made,
and continually supports all things, must equally attend to.
all things at the same time ; which is a most astonishing,
but necessary attribute of the one supreme God, of which
we can form no conception, and consequently, in this re
spect no finite mind can be compared with the Divine.'
Again, ' the Deity not only attends to every thing, but must
be capable of either producing or annihilating any thing :
so that, in this respect also, the Divine Nature must
be essentially different from ours. — ^There is, therefore,
upon the whole, manifold reason to conclude, that the
Divine Nature or Essence, besides being simply unknown
to us, has properties most essentially different from every
thing else. God is, and every must remain, the Incompre
hensible *'.
Upon this set of unavoidable concessions, made by Dr.
P. we raise this third argument. A philosopher who grants
that God is the Incomprehensible — ^that human and Divme
Nature (of consequence human and Divine Personality)
most essentially differ — and that the Divine Essence has
properties most essentially different from every thing else :
A Philosopher, I say, who publicly grants this, must be one
of the most prejudiced of all men, if he rejects the sacred
Trinity, into whose name he was baptized, because the
Trinity is In some sense incomprehensible, and because he
insists that three Divine Persons must be divided and sepa
rated like three human persons ; just as if he did not him
self maintain, that the Divine Essence, or Personality, hath
properties most essentially different from men, angeU, and
every thing else.
We shall produce but one more set of the philosophical.
concessions, of which Dr. P. loses sight in his theological
works. In the first place, says he, ' It must be confessed, with
awful reverence, that we know but little of ourselves, and
therefore much less of our Maker, even with respect to his
attributes. We know but little of the works of God, and
• P. 106, lor, 108.

s^CT. 3. The Trinity , 23
therefore certainly much less of his Essence. In fact, we
have no proper idea of any essence whatever. It will
hardly be pretended that we~ have any proper -idea of the
substance even of matter, considered as divested of all its
properties * .'
¦ From these last concessions, and from the tenor of Dr.
Priestley's Cbrruptlons, it appears, that men, who confess they
know little of God's works, and less of his Essence ; and who
have not even any proper idea of the essence of a straw, pre
tend,, nevertheless, to knotv dearly what is inconsistent with
the Divine Essence; insomuch, that setting up as reformers
of the three creeds, they try to turn the doctrine of the
Trinity out of the church, and the Lamb of God from his
divine and everlasting throne.
Now is not this as absurd, as if they said to the Catholics,
We have indeed been all baptized jn the name of the God
of the CSiristians, that is, in the name of the Father, and
of the Son, and of the Holy Glwst: — ^but we new Gnostics,
we modern Reformers, who \inavi'nothing of the Father's
essence, or even of the essence of an Insect — ^we are never-'
theless so perfectly acquainted with the Divine Essence, as
to decide, that it is absolutely inconsistent with the -nature of
the Father, to have a living Word, or a proper Son, and a
rational Spirit ; and, therefore, refcffmlng our God himself,
we strike the Word and the Holy Ghost out bf the number
of the Divine Persons, whom at our baptism we vowed to
serve jointly forever.
O ye Philosophers of the age, can men of sense admire
your philosophy, any more than men of faith admire vour
orthodoxy ? May we not hope, that, when the blunders of
your Logic are brought to light, they will be a proper anti
dote for the poison of your errors ? And will your admirers
be still so inattentive, as not to see, that your capital objec
tions against the Trinity are sufficiently answered by apply
ing to them the short reply you make on another occasion.
This is an argument whicli derives all its force from our
ignorance f 9
Some modern authors, of considerable name, haye at-
• P. 103, 104.
t Fletcher's Vindication, of the Catholic Faith, published «ince his
death by Mr. Joseph Benson.

24 MISCELLANEOUS OBSERV.\TIONS. PART I.
tempted to prove, that all the scripture requires in order to
our acceptance with God, is, to believe that Jesus is the
Messiah, and to obey his moral precepts * : But there ap
pears to be dangerous fallacy in there reasoning. For, to
believe this single proposition, that Jesus is the Messiah,
implies a belief also of all that Jesus and his Apostles both
did and taught. And we can no more with safety reject
then- doctrines than their mission. From the truth of their
mission we must infer the truth of what they taught. And
professedly to reject any part of the latter, is, virtually to
reject the former.
Now, it is certain, that if we credit the writings of the
Apostles, we must suppose there are several opinions de
structive, as well, as absolute infidelity. And, moreover, it
very frequently happens, that erroneous principles beget
erroneous practices. Impure fountains cannot send forth
pellucid streams. From the very infancy of Christianity
this observation was strongly exemplified in the various errors
that arose among those who were professed believers in Christ
Jesus. He was aware of the growth of noxious weeds, aud
cautioned his followers against them. Meivare of false
prophets, said he, which come to you in sheeps clothing,
but inwardly they are ravening wolves^. Ye shall know thom
by their fruits. Tiie Apostles likewise frequently do the
same. And, according to their predictions, whole shoals of
erroneous opinions broljce In upon the church, even in its
earliest days. Simon Magus, the first author of all heresy,
fell from the christian faith almost as soon as he had em
braced it, Hymeneus and Philetus denied the resurrec
tion f. Others, whom the Apostles have not pointed out
by name in the sacred writings, maintained the necessity of
• See Priestley's Importance of Free Inquiry, passim.
Dr. Fidd^s very justly observes, that an assent to that one article
(namely that Jesus Christ was the promised Messiah) was, in effect, and
imphcity, au assent to all which that article contained ; the whole Chris
tian religion. Body of Divinity, vol. I. p. 407.
t The resurrection of the body is what no force of human wisdom
could have discovered; yet reason tells us it is po.ssible, and within the
power of Cod to effect it; therefore the understanding may fully assent
to It, without knowing the bounds of Omnipotence, or in what manner
he will accomplish ^nd bring it to pass.
Ellis'^ Knowledge of Divine Things, p. 261.

SECT. 2. The Trinity. 25
circumcisiMh ^nd of ohserying the law of Moses. Others
malntaioed that Jesus Christ bad not come in the flesh ;
that is, had not assumed a real body and. soul. Others denied
Jesys; to be the Christ, or the begotten Son, of God : saying
that Jesiis was a mere man, on whom the Christ descended
when he was baptized by John in the river Jordan. All
these, and their doctrines, are spoken of, and reprobated by
the Apostles in different places of the New Testament;
some are declared to be accursed; others are called seducers
and antichrists; and of all of them in generally and particu
larly of the professors of the two latter heresies, John says,
They went out from us, but they were not of us.; far if
t/wy had been of us, they taould no douht have continued
with us: but they went out, that they might be made-
manifest that they, tvere not all of us*. Hence,, I think,
it appears as clear as any proposition in Euclid, that some
doctrines are fundamental, as well as certain practices, and
that the belief of them is as necessary to salvation,, as obe
dience to tbe moral fffeceptsi of the gospel. Indeed, without
true faith there can be no tegitimate practice, any more
than an effect without a cause.
Irenseus was a learned and pious bishop in the second
century, and wrote five books upon the heresies which had
prevailed from the origin of Christianity to his own times.
i have often thought, that we should be extremely careful
how we admit any religious principles which he denies, or
deny any which he adn»it«. Now, it is very certain^ that he
ranks the Ebionites among the heretics of former times, and
therefore, were he living nowj he Wiould consider the Soci
nians in the same light ; for they are in the present day,
what the Ebionites were of old. Dr. Priestley, indeed, gets
over this difficulty with the greatest ease imaginable, as he
does over every other. Difficulties insuperable to. others^
are none to him. Mountains shal! be plains, or plains shaM
be mountains, as suits, his c;oj?yeni!ence. Facts,, however,
are stubborn things. And ifliiemfeus does reaUj^rank the
Ebionites in his eatalbgue of heretics, Dl*. Priestley's deny
ing It, or seitting light by his judgment, will be of little
av4Jl, Let the reader then judge what, tbe good old Bishop
•^Banrnard's Letters to Dr. Priesfley, preface, p. t and'2.

2G MISCELL.VNEOUS OBSERVATIONS. V.\^RT I.
and glorious Martyr's opinion was, from the extracts he will
find out of his writings in a subsequent part of this work.
One great objection which I have long had to the prin
ciples of our modern Socinians *, is, that they marvellously
debase the Christian scheme. Socinianism cuts to the very
* The Socinians frequently inake their boast of Dr. Clarke, as though
be were a favourer of their scheme ; whereas it is well known, that he was
no friend to their degrading doctrmes. He held both the reality of the
Trinity and the Atonement, though not exactly in the orthodox sense.
And speaking of our modei-n Ebionites he says : — The Socinian writers
have very unreasonably presumed tp collect, that our Saviour was no
Reater a person than a mere man born of the virgin Mary without any
former existence, and exalted by the power of God to this state of dignity
in heaven. But this, tiieir inference, I say, is very unreasonable ; for
though the. derivation of our Lord's power from the Father, must and
ought to be acknowledged ; that all men's confessing Jesus to be Lord
may be to the glory nf God the Father ; yet from those other texts of
scripture, wherein it is affii-med, that by Christ God created all things;
that he was inthe fm-m of God, before he appeared in tlie form of a servant i
that he teas with God, and had glory with God b^ore the world was;
from these texts, I say, it undeniably appears, tliat our Lord's having all
power given him both- in heaven and earth, cannot signify the original
exaltation of one who had no being before he was born ofthe Virgin ; but
the exaltation of him into the form of God, who voluntarily emptied
himself of that glory he had before,, and with unparalleled humility took'
upon himself the form of a servant, and suffered in that form for our sakes,
and therefore was worthy to receive power and riches and wisdom and'
strength and lionour and glory and blessing, because he was slain, and re
deemed us to God by his own blood, out of every tongue and kindred and people
und nation.
: Grotius too is frequently mentioned as a great champion for the
Socinian cause; but without any just reason : for both in his Catechism
and Poems, as well as in his Comment on the first chapter of John, he
declares his faith in the Holy Trinity, in as ample a manner as any man
can reasonably desire. Let the reader consult his writings, especially
the three places just mentioned, and StiUingfleet on the Trinity, pages
137-143, where he is sufficiently vindicated from the charge of Soci-
nianism. Sir Isaac Newton is likewise oftentimes named as a favourer of the
same schenie ; for no other reason, I suppose, but because he wrote against ¦
the authenticity of the famous verse in the first Epistle of John We are
informed, however, in the Critical Review for September 1790 on the
Religious Sentiments of Laymen, that the Arians and Socinians h^ve each
claimed Sir Isaac Newton as their own; but Whiston has told us con-
tmues the Reviewer, ti«t Sir Isaac wa. irreconcilably ang y with him
because he said tliat he was an Arian. j «• o" y "im mm
Milton, Watts, and Locke have i^metimes been claimed as natrons of
Sdcm.an.sm; but without any Just foundation. Indeer those »h„° .
rank John and Paul in that degrading list, will have ifttle mffilhy "
claiming any other writers whom tliey may think an honour to fheh^
opinions. For a vindication of Milton from the charge of Socinianism

SECT.. 2. The Trinity. 27
root of all that is distinguishing in the gospel. It destroys
the necessity, and even the importance of a miraculous
interposition, and gives the infidel too great reason to ex
claim, that all that was extraordinliry w^as superfluous ; and
that the apparatus was too expensive and too splendid for
the purposes to which it was applied.*
"The salvation of man is constantly represented In holy
scripture as something infinitely important, and the means^
for procuring that salvation as being equally so. All the
Patriarchs and Prophets, with the whole Jewish economy
of types and shadows were preparatory to the Messiah's
advent ; and all the angels in heaven administered to the
great diesign, lost in astonishment at the Divine proceed
ings. This apparatus appears to me by far too splendid and
magnificent, If our blessed Saviour were nothing more than
a mere man. All the Infinite glory of the gospel scheme
vanishes ; the scriptures, which I used to consider as the .
word of God, and replete with wisdom worthy of their Au
thor, lose th^ir majesty, and seem calculated rather tomtsw
lead than inform. I concludcj therefore, that the principles
of Socinus aiid his followers are false and dangerous, and
highly unworthy the espousal of men, who are concerned
for the honour of God, and the advancement of true reli
gion., ** All the mysteries of the New Testament are pure and
noble, august and becoming the majestyiof the God of gods.
The venerable mysteries of the incarhation, the sacred Tri
nity, the resurrection and glorification of human bodies, are.
not vain speculations to amuse the fancy; butare the es-'
sential doctrines and fundamentals of the purest xeliglpn in
the world ; that are graciously, designed and directly tend
to improve the understanding, and rectify the will, to raise
see Burgh's Sequel, p. S62--'-266. For a vindication of . Watts, see the
Rev. Samuel Palmei-'s account of his last sentiments on the "Trinity iii
Dr. Johnson's Life of Watts, with Notes, p. 42--112; And for a Vindi
cation of Locke, seeliis own Second Vindication • of the Reasonableness-
of Christianity, p. 668, whei-e he tells us, that it is very hard for a Chris
tian, Vfho reads the scripture with attention, and an unjprejudiced minil,
to deny the sati^aetion of Christ; a position utterly inconsistent with'
every idea of Socinianism.
* Professor White's Notes to his excellent Sermons, p. 68.

28 MISCELLANEOUS OBSERVATIONS. PART I.
gratitude,, and all duty and devout affections to God. They
have a certain and full influeoce on the present and future
happiness of mankind. It is observable that in the Epistles
that treat most fully and n>agnificently of the sublime doc
trines aad awful objects of our faith, there is ailways in the
conclusion a choice collection of morals and sound preceptS'
of pure life ; which are the true consequences of those most
lofty and venerable truths and essentials of the Christian
creed. Those awtul and venerable secrets, which the mtgels
desire to look inlo, are by free-thinkers, and profane prc-
teuders to philosophy,, made to be no secrets at all ; and so
the majesty of the thoughts bf the sacred writers, and the
propriety and noblene.'s of their language are debased, and,
comparatively, suiitk into meanness and contempt. The
goodness of God the Father, and the condescension ot our
Saviour in redeemiaig the human race^ are depreciated, and
infinitely undervalued ; and by consequence, the obligations
of mankind to love, obedience, andi gratitude for infinite
mercies, are horridly weakened and lessened. Ill principles
and heretical depravations of the gospel mysteries notarally
tend to vice and corruption of manners. But if Jesus
Christ, acc(»<ding to tlie- plain language, the whole contex
ture and design of the saered books, be truej natural, eter
nal God, without any quibble or evasion, then how adorable
is the love of God tlie Father, who spared not his own Son
for oar salvation ? How infinitely great and; obligaitory the
condescension of God the Son, who took our nature and' suf
fered for us ? How stupendous the charity and grace of
God the Holy Ghost, who inspires Christians with a due^
sense of this great salvation ? and with qualifications to en
title us to It, and make us capable, frilly and with eternal
satisfaction^ to enjoy it ? '^
But the grand objection to the doctrine of the Holy and
Undivided Trinity is, the seemrag absurdity and contradic
tion of the thing, that three shall be one, and one three.
Now, this may be either true or false, absurd or other
wise, according as it Is explained and understood. If we
SMd, that three are one, and one three, exactly in the same
• Blackwall's Sacred Classics, v. 1. p. 320.

SECT. 2. Tlie IVinity. 29
sense, the thing Is not only absurd, but impossible ; it is a
contradlctiion. But to say, the Divine Being is only one in
essence and three in pesson ; that he is three in one res
pect, and only one in another respect, is no absurdity, no
contiadiction ; but may be an eternal truth, founded In the
natJire of things. And if this were well considered, there
would be an end to all opposition to the doctrine of the
Trinity, from the seeming absurdity of the thing. It is
confessed on all hands, that the doctrine is abstiuse and in
comprehensible. So is the doctiine of the Divine Nature,
upon any hypothesis whatever. Yet we do not say, it is
absurd. We are obliged to submit our understandings,
and silently acquiesce and adore. So with respect to the
three persons, who bear record in heaven, the Father,
the Word, and the Holy Gkast, the: scripture assures us
they are one. And as reason as well as scripture assures
us, there can be but one God, we therefore conclude, these
three persons are partakers of one common essence.
Though they are three in one respect, yet they are only one
In anoth^- This will not appear, so strange, perhaps, if we consider,
that there are several objects in nature, besides the Divine
Beii^, which are three and one ; not three and one in the
saine respect, but three in one respeet, and only one in ano
ther. This may render the doctrine of the Trinity more
easy of coa^ehension ; at least, make it appear not so ab-
swd as sometimes it is represented by rash and inconsider
late mortals. Illustrations, indeed, do not prove the. truth
gf any doctrine ; thev only render it more easy of.admittance
into our minds and belief, when we see other objects, with
wliich we are well asquajnted, under similar ckcumstances.
Ixet us then look round us, and examine if there be any
objects .in nature, which are strictly one in essence and yet
three in propsffties. What think we of the Sun ? It is cer- j
taij^ly one of the most lively images in nature of the Holy
and Undivided Trinity.* It is one in essence, and is the
great fountain and source of both light and heat to the

* The exceUent Grotius has given us the same, illustration of the
doctrine of the Trinity in bis Institutio Baptizatornm Puerorun*. The
translation nuw thus :"-

30 MISCBLLANBOTTS OBSERVATIONS. PART T.
world. As it is the fountain and source of qll its properties,
it may be considered as representing the eternal Father,
who is the fountain of the Deity, and the great original of
all Being. The light which issues from the sun, may be
considered as representing the second person in the Divine
Nature ; for our Saviour is called the sun cf righteous
ness, and 1,he light of the world : and the heat proceeding
from the sun, and which accompanies the light, may be
considered as representing the Holy Spirit, the third person
in the Divine Nature, who proceeds both from the Father
and the Son, and gives life to the world. The light and
heat both proceed from the sun. Unless the sun existed,
there could not be either one or the other. And on the
other hand, if there is a sun in the firmament, there must
be both light and heat : for it is of the very nature of that
vast body to produce these two properties. So that the sun,
light, and heat, are coexistent, they cannot be divided.
As long as there is a sun there must be its essential proper
ties. The sun, indeed, is not the light, neither the heat,
but It is the cause and source of both. They are all distinct,
yet undivided. The sun depends not upon the light, or
heat, or both, for its existence ; but yet it cannot be without
them ; they are, as we said before, its essential properties ;
and If it could be supposed to lose those properties^ it
would cease to be a sun.
The several similitudes which the ancients used to illus
trate this matter, manifestly show, that they never dreamed;
of the Son's being created. Those similitudes are all of
them low, and infinitely short of what they are intended t®
represent. Some of them perhaps are too coarse, and such
as might better have been spared. But writers are not
always lipon their guard. They had a pious design in
adapting their comparisons to the very meanest capacities;
The comparisons of fountain and stream, root and brahch •
body and effluvia, light and heat, fire and flame, &c. served
" Why is one God set forth in persons three? ¦ ' ^
" In holy writ thus known is he.
" That three are one, what reason can us teach ?
" God is above all human reach.
'" Can 'it by no 'similitude be shown ?
'' The SUB, light, heat, are three yet one." • ¦ •

SECT. 2, The Trinity, ¦¦' S\
more particularly to signify the consuhstantiality. Those
of mind and thought, light and splendor, were more parti
cularly calculated to denote coeternity, abstracted from the
consideration of consubstantiality.*
Now, apply all this, not by way of proof, but by way of
illustration ; by way of aiding our conceptions of tlie Di-,
vine Being, and we shall find there is a wonderful similitude.
The Father is the Fountain of the Godhead. The Son and
Holy Spirit spring from him, and depend upon him. He
depends not upon them, but they upon him. He springs
not from them, but they derive their being from him. If
It could be supposed that the Father were annihilated, the Son
and Spirit could ho longer exist, they would be annihilated
likewise. : But as the Father is Independent of the Son and
Spirit, and they are absolutely dependent upon him, as the
fountain of the Deity, so neither can he be without them.
They naturally and essentially proceed from him, as the light
and heat naturally and essentially proceed from the sun.
The Father cannot be without the Son and Spirit, any more
than the sun can be without Its essential properties. The
Father was everlastingly a Father, the Son everlastingly a.
Son, and the Holy Ghost everlastingly a Spirit. So that
though the Father Is the Fountain of the Deity, yet all the
three are undivided, inseparable, coequal and coeternal to
gether. Tertullian Illustrates the procession of the Son from the
Father by several comparisons, which serve, indeed, to con-;
vey some light into the subject, but yet fall infinitely short
of a just and adequate representation : — ^The Word, says he,:-
was alwayis in the Father, as he saith, lam in tlie Father.
John 14. 10. And the Word was always with God, as it
is written, ^.^nrf the Word ttjas with God; John 1. I.
and never was separated from the Father, or another from
the Father, because / and the Father are erne. John
10. 30. This asserrion will be a defence of the truths the
guardian of the Unity, by which we declare the Son to be.
deduced from the Father, but not separated. For as even,
the Paraclete teacheth, God put forth his Word as a^ root
puts forth the. stem, and a fountain the river, and the sun a;
• Waterland's first and second Defences, passim.

32 MISCELLjVNeOtrS OBSERVATIONS. PART I.
tof ; for these several species are tlie extensions of the sub
stances from which they proceed. Nor should I scruple to
call the fruit the son of the root, a river the son of the foun
tain, and a ray the son of the sun ; because every origin is
a parent ; and every thing which is brought forth from an
origin is a progeny : much more the Word of God who
hath even with propriety received the name erf the Son.
Yet neither is the fruit sundered from the root, nor the river
from the fountain, nor the ray from the sun, so neither the
Word from God. Therefore according to the manner of
these examples I profess that I call God and his Word, the
Father and his Son, two. For both the root and stem are
two things, but conjoined ; and the fountain and river are
specifically two things, but not divided; and the sun and
ray are two forms, but cohering together. It is necessaty,
that whatsoever proceeds shall be second to that from
which it proceeds, but not that it shall be therefore sepa
rate. But where there is a second, there are two ; and
where there is a third, there are three. But the Spirit is
thiixl from God, and the Son, as the fruit from the stem is a
third from the root, and a stream from a river a third from
the fountain, and a gleam from the ray a third from the
sun. There is yet no alienation from the radical source
ftom which it deduces its peouliarities. So the Trinity>
running down from the Father by compacted and connected
degrees, in no wise opposes the monarchy, while it supports
the state of the dispensation.*
Take another illustration of this mysterious and incom*
prehensible doctrine. It is said, when God created man he
made him in his own image and likeness. And from the
history of creation it is pretty clear, that each of the eternal
Three was concerned in that great undertaking. May not
something more then be meant than is usually supposed^
when God said. Let us ma7te man in our image, after
OUR likeness f As the Holy Trinity was engaged in the
creation of our natures, may we not from these expression*
expect to find a lively representation of that Trinity In
those natures ? Whether it was designed or not^ it is
certain there is a striking illustfation of the doctrine of
• Adv. Prax, cap. 8.

SECT. 2. The Trinity. 33
the Trinity both in our souls and bodies.. I say illustra
tion, because there cannot be an exact resemblance.
The body, for instance, consists of length, breadth, and
thickness. These three properties are all essential to mat
ters We cannot destroy one without destroying the whole :
nor can we by any means make its essential properties
either more or less. Here then, as well as in the sun, are
three and one. Not three and one in the same respect, for
that, as was before observed, would be a contradiction ; but
three properties and one essence, and this is no contra
diction. The soul of man likewise is another lively Image of the
unity of nature and plurality of persons in the Deity : for it
consists of three essential faculties ; the understanding,
the memory, and the will.
Grotius represents the powers of the mind nearly in the
same manner : —
May we not some such thing in mankind see?
ij/e, reason, will, in one are three.
Are Father, Son, and Spirit equal .' they
With equal might one sceptre sway.
Dr. Francis Gregory in his Divine Antidote, speaking
upon the difficulty of comprehending the doctrine of the
Trinity, says, the resurrection of the dead is a ^doetrine
attended with such intricacies, and so many difficulties, that
human reason scarcely knoweth how to admit It for a certain
truth, though, indeed, it be so. In Paul's time it was
thought to be a thing incredible, and Celsus styles it in
Origen a thing impossible, and yet we believe, not only that
it may, but must be. Now, as there are some things in
nature, which are looked upon as types, emblems, and repre
sentations of the resurrection; sa likewise are there, some
instances in nature, which, though they cannot be urged as
proofs for the certainty, yet may serve as useful illustrations
to help our weak apprehensions, and somewhat facilitate our
belief, as to the possibility of the Trinity. As for instance :
There is in every living man a rational, a sensitive, and a
vegetative soul ; and yet the soul of man is but one : so here,
thereis in the Deity a Father, a Son, and a Holy Ghost,
B

34 MISCBLLANBOUS OBSERVATIONS. PART I.
and yet the Deity is but one. Only here is the difference,
reason, sense, and vegetation, are but three essential and
distinct faculties, or powers of one and the same soul :
whereas Father, Son, and Holy Ghost, are three essential
and distinct subsistences in or»c and the same Godhead ;
and for the belief of this, tbe scripture is our only authentic
warrant.* The imderstanding may be considered as the leading,
father faculty, the memory and the will as dependent. They
are all equally necessary to the existence of a human soul,
but yet absolutely distinct. The understanding is not the
memory, neither the memory the will ; nor is the will either
tbe understanding or the memory. Without the understand
ing there can be no memory, and without both there can be
no will, nor can either the memory or the will exist without
first supposing die understanding. So tlie soul of man,
quite as well as the Holy Trinity, may be called one
in thiee and three in one, all coequal and coessential.
Destroy one and you destroy the whole.
These two illustrations, from the soul and body of man,
are pursued more at large by Leslie, In his Socinian Confro-
versy discussed; a work which every man should read
carefully, and either answer, or think himself capable of an
swering, before he rejects the doctrine of the Holy and
Undivided Trinity. I confess, however, that, in my judg
ment, no man ever did, or ever can, fairly answer what that
gentleman has written upon this subject. A man of learn
ing and ingenuity may cavil with such a writer, and treat
him with ridicule and contempt ; he may possibly overturn
some of his weaker positions ; but he can no more give
him a fah, solid answer, such as ought to satisfy a reason
able man, competent to judge, than he can prove that two
and two do not make four. Mr. Hammon can prove there
is no God — ^Voltaire and Paine can prove that the bible is
all a lie— Dr. Priestley that Jesus Christ was a mere man,
amd Paul an inconclusive reasoner — but how ? by what ar
guments ?
The same Mr. Leslie hath given us a summary of his
reasoning upon the doctrine of the Trinity in a letter to Mr.
Gildon, the celebrated Deist, who had been converted to
• Page 248;

SECT. 2. The Trinity. 35
Christianity by reading that Gentleman's hook, entitled,
A Short Method with the Deists : and as it may afford sa
tisfaction to some persons, who might not otherwise have
an opportunity of seeing it, I will transcribe the substance
of it in this place : — We must acknowledge, says this great
man, that there are many things in the Divine Nature far
out of the reach of our reason : for how can finite compre
hend infinite ? Who can think what eternity is ? a duration
without b^inning, or succession of parts or time ! Who
can so much as imagine or frame any idea of a Being nei
ther made by itself, nor by any other ! of omnipresence ! of
a boundless iDuaoensity !
Yet all this reason obliges us to allow, as the necessary
consequences of a fint cause.
And where any thing is established upon the full proof
of reason, there ten thousand objections or difficulties,
though we cannot answer them, are of no force at all to
overthrow it. Nothing can do that, but to refute those
reasons vpon which it is established. Till then, the truth
and certainty of the thing remains unshaken, though we
cannot explain it, nor solve the difficuhles that aiise from it.
And if it is so upon the point of reason, much more upon
that of revelation, where the subject matter is above our
reason, and could never have been found out by it.
All to be done in that case, is, to satisfy ourselves of the
truth of the fact, that such things were revealed of God, and
are no imposture.
And as to the contradiction alledged of three being one,
it is no contradiction, unless it be said, that three are one in
the selfrsame respect : for in divers respects, there is no
sort of difficulty, that one may be three, or three thousand ;
as one army may consist of many thousands, and yet it is
but one army. There is but one human nature, and yet
there are multitudes of persons who partake of that nature.
Now, it is not said, that the three persons in the Divine
Nature are one person ; that would be a contradiction : but
it is said, that the three persons are one in nature. They
are not three and one in the same respect ; they are three
as to persons, and one as to nature. Here is no contradic
tion.
V2

36 MISCELL.ANEOUS OBSERVATIONS. PART I.
Again ; that may lie a contradiction In one nature, which
is not so in another : for example ; It is a contradiction,
that a man can go two yards or miles as soon as one, be
cause two is one, and another one, yet this is no contradic
tion to sight, which can reach a star as soon as the top of
the chimney, and the sun darts his rays in a few moments
from heaven to earth. But more than all these is the mo
tion of thought, to which no distance of place is any inter
ruption, which can arrive at Japan as soon as a yard's dis
tance ; and can run into the immensity of possibilities.
Now, there are no words possible, whereby to give any
notion or idea of sight to a man born blind ; and conse
quently to reconcile the progress of sight or light to him
from being an absolute contradiction ; because he can mea
sure it no otherwise than according to the motion of legs or
arms, for he knows no other: therefore we cannot charge
that as a contradiction in the Incomprehensible Nature, of
being three and one, though we found it to be so in our
nature ; which we do not, because, as before said, they are
not three and otie in the same respect.
Now, let us consider further, that though there is no
comparison betwixt finite and infinite, yet we have nearer
resemblances of the three and one in God, than there is of
sight to a man born blind : for there is nothing in any of
the other four senses that has any resemblance at all to
that of seeing, or that can give such a man any notion what
ever of it.
But we find in our own nature, which j^ said to be made
after the image of God, a very near resemblance ot his holy
Trinity, and of the different operations of each of the Divine
Persons. For example; To know a thing present, and to remem
ber what is past, and to love or hate, are different operations
of our mind, and performed by different faculties of it. Of
these, the understanding is the father faculty, and gives
being to things, as to us ; for what we know not, is to us as
if it were not. This answers to creation. From this faculty
proceeds the second, that of memory, which is a preserving
of what the understanding has created to us. Then the
third faculty is that of the will, which loves or hates,, and
proceeds from both the other; for we cannot love or hate

SECT. 2. The Trinity. 3?
what is not first created by the understanding, and preserved
to us hy the memory. \
And though these are different faculties, and their opera
tions different ; that the second proceeds from the first, or
is begotten by it; and the third proceeds from the first and
second in conjunction, so that one is before the other, in
order of nature, yet not in time ; for they are all congenial,
and one is as soon in the soul as the other : and yet they
make not three souls, but one soul : and though their ope
rations are different, and the one proceeds from the other,
yet no one can act without the other, and they all concur
to every act of each ; for in understanding and remembering
there is a concurrent act ofthe will, to consent to such un
derstanding or remembering ; so that no one can act without
the other; in which sense, no one is before or after the
other ; nor can any of them be or exist without the other.
But what we call faculties in the soul, we call persons
in the Godhead ; because there are personal actions attri
buted to each of them ; as that of sending, and being sent,
to take flesh, to be born, and the like.
And we have no other word whereby to express it. We
speak it after the mariner of men ; nor could we understand,
if we heard any of those unspea:kable words which express
the Divine Nature in its proper essence ; therefore we must
make allowances, and great ones, when we apply words of
our nature to the Infinite and Eternal Being. We must not
argue strictly arid philosophically from them, more than
from God's being said to repent, to be angry, and the like.
They are words in condescension to nur weak capacities ;
and without which, we could not understand.
But this I say, that there are nearer resemblances afforded
to us of this ineffable mystery of the Holy Trinity, than
there is between one of our outward senses and another ;
than there is to a blind man of colours, or of the motion of
light or sight. And a contradiction in the one will not infer
a contradiction in the other; though it is impossible to be
solved, as in the instance before given of a man born blind,
till we come to know both natures distinctly.
And if we had not th^ experience of the different fa
culties of the mind, the contradiction would appear irrecon-
d3

38 MISCELLANBOOS OBSERVATIONS. PART 1,
cilable to all our philosophy, how three could be one, eacli
distinct from the other, yet but one soul : one proceeding
from, or being begot by the other ; and yet all coeval, and
none before or after the other. And as to the difference
between faculties and persons, substance and subsistence,
it is a puzzling piece of philosophy. And though we give
not a distinct subsistence to a faculty, it has an existence;
and one faculty can no more be another, than one person
can be another. So that the case seems to be alike in both,
as to what concerns our present difficulty of three and one ;
besides what before is said, that by the word person, when
applied to God, for want of a proper word whereby to ex
press it, we must mean something infinitely different from
personality among men. And therefore from a contradiction
in the one, suppose it granted, we cannot charge a contra
diction in the other, unless we understand it as well as the
other : for how else can we draw the parallel ?
What a vain thing is our philosophy, when we would
measure the Incomprehensible Nature by it ? when we find
it nonplust in our own nature, and that in many instances ?
If I am all in one room^ is it not a contradiction that any
part of me should be in another room ? Yet it was a com
mon saying among phibsophers, that the soul is all in all,
and all in every part of the body. How is the same indivi
dual soul present at one and the same time, to actuate the
distant members of the body, without either multiplication
or division of the soul ? Is there any thing in the body can
bear any resemblance to tbis, without a manifest contradic
tion ? Nay, even as to bodies, is any thing more a self-
evident principle, than that the cause must be before the
effect ? Yet the light and heat of the sun are as old as the
sun : and supposing the sun to be eternal, they would be
as eternal. And as light and heat are of the nature of the sun,
and as the three faculties, before-mentioned, are of the na
ture of the soul, so that the soul could not be a soul, if it
wanted any of them ; so may we, from small things to
great, apprehend without any contradiction, that the three
persons are ofthe very nature and essence of the Deity, and
so of the same substance with it ; and though one proceed
ing from the other, as the faculties of the soul do, yet that

SECT. 2. The Trinity, 39
all three are consubstantial, coeternal, and of necessary
existence as God is ; for that these three are God ; and
God is these three ; as understanding, memory, and a will
are a soul; and a soul is understanding, memory, and
will *. * Leslie to Gildon.

40 MISCELLANEOUS OBSERVATIONS. PART 1.

PART FIRST.

SECTION III.

ARGUMENTS FOB THE DBITY OF JESUS, AND OBJECTIONS
AGAINST IT STATED, AND ANSWERED.

Doctrine qf the Atonetnent. — Absurdity qf considering
Jesus as a mere man. — Story of Irenceus. — Jesus
united with the Father. — Necessity of his Deity. —
Socinian objections : — Answered. — Various passages
of Scripture considered. — Difficulties attending Doc
trines no argument against the reception of them. «
An unanswerable argument for the divinity of Christ,
as it appears to me, may be taken from the doctrine of
atonement. Various parts of holy scripture are full of it.
And, indeed, without it the bible would be one of the most
strange and unaccountable books in the world. But, if
Christ were no more than a mere man, this doctiine be
comes impossible in the nature of the thing. I conclude,
therefore, that our blessed Saviour is possessed of a nature
equal to this undertaking, or, in other words, that he is God
over all blessed for ever. Amen.
" This doctrine of satisfaction is the foundation of the
Christian religion ; that when man had sinned, and was
utterly unable to make any satisfaction for his sin, God sent
his own Son to take upon him our flesh, and, in the same
nature that offended, to make full satisfaction for the sins
of the whole world, by his perfect obedience, and the sacri
fice of himself upon the cross.
Some say. What need any satisfaction ? Might not
God forgive without it? It would show greater mercy.
But these men consider not, that God is not only just, but
he is justice itself, justice in the abstract, he is essential

SECT. 3. Atonement of Jesus, 41
justice. And justice, by its nature, must exact to the ut
most farthing ; else it were not justice. To remit is mercy,
it is not justice. And the attributes of God must not fight
and oppose each other : they must all stand Infinite and
complete. You may say, then. How can God forgive at
all ? How can infinite mercy and justice stand together ?
This question could; never have been answered, if God
himself had not showed it to us, In the wonderful economy
of our redemption : : for heie is his. justice satisfied to the
least iota, by the perfect obedience and passion of Christ,
who is God, in the same human nature that offended. Here
. t . .
is infinite wisdom expressed in this means found out for our
salvation ; and infinite mercy in affording it to us. Thus
all his attributes are satisfied, and filled up to the brim.
They contradict not, but exalt each other. His mercy
exalts and magnifies his justice ; his justice exalts his mercy,
and both his infinite wisdom. This is the sum and sub
stance, the Alpha and Omega of the Christian religion.
Whoever holds not this doctrine, join not with them, nor
bid theip God-speed. *
The sum of what the scripture reveals about this great
truth, commonly called the satisfaction of Christ, may be
reduced to these heads. — 1. That Adam being made upright
sinned against God, and all his posterity In him. Gen. 1.
27 ;— 3. U ;-^Eccl. 7. 29;— Rom. 5. 12, 18, 19.  2.
That by this sin of our first parents all men are brought into
a state of apostacy from, and enmity against God. Gen. 6.
5 ;— Ps. 51. 5;— Rom. 3, 23 ;— 8. 7 ;— Ep. 2. 1 ;— 4, 18 ;
— Col. 2. 13.  3. That in this, state all men continue in
sin against God, and, of themselves, are not able to do other
wise. Rom. 3. 10 — 12;-^7. 15, 18, 19, 23.  4. That
the justice and holiness of God, as the moral Governor of
the world, require the punishment of sin. Ex. 34. 7 j — ^Jos.
24. 19;^Ps. 5. 4— 6;— Hab. 1. 13 ;— Is. 33. ' 14 ;-^Rom.
1.32;— 3. 5,6;— 2. Thess. 1. 6;— Heb. 12. 29.  5.
That God hath also engaged his veracity and faithfulness
not to leave sin unpunished. Gen. 2. 17;— Deut. 27. 26;
Gal. 3. 10.-  6. That God, out of his infinite goodness,
grace, and love to mankind, sent his only Son to save and
deliver them out of this condition. Mat. 1. 21 ; — ^John 3.
* Leslie to Gildon.

42 MISCELLANEOUS OBSERVATIONS. PART I.
16, 17;— Rom. 5. 8;— 1 John 4. 9, 10;— 1 Thess. 1. 10.
——7. That the way in general, whereby the Son of God,
being incarnate, is to save lost sinners, was by a substitution
of himself, in the room of those whom he was to save. 2
Cor. 5. 21 ;— Gal. 3. 13 ;— Rom. 5. 7, 8 ;— 8. 3 ;— 1 Pet.
2. 24;— 3. 18.
This way of saving sinners is variously expressed
in scripture.  1. He offered himself a sacrifice for
sin to God. Is. 53. 10;— John 1. 29;— Ep. 5. 2;— Heb.
2. 17; — ^9. 11 — 14.  2. He redeemed us by paying a
price, a ransom for us. Mark 10. 45 ; — 1 Cor. 6. 20 y—
1 Tim. 2. 6 ;— Tit. 2. 14;— 1 Pet. 1. 11, 18.  3. He
bare our sins, or the punishment due to them. Is. 53. 5,
11 J — 1 Pet. 2. 24.  4. He answered the law and the pe
nalty of it. Rom. 8. 3 ; — Gal. 3. 13 ; — 4. 4, 5.  5 He
died for sin and sinners, to expiate the one, and Instead of
the other. Rom. 4. 25;— 5. 10;— 1 Cor. 15. 3;— 2 Cor.
5. 14;— 1 Thess. 5. 9, 10.  6. The effect hereof was—
l.That the righteousness of God was glorified. Rom. 3.
25, 26.-2. The law fulfilled and satisfied. Rom. 8. 3.—
Gal. 3. 13, 14 ;— 4. 5. — 3. God reconciled. 2 Cor. 5. 18,
19; — Heb. 2. 17. — 4. Atonement was made for sin, an
end made of sin, and peace with God obtained. Rom. 5.
11 ;— Ep. 2. 14.— Dan. 9. 24*.
Another argument for the divinity of Christ arises from
the absurdity of his being no more than a mere man. All
the great things spoken of him in holy scripture seem in
congruous to simple humanity. There is an Indecorum in
the thing, that a mere man should be placed at the head of
the universe, and all the beings in it made subject unto him.
I submit It to the Reader's consideration, whether there is
not something as absurd in this hypothesis, as any thing
that can be alleged against the doctrine of the Holy and
Undivided Trinity, when fairly and candidly explained.
One may justly, I think, retort Dr. Priestley's own words,
that the hypothesis is, " such as no miracles can prove."
The position appears to me so highly improbable as to ren
der the whole scripture where such doctrines are contained
infinitely incredible. * See Dr. Owen on the Trinity, p. 108.

SECT. 3.. Atonement of Jesus, 43
The Socinians have been very unfortunate in the exe
cution of their main design : for they have not purged mys
tery out of the scripture, they have only changed its place:
they have taken nastery out of the doctrine of the scripture,
where it was venerable, and worthy the majesty of God,
and have placed it in the phrase of the scripture, where it
is opprobrious and repugnant to God's sincerity *.
Irenseus relates a story t> wbich he had from his master
Polycarp, that going with some friends at Ephesus to a
bath, and finding Cerinthus J, the arch-heretic, there before
him, he with greait abhorrence turned back, crying out,
" Let us escape immediately, lest the building fall upon our
heads, since Cerinthus, the enemy of God and his truth
is in it." Now, whether this relation be true ot false, it
incontestably shews us in what abhorrence the principles
of Cerinthus were held in the time of Irenseus, the disciple
of Polycarp, and in the time of Polycarp, the disciple of
St. J^n : And, if the story be true, of which there is no
solid reason to doubt, we may add, in the time of St. Jc^,
the bosom friend and beloved disciple of our Lord.
Another argument for the divinity of Christ arises fi-om
his being so frequently joined with his Father in different parts
of the holy scripture : I mean in such passages as these : —
Grace to you, and peace from God our Father, and the
Lord Jesus Christ, repeated in most of the epistles of
Paul :— James, a servant of God, and qf the Lord Jesus
Christ :—^— Grace and peace be multiplied unto you
through the knowledge of God, nnd of Jesus our Lord:—
To them who are sanctified by God the Father, and pre
served in Jesus Christ, and called. Now, upon the sup
position that Christ was no more than a mere good man,
exalted by the pleasure of the Father, this seems strange
unguarded la^uage. There is an indecency^ and impro
priety, an unsultableness in such representations. The
scriptures are calculated to mislead and deceive. Let the
leader, however, judge and determine for himself.
• Young's Sermons, vol. 2. p. 78.
t Book 3d. chap. 3d.. -t " Cerinthus believed that Christ was a mere
man, bom of Joseph and Mary, but in his baptism, a celestial virtue de
scended on him in form of a dove, by means whereof he was consecrated
by the Holy Spirit, and made Christ." He entertained besides varions
other errors. See Irenaens for the particulars.

44 MISCELLANEOUS OBSERV.4TIONS. PART I.
It is an old and true distinction, says Dean Swift,
that things may be above our reason, without being con-.
trary to it. Of this kind are the power, the nature, and the
universal presence of God, with Innumerable other points.
How little do those, who quarrel with mysteries, know of
the commonest actions of nature? The growth of an animal,
of a plant, or of the smallest seed, is a mystery to the wisest
among men. If an ignorant person were told that a load
stone would draw iron at a distance, he might say, it was a
thing contraiy to his reason, and he could not believe before
he saw it with his eyes. — ^The manner whereby the soul and
body are united, and how they are distinguished, is wholly
unaccountable to us. We see but one part, and yet we
know we consist of two ; and this is a mystery we cannot
comprehend, any more than that of the Trinity. — God never
did command us to believe, nor his ministers to preach any
doctrine which is contrary to the reason he hath been
pleased to endue us with; but, for his own wise ends, has
thought fit to conceal from us the nature of the thing he
commands ; thereby to try our faith and obedience, and
increase our dependence upon him. *
Another argument for the divinity of Christ arises from
the necessity of the thing : for if he had not been possessed
of a divine nature as well as a human, he could not have
been a suitable Mediator between God and man. Hence
we find several of the most early Fathers of the church rea
soning concerning the different natures of the Redeemer
in the manner following: — There is one physician, says
Ignatius, both fleshly and spiritual, made and not made;
God incarnate ; true life in death ; both of Mary and of
God ; first passible, then impassible ; evetj Jesus^our Lord.
Wherefore let no man deceive you. f
Corruption, says Justin Martyr being become natu
ral to us. It was , necessary that he, who would save us,
should destroy that which corrupted us. This could not
otherwise be, except what was naturally life was joined to
that which was corruptible, to vanquish corruption, and for
the future preserve that immortal, which was obnoxious to
• Sermons' p. 24—26. See too the late Rev. John Wesley's Sermon
on the Trinity, where are some useful reflections.
t Epist. to Ephe. sect. 7.

SECT. 3. Atonement of Jesus. 45
it. It was therefore necessary, that the Word should be
embodied, to free us from the death of our natural corrup
tion *.
Irenseus, in his learned work more than once inculcates
the same important doctrine. Christ, says he, united
man to God. For if man had not conquered the adversary
of man, he had not been lawfully conquered. Again, if
God had not given salvation, we could not have firmly ob
tained it. And if man had not been united to God, he
could not have been partaker of incorruption. For it be
hoved the Mediator of God and men, by a proper familiarity
with both, to bring them to friendship and unanimity, to
present man to God, and to make known God to men f .
From the nature of the thing, and from tliese high au
thorities, and various others that might be produced %, it
may, therefore, be fairly concluded, that if our blessed Sa
viour is not both divine and human, strictly speaking, he is
inadequate to the business of man's salvation.
Dr. Priestley, in defence of the simple humanity of
Christ, dwells much upon the expectations of the Jews in
our Saviour's time. They expected a mere man for their
Messiah, and therefore Christ is no more than a mere man.
Now, taking for granted that the supposition is just (and it
may be fairly questioned) it will not follow that the objection
proves any thing to the point In hand. Indeed, it proves
too much. We should not attend to what the Jews did
expect so much, as to what they ought to have expected,
according to their own prophetic scriptures, For it is mani
fest they were ill guides, mistaken in many things, and ex
tremely obstinate in their errors. We may illustrate this by
an instance. It is plain from all their history, that they
expected a temporal and triumphant Messiah; whereas it
is equally plain they ought to have expected a suffering
Messiah, their own prophets having clearly foretold his
suffenngs. After threescore and two weeks shall Messiah
be cut off, hut not for himself %. — He was wounded foi'
• Grabe's Specil. vol. 1. cent. S.p. 172. t Lib. 3. cap. 20.
.f See Iren. lib. 3. cap. 21. Tertul. De resur. cam. c. 51,63, and De
earn Christ. Hippol. cont. Noet. sec. 17. Cyp. Deidol. vanit, sect. 6, 7.
Novat. DeTrinit. c. 16, 18. Lact. lib. 4. c is.
t Dan 9. 2«.

46 MISCELLANEOUS OBSERVATIONS. PART I.
our transgressions, he was bruised far our iniquities ; the
chastisement of our peace tvas upon him, and tvith his
stripes tve are healed*. The Jews were accordingly often
reproved for not expecting a suffering Messiah, and on this
account charged with ignorance of the holy scriptures. O
fools and sloto of heart to believe all that the prophets
have spoken: ought not Christ to have suffered these
things, and to enter into Ms glory f ^ These are the
words of our Saviour himself to tlie two disciples going to
Emmaus. And at another time he said to the whole body
of disciples : These are the toords which I spake unto you,
while I tvas yet with you, thai all things must be fulfilled
which were written in the law of Moses, and in the pro
phets, and in the psalms concerning me. — TTius it is tvrit-
ten and thus it behoved Christ to suffer, and to rise again
from the dead the third day %. St. Peter the apostle of the
circumcision, made the same declaration to his hearers in
the sermon recorded by St. Luke : Those things which God
before had shewed by the mouth of all his prophets, that
Christ should suffer, he hath so fulfilled §. And in the
same manner St. Paul addressed the Jews : JTiey that
dwell at Jerusalem, and their rulers, because they knew
Mm not, nor yet the voices of the prophets which are read
every sabbath^day, they have fulfilled them in condemn
ing Mm'\\. From all these consideiratians it fully appears,
that the arguments against any part of our blessed Saviour's
personal or mediatorial character, which are deduced from
the ignorance of his countrymen respecting it, are mani
festly inconclusiye, because it is clear beyond all contra
diction that they weie unacquainted with his real character.
None more positive and secure than they in the justness of
their opinions, none more awfully mistaken. This consi-
deication ought most certainly to moderate the confidence of
flaming zealots of every description, and iacUne them to
contend for what they judge to be the tru^ with fear and
trembling. There is another objection, whicli is frequently made to
the doctrine of the Trinity by men from whom one would
expect better things. If we admit tbe doctrine of the
* Is. S3. 5. t Luke 24. 25, 26. ^ Ibid. J4. 44, 45,
§ Acts 31. 8. II Ibid. 13. 17.

SECT. 3. 2%e Trinity. 47
Trinity, say they, why may we not as well admit the doc
trine of transubstantiation ? for they are both equally
absurd. This objection hath been answered upon many occasions
by men every way qualified, aud yet it continues to be urged
by the enemies of the Trinity as though no notice had ever
been taken of it. This is disingenuous. Men that pretend
to be lovers of truth should despise such arts. If an objec
tion is really- valid, let it be urged with all the force of which
it is capable. But if it is answerable, and has been answered
very frequently, we should be ashamed to bring it into the
£eld again. Dr. Priestley is one of the first who would despise
a man for being guilty of such conduct in his own case; and
yet, I am sorry to see, that he continues to repeat in several
of his publications the objection before us; when he must
know in his conscience, if he thinks seriously upon it, that
it is of no force in this argument. The late Mr. Fletcher,
before quoted, hath answered the objection with his usual
sprightliness; and I am persuaded, it will gratify the rea
der to see it in his own words : — If the philosophers,
says this good man, who attack the catholic faith, cannot
overthrow the doctrine ofthe Trinity by the arguments they
draw from their avowed ignorance of the Divine Nature,
they seem determined to make us give up the point, by
arguments drawn from fear and from shame. Availing
himself of our dread of Popery, and of our contempt for the
Popish error of tranaibstantiatlon, the learned Doctor loses
no opportunity to compare that preteaaded mystery, that
^spicable absurdity, with the awful mystery of the Trinity
— exhorting us to leject them both, as equally contrary to
reason and common sense. Thus, in bis Appeal to the
Professors of Christianity, speaking of the Divinity of
Christ, he says, ' The prevalence of so impious a doctrine
can be ascribed to nothing hut that mystery of iniquity,
which began to work in tt^ times of the Apostles them
selves. — ^This, among other i^ocking corruptions of Chris
tianity, grew up with the system of Popery. After exalting
¦ a man into God, a creature into a creator, men made a
-piece of bread into one also, and then bowed down to, and
worshipped the work of their own hands.' And, in the
Preface of his Disquisitions, he writes, ' Most Protestants

48 MTSCELL.4.NEOUS OBSERVATIONS. PART I.
will avow they have made upP their minds with respect to
the Popish doctrine of transubstantiation, so as to be justi
fied in refusing even to lose their time in reading What may
be addressed to them on it ; and I avow it with respect to
the doctrine of the Trinity.'
As these comparisons are the second store-house,
whence the learned Doctor draws his arguments against our
supposed idolatry, it is proper to shew the unreasonableness
of his method. For tbis, three remarks will, I hope, be
sufficient. — 1. The question between Dr. Priestley and us
is. Whether there are three Divine Subsistences in the one
Divine Essence ? Now it is plain, that to deny this proposi
tion, as reasonably as we deny that bread is flesh, and that
wine Is human blood, we must be as well acquainted with
the nature of the Divine Essence, and of Divine Personality,
as we are with the taste of bread and wine. But how widely
different is the case, the Doctor himself being judge?' Do
not his Disquisitions assert, that the Divine Essence hath
properties most essentially different from every thing
else — that of God's substance we have no idea at all-^
and that he must forever remain the Incomprehensible?
Therefore, if God hath revealed, that he exists with the
three personal distinctions of Father, Word, and Holy Ghost,
the Doctor, after his concessions, can never deny it, without
exposing at once his piety, his philosophy, his logic, and his
common sense ; unless he should make it appear, that he is
the first man, who can pertinently speak of what he has no
idea at all, and who perfectly comprehends what must for
ever remain incomprehensible. But, — 2. The question be
tween the Pope and us, with respect to transubstantiation,
is quite whhin our reach ; since it is only, whether bread
be flesh and bones ; whether wine be human blood ; whe
ther the same ident;cal body can be wholly in heaven, and
in a million of places on earth, at the same time ; and whe
ther a thin round wafer, an inch in diameter, is the real
person of a man five or six feet high. Here, we only decide'
about things known to us from the cradle, and, concerning
whifh, our daily experience, and our five senses, help us to
bear a right judgment, agreeable to the tenor of the scrip
ture. Therefore,— 3. Considering that the two cases are
diametncally contrary, and differ as much as the depths of

SECT. 3. The Trinity. 49
the Divine Nature differ from a piece of bread; as much as
the most incomprehensible tiling in heaven, differs from the
things we know best upon earth — ^we are bold to say, that
when the learned Doctor involves the Protestant worshippers
of the Trinity, and the Popish worshippers of a bit of bread,
in the same charge of absurd idolatry, he betrays as great a
degree of unphilosophical prejudice, and illogical reason
ing, as ever a learned and wise man was driven to, in the
height of disputation for a favourite error.
Do what you can, says the Socinian, you must either
sacrifice the Unity to the Trinity, or the Trinity to the
Unity; for they are incompatible. — ^But who says it ? Cer
tainly not our Lord, who commands all nations to be bap
tized into the one name ofthe Father, of the Son, and ofthe
Holy Ghost. And if Dr. P. says It, then he says it without
knowing it ; for speaking like a judicious Philosopher, he
has just told us, that probably the Divine Nature, besides
being simply unknown to him, most essentially differs from
the human in many circumstances, of which he hath no
knowledge at all. To this sufiicient answer, we beg leave
to add an illustration, which may throw some light upon the
Doctor's unphilosophical positiveness.
Modern physicians justly maintain the circulation of the
blood, which being carried from the heart through the
arteries, flows back to it by the veins. But a learned Doc
tor, very fond of unity, availing himself of the connexion
which the arteries have with the veins in all the extremities.
of the body, insists that one set of vessels is more agreeable
to the simplicity of the human frame. What ! says he.
Arteries ! Veins ! and lymphatic Vessels too ! I pronounce
that one set of uniform, circular vessels, is quite sufficient.
You must therefore sacrifice the arteries to the veins, or the
veins to the arteries ; for they are quite incompatible. This
G'-'.'fnatical positiveness of the Unitarian Anatomist, would
3 i.V">!i: tiS the more, if we' had just heard him say, that
fc are many things in anatomy, of which he has no
¦: jiedge at all, and assert, that the minute ramifications,
1 'lir^ate connexions of the vessels which compose the
1 ) frame, are, and must for ever remain incomprehen-
;.':'" to those who have our feeble and imperfect organs.
From this simile, which, we hope, is not improper, we
E

50 MISCELLANEOUS OBSERVATIONS. PARTI.
infer, that if positiveness on tbis anatomical question would
not become the learning and modesty ofa Doctor in Physic,
a like decree of percmptoriness and assurance, in a matter
infinitely more out of our reach, is as unsuitable to the
humble candour of a Doctor in Divinity, as to the cautious
wisdom of a Philosopher *.
It is, moreover, perpetually objected'^by those who are
wise in their own eyes, .ind prudent in their own conceit,
that is, by the vain-glorious philosophers of the day ; That
it is not in our power to believe what we will, and that we
must have reason and evidence on our side.
Experience, however, will easily make it appear, that the
inclination of man has frequently more influence upon his
belief, than reason and argument. What any man would
willingly have to be true, he finds it not difficult to believe.
Nothing is more common than for inclination to over-ruld
reason. Where affection and prepossession take place, theM
judgment becomes partial and blind, and we are made capa
ble of embracing the most absurd propositions in nature.
We refuse our assent as often for want of inclination as w^
do for want of argument and evidence; and we may say with
a respectable writer — " What men at first call reason, and
afterwards conscience; is oftentimes no other than ai^ta-
tion, and prejudice, and wilfulness crept into the chair.'''
We may therefore safely conclude, that an liumble and ready
faith, casting down imaginations, and every thing that
exalts itself against the knowledge of Christ, is the only
expedient both to make and to keep men wisef .
Another argument for the pre-existence and divinity of
Christ arises from the history of the various heresies whkh
sprung up in the Christian church In the earliest ages. We
know when most of them arose, what wa<j the occasion of
them, and what reception they met with from the Apostles
arid their immediate successors. Simon Magus was the flrst
heretic, and the father of all heresy. Hymeneus and
Phlletus denied the resurrection. Others, who are anony*
mous, maintained the necessity of circumcision, and of ob
serving the law of Moses. Others asserted, that Christ had
not come in the flesh. Some denied Jesus to be the Christ.
•This argument is wholly taken from Mr. Fletcher before mentioned.
t See Young's Sermons, p, 87,

SECT. 3. 2T%e Trinity. 51
Some said he had no divine nature; others, he had no hu
man. All these, and abundance of other eiTors, crept in'.o
the church within the two first centuries, and were strenu
ously opposed by Peter, Paul, John, Ignatius, Polycarp,
Irenasus, and others, who all maintained, with unshaken con
fidence, that Jesus Christ not only pre-existed, but was the
proper Son of God, and the creator of the world. All this
they not only asserted, but treated the oppugners thereof
with great and just indignation. I add, lastly, that
When the several kingdoms in Europe had been burled
in Eyptlan darkness for many ages, through the prevalence
of the corruptions of the church of Rome, the Reformation
took place in the sixteenth ceritury. And it Is remarkable,
that all the churches in Christendom, which cast off the
delusions of popery, still retained the doctrine of the
Trinity as a fundamental article of the Christian religion.
However they might differ from each other in smaller mat
ters, they were all perfectly agreed in this one principle.
The confession of the Helvetic, the French, the Belgic, the
English, the Scotch, the Polish, the Saxon, the Bohemian,
the German churches, the churches of the Swedes and
Danes, besides the different denominations of Dissenters in
this country : These all, or in general, professed to make
the holy scriptures alone the rule of their faith ; they all
differed very materially one from another. In several re
spects ; and yet they all agreed, that the doctrine of the
Trinity is not only scriptural but fundamental in Chris
tianity *.
In answer to every thing that can be advanced in favour
of the pre-existence and divinity of Christ, it is further ob
jected, that there are numerous passages of scripture, which
speak a different language, and seem to say, that he is a
mere human creature.
It is readily granted there are several scriptures of this
kind; and if any of them asserted plainly and unequivo
cally that Christ was a mere man, and no more than a mere
man, then we should be obliged, either to conclude, that
the scriptures contradicted themselves, or that all the other
passages, which represent him as being more than man,
* See this proved at targe by some London Ministers in the Doctrine
ofthe Blessed Trinity stated and defehdtid.
£ 2

5'2 .MISCELLANEOUS OBSERVATIO.NS. IWUT I.
must be brought down to a level with those, which speak of
his simple humanity. But seeing some parts of the sacred
writings speak of our Saviour as being man *, and others speak
of him as being God, the son of God, it has been the custom in
every age of the church, in order to reconcile these seemingly
inconsistent declarations, to apply the former tohis hvmianity,
and the latter to his divinity. ParaUel to the case before us
is the account which is given in various parts of scripture,
of the nature both of men and angels. Men are sometimes
therein said to be mortal, sometimes immortal. Angels too
are sometimes spoken of as men, at other times as being
what they really are. Two or three instances will illustrate
my meaning. The first is that of the angels who appeared
to Abraham. They are expressly called men, three times
in the compass of the eighteenth chapter of Genesis, and
yet the whole context shews them to have been angels, and
one of the three to have been even the Lord of angels, and
the Judge of all the earth.
Another instance is, the histoiy of the two angels,
who appeared to Lot, while he dwelt at Sodom. In that
short account, they are four times denominated men, though
the whole history declares them to have been angels. — So
In the story of Manoah and the angel, he is more than once
called both a man, and a man of God, and yet he gave suf
ficient proof that he was of more than mortal origin. — ^In
like manner when Gabriel descended from heaven, in answer
to the prayer of Daniel, he is poshively called the man
Gabriel f.
We have other instances in the New Testament. The
two angels, who appeared to the women, that were coming
to anoint the body of Jesus, after his crucifixion, are said to
have been two men in shining garments J. And after
wards, when he ascended into heaven, two men in while
apparel stood by the disciples, and told them, that Jesus
should come again in like manner as they had seen him go
into heaven §.
• Wc can 1.0 more conclude that Jesus Christ is not God, because the
Holy Spirit sometimes speaks of him as a simple man, than we can con-
chide, that he is not man, because he speaks of him sometimes as God.
Saurin by Robinson, vol. 3. p. 119.
t Dan. 9. 21. t Luke 24. 4. § Acts 1. lo, 11.

SECT. 3. Divinity of Jesus. 53
Now, if any one should insist, that the angels are no
more than mere men, because they are sometimes called by
that name, as in the several instances here produced, he
would act just as improperly as they do, who attempt to
prove, that tbe Son of God is possessed of no nature
higher than humanity, because he is sometimes denomi
nated a man, and the son of man. We will, however,
proceed to produce some of the most remarkable of those
scriptures, which speak for the humanity of Christ, and are
usually urged by the Socinians to prove, that he is nothing
more than man. The order in which they are found in the
bible may be as convenient as any other.
1 . Why callest thou me good ? There is none good but
one, that is God. Mat. 19. 17. — ^To see the force of this,
we must reason with the man upon his own mistaken prin
ciples. Why do you call me good, whom you do not be
lieve to be any other than a mere man ? There is none
truly good but God, who Is the only author of all goodness
and happiness. This is the answer commonly given to
the difficulty in this text, and appears sufficiently satisfac
tory. It seems a question proposed to the man, as in Mat.
9. 38, Ibid. 22. 43. and John 9. 35. to make hiin profess
his belief of our Lord's being the Son of God. See a good
criticism on the Greek text in Jones's Catholic Doctrine of
the Triaity, chap. 1. sect. 24. See too Dr. Trapp on the
Trinity, p. 109, 110.
2. To sit on my right hand and on my left is not mine
to give, but it shall be given unto them for whom it is
prepared of my Father. Mat. 20. 23. — ^This difficulty is
solved by this single observation, that Christ derived his
divine nature from his Father as well as his human, and tliat
through the whole of his life here in the world, he acted as
his Father's delegate. It was no part of his undertaking
here below to allot to men their future abodes. The law
promulgated from the eternal throne is, that every man shall
be rewarded, not according to peculiar and foolish parti
alities, but according to his works. — Our blessed Saviour
has promised elsewhere, to bestow this reward as his own
right : To him that overcometh tvill I grant to sit with
me in my throne. Rev. 3, 21. Consult Jones on the Trinity,
chap. 1, sect, 32, for a criticism on the original text.
E 3

54 MISCELLANEOUS OBSERVATIONS. PART I.
3. All power is givea unto me in heaven and in earth.
Mat. 28. 19. — Christ was mediator between God and man.
As his divine nature had ineffably existed with his Father
from everlasting, so his human nature became invested,
after his resurrection, with universal dominion. He was
exalted as God-Man mediator, where he ever liveth to
make intercession, and sitteth at his Father's right hand
till all opposing power is reduced into subjection to his au
thority. 4. But of that day and hour knoiveth no man, no not
the angels ivhich are in heaven, neither the Son, but the
Father. Mark 13. 32. — ^As God, Christ knew all things,
and was possessed of all possible perfection. As. ttian, he
was ignorant of many things, the day of judgment in par
ticular. Hc grew in wisdom, as well as in stature. It was
no part of his commission among men, to reveal the par
ticular time when this event shall be. This last seems to
be the sense of the passage, because he is frequently said
in other parts of scripture to know all things.
Our Saviour's design in this place being only to re
present the day here spoken of as a secret not to be made
known unto men until it should come upon them, that they
might always stand upon their guard, watch, and prepare for
it : let but the word know be taken to signify make known
(which fully answers the design of the place, and, as it is
evident, St. Paul uses the same word. 1 Cor. 2. 2. I deter
mined, says he, not to knotv, that is, not to make known
or teach, any thing among you, save Jesus Christ and him
crucified :) and then the most natural paraphrase of that
place will be this — But tliat day and hour there is no one
who shall or can nuike known unto you; no, not the angels
which are in heaven (who may be supposed to be ignorant
of it themselves) iwr even the Son himself (who, although
he knotveth all things. John 21. 17, yet can do nothing of
himself, but what he seeth the Father do. John 5. 19,
and who speaketh not of himself, but the Father ivhich
sent him gave him commandment wliat he should say,
John 12. 49.) but the Father only shall in his otvn time,
make it knotvn try h-inging it to pass*. See a good
* Gentleman's Religion, p. 2. p. 26, 27.

SBCT. 3. Divinity of Jesus. 55
solution of the difficulty contained in this text in Water-
land's Eight Sermons on the Divinity of Christ, p. 268 —
273. And for a defence of the Fathers on the passage, con
sult his Vindication of the Divinity of Christ, p. 104 — 1 12
and p. 415. See too wliat Dr. Bishop has advanced in his
Eiglit Sermons at Lady Mpyer's lecture, p. 107 — 116. Con
sult also Trapp on the Trinity, p. 113, 114,
5. My Fatlier is greater than I. John 14. 2S.^-This
would have been a declaration of the utmost impudence, on
the supposition that Christ was no more than a mere man,
or an ang^l. But admitting that he was the eternal Son of
his Father, and acted undei' him as mediator and delegate,
to say. My Father is greater than I, is highly proper, and a
sentiment worthy of his piety. The Father Is the foun
tain of the Godhead^ from whence the Son derived his
etemal exfetence. There is therefore a precedence in the
Father as Father, "such as the priority of earthly parents may
be supposed to possess, tliough at the same time the most
perfect equality of nature remains." See Hawker's Sermon's
on the Divinity of Christ, p. 176 — 178, for a sensible ob
servation on this passage. Consult Claike on the Trinity,
p. 141—147. Ibid. p. 260.^263. Ibid. 273—281. Dr.
Bishop 400 has given a good view of the text, and produced
other testimonies from the Fathers, besides those in Dr.
Clarke's book. Consult likewise Trapp on the Trinity, p.
115-^124. 6. And this is life eterrwd, that they n4gM kuow thee
the only true God, and Jesus CJwmt whom thou hast sent.
John 17. 3.- — ^There were two grand points, which all that
were converted to the Christian faith were to learn : they
were to turn from all their false gods to serve the one true
God, and to believe that Jesus was the Christ. This, and
no other is the lesson conveyed in these words. They
assert jiodiing more. The true God is used in opposi
tion to false gods; Jesus Christ irt opposition to all othex
saviours. This passage of scripture being more important than
ordinary, we will examine in what manner the Ancients
understood it. — " Our Loid preached to those who had
fallen into polytheism, the one only true God his Father."
Ignat. larger Epist. to the Mag. Sect. 11,

56 MISCELLANEOUS OBSERVATIONS. PART. I.
" If Christ would not have us understand him also to be
God, why did he add these words — And Jesus Christ tvhom
thou hast sent f for which addition there could be no other
reason but this, that he would have himself taken for
God ; for were it otherwise, he would have added. And
the man Christ Jesus whom thou hast sent : he added, '
however, no such thing ; but here joined himself to God,
that by this conjunction we might understand him to be,
what indeed he is, God. Tertul. quoted by Maldonatus on
the place.
St. Austin has it thus : — The order in which these
words are to be understood is this — That they may know
thee, and Jesus Christ, tvhom thou hast sent, to be tlie only
true God. De Trim. 1. 6. c. 9.
Athanasius says. These two clauses of our Lord's
speech are knit together by the copulative, and the sense of
them is. That they may know thy Son to be the true God,
even as they know thee the Father to be so. Disp. ad,
Arium. Basil has it thus: — Our Lord calls his Father, the
only true God ; not as if his person alone were so, but
in opposition to those idols which were then thought to
be God, but were not so : but the title of the true Grod
doth equally belong to the Father and the Son. Adv.
Eunom. 1. 4.
In short, all the ancient writers, who have had occasion
to mention this text of scrijiture, speak of it much in the
same style with the above. And the reader will please to
take notice, that there is a very wide difference between
saying the Father is the only true God, and the Father only
is the true God. The former is our Lord's declaration, the
latter Is the meaning Socinians put upon It.
Grotius upon the' place saith, The Father is called the
only true God, to exclude all those whom the false persua
sion of the Gentiles had introduced for gods.
Erasmus too has much the same sentiment :— When
our Lord styles his Father, the only true God, he does not
exclude himself, who is the Son ; but distinguishes the true
God from the idols of the Heathens.
Consult Trapp on the Trmity, p. 110—113, and Whitby
on the place.

SECT. 3. Divinity of Jesus. 5J
7. Unto us there is but one God the Father, of tvhom
are all things and tve in him, and one Lord Jesus Christ,
by tvhom are all things and tve by him. 1 Cor. 8. 6. —
Nothing is asserted in this passage contrary to what is
called the catholic faith. There Is one God, and one Me
diator. Whether that Mediator is a person in the divine
substance is neither asserted, nor denied in this place. If
the term God Is used in an exclusive sense, it proves too
much ; for we may as well say, there is but one Lord, as
that there is but one God.
Origen has spoken pretty much at large upon this pas
sage of scripture : — ^I wonder how any one, says he, who
reads what the apostle Paul has said, that there is one God,
the Father, of whom are all things, and one Lcrrd Jesus
Christ, by whom are all things, should yet deny that they
ought to confess the Son of God to be God, lest they should
seem to acknowledge two Gods. How will they dispose of
this passage of the Apostle, in which Christ is openly de
clared to be God over all? Rom. 9. 5. But they who hold
these opinions do not consider, that as he has not termed the
Lord Jesus Christ the one Lord in such an exclusive man
ner, that God the Father shall not be Lord ; so also he has
not denominated God the Father, God in such an exclusive
manner, as that the Son shall not be believed to be God.
In Epist. ad Rom. lib. 7- chap. 9.
8. The head of Christ is God. 1 Cor. 11. 3.— This is
similar to some of the foregoing. The Father is the foun
tain of the Godhead. Christ derived his deity from him ;
his humanity from him; his mediatorial office from him.
In all these, and in every other possible sense, the head of
Christ is God: but it by no means follows from hence, that
Christ is no more than man.
9. Then eometh the end when he shall have delivered
up the kingdom to God even the Father. 1 Cor. 15. 24 
This is one of the most difficult portions of sacred scripture,
not because of any thing in itself, but because it is an
imperfect revelation. It is a hint thrown out concerning a
great event which is to take place in the world of glory, but
not pursued to any length. The force of it seems to lie in
this circumstance, that when all the purposes for which
Christ undertook the mediatorial office shall have been

58 MISCELLANEOUS OBSERVATIONS. PART I.
answered, that office shall cease, as being no longer neces
sary, and pure deity shall alone continue. But this does
not prove that Christ will then in all respects cease to be a
king. His natural and essential kingdom will have no end.
But his mediatorial dignity and office will cease through
eternity, as being no longer necessary. This view seems
calcidated to reconcile this passage with that other of St.
Luke, where he says. He shall reign over the liouse of
JaciA forever ; and of his kingdom there sliall be no end.
See Jones on the Trinity, chap. 1 . sect. 25.
This difficult passage of scripture is very well explained
by Peter Martyr, as quoted by Bishop Bull in his Prim, et
ApoBt *. " To reign is sometimes taken for excelling others,
having the pre-eiminence, or highest place over others.
Now in tbis sense Christ will always reign. But if we say,
that to reign is the same as to exercise the offices of a king,
to fight for, to defend, to conquer, and the like ; Christ wiH
not always reign. For when we are perfect and complete,
we shall have no occasion for the aids of Christ. When he
came into the world, he preached, he taught, he died for
our salvation; now also hc Intercedes for us with the Father,
he defends us from imminent dangers, and never intermits
his mediatorial offices and actions. But at the end, when
he hath made an universal peace, he will resign these
offices to the Father, because then there will be no further
occasion for them. Thus, when a powerful prince sends his
only son to some province of his realm, which is seditious,
tumultuary, and rebellious, the son goes with command and
strong force ; but when he has quieted the commotions,
and 0ubdued the rebels, he returns conqueror to his father,
triumphs, and delivers up the province in peace to his
father, no longer uses the military command, or the legions,
&c."
10. There is one Lord, and one God and Father «jf
all, who is aiove aM, and through all, and in you att.
Eph. 4. 5, 6 — ^This asserts only that there is one God, and
one Miediator, whom he calls one Lord. God's being called
one God, no more excludes Christ from that high title than
• Tradit. cap. 6. sect. 9.

«ECT. 3. Divinity of Jesus. 69
Christ's being called the one Lord, excludes the Father
from the same appellation and doramion.
11. For there is one God and one Mediator between God
and men, the man C/irist Jesus. iTim. 2. 5. — ^This is in tbe
same predicament with some of the foregoing. There is one
God and one Mediator. If the stress is laid on man : It is
replied. The angels are frequently called the same, but yet
they, at the very time, were possessed of a higher nature.
St. Cyprian says, This Christ is our God, who put on man,
that, as a mediator between both, he might lead man to the
Father. De Vanit. Idol.
1 2. The revelation of Jesus Christ, wliich God gave
unto him, to shew tmto his servants things toMch must
shortly come to pass. Rev. 1 . 1 . — The sentiment here is
the same as in many other places. Christ acted as his
Father's delegate, and derived all his authoa-ky from him.
His mediatorial and delegated office will continue till the
consummation of aU things, when, every opposing power
being brought into subjection, he wiU deliver up his office
to bis Father, and God shall be all in all.
It is possible these answers to objiections may not give
satisfaction to the minds of some readeis. Nor is it likely
that any thing, which can be written upon so profound -a
subject, will give satisfaction to every reader. Difficul
ties will occur, what opinions soever we embrace. But
if difficraities attending a doctrine, otherwise well estab-
Kshed on scripture evidence, are peimitted to operate uipoa
tbe mind, to its entire subversion, there is no one principle
eithei of natural or revealed religion, however important in
itself, that can possibly keep its ground. Many of the doc
trines of religion are attended with circumstances of the most
palpable incomprebensIblHty to the present confined aiid
limited powers of man. The existence and peEfeetlcMis of
God, the immortality of the human soul, the resurrection of
the body : who can enumerate the difficulties attending
these indisputable doctrines of natural and revealed religion ?
But when once a doctrine is firmly established upon, a scrip
tural feundatioH, the difficulties aAfcendli^ a full compre
hension of it must give way, in every case short of contra
diction.

60 MISCELLANEOUS OBSERVATIONS. PART I.
There ai'e some other passages of scripture that are
supposed to militate against the divinity of Christ, but
which all admit of a reasonable solution. Those I have
mentioned seem the strongest of any. If the reader is
dissatisfied with the answers given, he may have recourse to
the Commentators, where they are considered more at large,
Whitby alone, on the New "Testament, will be found com
petent to the satisfying of the scruples of all dispassionate
inquirers into the truths of the divine word. To him, there
fore, I will refer the reader whenever he is pressed with an
objection to the Divinity of his Saviour. The great Dr.
John Owen, when speaking on this subject, says : — For
my part, I do not see in any thing, but that the testimonies
given to the God-head of Christ, the eternal Son of God,
are every way as clear and unquestionable as those are,
which testify to the Being of G9d, or that there is any God
at all *.''
That Is a fine simile of the honourable Robert Boyle
where he says : — « As among the stars, that shine in the
firmament, though there be a disparity of greatness com
pared one to another, yet they are all of them lucid and
celestial bodies, and the least of them far vaster than any
thing on earth ; so of the two testaments, that compose the
bible, though there may be some disparity In relation to
themselves, yet are they both heavenly and instructive
volumes, and Inestimably out-valuing any the earth affords,
or human pens ever traced. And I must add, that, as
mineralists observe, rich mines are wont to lie hid in
those grounds, whose surface bears no fmit trees, nor is well
stored vvith useful plants or verdure ; so divers passages of
holy writ, which appear bairen and unpromising to our first
survey, and hold not obviously forth instructions or promises,
being by a sedulous artist searched into, afford, out of their
penetrated bowels, rich and precious mysteries of di
vinity f.
I observe still farther, that the word of God is the best
authority in the worid upon every subject where It is con
cerned. Where any particular proposition occurs, we may be
well satisfied that such proposition contains an undoubted
• On the Trinity, p. 40. t On the Style of Scripture, 4th Obj. p. 109.

SECT. 3. Divinity of Jesus. 61
tmth, whether we are able to comprehend all the reasons of
it or otherwise. The government of the world belongs
not to man. What is therein delivered is as firm as the
tlirone of God. His power is engaged to fulfil what his
mouth hath spoken. And as he is a God without iniquity,
just and right in all his ways, we may be assured, what he
hath declared by his servants, the Prophets and Apostles,
every jot and tittle'shall be found true. It is Inconsistent
with his nature to set his seal to a lie. If therefore any
particular doctrine is found in the lively Oracles, we hesitate
not to embrace It as the truth of God, even though It should
be liable to a variety of objections.
" When philosophy and the scripture seem to disagree,
it is always the safest course to believe what is taught by
God, whose exact veracity is included in his most perfect
nature, who possesses an intellect, not only of a superior
order to ours, but truly omniscient, and who does most clearly
know, not only all gradual verities, and all those, that are
but conditional truths, or grounded upon suppositions, but
all the complete, absolute and eternal tmths, that our phi
losophy and reasonings are built on : and, . most probably,
many more, neither attained, nor so much as attainable, by
natural reason ; though never so well improved by mere
human philosophy *."
No doctrine of revelation, indeed, can be true that
is contrary to any other doctrine either of nature or of
revelation : nor can any be founded in truth that is not
perfectly consistent with the purest principles of sound
reason and philosophy. But surely it cannot be justly
argued from this concession, that no doctrine is to be em
braced but what we fully comprehend. We believe the
existence, the eternity, the immensity, the omnipotence,
the omniscience, and every other perfection of the Su
preme Being : but what man upon earth pretends to com
prehend how these things are? Reason and revelation
concur in establishing the reality of the facts ; but neither
reason nor revelation inform us how they are. And it is,
moreover, exceedingly probable, that if we had been in
formed much more fully concerning these deep things of
* Boyle's Christian Virtuoso, p. 680,

62 MISCELLANEOUS OBSERVATIONS. PART I.
God, we have no powers to comprehend them. Yef we
believe them, and act upon the persuasion, through the
whole course of our lives. In like manner we believe the
unity of God. Thus we are confirmed in the persuasion
of both, by reason and revelation. But while reason has
nothing to reply, being lost in tlie profundity of the sub
ject, revelation informs us, that in this unity of nature,
there are three persons, distinguished by the names of
Father, Son, and Holy Ghost ; three persons engaged for
the salvation of the human race, to whom are frequently
ascribed divine and incommunicable perfections. Not
knowing how to reconcile these things in any other or
better manner, we say, the Godhead is one, but the per
sons in that one Godhead are three : and wc worship this
one Godhead under these three personal distinctions : To
the Father, the fountain of the Godhead, we ascribe, em
phatically, Creation ; to the Son, Redemption ; and to the
Holy Ghost, Sanctification ; and in this order we pay our
adorations. These principles we believe, and these prac
tices we observe, not because we pretend to comprehend
the mode and manner how the one is three, and three
are one ; but because the holy scriptures have given us
this information. We receive the doctrine on what we
conceive to be the authority of heaven. Our scriptures
teach us this doctrine. We have examined the authenti
city and authority of those scriptures, and we find that
authenticity to be unquestionable, and that authority to be
such as commands our assent. While this is our situation,
we can do no other than embrace the doctrine of the
Sacred Three. Not to do so would be absolute rebellion
against the highest obligations, and to involve ourselves in
deserved condemnation. If we err herein, we err in good
company. If we are mistaken, we mistake with the greatest
and best of men. Friends and enemies have concurred
in sentiment with us, that the scriptures do actually con
tain the doctrine. Jews, Heathens, Mahometans, all con
cur with the great body of Christians from the beginning,
that the doctrine of the Trinity is a doctrine of our New
Testament. We are so far, therefore, from feeling shame
at being thought to embrace this septiment, that we glory
in the principle before the assembled world of infidels and

SBCT. 3. Divinity of Jesus. 63
philosophers, and are persuaded that it throws a divine lustre
over the records of our salvation, and makes them worthy
of God to reveal, and of all acceptation by man *.
• See the divinity of Christ and tlie doctrine of the Holy Trinity
vindicated from the objections of Socinians in the 44th Sermon of Arch
bishop TiUotson.

A PLEA
FOR TBE
DOCTRINE OF THE TRINITY.

PART SECOND.
— ?^ —
SECTION I.
INFORMATION CONCERNING THE MESSIAH FOR THE FIRST
THREE THOUSAND YEARS OF THE WORLD.

Division of the Work. — Jesus the Seed of fhe Woman. —
Enoch's Prophecy. — Promise made to Abraham — to
Isaac — to Jacob. — Paraphrase of Onkelos — of Jona
than. — The true Melchizedek :^Brazen Serpent. —
Chaldee Paraphrase. — Prophecy of Balaam. — Job's
prophetic testimony. — Jesus the Anointed King.
The general obseiTatlons intended being dispatched, we
will now proceed to investigate the several doctrines them
selves. And that this may be done with greater precision,
let it first be considered, what genuine Christianity is.—
Real Christianity, then, it will be granted by every person,
let his private views of it be what they may, is that mode
of worshipping and serving the Almighty, which the gospel
of Christ requires of us. Whoever serves God in this way,
is truly religious. Whoever serves God in any other way,
if he lives under the dispensation of the gospel, is not truly
religious. f

G6 THE CH.4.tlACTER OF MESSIAH. PART II.
Now the gospel of our blessed Saviour plainly contains
t-heVXw'ngVnciples:-!. There is a God._2 Man .s
?n aSountaWe creature.-3. He hath offended his Maker,
and is become a sinner.— 4. He hath contracted, in some
way or other, wrong propensities, and is now depraved in
his moral powers. — 5. He is absolutely incapable of making
satisfaction to his Creator for the sins he hath committed ;
and equally as incapable of rectifying the disorders of his
nature, without divine assistance. — 6. God hath taken pity
on his creature, and provided, and made known, both a
Saviour to die for his sins, and also a Holy Spirit to rectify
the moral disorders of his nature. — 7. This Saviour, and this
Sanctifier, are spoken of throughout the scripture in terms
that signify the highest dignity, as being partakers of real
divinity. We will confine ourselves to this last proposition. And,
rn order to examine the matter fully, we will pursue the fol
lowing method: — 1. See what the scriptures inform us con
cerning the Saviour. — 2. We will then examine what the
word of God reveals concerning the Holy Spirit. — 3. Pro
duce the scripture account of the Sacred Trinity. — 4. See
what the ancient Jews thought of these subjects.-^5. What
the learned Heathen. — 6, What the Christian fathers. — 7-
We may afterwards throw the whole into one view.
It is not needful here to prove the existence of a Su
preme Being, as it is agreed on all hands, that there is one,
and " but one, living and true God, everlasting, without
body, parts, or passions ; of infinite power, wisdom, and
goodness; the Maker and Preserver of all things, both
visible and invisible." The question is, whether " in the
unity of this Godhesd there be" not " three persons, of one
substance, power, and eternity; the Father, the Son, and
Holy Ghost }"
In order to determine this, we will, First, enquire in
what manner the holy scriptures speak of our blessed
Saviour. And the several passages to this purpose will be
best produced, I think. In chronological order, because the
nearer we come to the time of his birth, the clearer and
fuller the descriptions usually are.
1. The first passage we meet with, is that most ancient
one recorded in Genesis 3, 15. It is a declaration made

SECT. 1. Early Testimonies. 67
immediately after the fall of our great progenitor, and about
four thousand years before Jesus Christ : " I will put en
mity between thee and the woman, and between thy seed
and her seed : it shall bruise thy head, and thou shalt bruise
his heel. Does not " the seed of the woman," the term
here made use of, seem to imply, that there should be
something supernatural in the person, or In the birth of the
Messiah ? *
Maimonides, one ofthe greatest and best of the Jewish
writers, who lived in the twelfth century, saith, " This is
one of the passages in scripture which is most wonderful,
and not to be understood, according to the letter ; but con
tains great wisdom in it." f
This prophetic scripture is applied to the Messiah by
the most learned of the ancient Jews, as appears both from
the Targum J of Jonathan, and that of Jerusalem. The
former paraphrases the passage thus : — " But I will put en
mity between thee and the woman, between the seed of thy
son and the seed of his sons : and it shall come to pass
when tlie sons of the woman shall observe the precepts of
the law, they will endeavour to smite thee on thy head.
But when they shall neglect the precepts of the law, thou
shalt endeavour to bite them pn their heel : yet there shall
be a remedy for them, but for thee there shall not be a re
medy ; because a remedy shall be produced for the heel in
the days of king Messiah." The latter paraphrase has it
thus : — " And it shall come to pass when the children of
the woman shall observe the law and perform the com
mandments, they will endeavour to bruise thy head and
slay thee ; but when the children of the woman shall neglect
the precepts of the law, and observe not the comrpandnients,
thou shalt endeavour to bite them on their heel, and so do
* Compare Gal. 4. 4 ; and 1 John 3. 8. t More Nevochim, p. 2,
cap. 30.
t It niay be convenient to observe here, for the sake of the unlearned
reader, that these Targums are paraphrases of the Hebrew scriptures
into the Chaldean language, and were made before or about the time of
our Savionr, to accommodate those persons who did not understand the
pure Hebrew language. A good account of them may be seen in Pri-
deaux's Connection ofthe Old and New Testament, part 2, book 8.
F 2

68 CHARACTER OF MESSIAH. PART II.
them an injury: yet there shall be a remedy for the chil
dren of the woman, but for thee the serpent there shall be
no remedy ; nevertheless it shall come to pass, that they
shall perform a cure upon each other on the heel, in the
last days, that is, in the days of king Messiah."
2. Enoch, the seventh from Adam, by a prophetic
spirit, said, " Behold, the Lord eometh with ten thousand
of his saints to execute judgment upon all, and to convince
all that are ungodly among them, of all their ungodly deeds,
which they have ungodlily committed, and of all their hard
speeches,, which ungodly sinners have spoken against him."
Jude 14, 15. If the Son of God is represented in this pro
phetic passage of scripture as the Judge of the world ; it
is an office, surely, very much above the abilities of any
merely human being, however exalted by the favour of his
Maker. Compare 1 Thes. 4. 14 — 18.
3. The next passage which speaks of our Saviour, is Gen,
12. 1 — 3. a promise made to Abraham about 430 years
after the flood, and 1920 years before the Messiah came
into the world : " Now the Lord had said unto Abraham,
Get thee out of thy countiy, and from thy kindred, and from
thy father's house, unto a land that I will show thee : and I
will make of thee a great nation, and I Will bless thee and
make thy name great ; and thou shalt be a blessing. And
I will bless them that bless thee, and curse him that curseth
thee : and in thee shall all families of the earth be blessed."
This promise was first made to Abraham when he was 75
years of age, and afterwards repeated to him nine or ten
different times ;. once the same year; once three jears after;
twice exactly five years after ; once sixteen years after ;
two or three times again the same year ; and once more
when he was 1 25 years of age, and his son Isaac twenty-five.
All these repetitions of the promise were fundamentally the
same, though made with some little variation in the expres
sion. Compare Gal. 3. 8, 16; and Mat. 1. 1.
4. About 1800 years before the birth of Christ, and 120
after the caUing of Abraham, God appeared to Isaac and
renewed to him the promise which had been so frequently
made to his father. This was repeated to him but twice :
" The Lord appeared unto Isaac, and said. Go not down into
Egypt : dwell in the land which I shall tell thee of. So-

SECT. 1 . Early Testimonies. 69
journ in this land, and I will be with thee, and will bless
thee : for tmto thee and unto thy seed I will give all these
countries, and I will perform the oath which I sware unto
Abraham thy father. And I will make thy seed to multiply
as the stars of heaven, and I will give unto thy seed all
these countries : and in thy seed shall all the nations of the
earth be blessed ; because that Abraham obeyed my voice,
and kept my charge, my commandments, my statutes, and
my laws." Gen. 26. 2 — 5. And again, in a more com
pendious form, at the twenty-fourth verse of the same
chapter. 5. Several years afterwards God appeared to Jacob, and
renewed to him the promise of his fathers, Abraham and
Isaac, and nearly in the same words : " 1 am the Lord God
of Abraham thy father, and the God of Isaac ; the land
whereon thou liest, to thee will I give it, and to thy seed.
And thy seed shall be as the dust of the earth ; and thou
shalt spread abroad to the west, and to the east, and to the
north, and to the south : and in thee, and in thy seed, shall
all the families of the earth be blessed." Gen. 28. 13, 14.
We have the authority of the two great apostles, Peter and
Paul, for applying the promise here made to Abraham,
Isaac, and Jacob, at different periods, to the Messiah. In
deed the words are applicable to uo other person that ever
was born into the world, and therefore they have been
rightly Interpreted by all antiquity;
6. The prayer of good old Jacob for the children of his
son Joseph, in Genesis 48. 15, 16. seems to have been ad
dressed to the Messiah, whom he calls " the Angel which
redeemed him from all evil : And Jacob blessed Joseph,
and said, God, before whom my fathers Abraham and Isaac
did walk, the God which fed me all my life long unto this
day, the Angel which redeemed me from all evil, bless the
lads." Many of the most learned, both of the ancient Jews
and Christians, understood this passage of no other than the
Son of God, the Angel of the covenant, in whom God's
name dwelt ; * for God the Father is never called an angel.
* See an excellent Dissertation on this subject by AUix, at the end of
tis "Judgment of the Jevrish Church against the Unitarians." Consult
also Ainsworth and Patrick on the place.
F 3

70 CHARACTER OF MESSIAH. PART 11.
Indeed there would be the most manifest impropriety in
such a denomination. For by whom should the Father of
the universe be sent ?
7. The next promise we have of the Messiah is in Gene
sis 49. 10. " The sceptre shall not depart from Judah, nor
a lawgiver from between his feet, until Shiloh come, and
unto him shall the gathering of the people be." Tliis was
given about 1690 years before the birth of our Saviour, and
is generally understood both by Jews and Christians of the
Messiah. Onkelos paraphrases this verse in the following
manner : — " He that hath dominion shall not be removed
from the house of Judah, nor a scribe from the sons of his
children, until Messiah comes, whose is the kingdom, and
whom the people shall obey." The Jerusalem Targum is
much the same :. — " Kings shall not fail from the house of
Judah, nor skilful teachers of the law from the sons of his
children, until the time when king Messiah shall come.
His is the kingdom, and him at length shall all the king
doms of the earth obey. How beautiful is king Messiah,
who shall arise from the house of Judah !" f
8. " I have waited for thy salvation, O Lord." Gen.
49. 18. Jonathan paraphrases the verse thus : — " Jacob
said when he saw (by the prophetic Spirit with which he
was inspired) Gideon the son of Joash, and Samson the son
of Manoah, who should be deliverers : The salvation of
Gideon I expect not, neither the salvation of Samson do I
regard, because their salvation is a temporal salvation ; but I
expect and regard thy salvation, O Lord, because thy salva
tion is an everlasting salvation." The Jerusalem Targum
runs thus : — " Our father Jacob said. My soul expects not
the redemption of Gideon the son of Joash, which is tem
poral ; neither the redemption of Samson, which is a
created salvation ; but the redemption which thou hast
declared by thy word shall come to thy people the children
of Israel ; tbis thy salvation my soul waiteth for. — ^The
lesser Venetian copy of the Targum is somewhat different :—
« Our father Jacob said in his prophecy, I h^ave expected
thy redemption, O Lord; not the redemption of Gideon —
t See Prideaax's Connection, part 2d. book 8. page 579, 580, on
this verse. Consult too Ainsworth luid Patrick on the place.

SBCT. 1. Early Testimonies. 71
not the redemption of Samson — but the redemption of the
Messiah, the son of David, which will be for the deliverance
of the children of Israel, and their freedom from bondage.
This thy salvation my soul waits for *."
Thus the salvation here spoken of, was understood by the
ancient Jews to be the salvation of Messiah, who is addres
sed by the dying Patriarch by the incommunicable name
Jehovah f. Nor is there any thing strained and far fetched
in this supposition, when we consider, that he gave indis
putable proofs of being under divine Influence, by predict
ing the fortunes of his children to the latest generations.
And as it is allowed on all hands, that he prophesied of the
coming of Christ in the tenth verse, it was very natural for
the good old man to break out, in the course of his pro
phetic discourse, when almost spent, and ready to expire
with fatigue ; " I have waited for thy salvation, O Lord :"
I long tq see that happy day, when thou shalt appear for the
deliverance of thy people. If this is a just view, Jacob, as
well as Abraham, foresaw the day of Christ.
9.* The stoiy of Melchizedek, recorded in the four
teenth of Genesis, should have come in immediately after the
mention of Abraham ; but as Abraham's history and that of
Isaac and Jacob are so closely concerned, we have reserved
it for this place, that it might not interfere with them.
The history of this pious priest and king, then, as expound
ed by the great Apostle of ¦the Gentiles, contains an unques
tionable proo^ not only of the pre-existence, but of the
eternal existence, of our blessed Saviour, For, because this
eminent type of Christ had no beginning of days recorded
of him, the Apostle says, he " was without father, without
mother., without descent, having neither beginning of days,
nor end of life; and In these respects he was made like
unto the Son of God, and abideth a priest continually."
" What Melchizedek was figuratively, Christ was really.
Melchizedek had neither beginning of days, nor end of life,
nothing being recorded in scripture with regard to his birth
or death, consequently the Son of God had in reality neithei'
* iSee Fleming's Christology, p. 142.
t Possibly, the Jehovah here addressed may not mean king Messiah,
b}it rather the Father of Jesus Christ. 14 seems ambiguous.

72 CHARACTER OP MESSIAH. PART II .
beginning of days or end of life *." Comp. Gen. 14. 1 7 —
24, with Heb. 7. 1—10.
10. If we compare Exod. J 7- 7, with 1 Cor. 10. 9, we
shall have an incontestable proof, that the Christ mentioned
in the latter place is the Jehovah described in the former,
and consequently, that he is possessed of real and proper
divinity, because the name Jehovah is allowed on all hands
to be incommunicable : " And Moses called the name of
the place Massah and Meribah, because of the children of
Israel, and because they tempted the Lord, saying, Is the
Lord among us or not ?" The Apostle's words are, " Nei
ther let us tempt Christ, as some of them also tempted, and
were destroyed of serpents f." How could they tempt
Christ, if he had no existence ? It is evident, therefore,
from this single comparison, that Paul believed the pre-
e.xistence, at least, of our blessed Saviour, and from various
other places, that he was a determined advocate for his
divinity. Compare Gal. 3. 8, 17- Dr. Priestley finds him
self so pressed with these and such like passages, that he has
no way of answering them, but by saying of the Apostles in
general, that they '• often applied the scriptures very im
properly, and with no better judgment than their unbe
lieving countrymen;" and of Paul in particular that he
" often reasons inconclusively." Socinianism must be hard
put to it, before declarations like these could be made by
one of its most able and zealous advocates, seeing it is in
fact a yielding the day to orthodoxy.
11. " The people spake against God and against Moses.
And the Lord sent fiery serpents among the people, and
they bit the people ; and much people of Israel died. There
fore the people came to Moses, and said. We have sinned;
for we have spoken against the Lord, and against thee : pray
unto the Lord, that he may take away the serpents from us.
And Moses prayed for the people. And the Lord said unto
Moses, Make thee a fiery serpent, and set it upon a pole :
and it shall come to pass, that every one that is bitten,
• Jortin's remarks on Eccl. Hist. vol. 3. p. 89. See also Waterland's
Eight Sermons, p. 248.
t 1 Cor. 10. 9. Consult Wbitby on this verse, where .the present read
ing and application are defended. See also Hawker's Sermons on the
Dirinity of Christ, p, lOa.

SBCT. 1. Early Testimonies. 73
when he looketh upon it, shall live. And "Moses made a
serpent of brass, and put it upon a pole ; and it came to
pass, that if a serpent had bitten any man, when he beheld
the serpent of brass, he lived." Numb. 21. 5 — 9. The
Chaldee paraphrase applies this passage to the Messiah : —
" The Lord said unto Moses, make thee a brazen serpent,
and set it in a high place ; and it shall come to pass, that
if a serpent bite any one, if he looketh upon it he shall live,
if he direct his heart to the name of the Word of the Lord.
And Moses made a serpent of brass, and set it in a high
place ; and It came to pass whensoever a serpent had bitten
any man, if he beheld the serpent of brass, ^ and directed
his heart to the name of the Word of the Lord, he lived *."
Our Saviour himself acknowledges the application of
the brazen serpent to the name of the Word of the Lord
where he says, " As Moses lifted up the serpent in the
wilderness, even so must the Son of man be lifted up ; that
whosoever believeth In him should not perish, but have
eternal life." John 3. 14, 15. And Paul expressly says,
that it was Christ, who was tempted by the disobedient
Jews in the wilderness. " Neither let us tempt Christ,
says he, as some of them also tempted, and were destroyed
of serpents." 1 Cor. 10. 9. These two applications of the
history of the brazen serpent to our blessed Saviour, seem
to render it morally certain,: that both Christ and Pajtl
understood the passage in the sense of the Chaldee para-
phrast, and that the said Paraphrast, was right in his
application of it to the Messiah. But if this is granted,
then it will follow that Christ is the Word of the Lord to
whom the wounded Israelites prayed for healing, conse
quently that he existed before his being born of the Virgin,
and of course that the Socinian hypothesis is without any
foundation In the holy scriptures.
12. Balaam, the prophet of the Gentiles, foretels the
coming of an extraordinary person : — " I shall see him, "but
not now : I shall behold him, but not nigh : there shall
comea star out of Jacob, and a sceptre shall rise out of
Israel, and shall smite the corners of. Moab, and destroy all
* Targum of Jonathan,

74 CHARACTER OP MESSIAH. PART U.
the children of Sheth." Num. 24. 17 *. These words were
spoken about 1450 years before Christ, and nearly 900 after
the flood ; and are applied to Christ by all the three Targums
of Onkelos, Jonathan, and Jerusalem. The paraphrase is to
the following effect : — " A king shall arise out of the house
of Jacob, and the Messiah shall be anointed of the house of
Israel*." 13. About the same period, in all probability, is to be
placed the prophetic declaration of Job. Chap. 19. 25 — 27.
'* I know that my Redeemer liveth, and that he shall stand
at the latter day upon the earth : and though after my skin,
worms destroy this body, yet in my flesh shall I see God t
whom I shall see for myself, and mine eyes shall behold,
and not another." If these words are spoken by the Spirit
of prophecy concerning the Messiah, then it is clear he
existed before the birth of his mother. It is probable too,
that it Is the same person whom he calls God, and declares
he shall see him in the flesh. Every man must torm a
judgment according to the evidence before him. Very good
and able men have appeared on each side of the question f.
14. Near the time that Balaam delivered the prophecy
conceming the star and sceptre, we find Moses, the man of
God, foretelling the advent of a very distinguished prophet:
— " The Lord thy God will raise up unto thee a prophet
from the midst of thee, of thy brethren, like unto me ; unto
him shall ye hearken." Deut. 18. 15 — 19. This remarkable
prophecy is applied in the Acts of the Apostles to our
blessed Saviour by two infallible persons. But as the ap
plication is not disputed, it will be unnecessary to produce
it here. That the ancient Jews expected their Messiah to
be more than man, is evident from the saying which was
common among them, that he should be exalted above Abra
ham, lifted up above Moses, and higher than the angels of
the ministry.J
• See Pridaux's Connection, part 2. book 8. p. 580, and Patrick upon
tbe place.
t See IMr. Peters's Critical Dissertation on the book of Job, and Mr.
Scott's Appendix to his Translation ofthe same book. No. 3, where these
words are proved to be applicable to the Messiah. Dr. Durell, however
in his Critical Remarks rejects this application to the Messiah, and says
that onr best Commentators have justly exploded this meaning.
t See Patrick on the passage. See also Hervey's Theron and Aspasio.
Let. 8. p. 175.

SBCT. 1. Early Testimonies. 75
15. About 1165 years before his birth, our Saviour is
prophesied of by Hannah, as a victorious King. Balaam's
prediction had intimated something of the same Idea, by the
terms star and sceptre. Hannah, however, expressly calls
him a King : " The adversaries of the Lord shall be broken
to pieces : out of heaven shall he thunder upon them ; the
Lord shall judge the ends of the earth, and he shall give
strength unto his King, and exalt the horn of his Anointed."
1 Sam. 2. 10.* The former part of this prophecy was ful
filled about forty years afterwards, as appears from the se
venth chapter of the same book, and the latter part in the
exaltation of Messiah to be king of the universe.
These several promises and predictions, it will be ob
served, are surrounded with a considerable degree of obscu
rity. But that Messiah should be a Prophet, Priest, and
King, is sufficiently clear. And that there should be some
thing super-human in his person, is strongly Intimated ; but
wherein the peculiar singularity of his person should consist,
was left to future revelations more fully to make known.
We will proceed to them in order.
* This is the first time Messiah, or Anointed, occurs in the bible.
And D. Kimchi, the famous Jewish writer, who lived towards the close
of the twelfth century, ingenuously acknowledges, that " the King here
mentioned is the Messiah ; of whom Hannah spake either by prophecy or
tradition." See Patrick on the place.

76 CHARACTER OF MESSIAH. P.\RT U.

PART SECOND.

SECTION II.

INFORMATION CONCERNING MESSIAH, FROM THE PSALMS
AND WHITINGS OF D.WID.

The Psalms of David contain many clear prophecies of
Jesus. — Prophets and Apostles moved by fhe Holy
Ghost. — Farious circumstances respecting Messiah in
the second Psalm. — Titles ascribed fo him in the
Psalms : — Shepherd — Lord of Hosts — King of Glory
— Atoning Sacrifice — Light — Truth. — Stability of
his throne. — His glorious ascension. — How Justin
Martyr understood the seventy-second Psalm. — Jesus,
the God who was tempted by fhe Jews in the Wilder
ness. — David's last tvords a clear prophecy of our
Lord Jesus Christ.
The Psalms of David were written at different periods
of his reign, about a thousand and forty years before the
birth of our Saviour. Some of them too were composed by
other authors, on various occasions, but all before the birth
of Christ. Several of them are undoubtedly prophetic, and
foretel a variety of circumstances concerning the life, death,
resurrection, ascension, and universal dominion of the Son
of God. But, before we enter upon the consideration of
those psalms, which predict these several circumstances, it
is needful to observe, that we shall take for granted, in this
investigation, the truth of every part both of the Old and
New Testament ; that all the Old Testament prophecies
were " given by insjiiration of God, and that holy men of

SECT. 2. Early Testimonies of David. 77
God spake as they were moved by the Holy Ghost ;" and
that the same Divine Spirit, which dictated the writings of
the Old, directed the minds of the Apostles and Evange
lists, in their application of them in the New : consequently
every prophecy of the Old, which is applied to Jesus Christ
in the New, is rightly applied ; is applied according to the
mind, and original intention of that Divine Spirit. He that
suggested ideas in the former, applied these ideas in the
latter, according to his own will.
" We cannot think the Jews were so void of Judgment
as to imagine that the Apostles, or any one else in the
world, had a right to produce the simple words of the Old
Testament, and to urge them in any other sense, than what
was intended by the writer, directed by the Holy Ghost.
It must be his sense as well as his words, that should be
offered for proof to convince a reasonable man. But we see
that the Jews did yield to such proofs out of scripture con
cerning the Messiah, in which some critics do not see the
force of those arguments that were convincing to the Jews.
They must then have believed, that the true sense of such
places was the literal sense in regard of the Messias, whom
God had then in view at his inditing of these books ; and
that It was not literal in respect to him, who seems at first
sight to have been intended by the prophecy *."
" The writers of the New Testament frequently quote
passages from the Old, either in proof of their doctrine, or
to shew, that the predictions of Prophets are fulfilled.
Whenever this is their point in view, the passages they quote
from the Old Testament must, in their literal sense, signify
what they are alledged to signify. It is an Inexcusable
presumption in Le Clerc and other interpreters of scripture
to pretend, that the Apostles cite the authority of the Old
Testament in the Jewish way of drawing conclusions, which
in sound logic would have been rejected. If they were
under the influence of the Spirit of God, we cannot suppose
their writings to contain any false reasoning, however common
it might be among their countrymen to argue absurdly f."
* AUix's Judgment, p. SO, 51. Michaelis's Lect. on the N. T. sect. 11.
Fora good view of the applications ofthe Old Testament, prophecies
to the events of the New, see thia whole section of Michaelis— Marsh's
Michaelis, vol. 1 chap. .5.-— Hartley's Observations on Man, vol. 8. prop,

78 CH.4.RACTER OF MESSIAH. PART II.
This being premised, let us now proceed to examine in
what manner the Psalms of David, and the following Pro
phetic scriptures, speak of our blessed Saviour, and how they
have been applied by his Apostles and others, under the
new dispensation.
16.* The second psalm is undoubtedly prophetic and is
more than once applied to Christ by those who can neither
deceive, nor be deceived*. In the first, and historical
sense, it unquestionably refers to king David. In the full,
and most important sense, it received its accomplishment
in king Messiah alone. David is the type, Christ is the
antitype. What the former was in the shadow, the latter
was in substance. In this psalm we have various circum
stances respecting the Messiah. 1. That he should meet
with much opposition. 2. That he should be a great king.
3. That he should prevail against all his adversaries. 4.
That he should be the Son of Godf. 5. That he should
reign over all nations. 6. That all mankind must submit
to him or him to be miserable. 7- That all who believed
in the Son of God, and put their trust in him for salvation,
obeying his commands, shall assuredly be happy. — ^The
present Jews deny all this, and explain the whole psalm of
David alone ; but the ancient Jews, as appears from the

32 and 33.— Allix's Judgment, chapters 2, 3, and 4. Dr. Randolph's Pro
phecies and other Texts cited in the New Testament compared with the
original Hebrew and the 8eptuagint~See, moreover. Dr. Henry Owen's
Modes of Quotation used by the EvangeUcal Writers explained and
vindicated. It was well spoken by Clemens Romanus—" Look, brethren, into the
holy scriptures, which are the true words of the Holy Ghost. Ye know
that thereis nothing unjustand. counterfeit written in them." Epist. ad
Corint. sect. 45.
* Acts 4. 25, 26 ;— Acts 13. 33 ;— Heb. 1. 5 ; and 5. 5.
t The learned Selden assures us, that " by the Son of God the Jews
meant, the Word of God, as he is called in the Chaldee Paraphragt, which
was all one as to profess himself God."---De Jurie Nat.et Gent 1. 3. c. 12.
Onr leamed Pocock also saith, that," according to tbe sense of the
ancient Jews, the Son of God, spoken of in the second Psahn, was the
eternal Son of God, of the same substance with the Father," Not.
Miscel. ad. Maim. p. 307, &c.
These two notes are taken from StilUngfleet on the Trinity, p. 144.
See Pridaux's Connection on this psalm ; p. 2. c. 8. p. 583.— Consult
IZ ^thl <r"i'' °^*'''"" •"¦ '°'"^ °""'^»' P 134.-163, where the qn«-
t-oi of the Son's generation is discussed at soine length

SECT. 2, Early Testimonies of David. 79
Targum, understood it of Messiah, as we Christians now
do*, I know none but the Socinians who deny it.
17. In the eighth psalm, as applied by Paul, we have a
predlctloii of the humiliation and exaltation of our blessed
Saviour, Heb, 2. 6—9.
18. In the sixteenth psalm, as applied by Peter and
Paul, we have a prediction of the death, resurrection, and
glorification of Jesus Christ. Acts 2. 31, and 13. 35.
19. The nineteenth psalm is applied to Messiah by
Justin Martyr, and the twenty-first psalm by the Chaldee
Paraphrast. 20. The twenty-second psalm describes, in a very par
ticular manner, the sufferings of our blessed Redeemer.
There are some expressions in it which seem applicable to
no other event which ever took place among men. It is
quoted or alluded to, nearly twenty times in the New Testa
ment. 21. The twenty-third psalm was applied to the Messiah
by the ancient Jews f, and Jesus himself, probably, alluded
to it, when he called himself " the good shepherd who
giveth his life for the sheep." If so, then Jesus Christ is
the Jehovah mentioned in the psalm,
Mr. Jones, in his Catholic Doctrine, has the following
arguments upon the character of our blessed Saviour as a
Shepherd ; how far they are conclusive for his divinity I
leave the reader to determine: — ^Ps, 23. 1, The Lord is
my shepherd. — John 10, 16. There shall be one fold and
one shepherd. If Christ be not the Lord, in unity with the
Father, there must of course be two distinct beings, to
whom the scripture has appropriated this character of a
shepherd; and that would make two shepJierds. But Christ
has affirmed there is but one shepherd, and that is himself,
the Shepherd of the sheep, ver. 2. whom Peter calls the
chief shepherd. 1 Pet. 5. 4. So again — Ps. 100. 3. Know
ye that the Lord he is God — we are his people -and the
sheep of his pasture. — ^John 10. 3. He (Christ) calleth his
own sheep. And again — John 21. 16. Feed my sheep,
said Christ to Peter : which, in the language of Peter him*
self. 1 Peter 5, 2. is — Feed the flock of God.
* See AUix's Judgment, p. 402, and Pridcaux's Connec. p. 2. b. B.
t Se§ Allix's Judgment, p. gys and 304.

80 CHARACTER OF MESSIAH. I'ART H.
22. The twenty-fourth psalm was likewise applied to the
Messiah by the ancient Jews *, . and by several of the most
learned of the Christian fathers. If it is rightly applied,
then Christ was the Lard of hosts, and the King of glory,
long before he took upon him human nature \. And this is
the more probable, as he is unquestionably called in the
New Testament, the Lord of gloiy.
23.* The fortieth psalm, as explained and applied by
Paul, foretels the sacrifice and atonement of Christ for the
sins of the worid J. The Psalmist says, " Sacrifice and
offering thou didst not desire, mine ears hast thou opened :
burnt-offering and sin-offering hast thou not required : then
said I, Lo, I come : in the volume of the book it is written
of me : I delight to do thy will, O my God ; yea, thy law
is within my heart:" Thus applied by the Apostle: —
" The law having a shadow of good things to come, and not
the very image of the things, can never with those sacri
fices which they offered year by year continually, make the
comers thereunto perfect. For then would they not have
ceased to be offered? because that the worshippers once
purged, should have had no more conscience of sins. But
in those sacrifices there is a remembrance again made of
sins every year. For it is not possible that the blood of
bulls and of goats should take away sins. Wherefore when
he eometh into the world he saith. Sacrifice and offering
thou wouldst not, but a body hast thou prepared me : in
burnt-offerings and sacrifices for sin thou hast had no
pleasure : then said I, Lo, I come (in the volume of the
book it is written of me) to Ao thy will, O God. Above,
when he said. Sacrifice and offering, and burnt-offerings^
* See Allix's Judgment, p. 416.
t The Fathers who apply this psalm to the Messiah are Justin Martyr,
Origen, Cyprian, Eusebius, arid Ambrose. See Waterland's Eight Ser
mons, p. 230. ">g-ii. .jci
cJ:::^^XkZS^o^''- *'^ ''-""^ expi^ssly calls
Let It be observed here once for all, that, I lay no stress upon any
applicatious of the psalms, or otlier prophetic scriptures, by the anri^n*
Jews or Christians to the Messiah, unless the passages have been a^.-ni
m the same manner by the writers of the New Testament or the ' 7 *
itself fairly justifies the application. Such applications' ha^K^^^^
though erroneous, incontestibly prove, that the Ancients wp '^^^'*
advocates for the pre-existence and divinity of onr Saviour ^^'™
^ Ps. 40, 6—10.

SECT. 2. ' Testimony of David. SI
and offering for sin thou wouldst not, neither hadst pleasure
therein, (which are offered by the law) then said he, Lo, I
come to do thy will, O God. He taketh away the first, that
he may establish the second. By the which will we are
sanctified, through the offering of the body of Jesus Christ
once for all. And every priest standeth daily ministering
and offering oftentimes the same sacrifice, which can never
take away sins : but this man after he had offered one
sacrifice for sins, forever sat down on the right hand of God j
from henceforth expecting till his enemies be made his
footstool. For by one offering he hath perfected forever them
that are sanctified." Heb. 10. 1—14 *.
This is a remarkable application of the words of the
Psalmist, and never can be understood or justified, but upon
the principle of a real, proper, and sufficient sacrifice, obla
tion, and satisfaction for the sins of the world, made by the
death of Christ. No man, can give any other tolerable
meaning to the passage. But, if this is the case,, Socini
anism falls to the ground. Let the reader, . however, com
pare the two passages together, and judge for himself.
24. The third verse of the forty-third psalm is applied
tb Messiah by the ancient Jews; " O send out thy light and
thy truth." In perfect conformity with this idea, our
Saviour is called in the New Testament both light and
truth f.
25.* The forty-fifth psalm is applied to our Saviour in
the New Testament, In a manner that seems decisive for his
divinity. " Thy throne, O God, is forever and ever."
Paul quotes the passage thus: — " But unto the Son he
saith. Thy throne, O God, is forever and ever : a sceptre
of righteousness is the sceptre of thy kingdom. Thou hast
loved righteousness, and hated iniquity : therefore God,
even thy God, hath anointed thee with the oil of gladnes.s
above thy fellows." Heb. 1. 8, 9. Christ, therefore, is God,
and the Son of God. — In the word Christ, " there is under
stood the Anointer, the Anointed, and the Unction. The
Anointer is the Father, the Anointed is the Son, and the
* For an able defence of the doctrine of atonement see Veysie's eight
Sermons at the Bampton Lecture.
t See Allix's Judgment, p. 44 ; John 9. 5 ; 14. 6. Compare Mal. 4, %.

82 CHAR.\CTER OP MESSIAH, PART 11.
Unction is the Spirit ; as he saith by the prophet Isaiah,
The Spiiit of tbe Lord is upon me, because hc hath anoint
ed me ; signifying the Father who anointeth, the Son who
is anointed, and the Spirit who is the oil *." — It ought not
to be concealed, says Dr. Clarke, that the words. Thy
throne, O God, is forever and ever, may with equal pro
priety, both from the Greek and Hebrew, be also thus ren
dered, God is thy throne forever and ever : that is, God is the
support of thy throne forever and ever f- Dr. Priestley follows
Clarke in this supposition, and what the latter says may be
the translation, the latter asserts must be so. These two
learned Doctors may as well say, because the thing is pos
sible, therefore a man may with equal propriety stand upon
his head as his feet. They should have observed, however,
that by the concurring testimony of Commentators both
ancient and modern, this passage is applied to the Messiah
according to the common acceptation. Learned men should
not be so uncandid. What is it we all want but to arrive at
truth, the real truth as it is in scripture ? — ^The ancient
Jews, In the Chaldee paraphrase, expressly apply this psalm
to king Messiah J.— This passage too, " Thy throne, O
God, is forever and ever," is applied to the Son of God
by most of the Christian fathers, in the sense here repre
sented. §.
26. The forty-seventh psalm, which is much in the
same style with the twenty-fourth, is also applied to our
Saviour both by the ancient Jews and Christians ||. It
appears to me, however, that no convlctlqn can be pro
duced in the mind from this, and similar applications.
We can only say, with certainty, they are accommodations.
But yet all such accommodations,^ whether right or wrong
miply, that, in the judgment of the persons so applying
ttiem, the Messiah was to be a person possessed of perfec
tions strictly divine.
* Irenaus Lib. 3^. c. 20. t Script. Doct. n 77
SSs! Paraphrase itself, and Pridcaux's Connection, p. 2.' b. 8. p.
§ See Justin Martyr's Dial, cum Tryph. p. 277 r T^ T? i n i
Irenseus, lib. 3. ... 6. Tert. adv. Prax r 1^ Oril .A ^''^ *^°'- 1«86.
Cant. Lact. 1. 4. Lib. cont. Marc r^ and Ch,^; . ' ^"- P" ^^- ^'^^'¦
II See Allix's Judgment, p. 404 Tnd jlr T'^ "^'"'- ^^ '^^'^¦
TrAiho, likewise Eus^ius 'on the twpsJm ^^'''''' ^'"""^'^ "'«'

SECT. 2. Testimony of David, 83
27. The sixty-first psalm is very particularly applied to
king Messiah by the Chaldee paraphrast.
28.* The sixty-eighth psalm Is applied In like manner
by an infallible guide :— "The chariots of God are twenty
thousand, even thousands of angels : the Lord is among
them as in Sinai, in the holy place. Thou hast ascended
on high, thou hast led captivity captive : thou hast received
gifts for men, yea, for the rebellious also, that the Lord God
might dwell among them." ver. 17, 18. Paul hesitates not
to apply these words unto our Saviour : — " But unto every
one of us is given grace according to the measure of the
gift of Christ. Wherefore he saith, when he ascended up
on high,' he led captivity captive, and gave gifts unto men."
Eph. 4. 7, 8. Jesus Christ, therefore, according to the ap
plication of this inspired Apostle, is the Lord God spoken
of in the psalm. Clemens Alexandrinus, speaking of this
passage of scripture, says,, the Almighty God himself hath
given, some apostles, &c. *— and again : — God hath given
to the church, some indeed apostles, &c. f
29. The sixty-ninth psalm is descriptive of the suffer
ings of Christ, and is applied accordingly in several parts of
the New Testament.
30.* The seventy-second psalm, which prophecies of
the goodness, the glory, the dominion, and the adoration
of some great king, was gerierially understood of Messiah,
both by the ancient Jews, and Christians J. Solomon
was the type Christ was the antitype. What the former
was in figure, the latter was in reality. " The language of
the Psalm itself fully denionstrates," says Justin Martyr,
" that it refers only to the etemal King, that is, to Christ ;
for as I make it appear from all the scriptures, Christ is
therein proclaimed a King, and a Priest, and God, and
Lord, and an Angel, and a Man, and a Captain of hosts
and a Stone, and an Infant; first made liable to sufferings,
thence ascending up into heaven, and again returning with
glory, and possessing an eternal kingdom §."
31, The seventy-eight psalm and fifty-sixth verse, says,
*' They tempted and provoked the most high God, aad kept
• P.. 624. ed. Ox. t P, 234.
t See Allix's Judgment, p. 319, and 404. See also Prideaux'j Con
nection, p. S. b. 8. p. 583, § Dial, cum Try, p. 251.
k 2

& 4 CHAR.\TER OF MESSI.VH. PART If.
not his testimonies." If this too is compared with I Cor.
10. 9. " Neither let us tempt Christ, as some of them also
tempted ;" will it not follow that Christ is called the most
high God ?
32. The eightieth psalm is uniformly applied by the
ancient Jews to the Messiah *.
33. The eighty-ninth psalm also, is understood in the
same sense, both by the ancient Jews and Christians f.
Comp. Col. 1. 15, and Rev. 19. 16.
34.* The ninety- seventh psalm has a passage which is
applied to the Messiah in the New Testament, strongly ex
pressive of his divinity : — " Confounded be all they that
serve graven images, that boast themselves of idols : wor
ship him, all ye gods," ver. ^. % This is quoted by Paul
in the following manner: — " And again, when he bringeth
In the First-begotten into the world, he saith. And let all
the angels of God worship him." Heb. 1. 6. Christ, there
fore, is an object of religious homage and adoration, to
all the angels in heaven, as well as to all the men upon
earth §.
35.* Another remarkable passage, applied In the same
manner, is towards the close of the 102 psalm : — " I said,
O my God, take me not away- in tbe midst of my days : thy
years are throughout all generations. Of old hast thou laid
the foundations of the earth : and the heavens are the work
of thy hands. They shall perish, but thou shalt endure : yea,
all of them shall wax old like a garment ; as a vesture shalt
thou change them, and they shall be changed : but thoa
art the same, and thy years shall have no end." This fine
passage is thus applied to the Son of God by the "same
Apostle. — " And thou. Lord, in the beginning hast laid the
foundation of the earth ; and the heavens are the works of
thine hands. They shall perish, but thou remainest : and
they all shall wax old as doth a. garment ; and as a vesture,
shalt thou fold them up, and they shall be changed : but
thou art the same, and thy years shall not fail," Heb. 1.
• See Allix's Judgment, p. 270. t Ibid. p. 44, 256 and 27o.
t/See Leslie's Socinian Controversy discussed, where this verse is ably
defended, p. 270. '
$ Justin Martyrapplies the 99 th psalm, alto to the Messiah, See hi*
Dial. cum. Tryp. p. 256. • .

SECT. 2. Testimony of David.. 85
10 — 12*.. The application of this passage to our blessed
Saviour by an inspired Apostle seems decisive for his real
and proper divinity.
36.* Psa. 106. 14. " They lusted exceedingly in the
wilderness, and tempted God in the desert." If this is
compared as before in similar cases with the declaration
of Paul, " Neither let us tempt Christ, as some of them
also tempted, and were destroyed of serpents." 1 Cor.
10. 9. will it not follow that Christ is the God who was
tempted ?
37.* The hundred and tenth psalrn is wholly propheti
cal, and is written much in the spirit of the second psalm,
and the sixty-third chapter of Isaiah! David, under the
image of a young prince, taking possession of a kingdom,
and going forth to subdue all those who oppose him, fore-
telleth that the Messiah should be exalted to the right hand
of God ; should be -the king and high-priest of his church;
and should gloriously establish his kingdom, and triumph
over all his enemies. — ^The first verse- of this prophetic
Psalm is expressly applied by Christ to himself: "While
the Pharisees were gathered together, Jesus asked them,
saying. What think ye of Christ ? Whose son is he ? They
say unto him. The son of David. He saith unto -them.
How then doth David in Spirit, or by fhe Spirit, call him
Lord, saying, The Lord said unto my Lord, Sit thou at my
right hand, till I make thine enemies thy footstool? If
David then call him Lord, how is he his sonF' Mat. 22.
41 — 45. As the first three and last three verses of the
psalm predict the kingly office of Messiah, so the third
predicts his priestly office, and is applied in this manner
by the Apostle of the Gentiles in the fifth, sixth, and
seventh chapters of the Epistle to the Hebrews. — I observe
too still farther upon the whole psalm, that as it has re
ceived some' accomplishment in the destruction of Rome
Pagan, so it is about to receive a more complete fulfilment
in the destruction of R,onie Christian, and all its appendages.
38.* Psa. 110.3. "The dew of thy birth is of the womb
of the morning." Or, " In the beauties of holiness from
the womb of the morning ; thou hast the dew of thy youth."
• See VThitbjr on the place.

S6 CHARACTER OF MESSIAH. PART II«
The Septuagint explains this difficult passage by rendering
it, " From the womb, before tbe morning star I begat
thee," If tbis is a just translation, it strongly declares for the
pre-existence of Jesus Christ, and is in the spirit of the
eighth chapter of Proverbs, If it is not a just translation,
yet it shews their opinion was, that Messiah existed before
the foundation of the world. In either case it militates
powerfully against the Socinian hypothesis,
39. The last words of this great king, spoken upwards
of a thousand years before the incarnation of our blessed
Saviour, are now generally understood to contain a clear
prophecy of our Lord Jesus Christ. David lived and died
speaking of Jesus, But as the passage is extremely ob
scure in our common translation, I will lay it before the
reader In a new one by the learned Mr, Green.
" Now these were the last words of David :
David the son of Jesse saith.
Even the man who was raised on high saith,
The anointed of the God of Jacob,
And the sweet psalmist of Israel.
The Spirit of Jehovah speaketli by me.
And his word is upon my tongue.
The God of Israel saith.
Even to me doth the Kock of Israel speak :
The JUST ONE* ruleth over men !
He ruleth in the fear of God.
As the light of the morning a sun shall rise,
A morning without clouds for brightness.
When the tender grass after rain springeth out ofthe earth.
For is not iny house established with God .'
Yea, he hath made with me an everlasting covenant.
Ordered iu all things, and observed :
Surely in him is all my salvation, and all my delight.
Doubtless the wicked shall not flourish : _
They are all like thorns thrust away.
Which shall not be taken by the hand.
But the man, who shall lay hold of them,
Shall be armed with iron, and the staff of a spear.
And they shall be utterly burned with fire."
• This is understood of Messiah both by the Septuagint and the
Chaldee Paraphrase,

SECT. 3. Testimony of Solomon. ^7

PART SECOND.

SECTION IIL

INFORMATION CONCERNING THE MESSIAH, FROM THE
WRITINGS OF SOLOMON.

Solomon's fine description of Wisdom ascribed by aU
antiquity to Jesus Christ, — Ireneeus, Clemens, and
Origen quoted. — Paul applies part of Solomon's des
cription of Wisdom to the Son of God : — Reference to
the Fathers. — Proverbs 30, 4. applied to our Lord
Jesus. — Solomon, a type of Christ. — The Song of
Songs, a Metaphorical description of the love of Christ
to his Church.
40.* Solomon, the son of David, lived a thousand
years before our Saviour, and hath left us some most in
valuable writings. His fine description of wisdom, in the
eighth chapter of his Proverbs, has been ascribed by all
antiquity to our blessed Redeemer who is both " the wis
dom and power of God *, in whom are hid all the treasures
of wisdom and knowledge f. — The Lord possessed me in
the beginning of his ways, before his works of old. I was
set up from everlasting, from the beginning, or ever the
earth was J. When there were no depths I was brought
• Cor. 1. 24. t Col. 2. 3-
t Irenaens says, " We shew that the Word, existent in the beginning
with God, united himself to the work of his own hands, when he became
a man capable of suffering." Lib. 3. cap. 20.
Clemens Alexandrinus also calls the Son, " Existing or begotten
without commencement."
Origen too says, " There never was duration when the Son was not;
but according to the Spirit he was before all things ; and time was not
when he was not." Opera Orig. Par. Edit, vol. 1. p. 483.

88 CHARACTER OF MESSIAH. PART II.
forth ; when there were no fountains abounding with water.
When he prepared the heavens I was there ; when lie set a
compass upon the face of the depth ; when he established
the clouds above ; when he strengthened the fountains of
the deep ; when he gave to the sea his decree, that the wa
ters should not pass his commandment ; when he appointed
the foundations of the earth : then I was by him, as one
brought up with him ; and I was daily his delight, rejoicing
always before him ; rejoicing in the habitable part of the
earth : and my delights were with the sons of men." * It
should seem that this description of wisdom is more than
a personification : for Paul expressly applies some part of
it to the Son of God in his epistle to the Hebrews :
" God hath in these last days spoken unto us by his Son,
whom he hath appointed heir of all things, by whom also he
made the worlds. Who being the brightness of his glory,
and the express image of his person, and upholding all
things by the word of his power, when he had by himself
purged our sins, sat down on the right hand of the Majesty
on high." Ch. 1. 1—3.
Since then the description in the book of Proverbs is ap
plied in part to the Son of God by an infallible pen, we are at
full liberty, I think, to apply the whole of it to the sameperson.
But if the Wisdom, spoken of in such high terms by Solo
mon, is to be understood of the Messiah, then it will follow,
that, even in the lowest sense of the description, he pre-ex
isted, and was present with the Father at the creation of the
world. It is surely very remarkable, and highly to be le-
garded, that the great stream of antiquity, both Jewish f
and Christian, J runs in favour of this interpretation. —
Neither was it any part of the controversy between the Ca
tholics and the Arians in the time of Constantine, They
• Milton applies the whole of this description to the Son of God.
Par. Lost, b. 7. 1, 8 t See Allix's Judgment, passim.
t For the Fathers, see Justin Martyr's Dial, cum Tryph. p. 284, 3,59.
Irenaeus, 1. 4. cap. 7. Athenag. p. lO. ed. Pan Clem. Alex. p. 832.
Tertul. cont. Herm. cap. 18. cont. Prax, c. 6. Orig. Comm. in Johan.
p. 11. 17. 33. 36. Theoph. Antioch, p. 82, Athan, in disput. adv.
Arium, p. 121, Basil M. adv. Eunom, I, 4, p. 105, Greg, Nyss. adv.
Kuuom, p 78. Hieron. in Prov. 8,

SECT, 3, Testimony of Solomon. 89
both agreed in the application of it to the Redeemer of
men. 41.* Near the time of Solomon must be placed the
words recordied in Prov. 30. 4. " Who hath ascended up
into heaven, or descended ? Who hath gathered the wind
in his fists ? Who hath bound the waters in a garment ?
Who hath established all the ends of the earth ? What is
his name, and what is his Son's name, if thou canst tell ?"
The Creator seems to be here spoken of, and spoken of as
having a Son. They are both spoken of too as being incom
prehensible.* 42. " I will be to him a Father, and he shall be to
me a Son." f These words were spoken originally of
Solomon : but they are applied both by the ancient Jews
and Paul to the Messiah. And if God was a figurative
father to Solomon, who was the lype, will it not fol
low, that he must be a real father to Christ, who was the
antitype ?
43. The Song of Songs was understood by all the an
cient Jews to be a book belonging to the sacred canon.
They universally concurred in supposing, that it was not
written on account of Solomon's marriage with Pharoah's
daughter, but in his old age, after his repentance. If this
is the case, it must he considered in the light of a divine
allegory, as the fifth chapter of Isaiah, and the forty-fifth
Psalm. Most Christian divines, I believe, have looked
upon the whole as a metaphorical description of the love of
Christ to his church, and of the church to Christ, her hea
venly bridegroom. The apostle of the Gentiles pursues
the same idea in the fifth chapter of his Epistle to the
Ephesians. If this observation is founded in propriety,
our Redeemer is here called the Rose of Sharon, and
the Lily of the valleys — the Chief among ten thousand,
and altogether lovely. The whole of the poem represents
* Sommerus and Francis David, two Socinian writers of the sixteenth
centuiy, rather than grant that God has a Son, denied the authority of
the book of Proverbs, and placed it among the apocryphal writings. —
See Allix's Judgment, p. 428.
t 2 Sam. 7. 14. Compare Heb. 1. 5. See Allix's Judgment, p. 60, 61,
where there is a good account of this application.

90 CHARACTER OP MESSIAH. PART II.
him as the great object of his people's desire. It is uni
formly applied by the Chaldee paraphrase to king Messiah.
Maimonides says. The whole book is a metaphorical dis
course concerning the love of God. *
• Tcshuba, last chap.

SECT. 4. Prophetip Testimonies. 91

PART SECOND.

SECTION IV.

INFORMATION CONCERNING THE MESSIAH, PROM THB
WRITINGS OF THE PROPHETS AMOS, HOSEA, ISAIAH, AND
MICAH.

Prophecy of Amos. — Jesus, JEHO FAH the God of
'Israel. — Quotation from fhe Chaldee Paraphrase, and
Novatian. — Other passages in Hosea prophetic of
Jesus. — TVie clearest and fullest predictions of the
character and works of Christ are found in the Pro
phecies of Isaiah. — Several of his Prophecies cited,
illustraied, and confirmed. — Celebrated prophecy of
Micah : — How understood.
In the writings of the Prophets, all of whom lived some
ages after Solomon, we find several passages, which strongly
prove, not only the pre-existence of Jesus Christ, but that
he is possessed of real and proper divinity. We will pro
duce some of the most remarkable of them, and leave the
reader to judge of the inferences which ought to be drawn
from this kind of evidence.
44. The prophet Amos, who began to speak in the name
of the Lord 787 years before the birth of our Saviour, makes
mention of two persons that were concerned in the destruc
tion of Sodom and Gomorrah, chap. 4. 10, 11.: "I have
sent among you the pestilence after the manner of Egypt;
your young men have I slain. with the sword, and have taken
away your horses : — ^I have overthrown some of you, as God
overthrew Sodom and Gomorrah — yet ye have not retumed
uuto me, saith the Lord."

92 CHARACTER OP MESSI.\H. PART II.
45. " The Lord God hath sworn by himself, saith the
Lord, the God of Hosts, I abhor the excellency of Jacob."
Amos 6. 8. If nothing more is intended in the former of
these passages, than that God destroyed Sodom and Gomor
rah, and in the latter, than that God declared he abhorred
the excellency of Jacob, they seem not only uncommon, but
even improper modes of speaking. In the one, Jeliovah de
clares he had overthrown some of the Jewish cities, as God
overthrew Sodom and Gomorrah ; and in the other, the
Lord, the God of Hosts, tells the Prophet, that the Lord
God had sworn by himself. Do not these expressions imply,
either the existence of two Gods, or a plurality of persons in
the Divine nature ? or are they mere idioms of the Hebrew
language ?
46.* Hosea lived about 785 years before our Saviour.
In hjs prophecy he introduces Jehovah as saying, chap. 1 .
6, 7, " Call her name Lo-ruhamah : for I will no more
have mercy upon the house of Israel ; but I will utterly
take them away. But I will have mercy upon the house of
Judah, and will save them by Jehovah their God." Here
one person, who is called Jehovah, promises to save the
house of Judah by the hand of another person, whom he
calls by the name of Jehovah their God. This is more
evident still, if we compare it with Luke 2. 11. where the
Angel tells the shepherds : " Unto you is born this day,
in the city of David, a Saviour, which is Christ the Lord."
It is remarkable, that the Chaldee Paraphrast understood
this scripture in the manner I have here represented it : —
" I will save them by the Word of the Lord their God."
This was a well-known title for the Messiah. — Novatian
likewise applies the passage in the same manner :  " Why
therefore," says he, " should we hesitate to say that which
the scripture hath not hesitated to express ? Why should
true faith hesitate to believe, where the authority of scrip
ture is clear ? For behold the prophet Hosea, speaking in
the person of the Father, /wi"^ not save them now by how,
nor by horses, nor by horsemen, but I will save them by
the Lord their God. If God says he will save them by
God, and God doth not save them but by Christ ; why
therefore should a man scruple to call Christ God, whom he
conceives to be ranked as God by the Father in the scrip-

SECT. 4. Prophetic Testimonies, 93
tures ? Nay, if God the Father doth not save but by God,
no man can be saved by God the Father, unless he confess
that Christ is God, in whom, and by whom, the Father hath
promised that he will give salvation : as truly every one who
acknowledges him to be God, will find salvation in Christ
who is God. Whosoever will not acknowledge him as God,
wUl lose salvation, which no where else can be found but in
the God, Christ." *
47. Hosea 3. 5. " Afterward shall the children of Israel
return and seek the Lord their God, and David their King,
and shall fear the Lord, and his goodness in the latter days."
David Is a well-known name for the Messiah, in the
writings of the Prophets. May not the expression his good
ness here be put for the Messiah ? David was a type of the
Messiah, who therefore is called by the name of David both
here, and in several other places. In like manner John the
Baptist Is called Elias, because he was to resemble him, and
succeed him in his office.
48. " When Israel was a child I loved him, and called
my Son out of Egypt." Hos. 11. 1. f When we read the
ap'^ication of this passage to Jesus Christ by Matthew in
the New Testament, we are somewhat surprised. But the
text was applied in the same manner by the ancient Jews ;
and Israel is called God's Son, and bis First-born, in the
fourth chapter of Exodus. _ In this respect, he was an emi
nent figure of the Messiah, in whom all God's promises are
fulfilled. 49.* " He took his brother by the heel in the womb,
and by his strength he had power with God : yea, he had
power over the Angel, and prevailed : he wept and made!
supplication unto him : he found him in Bethel, and there
he spake with us : even the Lord God of Hosts, Jehovah.
is his memorial." Hosea 12. 3 — 5.§ It is evident from
this passage, thatthe Angel, with whom Jaoob wrestled in
the thirty-second chapter of Genesis, was the Angel of the
covenant, who is here denominated God-r— the Z-pr(i God of
Hosts — ^and Jehovah, But the clearest and fullest predic- ¦
tions of our blessed Lord, are to be found in the writings 0}
4 • De Trinilate, cap. 12. See Lowth's Commentary on the place.
t See Allix's Judgment, p. 58, and Lowth ou the. place. $ Con-
saU Lowth on the place, where he applies it in the same manner.

94 CHARACTER OF MESSIAH.
S^epropheric office nearly 60 years. We will consider a few
pa^sSef of his book, which relate to the ;>mon and offce of
Tsu^Hn the order I^i which they are found in h- wn Ung '
50. « Cease ye from man, whose breatli is in his nos
trils ; for wherein is he to be accounted of? Isa. ^. ^^.
A valuable author hath observed upon this passage, tuat it
denotes the divinity of Messiah. For, says he, although
commentatois take no notice of it, hath It not an eye to the
divinity of Christ, waming us not to look upon him as a mere
man ? For, as such, how could he possibly save us, or even
himself ? Were he no more than other men, a mortal man
only, " whose breath is in his nostrils," we might well say,
"Wherein Is he to be accounted of ?" That of the Psalm-.
ist would be as applicable to him, as to others ; " None
can by any means redeem his brother, nor give to God a
ransom for him ; for it cost more to redeem their souls :
therefore must he let that alone for ever f." But Christ
hath redeemed his brethren; therefore he is more than
man, even God as well as man ; true God, and true man,
in one person, never to be divided J.
51.* " The Lord himself shall give you a sign ; Behold,
a Virgin shall conceive, and bear a son, and shall call his
name Immanuel." Isa. 7-14. This mysterious portion of
holy scripture, is abundantly cleared up with respect to the
fact, though not with regard to the mode of that fact, in the
history of our Saviour's birth : — " Behold, a virgin shall be
with child, and shall bring forth a son, and they shall call
his name Immanuel, which, being interpreted, is, God with
us." Mat. 1, 18 — 23. See the whole passage. To be
called is the same in scripture-phrase as to be. When,
therefore, it is said that our Saviour was to be called Imma
nuel, it means that he should really and truly be, what that
name imported, namely, God tvith us — God in human na
ture — God and Man in one mediator §. In the eighth verse
of the eighth chapter the land of Judea is named the land of
Immanuel seven centuries before he was born ; which
seems to imply, in conformity whh various other passages
t Ps. 49. 7, 8. t Wogan's Essay on the Proper Lessons vol i
p. 33, 34. § See Lowth on the place. ' ^"'- ^'

SECT. 4. Prophetic Testimonies 95
that he was at that time the real, though invisible. King of
ihe Jews. John explains the whole : — He came unto his
own nation, and his oivn people received him not.
52.* "Sanctify the Lord of Hosts himself; and let
him be your fear, and let him be your dread. And he shall
be for a sanctuary ; but for a stone of stumbling and for a
rock of offence to both the houses of Israel, for a gin and
for a snare to the inhabitants of Jerusalem. And many
among them shall stumble, and fall, and be broken, and be
snared, and be taken." Ch. 8. 13 — 15. This is applied to
Christ by St. Peter : " The stone which the builders disal
lowed, the same is made the head of the corner, and a stone
of stumbling, and a rock of offence, even to them which
stumble at the word, being disobedient ; whereunto also
they were appointed." 1 Peter 2. 7, 8. See also Rom. 9.
33, where It is applied in the same manner. Hence it ap
pears that Christ, in his divine nature, is " the Lord of Hosts
himself." *
53.* This idea will be confirmed by that celebrated
prophecy, chap. 9. 6. : — " Unto us a child is born, unto us a
son is given ; and the government shall be upon his shoulder;
and his name shall be called. Wonderful, Counsellor, the
mighty God, the everlasting Father, f the Prince of Peace."
That the ancient Jews applied this remarkable passage of
the Prophet to the Messiah, see AUix's Judgment, p. 44.—
That part of the prophecy too, which is contained in the
following verse, is applied by the angel Gabriel to Jesus
Christ, before he was born. Compare Js, 9. 7- with Luke 1 ,
31 and 32. TheChristian Fathers also, uniformly applied
this whole passage to Jesus Christ in the manner we usually
do now, Justin Martyr quotes . not the passage entire in*
deed, in any one place, but he calls the Messiah, The
mighty God, who is to be adored^ and the Angel of the
great council. See his Works, passim. — Irenseus tells us,
from the same Propliet, that, " his name should be called,
Wonderful, Counsellor, the mighty God.-rr-He is the
mighty God, and hath an ineffable extraction." See book
4. ch. 66,— -Clemens Alexandrines cites the text in the fol-
• This passage is ascribed in the Targum to the Word of the Lord,
t Irenseus says, probably in allusion to this expression, that "the
Word of God is the Father of mankind." Lib. 4. cap. 51.

96 CHARACTER OF MESSIAH. PART II.
lowing manner : — " Wonderful, Counsellor, the mighty
God, the everlasting Father." — ^Dionysius Alexandrinus
quotes the text thus : — " He proclaims him the mighty God,
the God who is a child." Epist. cont. Paul. Samos. p. 852,
Labb. — St. Cyprian has it thus : — " Behold, to us a child
is born, to us a son is given, and the government shall be
upon his shoulders ; and his name shall be called. Wonder
ful, Counsellor." Test, against the Jews, chap. 21. — Atha-'
nasius thus : — " His name shall be called, The Angel of
tlie great council, Wondetful, Counsellor, the Mighty
God, the- Governor, the Prince of Peace, the Father of
the future age." De Incarn. cont. Arian. cap. 22. — ^^fhe
elder Cyril thus : — " His name shall be called. The Angel
of the great council of the Father, Wonderful, Counsel
lor, fhe mighty God." &c. This passage is extremely im
portant ; and they who deny the divinity of our Lord Jesus
are greatly perplexed with it. They have various ways of
reconciling it with the idea of his mere humanity ; but one
of the most common is, by denying the justness of our trans
lation. To put the matter, therefore, out of all dispute,
and to give the unlearned reader every possible satisfaction,
we will set down several translations, that they may have it
in their power to judge for themselves. And we will not
alter the words, though it will make them bald English, that
every person may see what ground there is for saying that
our common translation is wrong.
The Hebrew then is thus : — " For a Man Child is born
to us, a Son is given to us, and shall be the Rule upon his
Shoulder, and shall be called his Name, Wonderful, Coun
sellor, God, Mighty, Father of Etemity, Prince of Peace." —
The Chaldee Paraphrase : — " A Man Child is born to us, a
Son is given to us, and he shall take the Law upon him,
that he may keep it, and his Name shall be called from the
face of the admirable Council, God, a Man enduring to Eter
nity, Christ, whose Peace shall be multiplied upon us in his
days." Syriac : — " A Child Is born to us, a Son Is given to
us, and his Empire is made upon his Shoulder, and his
Name is called Admiration, and Counsellor, the most
mighty God of Ages, the Prince of Peace, of whose Princi
pality to Plenty and Peace, there shall be no bound." 
Arabic :— " A Man Child is born to us, a Son is given to us.

SECT. 4. Prophetic Testimonies. 97
whose Dominion is upon his Shoulders, and his name shall
be called, the Angel of great Council, the admirable Coun
sellor, the strong God, the Emperor, the Lord of Peace,
the Father of the Age to come. — Greek : — " A young Child
is born to us, a Son is given to us, the Government of whom
is upon his Shoulder, and his Name shall be called. The
Angel of the great Council, wonderful Counsellor, the Mighty,
the Governor, the Prince of Peace, the Father of the Age to
come." The Greek copies differ very considerably upon this
verse. " The Seventy, as Jerome remarks, in rendering
Isa. 9. 6. have taken a very unusual freedom. For, thinking
it strange and harsh to apply the name of God, and mighty,
&c. to a person just before called a child, they chose rather
to vary the sense, and to make a comment, instead of a
translation, putting. Angel of the great council. Instead of
those other higher titles and epithets. But, most probably
the feult lay not in the Seventy interpreters, but in the
Jews, who after Christ's time, had corrupted some copies
of the Seventy. Certain it is, that Irenaeus, who was a pro
fessed admirer and follower of the version of the Seventy,
looking upon it as an inspired performance, yet quotes not
this text of Isaiah according to the Septuagint, as it now
is, or as it was, in some copies, at least in the time of St.
Jerome, Eusebius, and even Justin Martyr ; but according
to what it should be, and, and as it lies in the Hebrew text ;
citing it in proof of the divinity of Christ, In like manner
Clemens of Alexandria, though equally an admirer of the
Septuagint version, yet cites the same text of Isaiah, much
after the same sense with Irenseus, and not according to
the Seventy; drawing an argument from thence of the
greatness, majesty, and essential divinity of the Son of God.
It is the less to be wondered at, if afterwards we but seldom
meet with this text cited in proof of Christ's divinity, since
the Septuagint, which the primitive Fathers chiefly fol
lowed and quoted from, exhibited another sense of the
passage. Yet we find it cited by Athanasius, if the piece
concerning the Incarnation be his, and the Elder Cyril, for
that purpose : and there the verse is cited according to the
Hebrew original ; only taking in part of the Seventy's
translation : from whence one might suspect that there had
H

08 CHARACTER OP MESSIAH. P.4.RT t.
been two versions ofthe same words, and both, by degrees,
taken into the text, and tacked together *."
Another learned writer says, " The Arabic version,
is formed on the Seventy, which in the Vatican copy is
thus expressed : Unto us a child is bom, unto us a son
is given, his government shall be upon his shoulder,
and his name shall be called, The Angel of fhe great
coimcil— for I tvill bring peace upon his governors, and
health to him. This is evidently a mutilated passage, as
appears from the Vulgate and Arabic ; and from the more
ample Greek version in the Alexandrian Manuscript f."
— See the Greek version above. — " Not even this ver
sion hath es'^aped entire : for I have no doubt, that the
genuine reading was. Mighty God, and that the word God,
was left out either by design, or because of the similar ending
in KTxufOi like the usual contraction in that manuscript <?>C.
for the Vulgate has, Admirabilis, consiliarius, Deus,fortis,
pater futuri seciiU, princeps pacis. I the rather suspect
fraud and ill faith in omitting ©to,-, because, though so
essential a word in the undoubted reading of the Hebrew
text, it is omitted by A. s. ©. whose versions are represented
in Montfaucon 'sHexapla, II. 103. The word ©Eojis in the Aid.
and Compl. LXX. and Deus, in theLatin of Irenaeus, IV. 6G.
Eusebius, D. E. p. 336. gives the Greek version uncor
rupted, Wonderful, Counsellor, Mighty God.
" The very learned Mr. Woide of tbe British Museum
obligingly pointed out to me a passage of Clemens Alexan
drinus, Paedag. 1. 5. which confirms my suspicion of fraud in
suppressing ©so; in the Greek translations. The passage of
St. Clement is worthy to be transcribed entire. Edit. Potteri,
p. 112. What is therefore this infant boy, after whose
Image we are children ? By the same prophet he declares
his greatness : Wonderful, Counsellor, mighty God, ever
lasting Father, prince of peace : of the increase of his
govemment and peace there shall be no end. O great
God! O great God! O perfect child! the Son in the
Father, and the Father in the Son."
The Latin, French, and other fraaslations are all to the same
* Waterland's Eight Sermons, p. 219,
t Apthorp's Discourses on Prophecy, vol, 1, p. 177, 178.

SECT. 4, Prophetic Testimqnies. 99
purpose, with very little variation, I wijl close this list of them
with the late venerable bishop Lowth's : — " For unto us a
Child is born; unto us a Son is given; and the government
shall be upon his shoulder : and his name shall be called.
Wonderful, Counsellor, the mighty God, the Father of the
everlasting age, the Prince of peace," — How little is gained
by rejecting our present translation, even the unskilful In
language will hence he competent to judge *. — ^The chief
objection to this passage is, the phrase Mighty God. This
is supposed to be Inconsistent with the character of Messiah.
But when It is considered, that the prophet Isaiah was more
fully eidightened into the character of Jesus, than ordinary ;
that the New Testament has several expressions equally
strong, and that the Jews always admitted It, till the Sep
tuagint translation was made ; I do not see why, even a
priori, we should hesitate In adopting the expression in all
its extent t-
54.* " And there. shall come forth a rorfout of the stem
of Jesse, and a branch shall grow out of his roots. And the
Spirit of the Lord shall rest upon him, the spirit of, wisdom
and . understanding, the spirit of courage and might, the
spirit of knowledge, and ofthe fear of the Lord: and shall
make him of qiuck understanding in the fear of the Lord,
and he shall not judge after the sight of his eyes, neither
reprove after the hearing of his ears." Isa. 11. 1 — 3 We
Christians understand, this whole chapter of the Messiah.
The ancient Jews did the same, as appears from their
Targum on the fii;st and sixth verses. It is remarkable
also, that in the tenth verse Messiah is called the Roof of
Jesse, though not ,born till upwards of a thousand years
after him. This root of Jesse, was to^stand for an ensign of
the people, and to it were the Gentiles to. seek. This is
applied by Paul to our Saviour, and, he tells us the Gentiles
• For these translations from the several languages of the East, see
Leslie's Dialogues on the Socinian controversy.
t The translation of Lowth has -been animadverted upon by a Mr.
Dodsonin anew version of this Prophet; and he has taken the liberty of
altering the text of this important passage to get clear of the doctrine it
contains. His disingenuous conduct herein hasbeen animadverted upon
by Dr Sturges in a small pamphlet entitled, Short .Remarks on a new
translation of Isaiah, which the learned reader may dp^ well to consult.
The substance of his criticism upon this passage may bt found in the
Monthly Review for March 1792, page 30.
H 2 '

100 CHARACTER OF MESSIAH. PART II.
should trust in him. Rom. 15. 12. Compare Mat. 12. 21.
and Jer. 1 7. 5. In this last passage a curse is pronounced on
" the man who trusteth in man and maketh flesh bis arm."
Does not this imply something in the nature of Christ
superior, at least, to mere humanity ? If we are to trust in
him, and if " cursed be the man that trusteth in man," then
Christ, in whom we are to trust, must be more than man.
55. "In that day shall the Lord of hosts be for a crown
of glory, and for a diadem of beauty unto the residue of his
people." Isa. 28. 5. The Targum renders this — In that'day
the Messias of the Lord of hosts shall be crowned with
joy. For Jehovah, in the original, it substitutes Messias.
It is evident from this, and many other passages, that the
ancient Jews found Christ in a variety of places of the Old
Testament, where we should scarcely expect' to meet with
him *. He was then their glory and joy, and they were glad
to discover the smallest traces of his footsteps. Why should
we Christians be more shy of him } I would not sacrifice
my understanding to a mere imaginaiy interpretation ; but
neither would I reject a meaning tha* gives dignity to
the scriptures, if there is any probability of its having
been in the mind of the Spirit. — At all events, such inter
pretations give us a very satisfactory view of the opinions of
the ancient Jews concerning their Messiah.
56. " Thus saith the Lord God, Behold, I lay in Zion
for a foundation, a stone, a tried stone, a precious corner
stone, a sure foundation : he that believeth shall not make
haste." chap. 28. 16. This passage r applied to Christ
several times in the New Testament, and was understood of
the Messiah also by the ancient Jews, as appears from the
Targum upon the place. To this Paul, proba:bly, alludes
when he says, " Other foundation can no man lay, than that
is laid, which is Jesus Christ."
57.* " Strengthen ye the weak hands, and confirm the
feeble knees. Say to them that are of a fearful heart. Be
strong, fear not : behold your God will come with ven
geance, even God with a recompence ; he will come, and
save you. Then the eyes of the blind shall be opened, and
the ears of the deaf shall be unstopped," Isa. 35. 3  5.
Our Saviour expressly applies this prophecy to himself,, and
* See Jamiesoa's Vindication, voL 1. p. 83.

$ECT. 4, Prophetic Testimonies. 101
closes it with saying, *' Blessed is he, whosoever shall not
be offended in me." Matt. 11.2 — 6. Christ therefore is
the God that should come with a recompence to save his
people. 68.* " The voice of him that crieth in the wilderness,
Prepare ye the way o{ Jehovah, make straight in the' desert
a high-way fbi" our God. Every valley shall be exalted,
and every mountain and hill shall be made low; and the
crooked shall be made straight, and the rough places plain :
and the glory of the Lord shall be revealed, and all flesh
shall see it together ; for the mouth of Jefiovah hath spoken
it," Isa. 40. 3 — 5. Compare Maik 1. 3. — In this passage,
like that in Hosea, are evidently two Jehovahs made men
tion of.
59.* « O thou that tellest good tidings to Zion, get
thee up into the high mountains : O thou that tellest good
tidings to Jerusalem, lift up thy voice with strength : lift it
up, be not afraid; say unto the cities of Judah, Behold your
God ! Behold the Lord God will come with a strong hand,
and his arm shall rule for him : behold his reward is with
him, and his work before him." Chap. 40. 9, 10. Com
pare this passage yt^th Rev. 22. 12. Behold, I come
qtuckly, and my reward is with me, to give every man ac
cording as his work shall be." What is said of the Lord
God In the former of these scriptures, is expressly declared
of himself by our Savioyr in the latter; it should seem,
therefore, that Jesus Christ is die Lord God spoken of by
the Prophet. 60.* " He — the Lord God — shall feed his flock Hke a
shepherd ; he shall gather the lambs with his arm, and
carry them in his bosom, and shall gently lead those that are
with young." Chap. 40. 11. The shepherd in this verse,
who is called the Lord God in the context, seems to be no
no other than the good shepherd, who gave .his life for the
sheep." — See the tenth chapter of John's gospel.
61.* " Thus saith the Lord, the king of Israel, and his
Redeemer, the Lord of Hosts; I am the first, and I am the
Last ; and besides me there is no God. Chap. 44. 6,—
Compare Rev. 1.8. I ara Alpha and Omega, the begin
ning and the Fading, saith the Lord, which is, and which
was, and wbicli is to come, the Almighty,"— -Ji^ain: —
H 3

P.\RT II.
i02 Rev; 1.

CHARACTER OF MESSIAH.

.., i „H Omesa, the first and the last.' Rev. 1.
1-rnfphajr.A^Omega,^ am^^Z^Aa and Omega, thebe-
"• !nd thV^nd, the first and the last." From these
Comparisons it appears, that Jesus Christ is Isaiah's Lord,
Kinc of Israel, and Lord of Hosts, the First and the Last.
62. "Thus saith the Lord, The labour of Egypt, and
merchandise of Ethiopia, and of the Sabeans, men of sta
ture, shall come over unto thee, and they shall be thine,
they shall come after thee, in chains they shall come over;
and they shall fall down unto thee, they shall make suppli
cation unto thee, saying, Surely God is in thee, and there is
none else, there is no God. Verily thou art a God thai
hidest thyself, O God of Israel, the Saviour." Ch. 45. 14,
15. This passage is usually^^pplied to Jesus Christ by the
Fathers of the primitive churcli ; * though the first part of
the passage, I think, is applicable to Cyrus only, or to the
church. 63.* " Look unto me and be ye saved, all the ends of
the earth ; for I am God, and there is none else. I have
sworn by myself, the word is gone out of my mouth in righ
teousness, and shall not return, That unto me every knee
shall bow, every tongue shall swear. Ch. 45. 22, 23. — Com
pare Rom. 14. 9 — 12. To thi^ end Christ both died, and
rose, and revived, that he might be Lord both of the dead
and living. — For we must all stand before the judgment-
seat of Christ. For it is written,,^' As I live, saith the Lord,
every knee shall bow to me, and every tongue shall confess
unto God." Also in another place — " At the name of Jesus
every knee shall bow." Phil. 2. 10. Every person will
draw the conclusion for himself. See Lowth's Commentary
on tbis passage, where It Is apjilied in the same manner.
64.* " Surely shall one say. In Jehovah liave I righteous
ness and strength : even to him shall men come, and all
that are incensed again.st him shall be ashamed. In Jehovah
shall all the seed of Israel be justified, and shall glory."
Ch. 45. 24, 25. This declaration of the Prophet is well ex
plained by that of the Apostle :— « Of him are ye in Christ
Jesus, who of God is made unto us wisdom, and righteous-

SECT. 4. Prophetic Testimonies. 103
ness, and sanctification, and redemption ; that, according as
it is written. He that glorieth, let him glory inthe LORD."
1 Cor. 1. 30, 31. Is it not a fair conclusion from this com
parison, that Christ is the Jehovah spoken of by the Pro
phet ? Nor can this conclusion be honestly evaded.
65.* " How beautiful upon the mountains are the feet
of him that bringeth good tidings, that publisheth peace,
"that bringeth good tidings of good, that publisheth salva
tion, that saith unto Zion, Thy God reigneth." Ch. 52. 7-
This remarkable scripture is applied to Jesus Christ by Paul,
Rom. 10. 15. It was applied also to the Messiah both by
the ancient Jews,* and Chrlstlans.f It follows, therefore,
of course, that Christ Is the God who reigneth, in the lan
guage of the Prophet ; liot, surely, independent of his Fa
ther, but with him, as a son with a father. All power,
says he, is given unto me in heaven and in earth.
&&^ "This Prophet's wonderful predlctloii of our Saviour's
sufferings, and consequent glory, chap. 53. 13, &c. &c. .must
not be passed over here without notice. And as there are
some parts of It obscure in our version, I will refer the
reader to bishop Lowth's new translation. That the Prophet
speaks of Christ in this passage, no Christian can reasonably
doubt, there being scarcely a verse in the whole that is ^ot
applied to him by the Holy Ghost in the New Testament.
And though the latter Jews will not allow of this application,
yet some of them not only do own, that their ancient Rabr
bins did with one mouth confess that these words were
spoken of Messiah the King ; but also speak thus of him : —
" The holy, blessed God began to covenant with the Mes
siah when he created him, and said to him. The sins of
those who are laid up in secret with thee, will make thee to
come under an iron yoke, and make thee like to this young
heifer, whose eyes are dim, and fill thy spirit with anguish;
and because of their Iniquities thy tongue shall cleave to
the roof of thy mouth : Wilt thou then undergo this condi
tion for them ? The Messiah saidJ I undertake it with the
joy and exultation of my heart, on this condition. That not
one of Israel may perish, and that not only they may be
saved who live In my days, but also they who are dead from
* See Allix's Judgment, p. 33. . t See do, p. 36.

104 character of messi.4^h, part II.
the days of the first man to this very day. And again, when
God created the world, he held forth his hand under the
throne of glory, and created the soul of the Messiah, and his
company, and said to him. Wilt thou head and redeem my
sons after six thousand years? He answered him. Yes.
God said to him, If so, wilt thou bear chastisements to ex
piate their iniquities, according to what is written. Surely
he bore our griefs f He answered, I will endure them
with joy." Whence three things are observable : — I. The
Jews were acquainted with the Father's covenant with Mes
siah concerning his sufferings for the sins of the people. — 2.
They believed their Messiah was to suffer for their sakes, to
make atonement for their sins. — 3. He was to be the salva
tion of all from the beginning to the end of time.*
67. " Thy Maker is thine husband, the Lord of Hosts is
his name." Ch. 54. 5. — Compare this with John 3. 29.
" He that hath the bride is the bridegroom." If the Lord
of Hosts is the husband ot the church : if Christ also is the
bridegroom of the church : and if the church cannot have
two heads : will it not follow that Christ is the Lord of
Hosts ?
68. " Behold, I have given him for a witness to the peo
ple, a leader and commander to the people." Isa. 55, 4.
Part of this chapter is applied by Paul to Jesus Christ in
tne 1 Sth chapter of Acts, and the ancient Jews understood
the whole of the Messiah, f
69,* " Who is this that eometh froln Edom, with dyed
garments from Bozrah ? this that is glorious in his apparel,
travelling in the greatness of his strength ?
I that speak in righteousness, mighty to save.
Wherefore art thou red in thine apparel, and thy gar
ments like him that treadeth in the wine-fat ?
I have trodden the wine-press alone, and of the people
there was none with me -. for I will tread them in mine
anger, and trample them in my fury, and their blood shall
be sprinkled upon my garments, and I will stain all my
raiment. For the day of vengeance is in my heart, and the
• See Whitby on Acts 8, verse 32.
The Targum of Jonathan interprets this description ofthe suflFerings of
Christ, as we Christians do. Fee Prideaux's Connection, part 2 b 8 p
581, 582. t See AUix's Judgment, page 55. > • » f

SECT. 4. Prophetic Testimonies. 105
year of my redeemed is come. And I looked, and there was
none to help ; and I wondered there was none to uphold ;
therefore mine own arm brought salvation unto me, and my
fury it upheld me. And I will tread down the people in
mine anger, and make them drunk in my fury, and I will
bring down their strengtli to the earth." Ch. 63, 1 — 6.
This remarkable scripture is applied to our blessed Saviour
by the best Commentators, and is expressive, not only of_
his pre-existence, but also of his more than human power.
Language like this ill becomes a mere mortal man, especially
a man of the meek and lowly character of the Messiah. It
is the more likely that this passage is applicable only to the
Messiah, because all the three persons ofthe Divine Nature
are expressly menrioned in the following part of the chapter.
Messiah is called " the angel of God's presence," and the
people are said to have "rebelled and vexed Ms holy
SPIRIT," which he hfid put witliin them. Messiah, there
fore, may well be supposed to be the person introduced In
the above sublime dramatic representation.*
70. " I am sought of them that asked not for me ; I am
found of them that sought me not : I said. Behold me, be
hold me, unto a nation that was not called by my name. I
have spread out my hands all the day unto a rebellious peo
ple." Ch. 65. 1, 2. t This passage is most commonly ap
plied by the Christian fathers to our Saviour. If it is justly
applied, it will prove him to be the God who spake the
words. 71.* Micah, the prophet, who lived upwards of 700 years
before the birth of Christ, not only foretold the place of his
birth, but spake also of his pre-existence, and eternal genera
tion : " But thou, Bethlehem Ephratah, though thou be little
among the thousands of Judah, yet out of thee shall he
come forth unto me, that is to be ruler in Israel ; whose go
ings forth have been from of old, from everlasting." Ch.
£. 2. This remarkable passage was always applied to Mes-
• See Knight's Sermons on the Divinity of Christ, where this mean
ing is ably vindicated, page 172—186. Consult Lowth's Commentary on
the place, and his observations on the 9th verse. The Angel of his presence
saved tbtm; where he speaks of tbe appearances of Christ before his in-
carnation. See too bishop Lowth's notes. This learned Prelate applies
it in the same manner.
i See Knight's Sfemions on the Divinity of Christ, page 186—190.

106 CHAR.\Ct£R OF MESSIAH. PART 11.
slab by the ancient Jews, as well as the Christian fathers,
and it contains a full and satisfactory proof of his pre-exist
ence, and a probable proof, at least, of his eternal existence.
I add too, that in ch. 2. 13, it is probably Messiah, who is
called KING JEHOVAH. The Chaldee Paraphrase has
this text thus: — "Whose name was said from eternity, from
the days of the age." The Syriac : — " Whose going forth
is from the beginning, from the eternal days." The Arabic:
— " Whose out-goings in Israel are from everlasting days."
The Greek : — " And his goings forth from the beginning,
from the days of eternity." The Jews couple this phrase,
and that in Ps. 72. 17,— His name shall be continued as
long as the sun — together, and say, — " His name was Son
before the sun was made;" and understand both of the
Messiah.* " Sec bishop Chandler's Defence of Christianity, p. 158, and Water-
land's Eight Sermons, p. 239, 240,
See Pridcaux's Connection, part 2, b. 8, p. 582, and Lowth upon
the place.

SECT. 5. Prophetic Testimonies. 107

PART SECOND.

SECTION V.

INFORMATION CONCERNING THE MESSIAH, FROM JERE
MIAH, BZEKIEL, DANIEL, JOEL, HAGGAI, ZECHARIAH,
AND MAL.'VCHI.

Jeremiah prophecies of Jesus as — Jehovah, in tvhom his
people are to trust — The Branch of Righteousness —
The Lord our Righteousness. — Remarks and Autho
rities, — Jesus the Plant of Renown : — Ancient of
days : — Invested tvith Universal Dominion : — Messiah
ihe Prince .- — Desire of all Nations : — King qf Sion :
Jehovah's Fellow : — His Messenger : — Sun of Righ
teousness.Jeremiah began to prophesy 630 years before the birth
of Christ, and continued in that office upwards of 40 years.
The person and character of the Saviour are the objects of
at least two of his predictions. But there is one place in
his book, by vvhich, when compared with others, we may,
indirectly, be assured, that Messiah should be inore than
man. I will quote it at large.
72.* " Thus saith the Lord ; Cursed be the man that
trusteth in man, and maketh flesh his arm, and whose
heart departeth from the Lord ; for he shall be like the
heath in the desert, and shall not see when good eometh ;
but shall inhabit the parched places in the wilderness, in a
salt land and not inhabited. Blessed is the man that trust
eth in the Lord, and whose hope the Lord is ; for he. shall
be as a tree planted by the waters, and that spreadeth out

108 CHARACTER OP MESSIAH. PART II.
her roots by the river, and shall not see when heat eometh,
but her leaf shall be green, and shall not be careful in the
year of drought, neither shall cease from yielding fruit."
Jeremiah 17. 5 — 8. The general tenor of scripture is, that
we should trust in Christ. Here is a curse denounced upon
every one who trusteth in man. Christ, therefore, is more
than mere man, or the scripture issues contradictory injunc
tions. The two predictions concerning the person and charac
ter of Jesus, just mentioned, are very remarkable, and of
considerable importance in the controversy on the dignity of
Messiah. It will be needful to produce thehi both.
73.* The first runs thus : — " Behold, the days come,
saith the Lord, that I will raise unto David a righteous
branch, and a king shall reign and prosper, and shall exe
cute judgment and justice in the earth. In his days Judah
shall be saved, and Israel shall dwell safely : and this is his
name whereby he shall be called. The Lord our righteous
ness." Ch. 23. 5, 6.
74. The second thus : — " In those days, and at that time,
will I cause the branch of righteousness to ijrow up unto
David ; and he shall execute judgment and righteousness in
the land. In those days shall Judah be saved, and Jerusa
lem shall dwell safely, and this is the name wherewith he
shall be called, TTie Lord our righteousness." Ch. 33.
15, 16.
The former of these passages is decisive in favour of
the divinity of Christ, if we admit of the present translation.
But then we are told by a learned man, that the vulgar
rendering is not accurate, and that it ought to be translated
— *' This is the name by which Jehovah shall call him. Our
Righteousness." Now, it appears to me, that there are
some substantial reasons for supposing, that our translation
is the only just one, and that no other can be supported
without doing violence both to the text and context. The
text is.
Our Bible-translation is, " And this is his name whereby he
shall be called, The Lord our Righteousness." iir. Blay-
ney gives the above new translation, and then he adds the
following note : — " I doubt not but some persons will be

SECT. 5. Prophetic . Testimonies. 109
offended with me for depriving them by this translation of
a favourite argument for proving the divinity of our Saviour
from the Old Testament. But I cannot help it : I have
done it with no ill design, but purely because I think, and
am morally sure, that the text, as it stands, will not properly
admit of any other construction. The Seventy have so
translated before me, in an age when there could not possi
bly be any bias of prejudice either for or against the before-
mentioned doctrine; a doctrine which draws its decisive
proof from the New Testament only. In the parallel pas
sage, ch. 33. 16, the expression is a little varied, but the
sense according to a just and literal translation is precisely
the same : — And this is he whom Jehovah shall call, Our
righteousness." Our translation of this parallel text is nearly the same as
that of the fonner. The original is —
: upijf nin» rh N-ip» "yvn np
The translation ^— "This Is the name wherewith she shaH be
called. The Lord our Righteousness. This is the parallel
place, and might properly be rendered — ^This is the name
wherewith he shall be called, not she. The Lord our Righ
teousness. It is remarkable, however, that the Septuagint
fevours Dr. Blayney's new translation, and that the original
Hebrew will admit either of the new or old. This being
the case, and the Septuagint favouring the new one, is a
Tery considerable circumstance in its favour. Their words
are : — Kaii tuto t» evo|*» aurs, o xaXECu aoTOv Kvfio;, Iwo'sJex—
" And this is the name of him, which the Lord shall call
him. Righteousness."
But I have an objection to placing an implicit confidence
In this Greek translation, more especially on the Prophets.
For in that famous passage. Unto us a child is born, &c.
some of the copies of that version miserably maim and cur
tail the text, while the original, and several of the other
translations preserve the place entire,* It appears to me,
• " The Septuagint version of Isaiah is not so old as that of the Pen
tateuch by a hundred years and more ; having been made in all probability
after the time of Antiochus Epiphanes, And it unfortunately happens,
that Isaiah has had the hard fate to meet with a Translator very unworthy
of hun, there being hardly any book of the Old Testament so ill rendered
ia that version as this of Isaiah, Add to this, that the version of Isaiah,

110 CU.\RACTER OP MESSIAH. PART II.
that not being able to conceive, how such high titles should
belong to Messiah, tbe translator of that book bas taken the
liberty of abridging, of curtailing them, and has left only
such as were agreeable to his own ideas of Messiah's charac
ter. But this, the reader will observe, is making scripture,
and not translating it. A translator has no right to deviate
from the original, nor to represent things otherwise than as
they really are in the copy. All the other translations of this
passage are favourable to ours. The Vulgate has it : — And
this is the name which they shall call him. The Lord our
Just One. The Syriac : — And this is his name by which
they shall call him, The Lord our Righteousness. The
Arabic : — And that is the name by which they shall name
him. The Lord Righteousness. 'The Chaldee Paraphrase
differs somewhat from them all : — ^This is his name by which
they shall call him, " Righteousness shall be to us from be
fore the Lord in his days." From the above considerations
on the Septuagint, and a comparison of all these other trans
lations with the original Hebrew text, I conclude that our
common rendering is the only true and legitimate one.
Besides ; it is extremely probable, that the Jews should
understand their own phraseology as well or better than we
can understand it for them at this distance of time. And
we do not find that they translated this phrase, " The Lord
our Righteousness," In any other way than as we do ; * only
they explained, it away, as they do all the other scriptures
which affect their views of the Messiah. Nay, they are so
far from varying from our vulgar translation of the passage
in question, that they expressly say the name of tbe Messiah
was to be " Jehovah our Righteousness." f This is so clear
as well as other parts of the Greek version, is come down to us in a bad
condition, incorrect, and with frequent omissions and interpolations,"—
Bishop Lowth's Prelim: Dissert, to Isaiah, p, 66,
• See Allix's Judgment, p. 408,
t Let the Reader by all means consult the excellent Bishop Pearson on
the Creed, p. 148, 149, where this is proved with great ability. He says
the Jews constantly attribute the name Jehovali to the Messiah from this
one particular text : as in the Sephcr Ikkarim, I. 2. c 8.
¦ ijpiJt " n'U^on du; niriDn xnp'i,
The Scripture calleth the name of the Messias, Jehovah our Righteous
ness. And in Midrasch Tillim on Ps. 21.
nin' iw nin' iDtt' inm >ryi!Z n't^on n^aV K-)ipi upns

SECT. 5. Prophetic Testimonies. Ill
and satisfactory, that even Socinus himself could not deny
the propriety of the translation, though, like the Jews, he
evaded the force of It, though In a different way. Our trans
lation is, moreover, greatly strengthened by having recourse
to the context, which appears to me highly to favour our
vulgar rendering. For it is the Lord Almighty, the Father
of our Lord, who is speaking, and speaking only of the righ
teous Branch, describing him, and telling how he shall be
Called. " Behold, the days come, saith the Lord, that I
will raise unto David a righteous Branch, and a King shall
reign and prosper, and shall execute judgment and justice in
the earth. In his days Judah shall be saved, and Israel shall
dwell safely : and this is his name whereby he shall be call
ed, — ^The Lord our Righteousness." It is the Lord himself
who speaks, and not the Prophet, and tells us what the name
of this king should be whom he was about to raise up for the
salvation of his people. His name should be, and his na
ture should correspond with his name, Jehovah our Righ-
teoiisness. It ought not to be forgotten too, that this view of the
passage is more agi'eeable to all the ' parallel scriptures.
" Surely shall one say, In Jehovah have I righteousness
and strength : even to hiir shall men come : and all that
are incensed against him shall be ashamed. In Jehovah
shall all the seed of Israel be justified, and shall glory*."
Are these words applicable to any other but Jesus Christ ?
If not, then Jesus Christ is the Jehovah in whom we have
righteousness and strength. " He is the end of the law for
righteousness to every one that believeth f, — being made of
mn' iNip» "i»N mw np a'na n>wnn ^VDa1 lou/ nin»
nnnbn ^>h
God calleth the Messiah by his ovra name, and his name is Jehovah ; as
rt is said, Ex. 15. 3. TAe Lord is a man of war, Jehovah is his name.
And it is vrritten of the Messiah, Jer. S3. 6, And this is the name which
tliey shall call him, Jehovah' our righteousness. Thus Echa Rabati, Lam. 1. 6.
bn n'B'D b^ ina? no upis mn» iN-ip' "i»n loty np im
,10!^ mn* N2N
'What is the, name ofthe Messias? R. Abba said, Jehovah is his name ;
as it is said, Jer. S3. 6, And this is the name which they shall call him,
Jehovah our iiigbteodsness. The same ,he reports of Rabbi Levi.
— See the whole note for a defence of this interpretation against the
Secinians. ;
* Isa. 45. 24, 2.5. t Rom. 10. 4.

I 12 CHARACTER OF MESSIAH. P.4RT 11.
God unto us wisdom, righteousness, sanctification, and re -
demption : that according'as it is written, He that glorieth
let him glory in the Lord *." Comp. 2 Cor. 5. 21. — From
all these considerations I conclude, that our vulgar tran
slation of this text is the only just one, and that it contains
an unanswerable argument for the divinity of Jesus, at least
so far as the application of the term Jehovah is a proof of
that divinity. Tlie candid reader will weigh the reasons here
produced, and judge according to evidence. — Jer. 23. 6, 6.
Relates to the Messias in the judgment of all the ancient
Jews. Our Socinians will not allow this ; but rather than
own that the Messias is named God, they refer the title of,
Tbe Lord our Righteousness, to the people there spoken
of." 75. Ezekiel prophesied in Babylon while Jeremiah did
the same in Judea ; and although he hath not said much of
the person of Jesus, yet he is not altogether silent. — " I will
set up one Shepherd over my flock, and he shall feed thera,
even my servant David : he shall feed them, and he shall
be their Shepherd. And I the Lord will be their God,
and my servant David a Prince among them : I the Lord
have spoken it. And — I will raise up for them a Plant of
Renown." Ezek. 54. 23, 24, 29. We have the same ideas
in the thirty-seventh chapter, where Messiah is called the
Shepherd, the Prince, and the King of his people, together
with God's Servant David §.
76. Contemporary with Jeremiah and Ezekiel was the
prophet Daniel. He seems to have been favoured with as
large a share of the Spirit of inspiration as almost any that
went before, or that came after him till John the Baptist
arose. Indeed his predictions are so particular and distinct,
that some have contended they were written since the events
• 1 Cor. 1. 30, 31.
t AUix's Judgment p. 418. Consult for the Jewish appUcation of
Jehovah our righteonsness to Messiah, Martini Pugio Fidei, p. 517; and
Jameson's Vindication, vol. 1. p. 81, 82. See also Lonth's Commentary
on the place, where he says, " Messiah shall be what his name imports.
He shall be Jehovah, or the true God, and our righteousness, or the means
of our justification. The title of Jehovah is elsewhere given to the Mes
siah by the Prophets : see Isa. 40. 10 ; 48. 17; Hos. 1.7; Zech, 2. 10 11 •
Mal. 3, 1." ' '
t See Lowth's Commentary on Ez, 37, 22.

SBCT, 6. Prophetic Testimonies. 112
took place. His account of the stone cut out of a mountain
without hands must imply something supernatural, either in
the person of Christ, or in the mode of his advancement to
universal empire. Dan, 2. 24, 25, 44, 45.*
77* " I saw In the night visions, and, behold, one like
the Son of man came with the clouds of heaven, and came to
the ANCIENT OF DAYS, and theybrought him near before him.
And there was given him dominion, and glory, and a king
dom, THAT ALL PEOPLE, NATIONS, AND LANGUAGES SHOULD
SERVE HIM : his dominion is an everlasting dominion which
shall not pass away, and his kingdom that which shall not
be destroyed." Chap. 7. 13, 14. This is a prediction of
Messiah's kingdom, and that all people, nations, and
languages should serve him. Does not this imply religious
homage ? And is this homage consistent with the character
of simple humanity ? Consult Louth's Commentary on this
remarkable passage.
78. " O Lord our God, hear the prayer of thy servant,
and his supplications, and cause thy face to shine upon thy
sanctuary that is desolate, for the Lord's sake." Chap. 9. 17.
For the sake of the Messiah hear the prayer of thy servant.
The Socinians will say, this is an idiom of the Hebrew
language. It may be so : but when the general sense of the
holy scriptures is considered, I think it will bear the sense here
put upon it. It is not of any great consequence, however
in what manner it is understood. See Lowth's Commentary
on the place, where he tmderstands it in the same manner.
" For the sake of the Messiah, known by the title of the
Lord among the Jews; see Ps. 110. 1. aud called Messiah
the Prince, verse 25th, of this chapter."
The information which the archangel Gabriel gave to
Daniel, more especially with respect to the atonement
Messiah should make for sin, seems strongly to imply, that
he should be more than man : for no mere man could make
atonement for the sins of man. The Socinians are so sen
sible of this, that they universally reject, not only his
divinity, but also the atonement for sin, which he made by
the shedding of his blood. Let the reader peruse the
* See Bishop Chandler's Defence of Christianity, p. 122.
I

Hi CHAU-VCTER OF MESSI.\ir. P.IRT O.
passage, however, and judge for himself whether it doth- not
contain the doctrine of atonement.
79. •' Seventy precise weeks are upon thy people, and
upon thy holy city, to restrain the apostacy, and to put an
end to sins, and to expiate iniquity, and to bring in the righ
teousness of ages, and to anoint the holy of iiolies. Yet
know aiwl understand, from the going forth of an edict to
rebuild Jerusalem until' Messiah the prince, shall be seven
weeks, and threescore and two weeks ; it shall be rebuilt,
the streets and their walls. In the narrow limit of the times :
tiien after the threescore and two weeks shall Messiah be
cut off; and though none shall be for him, the people of the
Prince that eometh shall destroy the city and the sanctuary;
so that they shall cut dowi^as with an inundation, and even
to the end of a decisive war shall be desolations. Yet one
week shall make a firm covenant with many, and the midst
of the week shall cause the sacrifice and the meat-offering
to cease ; and when upon the border shall be the abomina
tion of desolation, that which is decided, until the full ac
complishment, shall be poured upon the desolate. *"
SO. About 550 years before the Son of God was born,
lived tlie prophet Haggai, who clearly predicted the Saviour's
advent. " Thus saith the Lord of hosts. Yet once, it Is a
Httle while, and L will shake the heavens, and the earth, and
the sea,, and the dry Ifind ;. and I. will shake all nations, and
the Desire of all nations shall come.: andi will fill this
housc with gjory, saith the Lord of hostSi The silver is
mine, and the gold is mine, saith the Lord of hosts. The
glory of this latter house shall be greater than of the former,
i.aith the Lord of hosts: and in this place will Igive peace,
saith the Lord of hosts f,"
8 1 . * Zechariah was contemporary with Haggai, and he
describes the person of our Saviour under more figures than
one. " Sing, and rejoice, O daughter of Sion : for lo, I
come, and 1 will dwell in the midst of thee, saith the Lord.
Aad many nations shall be joined to the Lord In that day,
* Dan. 9. 2 1--27. Tliis in Wintle.'s new translation, which may be
eoraparcd with the common one It is not easy to render the passage
iiibD intelligible- English. Sec Lowth's Conunentary for a.good explanatioa
e£ this difficult passage.
i Hag. 2. .6— 9, See AUix's Judgment p. 358.

SECT. 5. Prophetic Testimonies. 115
and shall be my people : and I will dwell In the midst of
thee, and thou shalt know that the Lord of hosts hath
sent me unto thee* ." Jehovah speaks and declares that
the Lord of hosts had sent him. These can be no other
than the Father and the Son.
82. " Thus saith the Lord of hosts — ^Behold, I will
bring forth my servant, the Branch." Chap. 3. 7, 8.
Here the Lord speaks, and declares that he will bring forth
his Servant, the Messiah, whom he calls the Branch. The
original word is sometimes translated the East, and in St.
Luke the Day-Spring.
83. "Thus speaketh the Lord of hosts, saying. Behold
the man whose name is the Branch, and he shall grow up
out of his place, and he shall build the temple of the Lord,
and he shall bear the glory, and shall sit and rule upon his
throne, and he shall be a priest upon his throne, and
the counsel of peace shall be between them both f-"
Messiah was to be both a King and a Priest, and the
counsel of peace was to be between the Father and his Son,
the Messiah. 84. " Rejoice greatly, O daughter of Zion; shout, O
daughter of Jerusalem : behold, thy King eometh unto
thee : he is just, and having salvation, lowly, and riding
upon an ass, and upon a colt, the foal of an ass." Chap.
9. 9. Messiah is often spoken of In scripture as the King
of Israel ; see Ps. 2. 6 ; Jer. 23. 5. ; ibid. 30. 9. ; Hosea
3. 5.; John 1. 49.; and compare Mark 11. 10.; and Luke
19.38. 85. " I will strengthen them in the Lord, and they
shall walk up and down in his name, saith the Lord," Chap.
10. 12. Is this an idiom of the Hebrew language, or is it
expressive of two Jehovahs, the Father and the Son f
86.* " And I said unto them. If ye think good, give me
my price ; and if not, forbear; so they weighed for my
price thirty pieces of silver. And the Lord said unto me,
Cast it unto the potter : a goodly price that I was prized at
* Zech. 2. 10, 11. This was always referred to Messiah by tlie ancient
Jews. See Allix's Judgment, p. 37, and Pearson on the Creed. Art. 2;
page 149.
t Zee. 6. 12> 13. Both Philo and Jonathan refer this passage to the
Messias. See .Allix's Judgment, p. 408, and Fleming's Christology, vol, i.
page 849. I 2

116 CHAR.\CTER of MESSIAH. PART II.
of them ! And I took the thirty pieces of silver, and cast
them to the potter in the house of the Lord." Chap. 1 1 ,
12, 13. Messiah is here again evidently distinguished by
the name Jehovah. Compare Matt. 27. 9, 10.
87. " I will pour upon the house of David, aud upon
the inhabitants of Jerusalem, the Spirit of grace and of
supplications, and they shall look upon me wiiom they have
pierced, and they shall mourn for him, as une mourneth
for his only son, and shall be iu bitterness for him, as one
that is in bitterness for his first-born." Chap. 12. 10. It
is the Lord that speaks in this passage, and declares him
self to be the person whom the Jews should pierce. Com
pan John 19.37. See Lowth's Commentary on the place,
who applies it in this manner, and refers to Grotius,
Pearson, and Chandler, as of the same opinion.
88.* " Awake, O sword, against my Shepherd, and
against the man that is my fellow, saith the Lord of
HOSTS ; smite the shepherd, and the sheep shall be scatter
ed." Chap. 13. 7. This expression — The man is my fel
low — is well explained by that of Paul, Phil. 2. 6. where
the Apostle says — ivho being in fhe form of God, thought
it not robbery to be equal with god. The original word
is Tl Dy contribulis, vel coequalis— fnyyeWow, or my equal.
The expression occurs no where, but in this verse, and in
the book of Leviticus. In one text It is explained by
brotlier, or partaker of the same nature. In the other place,
I believe, it will be found to signify, not barely a neighbour,
but an equal ; one who stands upon the same level, with
regard to the claims of equity, and the common rights of
life. — In either sense it is strongly in favour of the divinity
of our Lord Jesus Christ*.
The original Hebrew word, says Dr. Eveleigh, will
justify any inference concerning the equality of the persons
compared, which may be drawn from the word Fellow in
our translation. — The expression means the same as Zech.
2. 8 — 11. where the Father and the Son are equally styled
Lord of Hosts.
89.* " And the Lord my Godf shall come, and all the
saints with thee." Zech. 14. 5. or with him. This is ex-
• See Hervey's Theron and Aspasio, letter 8, t TI^N nin'

SBCT. 5. Prophetic Testimonies, 117
plained by a great number of passages In the New Testament,
where Christ is represented as coming to judge the world,
attended with his mighty angels. Christ therefore is the
person who is here denominated. The Lord my God.
Compare Matt. 16. 27 ; 25. 31 ; and Mark 8, 38. See
Lowth on the place.
90.* Malachi was the last of the Prophets. He lived
nearly 400 years before Christ. One of his predictions of
Messiah is very remarkable, " Behold, I will send my
Messenger, and he shall prepare the way before me ; and
the Lord whom ye seek shall suddenly come to Ms temple,
even the Messenger of the covenant, whom ye delight in ;
behold, he shall come, saith the Lord of hosts." Chap.
3. 1.* 91. " Unto you that fear my name shall the Sun of
righteousness arise with healing in his wings." Mal- 4. 2.
This was applied to Messiah by the ancient Jews f- Our
Saviour announces himself as the Light of the world, John
9. 5. agreeable to this prophetic character.
* Mr. Whitaker in his Origin df Arianism, page 218, considers Messiah
as the speaker in this passage. If the conjecture is just, Messiah is the
Lord of hosts. t See Allix's Judgment, page 44.

i3

118 CHARACTER of MESSIAH. P.VRT H.

PART SECOND

SECTION VI.

OBSERVATIONS ON THE NAME JEHOVAH, AND THE INVI
SIBILITY OF THE DIVINE BEING.

The Name JEHOVAH peculiar to fhe Supreme Being-
Proved by various passages of the Sacred Writings. —
The Name JEHO FAH frequently applied to Mes
siah. — An irresistable evidence of his Deity.  His
Deify argued from the invisibility of the Father, —
Opinion of the Ancients. — References.
These are some of the most clear and striking pro
phecies, contained in the Old Testament, concerning the
person of our blessed Saviour. There are many others,
in different parts of that inestimable volume, which refer to
various other circumstances concerning his person, his offices,
and his kingdom, that are not necessary to be produced
In the present inquiry. It will, however, throw consider
able light upon the subject, if we attend to the most re
markable supernatural appearances, recorded in the writings
of Moses and the Prophets ; for, they seem to me, to con
vey very strong evidence, not only of our Lord's pre-
existence, but also of his super-eminent dignity and glory.
Some of these we will now therefore attend to. But, in
order to do this with greater effect, h will be proper to make
these two observations : first, that the name Jehovah is
never applied to any merely created being : and, secondly,
that no man hath seen God, the Father, at any time.
These two assertions are both founded upon the plainest
declarations of holy writ.

¦sect. G. Ohserdations on fhe Name Jehovah. 119
1 . Thus, with 'respect to the former it is said, " I AM
THAT I AM. Thus shalt thou say unto the children of
Israel, I AM hath sent me unto you." Exod. 3. H. — 2.
God commanded Moses to say -unto tbe children of Israel,
"Jehovah, the God of your.fathei-s, &c. hath sent me unto
j'Gu:. this Is my name forever, and this is my memorial unto
all generations." Exod. 3, 15. That this last clause relates
to the name Jehov.vh, and not of his merely being the God
of Abraham, &c appears by comparing it with the farmer
verse, and also vvith Hosea \'i. 5. " Jehovah, the God of
iho&ts, Jehovah is his memorial." — 3. " Abraham called
on the name of Jehovah, the everlasting God." Gen.
21.33. Hence it should seem, that Jehov.mi, and ever-
L.\STiNG God, are synonymous and convertible terms. — 4.
" Thou hast avouched Jehovah this day to be thy God—
and Jehovah hatli avouched thee this day to be his pecu-
Hai- people." Deut. 26. 17, 18. — 5. " That thou mayest
fear this glorious and fearful uame, Jehovah tliy God."
Deiit., 28. 58, — 6, "Jehovah is fhj maine forev-er-;
Jehov.vh is thy osemorial from generation to ge
neration." Ps. 135. 13.—/. "Jehovah is the true
Gody he is -the living. God, and an everlasting King."
Jer. 10. 10. — 8. "lam Jehovah, that is my name, and
my glory will I not give to another." Isa. 42. 8. — 9. " I am
.Jehovah, and there is none else, there is no God besides
me.^' I^a. 45. 5. — 10. "Thou, whose name axonb is Jeho
vah, art the most high over all the earth." Ps. 83. 18.— 1 ] .
" Jehovah is a man of war : Jehovah .is his name."
Exod. 15. 3.
Besides these passages, whei-e tlie uaiT>e Jehovah is ap
propriated to the Divine Being, there are many others, where
the same term is used .to assert his supreme power and
authority, glorying and triumphing in it as his distinguish
ing character. The following may be sufficient:  1. "L
even I am Jehovah, and besides me there is no Saviour."
Isa. 43. 11,-2. "I form the light, and create darkness, I
make peace and create evil : I Jehovah do all these
things." Isa. 45. 7.-3. "Who hath declared this from
ancient time ? Have not I Jehovah ? and there is no God
else besides me." Isa. 45. 21 .—4. " Behold, I am Jehovah
ihe God of all flesh : Is there any thing too hard for me ?''

120 CHARACTER OF MESSIAH. PART II.
Jer. 32. 2/. — 5. " I am Jehovah ; I change not." Mal.
3, 6. — 6. " All the gods of the nations are idols : but
Jehovah made the heavens." Ps. 96. 5. — 7. " Against all
the gods of Egypt I will execute judgment : I am Jeho
vah." Exod. 12. 12.
From these several texts of holy writ, it is evident, that
the name Jehovah is peculiar to the Supreme Being. It is
equally evident, from various other passages, that it is fre
quently applied to the Messiah. Messiah therefore is pos
sessed of real and proper divinity.
The last observation I proposed to make, was, that " no
man hath seen God, the Father, at any time." The scrip
ture is as positive upon this as the former. Thus John : —
1. " No man hath seen God at any time; the only begot
ten Son, who is in the bosom of the Father, he hath declared
him." John 1. 18. — 2. Again our Saviour himself : — "Not
that any man hath seen the Father, save he who is of God,
he hath seen the Father." John 6. 46. — 3. Paul calls the
Father, " The King eternal, immortal, invisible." 1 Tim.
1. 1/. — i. And again, speaking of the same blessed Being,
he says, " Who only hath immortality, dwelling in the light
which no man can approach unto, whom no man hath seen,
or CAN SEE." 1 Tim. 6. 16. — 5. Again : " The invisible
God." Col. 1. 15. — 6. And lastly: "Him who is invisi
ble." Heb. 11. 27.
From these six declarations, I deduce an argument, that
Christ is more than man. For If no mere man hath ever
seen the Father, or can see him ; and if Jesus Christ hath
seen that glorious Being, which he declares he has ; then it
will follow, that Jesus Christ is more than mere man. — In
conformity with these two observations, it was the general
opinion of the Ancients, both Jews * and Christians, that

* " R. Menachem— and his authors teach constantly, that it v/as the
Shekinah (the Logos) which appeared to Adam after his sin, and made
him some clothes, foi. 59. col. 4. That it appeared to Abraham, foi, 35.
col. 2. That it appeared to Jacob at night, foi. 36. col. 2. And to the
same upon the ladder, foi. 41 and 42. That it appeared to Moses, Exod.
3. foi. 55. col. 2. And to the people upon mount Sinai, foi. 56. col. 2.
That it spake to Moses, and gave the Law to the people, foi. 57. col.
2 and 3. foi. 58. col. 1. and foi. 84. col. 1 and 2. "They say, that the
Shckniah alone was intrusted with the care and conduct of Israel, foi. 28,
col. 3. and foi. 153. coi. 2. Allix's Jadgment, p. 165, 166.

SECT. 6. Observations on the Name Jehovah. 121
all the appearances of God under the Old Testament dis
pensation, and even from the beginning of the world, were
made by the Logos, the eternal Son of the eternal Father ;
nay, that the world itself was created by this august Per
son. A few of these manifestations of the Son of God to
the world we will therefore proceed to particularize.

" The Jews in the ages next to the Paraphrases assert, that God de>
scended nine times, and that the tenth time he shall descend in the age to
come, that is, in the time of the Messias. The first time was in the
garden of Eden, The second at the confu.^ion of tongues. The third at
the destruction of Sodom, The fourth at his talking with Moses on mount
Horeb. The fifth at his appearance on Sinai. The sixth and seventh
where he spake to Moses in the hollow of a rock. The eighth and ninth
in the tabernacle. The tenth will be, when he shall appear in the times
of the Messias." AUix't Judgment, p, 282, 283.

122 CHARACTER OF MESSIAH. PART II.

PART SECOND.

SECTION VII.

OPINION OF BOTH ANCIKNTS AND .MODERNS, ON THE
DIVINE APPEARANCES UNDER THE OLD TESTAMENT
DISPENSATION.

Farious manifestations of the Son of God. — Uniform
sentiments of competent Judges: — Hammond — Wafer-
land — Shuckford— Gregory Sharpe — Bull— Conybeare
— Law and Milton. — Internal marks of divine mani
festations, — Application of Old Testament passages
to Jesus by the Apostles. — Dr. Priestley's hold asser
tion. — Opinion of ancient Jewish Writers. — Observa
tions. — Passages of Scripture Paraphrased, — Opinion
of Christian Writers in the first ages : — Justin Martyr
Irenceus — Tertullian, 8)C. &c.
92. When the Almighty came forth to create the world
at the beginning of time, it was not in his own proper per
son, but in the person of his Son, the eternal LOGOS, as
his vicegerent. * That it was the LOGOS who created the
world, seems to have been the prevailing opinion of all the
Ancients. The Heathen philosophers, Tertullian tells us,
sometimes spake of a person under that appellation as the
Maker of the universe. Zeno, Heraclitus, and Amelius, in
particular, were of that opinion, f The learned Philo has
given us his judgment in various parts of his works to this
purpose, parricularly in his pieces De Mundi Opif. and De
' Consult the first chapter of Genesis, t Sfo Bishop Home's
Sermons, vol. 1. p. 194.

SECT. 7. Opinion on Divine Appearances. 123
Monar. The Christian fathers every where took it for
granted as a thing not to be called in question * ; and the
writings of the New Testament are as full and explicit as
human language can well make them. See John 1 . 1 — 14.
 Col. 1. 16, 17.  Heb. 1, 2, 10—12. Let the reader,
who wishes to enjoy an elegant intellectual feast, turn to the
seventh book of Milton's Paradise Lost, and he will find the
Logos of God coming forth from his holy rest, where he had
eternally dwelt in the bosom of his Father, to create the world,
described with wonderful strength and majesty of language.
93. When God appeared to our first parents in the
garden of E^en, and conversed with them after their un
happy fall, it is presumed, this was not the Father of the
universe, but the eternal Logos, who conducted all the divine
dispensations from the beginning. What Moses calls the
voice of the Lord God, Gen. 3. 8. Onkelos paraphrases,
" They heard the voice of the Word of the Lord. — The
Word of the Lord called unto Adam."
That the Son of God,, before he took upon him human
Dature, did conduct all the divine dispensations, has been,
and now is, the opinion of some of the most able and
learned men of every denomination. I know of none among
tis who reject the sentiment, except the Deists and Soci
nians. The Arians and Orthodox are agreed on the sub
ject.. And as this opinion, if once fairly established, absd-
lutely siibverts the Socinian hypothesis, that Christ had no
existence, before he was born ofthe Virgin Mary, we will
dwell a little on the subject, and notice such cpnsi-
derations as-appear to us altogether conclusive.
1. It has been the uniform opinion of men the most
competent to judge, though on other silbjects they widely
differed from each other. — 2. It appears from tbe internal
marks of various of those dispensations recorded in scripture.
—3. From the application of many passages of the Old
Testament to the ,Spn of God in the New by the Apostles,
who wrote under the direction and influence of the Holy
Spirit, which passages^ can be applied to no merely created
being whatever. — 4. From the opinion of the most able and
learned of the ancient Jewish writers, who iisuaily applied
• See the fifth, sixth, and seventh parts of this Apology for eyidence
atlarge on these several heads.

124 character of Messiah. part ii.
the appearances of God, both before and during their own
dispensation, to the Logos. — 5. From the uniform sense of
the Christian church, even in its best and purest ages. — ^If
we can establish these five propositions, it will be easily
granted, that Christ, in his divine nature, conducted all the
dispensations of God from the beginning.
1 . It has been the uniform opinion of men the most
competent to judge, though on other subjects they have dif
fered most widely from each other.
This proposition, I presume, will be granted, though
their concurrence in sentiment will be accounted for upon
different principles. We will, however, produce the decla
rations of several of our learned men, that the reader may
see at one view that I am not singular in the opinion now
under consideration. ',
] . Dr. Hammond says, that it was the general opinion of
the ancient Fathers of the church, that he, who appeared of
old to the Patriarchs, was not the first, but the second
person in the Trinity, and that these his appearances were
preludes to his incarnation. On the New Testament,
p. 820. 2. Dr. Waterland says, that all the appearances of God
under the Old Testament, were supposed by the Ancients
to have been in and by God the Son. It was he that
called himself God of Abraham, Isaac, and Jacob, and all
along headed and conducted the people of the Jews. This
notion, so far, is just, and the fact true. Eight Sermons,
p. 157. 3. Shuckford tells us, that the God of Israel, the
Divine Person, who is many times styled, in the Old
Testament, the God of Abraham, the God of Isaac, and the
God of Jacob, frequently appeared to them, and was in after
ages made flesh, and for about three and thirty years dwelt
on earth among men. Connexion, vol. 3. p. 43.
4. Dr. Gregory Sharpe informs us, that Messiah ap
peared to Abraham in the plains of Mamre, to Isaac in Gerar,
to Jacob in Bethel, and was seen of Moses in the wilder
ness. He is the leader of the host of Israel, the Word of
God by whom he made the world; by whom he conversed
with the first and best of human kind ; whom he sent as a
Saviour to redeem his people from their servitude and op-

SECT. 7. Opinion on Divine Appearances. 125
pression in Egypt, their captivity in Babylon ; and, at last,
in the flesh, to redeem tlie world from the pollution of sin,
and dominion of death ; the messenger of God ; the mes
senger of the covenant ; the Son of God ; the angel of the
Lord ; one distinguished as such fioni all others called the
sons pf God, who are ministring angels ; the desire of all
nations; descended from Abraham, in jwhom all nations of
the earth were to be blessed; the son of David, and in con
sequence of this descent, the son of man ; whose appearance
or likeness, as a man, was, upon the throne, supported by
the Cherubim ; and whose likeness came with the clouds of
heaven to the Ancient of days. — ^It is, therefore, evident,
that all the several appellations, given to our Lord and
Saviour in the New Testament, are no other than had long
before been given by the Prophets to him, whom the Jews
expected as their deliverer and their king, about the time
when Jesus was born. Second Argument in Defence of
Christianity, p. 71, &c.
5. Bishop Bull assures us, that all the catholic Doctors
of the three first centuries taught, that Jesus Clirist, he who
was afterwards so called, existed, before he became man, ov
before he was born according to the flesh, of the blessed
Virgin, in another nature, far more excellent than the human
nature; that he appeared to holy men, giving them an
earnest, as it were, of his incarnation ; that he a^yvays pre
sided over and provided for the church, which in time to
come he would redeem by his own blood ; and of conse
quence that from the beginning the whole order or thread
of the divine dispensation ran through him; farther yet,
that he was with his Father before the foundation of the
world, and that by him all things were made. — He is a
stranger to the Fathers who knows not this. Defonsio Fid.
Nic. sect. 1 . cap. ] ,
6. Bishop Conybeare says, the Jews were related to
Christ in an especial manner, as the angel of the covenant
—their redeemer from captivity — the giver of the law — their
guide in the wilderness — ^the constant: governor of their
state — and, at last, when he assumed human nature, as
their king, by descent from David. Sermons, vol. 1 . p. 48.
7. The late Dr. Law, bishop of Carlisle, a good judge
in these matters, and one who was strongly disposed to

126 character of messl^h. part If.
lean to the opposite scheme, if evidence to the contrary had
not been extremely satisfactory, allows all that we are here
contending for. " The Angel," says he, which God sent
before the Israelites, to keep them in the way, was pro
bably Christ himself, who seems to have spoken unto Moses
in mount Sina, Acts 7- 38. ; and whom the children of
Israel ai'e said to have tempted in the wilderness, 1 Cor.
10. 9. (Comp. Whitby) to which also some refer Heb. 11.
26. Vid. Doddridge in loco. Nor is it less probable, that
the same divine person, who created the world. Col. 1. 16.
had also the government and administration of It from the
very beginning; appearing to our first parents, to the
Patriarchs and their posterity, (Gen. 17. 1.; 35.9,11. 13.
48. 15, 16.) sometimes in the name and character of Jeho
vah, Exod. 23. 21. (Isa. 6. 1, 5. comp. John 12. 41.) or
in the presence of God, ib. 33. 14. or his Word, according
to the Jeiusalem Targum, passim. Sometimes as an
Angel, Isa. 63. 9. Vid. Lowth ; the captain of his host.
Josh. 5. 13, 14 ; the messenger of his covenant, Mal. 3. 1 ;
though under the name of Michael, the archangel, he was
more particularly distinguished as the tutelary Prince of
Israel, Deut. 32. 8, 9. according to the Seventy, Dan. 10.
21; 12.1. Ecclus. 17. 17. Rev. 12 7. Theory of Religion,
page 87.
8, Our great Epic poet hath delivered the same senti
ment :— Whom shall I send to judge them ? Whom but thee.
Vicegerent Son ? To thee I have transferr'd
All judgment, whether in heaven, or earth, or hell.
Paradise Lost, book 10. 1. 55.
The above instances may suffice as specimens of the
opinions of learned men upon the subject in question.
Much more to tbe same purpose might be produced. We
will now, however, proceed to the next thing proposed,
which was to observe,
2. That theie are certain internal marks in the several
manifestations of God, recorded in the Old Testament
whereby it appears, that those manifestations were made to
mankind, not by the Father ofthe universe, in his own per
son, but by his eternal Son, « The Messenger of the

SECT. 7. Opinions on Divine Appeartmces. 127
covenant." The truth of this proposition, will be sufficiently
manifest, from a careful perusal of the several histories of
God's Providence now under consideration, if we observe in
such perusal, that the Being, who appears and speaks, is
evidently more than an Angel, and that God the Father
never is called an angel, and never hath been seen by man.
If, therefore, the glorious Being, who appears in those seve
ral dispensations, is neither the Father of the universe, nor
a mei'c Angel ; we have every reason to conclude it is the
Logos of God.
3. From the application ol many passages of the Old
Testament to the Son of God in the New by the Apostles,
who wrote under the direction and influence of the Holy
Spirit, which passages can be applied to no merely created
being whatever. It appears Christ was the conductor of all
the divine dispensations from the beginning of the world.
For the proof of this important proposition, I need only refer
the reader to the first chapter of the Epistle to the Hebrews.
This single chapter is decisive. The Socinians are so sensi
ble of the force of the Apostle's application of the Old Tes
tament to the Son of God in the chapter before tis, that, not
being able to preserve their hypothesis, some of them ex
punge the chapter as spurious. Dr. Priestley, indeed, ' has
not, I think, told the public that he considers it as an inter
polation, but then he proceeds in a way that conveys a much
greater reflection upon all the Apostles, and the whole word
of God recorded in the New Testament. For he tells us
that " it is evident the Apostles often applied the scriptures
very improperly," * and " he thinks he has shown that
Paul often reasons inconclusively." f
The question then comes to this, whether the Apostles
in general, and Paul in particular, have appHed the scrip
tures properly, and reasoned conclusively, or whether Dr.
Priestley has proved them erroneous. If Dr. Priestley is
right and they are wrong, Socinianism has triumphed, and
the New Testament Is calculated only to mislead and de
ceive. If, on the contrary, the Apostles have applied the
scriptures properly, and Paul has reasoned conclusively, then
Jesus Christ existed before his incarnation, conducted the
Theolog. Repos, vol. 4, p, 442. t Hist, of Cor. vol. 2, p. 370.

128 character of Messiah. v part ii.
divine dispensations from the beginning, according to the
opinion of most moderate and candid men, and the cause
of Socinianism is lost. Dr. Priestley and Paul, and the
writings of Dr. Priestley and the writings of Paul, stand
opposed to each other. Either Paul or Dr. Priestley must
be wrong. Reader, judge for thyself, and take thy side ; for
thou canst not concur with both, any more than thou canst
serve God and mammon.
4. From the opinions of the most able and learned of
the ancient Jewish writers, who usually applied the appear
ances of God, both before and during their own dispensation
to the Logos, it is manifest that the same Logos was the con
ductor of the divine economy from the beginning.
We have already observed, that Philo, the learned Jew,
whose works are preserved, and who lived in the time of our
Saviour, before his countrymen had conceived such prejudices
against the gospel, and contrived means to alter their an
cient and approved method of interpreting the writings of
Moses and the Prophets ; this same Philo, I say, ascribes
the creation of the world to the Logos of God. And, in his
book conceming Dreams, he expressly says, that it was the
Logos who spake to Adam in the garden ; who called Moses
out of the bush, saying, Moses ! Moses 1 and who rained
fire and brimstone upon Sodom and Gomorrah. He says,
moreover, that the Angel, who presided over the Israelites in
the wilderness, was the Word, the First-begotten of the Fa
ther, by whom he governs all things. He often affirms
that there are three things in God ; and he calls the Reason,
or Word of God, the Name of God, the Maker of the world ;
not unbegotten, as is God the Father of all ; nor yet begot
ten in like manner as men are. The same is likewise called
the Angel, or the Ambassador, who takes care of the uni
verse." *
Moses, the son of Nachmaii, another ancient Jewish
writer. Is of the same opinion with Philo upon this subject.
And, Indeed, they do uot seem to deliver these sentiments
as any opinions peculiar to themselves, but rather as the
common notions of their leamed countrymen. The said
• Grotius de Verit. lib. 5, sect. 21, where the Reader will find all the
placea in the works of Philo refsrred to. We shall produce them at large
in another part of this work.

SECT. 7. Opinions on Divine Appearances. 1 29
Moses observes, that the " Angel, to speak the truth, is the
Angel, the Redeemer, of whom it is written, Because my
Name is in him. That angel, I say, who said to Jacob,
/ am the God of Bethel. He of whom it is said. And God
called Moses out of fhe bush. And he is called an Angel,
because he governs the world. For it is written, Jehovah
brought us out of Egypt ; and in other places, he sent his
Angel, and brought us out of Egypt. Besides, it Is written.
And the Angel of his presence hath made them safe;
namely, that Angel which is the presence of God, concern
ing whom it Is said. My presence shall go before, and I
tvill cause thee fo rest. Lastly, this is the Angel of whom
the Prophet said. And suddenly fhe Lord tvhom ye seek
shall come into his temple, even the Angel of the covenant
tvhom ye desire."
And, again, the same writer speaks to this purpose : —
" Consider diligently what those things mean ; My face
sJutll go before thee : for Moses and the Israelites always
wished for the first Angel ; but they could not rightly un
derstand who he was. For they had it not from others, nor
could they arrive fully at it by prophetic knowledge. But
the presence of God signifies God himself, as is confessed
by all Interpreters ; neither could any one understand those
things by dreams, unless he were skilled in the mysteries of
the law." And, again : " My presence shall go before,
that is, the Angel of the covenant whom ye desire, in whom
my presence will be seen. Of whom it is said, / ivill hear
thee in an acceptable time ; for my Name is in him, and
I will make thee fo rest ; ori will cause him to be kind
and merciful to thee. Nor shall he guide thee by a rigid
law, but kindly and gently." *
Such are the sentiments of these ancient and learned
Jewish writers !
The Chaldee Paraphrases, which are nearly as ancient
as any Jewish books we now have, (the writings of Moses
and the Prophets excepted,) abound with applications, of
the appearances of the Almighty, to the Word of God, his
eternal Son. In the Chaldee he is called the Memra of
• Vide Poli Syn, in Josh, 5. .14; and Jamieson's Vindication, vol. 1,
page 70. H

130 CHARACTER OF MESSIAH. P.'VRT II,
God, which answers to the Logos * of God in Greek, and
the Word of God in English. To this Memra these Para
ph j.tses ascribe the creation and government of the world,
and particularly the government of the Jewish church and
nation. Now, the question is, what is meant by this Memra,
in the reuse of the Paraphrasts ? On this subject there is
a eontroversv. Mucn does not, indeed, depend upon it,
winch way scjevti the meaninnf is determined, but yet it is of
some importance. The Socinians take one side ofthe ques
tion, the Arians and Orthodo.x the other. The Socinians
say, il is a mere idiom of the Chaldee language, and signifies
no more than himself. The Arians and Orthodox, on the
contrary, insist upon it, that when the Paraphrasts say. The
Memra of God did or spoke such and such a thing, we are
to understand their meaning to be, that the Logos or Son
of God, before his incarnation, did or said such and such
things.f Now, I confess, there is nmch to be advanced on
each side of this curious question ; and as the point does not
appear to me so clear as to carry full conviction, to an
honest mind, either way, I should be sorry to rest so im
portant a point of doctrine absolutely upon so precarious a
foundation. Mr. Lindsey in his Apology, p. 88, docs not
do full justice to the learned Prideaux and Capellus. Hc
says they have set aside those fancies of the Orthodox, who
explain the phrase Memra of God, concerning the Son of
• The late Mr. Robinson, of Cambridge, has observed, that "no word
has occasioned ^'reater controversies than this. The truth socnis to be 
th;itC!iii't appeared to the patriarchs before his incarnation  that the
Jtwv i-rtlkd the person appearing Memra Jehov/e, tbe WoRii of the
Lorii-tiat the Targumists used this term to describe the Messiah  that
John writing in Greek, translated Memra into Logos, by whicli the hel-
leuistic Jews understood the Messiah." Claude's Essay, vol. 1, p. 306.
t Jonathan on Deut. 32. 43, speaks of the atonement as being made
by this Jlemi-a ; " God will atone by his Word for his land, and for his
people, even a people saved by the Word ofthe Lord."
There are two or three places in the 26th chap, of Levit. which fully
determine the Memra to be a person distinct from God the Father. In
the 9th verse it is said, / will have respect unto you. This is rendered by
Onkelos; " I will look upon you in my Word." At the llth verse it is
My soul shall not ablior you. This he renders, " My Word shall not abhor
you. At the 12th verse the Lord saith, / will walk among you, and will
be your God and ye shall be my people. To this Jonathan g'ives this
gloss ; " I will be your God, and my Word shall be unto yon God the
Redeemer."

SECT, 7- Opinions on Divine Appearances. 1 3 1
God, It appears, however, to me, that neither of these Gen
tlemen do absolutely reject the interpretation of the Ortho
dox, but only think the foundation too insecure on which to
rest a cause of so much importance. They both'saw the
force of the arguments from the comni'only-received Inter
pretation of the expression, but then they saw the objections,
tliat may be brought against it, in so strong a light, that
though they both cordially embraced the orthodox scheme,
y£t tbey durst not risk the cause upon the justness of this
interpretation. In so doing they acted the part of wise and
moderate nien, I am sorry to say Mr. Lindsey does not act
the same moderate and candid part, in the inference he
draws from Pridcaux's words in the 89th page of his Apolo
gy. Mr. Lindsey's presumption, I apprehend, never entered
the head of this learned man. He knew too well that the
meaning of the term Logos, in the beginning of- John's gos
pel, had no necessary dependance upon the wbrd 3lemra in
the Chaldee paraplirasts.-"' When will men of learning study
the interests of truth, more than those of an hypothesis ?
But it does not follow from the concessions of Prideaux
and Capellus, that the cause of the Orthodox is desperate in
this question. Bishop Kidder and Dr. Allix are not to be
answered by a mere literary squib at the bottom of a page.
The Demonstration of the Messias, of the former, and the
Judgment of the Ancient Jewish Chtirch against the Unita-
* The term Word made use of in the beginning of this gospel seems to
occur upon several occasions in the Old Testament for the personal Word
of God; so that thereis uo need to consider it as altogether taken from
the Chaldee paraphrasts. David says, 2 Sam. 7. 21, For thy Word's sake,
and according to thine own heart, hast thou done all these things. Compare
this with its parallel place, 1 Chron. 17. 19. O Lord, for thy servant's
sake, and according to thine own heart, hast thou done all this greatness.
Here the Word of God in the former place is called the Servant of God in
the latter. And we know that the term Servant is commonly applied to
the Messiah in scripture. So Isa. 42, 1, Behold my servant whom I
uphold. There is an expression ofa similar kind in 1 Sam. 3. 21, The Lord ap.
peared again in Shiloh ; for the Lord revealed himself to Samuel in Shiloh,
by the Word of the Lord,
So Gen. 15. 1. After these things the Word of the Lord came unto
Abram in a vision, saying. Fear not, Abram ; I am thy shield.
See also Ps. 18. 30 ; Gen. 15. 3, 4, 5 ; Hag. 2. 4, 5 ; Prov, 8 ; Wisdom
7. 22 ; Heb. 4. 12, 13 ; Mat. 11. 19 ; Luke 11. 49. Consult also Jamieson's
Vindication upon all these passages, book 1, chap. 9.

132 CHARACTER OP MESSIAIT. PART H,
rians, of the latter, are truly learned and valuable works.
Possibly, they may have carried the matter too far on the
subject ofthe Memra of God. The expression may, some
times, be an idiom of the Chaldee language. Nay, even in
several of tliose places which they have produced in their
learned works it may be such an idiom. Yet it does not fol
low from this concession, that it is a mere idiom. It may
be used in several and different senses. And this, I believ^
is the truth of the case. For it appears, most incontestably,
from the works of Philo, and other Jewish writers, that they
did frequently, though not always, apply the term Logos to
the expected Messiah, and considered him as the second of
the three divine Principals, and the creator and preserver of
the world. It is exactly the same with the New Testament
writers. They use the term Logos not less than 300 times ;
but then not always in the same sense. Sometimes, it evi.-
dently, from the context, signifies, the Word, or Son of God. f
sometimes a word; sometimes a saying; sometimes rea-
son ; sometimes a thing ; and sometimes a work.*
If, therefore, Philo, and other Jewish authors, as well as
the New Testament writers, who have indisputably used the
term Logos in this sense, were prior to, or contemporary
with, the authors of these Chaldee paraphrases, it is natural
to suppose, that the same expression, though in a different
language, should sometimes occur. This is in fact the case.
For though the Memra of God may sometimes, or even very
frequently, be a mere idiom of the language, yet it is net
always such. Sometimes, at least, it is used in such a con
nection, that it cannot be understood in any other sense,
but as the Logos, and eternal Son of the most high God.
I submit it to the consideration of tlie reader, if he will
be at the trouble to> weigh in the balance of an Impartial
judgment the following passages, whether they are not all,
or most of them, of this description. Gen.. 3. 8. "And
they heard the voice of the Lord God walking in the garden."
Paraphrase: — And they heard the voice ofthe Word' of the
Lortl God walking in the garden. — Gen. 3. 10. "And he
* Let tlie Reader consult Kidder and Allix for himself on tlie subject
of the Memra of God ; and for a very late application of it to the Messiah,
Jamieson's Vindication against Dr. Priestley, book 1, chap. 5.

SBCT, 7« Opinions on Divine Appearances. 133
said, I heard thy voice in the garden," Para : — I heard the
voice of thy Word in the garden, — Gen, 6, 6, "And it re
pented the Lord that he had made man on the earth, and it
grieved hun at his heait. And the Lord said, I will destroy
man," Para : — ^And it repented the Lord with his Word
that he had made man on the earth ; and he spake with his
Word, that he would, &c— Gen. 7-16. " And the Lord
shut him in." Para : — ^And the Lord by his Word covered
him over. — Gen. 8i. 21. " And the Lord said In his heart, I
will not again curse the ground." Para : — ^And God said by
his Word, I will not again curse the ground. — Geo. 9. 15.
" And I will remember my covenant which is between me
and you." Para : — ^And I will remembra- m} covenant whieh
is between my Word and you. — Gen. 9. 16. "And the bow
shall be in the cloud, and I will look upon it, that I may re
member the everlasting covenant between God and every
living creature." Para : — ^Everlasting covetwnt which is be
tween the Word of Grod and between every living soul —
Gen. 9. 17. " And God said — ^Tliis is the token ©f the .cove
nant — ^between me and all flesh." Para : — ^1 his is the sign
ofthe covenant between my Word and all flesh. — Gen. 15.
1. " I am thy shield." Para : — My Word is thy shield. —
Gen. 15. 6. " And he believed in the Lord." Para: — And
he believed in the Word of the Lord. — Gen. 21. 23. " Swear
unto me here by God." Para : — Swear unto me hereby the
Word ofthe Lord.— 1 Kings 8. 57. "The Lord our God be
with us." Para : — ^The Word of the Lord God be with us.
— 2 Kings 18. 5. "He trusted in the Lord God of Israel."
Para : — ^Tn the Word of the Lord God of Israel he trusted. —
2 Kings 18. And the Lcffd was with him. Para: — And
the Ward of the Lord was for his help. — '2 Kings 20. 6. " I
will defend this city for mine own sake, and for my servarrt
David's sake." Para : — ^I will defend this city for my Word's
sake, and for my servant David's sake. — ^Is. 9, 7- "The
zeal -of the Lord of hosts will perform this." Para : — By
the Word of the Lord of hosts this shall be. — Is. 1 0. 20.
" They shall stay upon the Lord, the Holy one of Israel, in
truth." Para : — ^They shall trust upon the Word of the
Lord, the Holy One of Israel, in truth. — Is. 45., 17, " Is
rael shall be saved by the Lord," Para : — Iwael shall be
saved by the Word oi the Lord.~-Jer. i. 19, "lam with

134 CHARATEB OF MESSIAH. PAR' U-
, .,, ,ue Lord, to deliver tbee." Para :— My Word is
1. I'tl saiih h'eLoid, to deliver tliee.-Jer. 27. 5. "I
fvl LdSfearth.'- pLa :-I by my Word have made
fhe eirth.— Ps. HO. 1. " The Lord said unto my Lord."
pj^,.a .  '£he Lord spake with his Word.
These several Instances are taken from the Targums of On
kelos, and those which follow it in Walton's Polyglot. But
if we turn to the fourth volume, and examine the Jerusalem
Targum upon Gen 18. 2. we shall find the Memra,ov Word
of God, appeared unto Abraham as an Angel of the Lord,
along with other two, and spake andactedasthe judge of the
whole earth. ' This could be no other than the Son of God^
'f the Angel of the covenant.*"
If to these considerations we add the various declarations
of the learned Philo concerning the Logos of God, such' as
that he is " the first-begotten Son and Word of God," and,
the like, of which his writings are full, as will be seen in
different parts of this Plea, no doubt can remain upon
the mind, but that the word Memra, so frequently used by
the Paraphrasts, sometimes, at least, signifies the Messiah.J
5. Finally ; that this view of the Logos of God is tbe
only just one, in opposition to the Socinians, is still more
probable, from the uniform sense ofthe writers of the Chris
tian church, who lived in its first and purest ages, some of
whom were contemporary with the Chaldee Paraphrasts. In
deed, the opinions of these writers are so full and clear, re
specting the Lpgos of God,' and their opportunities for
coming to the knowledge of the truth in these matters so
ample, that they appear to me to reduce the question, now
under consideration, to an absolute certainty. I will produce
their testimony, and then leave the decision to the judgment
of every candid man.
1. Justin Martyr bath delivered his sentiments very freely
upon the divine appearances. " Our Christ," he says, "con
versed with Moses out of the bush, in the appearance of
fiire.— And Moses received great strength from Christ, who
• See too the Jerusalem Targum on Gen. 49. 18. Consult also Fleminc's
Christology on these two passages, vol. i. p. 139-14-, or turn ba?k to the
70th page ot this Plea, where these paraphrases arc inserted.
X I could wish the reader to tirrn to Scott's Christian's Life vol 5
135—160, where he will find considerable evidence to this purpo'se, ' "

SECT. 7. Opinions on Divine Appearances. 135
spake to him In the appearance of fire." Again : — "The
Jews are justly reproved, for imagining that the Father of all
things spake to Moses, when Indeed it was the Son of God,
who is called the Angel and the Messenger of the Father.
He formerly appeared in the form of fire, and without a hu
man shape to Moses and the other prophets : but now— being
made a man of the Virgin,"* &c.
2. Irenaeus says ; The scripture is full of the Son of God's
appearing, sometimes to talk and eat with Abraham ; at
other times to instruct Noah about the measures ofthe ark ;
at another time to seek Adam ; at another time to bring
down judgment upon Sodom ; then again to direct Jacob in
the way, andagain to converse with Moses out of the bush."J
3. Tertullian is still more explicit : "It was the Son who
judged men from tbe beginning, destroying that lofty tower,
and confounding their languages ; punishing the whole
world with a flood of waters ; and raining fire and brimstone
upon Sodom and Gomorrah, the Lord pouring it down from
the Lord : — for he always descended to hold converse with
men, from Adam even to the Patriarchs and Prophets, in
visions, in dreams, in mirrors, in dark sentences, always pre
paring his way from the beginning : f — Neither was it pos
sible, that the God who conversed with men upon earth,
could be any other than that Word, which was to be made
flesh." 4. Clemens Alexandrinus says, "the Paedagogus appear
ed to Abraham, to Jacob, wrestled with him, and lastly mani
fested himself to Moses." — Again : " Christ gave the
world the law of nature, and the wTitten law of Moses.
Wherefore, the Lord deriving from one fountain both the
first and second precepts which he gave, neither overlooked
those who were before the law, so as to leave them without
law ; nor suffered those who minded not the philosophy of
the Barbarians to do as they pleased. He gave to the one
precepts, to the other philosophy, and concluded them in un
belief till his coming, when, whosoever believes not, is with
out excuse." ||
5. Origen says, "My Lord Jesus Chsist descended to
the earth more than once. He came down to Esaias, to
• Apol. I. p. 95.— i Lib. 4. cap. 33. — t Adv. Prax, cap, 16,— 1| Strom, 7.
§ Huet, Origen. lib. 2. c[usst, 3,

136 character or »ibssiah, part ii.
Moses, and to every one of the Prophets."* — Again :
" That our blessed Saviour did sometimes become as an
angel, we may be induced to believe, if we consider the ap
pearances and speeches of angels, who in some texts, have
said, I am the God of Abraham, and the God of Isaac,
Sfc* G. Tlieophllus of Antioch also assures us, that it was the
Son of God who appeared to Adam immediately after the
fall ; who, assuming the person of the Father and Lord of
all, came into paradise under the person of God, and conver
sed with Adam. I
7. The synod of Antioch : — " The Son," say they, "is
sometimes called an angel, sometimes the Lord, sometimes
God. For it is impious to imagine, that the God ofthe uni
verse is any where called an Angel. But the Messenger of
the Father is the Son, who himself is Lord and God : for it
is written. The Angel of fhe great council." f
8. Cyprian observes, that the Angel who appeared to the
Patriarchs is Christ and God. And this he confirms by pro
ducing a number of those passages from the Old Testa
ment, where it is said that an angel of the Lord appeared
and spake in the name of God.||
9. Hilary speaks to the same purpose : — " He who is
called the Angel of God, the same is Lord and God. For
the Son of God, according to the Prophet, is the Angel of
the great council. That the distinction of persons might be
entire, he is called the Angel of God ; for he who is God of
God, the same also Is the Angel (or Messenger) of God :
and yet, atthe same time, that due honour might be paid
he is also called Lord and God."§
10. St. Basil says, " Who then is It, that is called both
an Angel and God ? Is it not he, whose name we are told
is called the angel of the great covenant ? For though it
was in after times, that he became the Angel of the great
covenant, 3'et even before that, he did not disdain the title of
an Angel, or Messenger."§§ Again : " It is manifest to
every one, tiiat where the same person is styled both an An
gel and God, it must be meant of the Only-begofton, who
• Orig. in Joan.~t Ad Awtal. lib. 2. p. 100.— t Epist. Syn. ad Paul.
PamoB.— II Test Adv. Jud. lib. 2. sect 5 and 6.-- $ De Trinit. lib 4.-'-
ii Coat Eunom. lib. 2.

SECT, 7» Opinions of Divine Appearances. 13?
manifests himself to mankind in different generations, and
declares the will of the Father to his saints. Wherefore he
who, at his appearing to Moses, called himself I AM, cannot
be conceived to be any other person, than God the Word^
ivho tvas in the beginning tvith God.*
1 1. St. Athanasius also : — " Who were they before whom
Abraham fell to the earth ? Were they men ? One of them was
God, with whom he discoursed. The other two were angels.
The scripture itself doth most clearly teach, that one of the
two angels was the Son of God." This is part of a dialogue
between Athanasius and Macedonius. And Macedonius
himself confesses, that he who was seen by Abraham was
the Son of God.J
12. St. Cyril of Jerusalem, speaking of the passage In the
sixth chapter of Isaiah, where it Is declared that he saw God
sitting upon the throne of his glory, saith, The Father hath
no man seen at any time ; but he who then appeared to the
prophet was the Son.f
13. Theodoret, speaking of the third chapter of Exodus,
says, The reading of this place declares who it was that was
seen by Moses. The text saith. The angel of the Lord ap
peared to Moses, and said, I am fhe God of Abraham, Sfc.
And again, I AM THAT I AM. This whole context
proves him that appeared to be God ; but which person
might it be ? Not the Father, not the Holy Spirit,
who are never called angels : wherefore it remains, that he
was the Son of God, who is the angel of the great council. (j
This evidence is ample, in proof of the matter of fact,
that the great body of the ancients, as well Jews, as Hea
thens and Christians, considered the Logos of God, the An
gel of the covenant, as the conducter of all the dispensations
of Divine Providence in the government of the world,§
• Ibid.— t Athan. dial. 3. de Trin.— t Cat. 14.— |1 In Exod, 3. 2. —
J See the jentimentsof the Fathers more at large in the 7th part of this work .

138 character OF MESSIAH. PART II.
PART SECOND.
SECTION Vlll.

A SHORT VIEW OF THE DIVINE APPEARANCES RECORDED
IN THB OLD TESTAMENT.

Pre-existence of the Son of God. — Proved by the manifes
tations recorded in the Old Testament. — Jesus appear
ed at fhe confusion of tongues fo Abraham — fo Hagar —
to Abimelech — to Jacob at Mahanaim — fo Moses in
fhe bush — fo fhe Israelites — fo Balaam — Joshua — Gi
deon — Manoah — Isaiah — Daniel — Zechariah — and
Habakkuk.  Eusebius quoted,
^VE have said under the second proposition, that there
are certain internal marks In the several manifestations of
God, recorded in the Old Testament, whereby it appearsthat
those manifestations were made to mankind, not by the Fa
ther of the universe, in his own person, but by the Logos,
his eternal Son, in aftertimes, the Messenger, of the new co
venant. We will now return to the consideration of that
proposition, and take a concise view of those appearances,
and see if there be not certain traits in each, whereby it is
made manifest in fact, that the Son of God existed before
his incarnation. 91. The confusion of tongues, at the building of the tow
er of Babel, was effected by the Logos of God, In the opi
nion of the ancients, both Jews and Christians ; and it is pre
sumed from certain internal marks in the narrative, that this
opinion was just. See Gen. 11. 1 — 9, where the person
who appeared is constantly denominated Jehovah. Bishop
Patrick judges. In conformity with this, that where God says,
" Let us go down," he spake to his Son.

SECT, 8, Fieiv of Divine Appearances. 139
95, " After these things the Word of the Lord came
unto Abram in a vision, saying. Fear not, Abram; I am thy
shield, and thy exceeding great reward. And Abram said
Lord God, what wilt thou give me, &c, ? Behold, the Word
OF THE Lord came unto him, saying. This shall not be
thine heir, &c. And he (the Word of the Lord) brought
him forth abroad, and said. Look now toward heaven, and
tell the stars, if thou be able to number them : and he said
unto him, So shall thy seed be. And he believed In the
Lord, &c. And he said unto him, I am the LORD, that
brought thee out of Ur of the Chaldees, to give thee this
land to inherit it. And he said, Lord God, whereby shall
I know that I shall inherit it ? — In the same day the Lord
made a covenant with Abram." Gen. 15. 1 — 18. The
Word of the Lord in this place, who is addressed under
such magnificent titles, is supposed by very good judges, to
be the Logos of God, the Conductor of all the divine dis
pensations, and the Mediator between God and man, before
he became incarnate for our salvation. He that created the
world at first by his power, the same governed it by his
wisdom, redeemed it by his blood, and will judge, It in the
end by the strictest rules of mercy and. equity. In the
1 Kings 18. 24. this same Memra, or Logos of God, is
spoken of as one sent. "I will call on the name of theLord,"
is paraphrased by Jonathan ; " I will pray in the name of
the Lord, and he shall send his Word." — Deut. 4. 7- is
paraphrased ; "God will receive tbe prayer of Israel by his
Word, and have mercy upon them, and will make them
by his Word like a beautiful fig-tree." — Jer. 29. 14. is
rendered; "I will be sought by you in my Word, andi
will be enquired of through you by my Word *."
96.* The Angel of the Lord that appeared to Hagar
in the wilderness, seems to have been more than a com
mon Angel, and is generally supposed by the Ancients to
have been no other than the Son of God, the eternal Logos
of the Father. See Gen. 16. 9 — 13. where there appear
some internal marks of his superiority. The Chaldee para
phrase translates the 13th verse, " And she called on the
name of the Lord, who spake with her." And the Jerusalem
* See Jamieson's Vind. vol. 1, p. 54, 55.

140 CH.\R.4.CTER OP MESSIAH. P.VRT II.
Targum says, '• She prayed in the name of the Word of
the Lord, that was revealed to her, and said. Blessed art
thou, O God, &c." — '• This passage cannot suit with the
person of the Father, whom it would not be proper to call
an Angel; nor with the person of an Angel, whom
it would not be proper to call God ; but it may comport
with the person of Christ as an Angel and as God too,
the Son of God, sent to reveal his Father's will.
The heretics ought to consider that they run counter to
sacred writ, while they admit that Christ is an Angel, and
yet refuse to acknowledge that he is God also." Novat.
e. 26. Again : — " The Angel, if he were only an Angel,
why does he take upon him to say — / tvill make of him a
great nation ? — whereas such power belongs to God, and
cannot belong to an Angel." — Let the reader consult the
context and judge, whether the transactions therein de
scribed can be attributed either to the Father of the uni
verse, or any merely created Angel.
97.* The Being, who appeared to Abraham, and with
whom he interceded for Sodom, is addressed all the way
through the history of that awful event by the appellation of
Jehovah: Gen. 18. 17 — 33. — And Jehovah appeared
unto Abraham in the plains of Mamre. And Jehovah
said, Shall I hide from Abraham that thing which I do ?
seeing that Abraham shall surely become a great and mighty
nation, and all the nations of the earth shall be blessed In
him? For I know him that he will command his children,
and his household after him, and they shall keep the way of
Jehovah, to do justice and judgment; that Jehovah raay
bring upon Abraham that which he hath spoken of him.
And Jehovah said. Because the cry of Sodom and Gomor
rah is great, and because their sin is very grievous ; I will
go down now and see whether they have done altogei her
according to the cry of it, whicli is come unto me ; and if
uot, I will know. And the men turned their faces from
thence, and went towards Sodom: but Abraham stood yet
before Jehovah. And Abraham drew near and said, Wilt
thou also destroy the righteous with the wicked r I'erad-
venture there be fifty righteous within the city: wilt thou
also destroy, and not spare the place for the fifty rigliteous
that are therein? That be far from thee to do after thia

SBCT. 8. Fieiv of Divine Appearances. 141
manner, to slay the righteous with the wicked, and that the
righteous should be as the wicked : that be far from thee :
Shall not the Judge of all the earth do right ? And
Jehovah said. If I find in Sodom fifty righteous within the
city, then I will spare all the place for their sakes. And
Abraham answered and said. Behold, now I have taken
upon me to speak unto Jehovah, who am but dust and
ashes : peradventure there shall lack five of the fifty righ
teous : wilt thou destroy all the city for lack of five ? And
he said. If I find there forty and five I will not destroy it.
And he spake unto him yet again, and said, Peradventure
there shall be found forty there ? And he said, I will not do
it for forty's sake. And he said unto him, Oh, let not
Jehov.ah be angry and I will speak : Peradventure there
shall be thirty found there ? And he said, I will not do it, if
I find thirty there. And he said. Behold, now I have taken
upon me to speak unto Jehovah : Peradventure there shall
be twenty found there? And he said, I will not destroy it
for twenty's sake. And he said. Oh, let not Jehovah be
angry, and I will speak yet but once : Peradventure ten
shall be found there ? And he said, I will not destroy it for
ten's sake. And Jehovah went his way, as soon as he had
left conimuning with Abraham : and Abraham returned
unto his place."
Now what shall we say to this pathetic narration ? Our
Lord assures us, that God the Father never has appeared to
any man, at any time. Jehovah is a name never given to
the Angels, but is always confined to the great I AM. The
Logos of God, therefore, is the Jehovah here spoken of, as
conversing with Abraham. That this was the opinion of
the ancient Jews is evident fi'om the Jerasalem Targum
upon this chapter, where one of the three angels Is called
Memra of God. Thus speaks the Paraphrase upon Gen.
18. 2. 'Three angels were sent unto our father Abraham,
and these three were sent for three purposes, since it is
impossible for one of the highest angels to be sent but for
one thing. The first angel was sent to tell our father
Abraham, that Sarah should bring forth Isaac ; the second
was sent to deliver Lot out of the midst of the overthrow :
the third angel was sent to destroy Sodom and Gomorrah,
Adniah and Zeboim. Therefore he was the prophetic

142 char.acter of messi.\h. part II.
Word, and the Word of the Lord appeared to him In the
valley of vision.
The learned Philo was of the same opinion ; for he says,
after reciting those words of Genesis, " The sun was risen
upon the earth when Lot entered into Zoar, and the Lord
rained brimstone and fire upon Sodom and Gomorrah," he
immediately adds. For the Word of God, when he visits the
earth, assists those that are virtuous, or inclined to be so, in
affording them all refuge and safety; but to them who op
pose him he sends inevitable ruin and destruction.
Justin Martyr is of the same opinion : — ^When the scrip
ture says," " The Lord rained fire from the Lord out of
heaven," the prophetic word indicates two numerical exis
tences, the one existing on earth, whom it reports to have
come down in order to examine the cry of Sodom, the other
abiding in the heavens, who is also the Lord of the Lord
on earth, as being Father and God, and the cause of exis
tence to him, who is both powerful, and Lord, and God."
98. The story of Abimelech and Abraham, and God's
appearing to vindicate Sarah's honour, is of a nature similar
to all the other Divine manifestations. See Gen. 20. 3 — 7.
where the Chaldee paraphrase has it, " The Word came
from before God."*
99. The appearance of God to Abraham again concern
ing Ishmael is of the same kind. The circumstances of the
story render it inconsitent either with the Father of the
universe, or a created Angel. It must have been, therefore,
the Logos of God, who appeared, according to the opinion of
all antiquity. See Gen. 21. 12 — 21.
100.* The circumstances of the history make it very
evident also, that It was the same glorious Being who ap
peared to Abraham again, after he had offered his only son
Isaac in sacrifice f. Gen. 22. The chapter begins with
* Dial, cum Trayph. p. 358.
t In our account of all these Divine manifestations, the reader would
do well to have his bible in his hand, and turn to the chapters as they
occur, since it would swell this treatise (already too large) to a much
greater bulk, were we to produce all the histories at length. Upon such
perusal he will find, that the Person, who appears and speaks, is neither
the Father of the universe, nor any created Angel. There are certain
traits, however, in every one of these sacred stories, which indicate the
character of the person to be truly divine.

SBCT. 8. Fiew of Divine Appearances. 143
informing us, that " God did tempt Abraham." At the
twelfth verse the Angel of God says, " Lay not thy hand
upon the lad, for now I know thou fearest God, seeing thou
hast not withheld thy son from me.'^ If the Angel of God,
the Angel of the covenant, had not been the person, who
tempted Abraham to offer up his son, he would certainly
have used the pronoun him instead of me, as the term God
immediately precedes. This will be confirmed by what fol
lows, where the Angel swears by himself, and blesses Abra
ham for obeying Ats voice,the voice of the Angel: he does not
say the voice of God, which he ought to have done, had the
person who spoke been an inferior messenger acting in the
name of Jehovah *.
101. When Jacob fled from his brother Esau, he was
favoured with a very singular and encouraging vision of the
Almighty, who declared himself to be the God of his fathers,
Abraham and Isaac. See Gen. 28. 10 — 17. and compare it
with Gen. 31. 11, 13. and Gen. 48. 15, l6. Upon this
comparison it appears, that fhe God of Abraham and Isaac,
in the first passage, is an Angel, in the otlier places. But the
Father of the universe Is never called an Angel : the whole
must be attributed, therefore, to the Son of God, who was,
at the same time, the God of Abraham and Isaac, the God
of Bethel, the God that fed Jacob all his life long, the
Angel, which redeemed him from all evil, and the Messen
ger ofthe covenant. Comp. John 1. 51. and see Maurice's
Indian Antiquities, vol. 4, p. 504, 505.
102. The story of Jacob's wrestling with an angel is of a
similar kindf. This will appear pretty manifest, if the
narrative be compared with the account the prophet Hosea
gives of the same transaction : " Jacob took his brother by
the heel In the womb, and by his sti:ength he had power with
God: yea, he had power over the .^^wg-e/, and prevailed.
He wept and made supplication unto him. He found him
in Bethel, and there he spake with us; even the Lord God
of hosts, the Lord is his memorial."" Hosea 12. 3 — 5.

• See the faith of the ancient Jews, conceming that person who is cal
led the Angel of the Lord, in Jamieson's Vindication, book 1. chap. 8.
where the several appearances are set in a very satisfactory point of view.
t Gen. 32. 24. 30.

144 CHARACTER OP MESSIAH. P.\RT II.
" The Lord shewed, that it was not only a man who then
wrestled with Jacob, but also God. He was both an Angel,
and God, and Lord, who, in the form of a man, wrestled
with Jacob *."
103.* Is not the appearance of the Angel to Moses in
the bush of the same kind also ? The serious inquirer will
read the passage and judge : " And the Angel of the Lord
appeared unto Moses in a flame of fire out of the midst of a
bush : and he looked, and behold the bush burned with fire,
and the bush was not consumed. And Moses said, I will
now turn aside and see this great sight, why the bush is not
burned. And when the Lord saw that he turned aside to
see, God called unto him out of the midst of the bush, and
said, Moses, Moses. And he said, Here am I. And he said,
Draw not nigh hither : put off thy shoes from off thy feet :
for the place whereon thou standest is holy ground. More
over, he said, I am the God of thy father, the God of Abra
ham, the God of Isaac, and the God of Jacob. And Moses
hid his face ; for he was afraid to look upon God." Ex, 3.
2 — 6. Let this account be compared with the history ofthe
same transaction in the Acts of the apostles : " And when
forty years were expired, there appeared to Moses in the wil
derness of mount Sinai, an angel of the Lord in a flame of
fire in a bush. And when Moses saw it he wondered at the
sight : and as he drew near to behold it, the voice of the
Lord came unto him, saying, I am the God of thy fathers,
the God of Abraham, and the God of Isaac, and the God of
Jacob. Then Moses trembled and durst not behold. Then
said the Lord to him, Put off thy shoes from thy feet : for
the place where thou standest is holy ground. I have seen,
I have seen the affliction of my people, which is in Egypt,
and I have heard their groaning and am come down to deliver
them." Acts 7. 20 — 34. Justin Martyr, speaking of this
transaction, says, " Permit me to show you out of the book
of Exodus, how the very same person, who appeared to Abra
ham and Jacob, as an angel, and God, and Lord, and Man^
appeared to Moses in a flame of fire out of the bush and talked
with him."— Soon after he adds—" You have seen, gentle
men, that the same person whom Moses calls an angel, and
•Novat. c, 37.

SBCT 8. View of Divine Appearances. 145
who conversed with him In a flame of fire ; that very person
being God, signifies to Moses, that himself is the God of
Abraham, and of Isaac, and of Jacob," * Comp, Jos, 5, 13
—15, • 104.* It seems to have been no other than the Son of
God who slew all the first-born of the land of Egypt : for
the sacred history attributes the whole to Jehovah. The
Chaldee paraphrase applies the destruction to the Word of
the Lord, a term common in that work for the Son of God.
105. It seems also to have been the Son of God, who
gave the law on mount Sinai, surrounded by his host of an
gels. Ex. 19. 3 — 6. Irenseus says, that the Lord himself,
(that is Christ) spake the words of the decalogue. See lib.
4. c. 31. Clemens Alexand. says also, that the Word
declared himself the paedagogue, when he said in person, " I
am the Lord thy God, who brought thee out of the land of
Egypt." Psedag. lib. 1. p. 131.
And our learned Lightfoot tells us that the great Angel
Christ, at the giving of the law, was the speaker, and all
the created angels his silent attendants. Works, vol. 2. p.
1229. 106. * Was not the angel that accompanied the Israel
ites In the wilderness, by day in a pillar of a cloud, and by
night in a pillar of fire, the Son of God also ? The reader
will form his own judgment when he has carefully perused
the history of that wonderful appointment. See Ex. 23. 20.—
22.-32. 34 — 33. 2. Isaiah. 63. 9, 10.— 1 Cor. 10. 9.—
The learned Philo says, that God hath set over the works of
his hands his true Word, his first-begotten Son. And then
he quotes that passage in the 23d. of Exodus, " Behold I
am, and I will send my Angel before thy face to keep thee in
the way." %
Clemens Alexandrinus also says, "It was the Son of God
who led the people in the wilderness. "f
Our very learned Bishop Patrick hesitates in ascribing
this and some other appearances of angels to the Logos of
God," although headmits of such appearance when any epi
thet descriptive of his character is added. He is afraid of
* Dial, cum, Tryph. p 281, 282, t Philo de Agricultura, p. 195. t Pe-
dagogous, b. 1. c. 7. L

146 CHAILACTBR OP MESSIAH, PART If.
degrading the Son of God, by attnbnting to him an ofifice
beneath his proper dignity. But when we consider how ex
tremely low be afterwards condescended to redeem the hup
man race, we shall not find it difficult to suppose that he
inight be the leader ofthe hosts of Israel through tlie wilder
ness, and submit, for the good of his people, to other offices,
which we might think beneath him.*
107. The glorious Being, who revealed himself to Moses<
and Aaron, Nadab and Abihu, and the seventy elders of Is-
iViCl, appears to have been the same. Ex. 24. 9-f— 1 1 .
108. It appears from the circumstances of the history,
that the Angel who withstood Balaam in the way, as he
went to curse the Israelites at the instigation of Balak,
was no other than the Son of God, and the Lord of angels,
the eternal Word, by whom the worlds were made.J Num.
22. 22—35.
109.* Is not the appearance of the angel to Joshua of a
similar kind ? It should seem from liis. manner of address
ing hini, that he was the same being who some years before
had spoken to Moses in the burning bush. See Jos. 5. 13 —
15. and compare the two appearances. Archbishop Usher
says ujion this place, Jesus our Lord, the Prince of his Fa
ther's host, appearing to him who was a type of him at Jeri
cho, with a drawn sword, promised to be the defender of the
people. Consult Patrick on the place, who is particularly
satisfactory. 1 10.* The Angel of the Lord, that came up from Gilgal
to Bochim, where he rebuked the children of Israel^ was tlie
same that brought them up out of' Eg3^tj and established
them in Canaan, for I, he says, " made you to go up out of
Egypt, and have brought you unto the land which I sware-
unto your fathers, and I said, I will never break my covenant
with you — ^but ye have not obeyed my voice !" See ¦ Judges
2. 1 — 23. Consult Patrick on the place, where he ascribes
all that is here said to tbe same Angel, who had appeared to
Joshua by Jericho, and calls him the Angel of the covenant."
HI.* The angel that appeared to Gideon^ likewusej
• See Patrick on Gen, 48, 16, and Exodus 23, 20,
t The angel who appeared to Abraham was ouloC 0 XoyoC, says. Ir«iUB««,
in Fragm, p. 471; Jortin's Dissertations, p. 186:

SECT. 8. Fietv of Divine Appearances.. H7
seems to have been no other than the Son of God in human
form. See Judg. 6. 1 1 — 27. In the twelfth verse the Tar
gum translates it, " The Word of the Lord is thy help :"
whereby it appears, the ancient Jews did not look upon this
Arigel irterely as an heavenly messenger sent from God, but
as the Lord himself, as he is called, ver. 14, 16, 23,24, 25,
27. Iu the thhteenth verse the Targum makes it, " Is the
Shechinah ofthe Lord our help ? Whence then hath all this
happened unto us ?" From which it appears that the Wordof
the Lord, and the Shechinah of the Lirtd, were with them
the saine. Consult Patrick on the whole chapter, especially
the 23d. verse,- where he attributes the appearance to the Son
of God. 112.* The a;^e/ that appeared to Manoah and his wife,
seems to have been the same that appeared to Gideon
and Joshua, and the other ancient Worthies before
mentioned. Judges 13. 2 — 23. I must refer the reader to
Bishop Patrick again, who considers this Angel also to be
the Logos of God; A learned man hath summed up these
divine manifestations in the manner following : — ^' It was
the voice <rf the Logos Adam and Eve heard walking in the
garden. It was he who swept aWay the old worid by a flood,
and preserved Noah and his family. It was he who cursed
Ham and his son Canaan, by the mouth of Noah. It was
he who called Abraham. And in a word, it was God the
Father media.tely, and the Son immediately that did and act
ed all that is Attributed to God in the Old as well as in the
New Testament. Hence we may easily see whence it is
said, that Moses chose to suffer aflliction, rather than to sin
as esteeming the reproach of Christ better than all the tpea-
sures of Egypt : and upon what account we areexhoi'ted not
to tempt Christ, as the Israelites in the wilderness did ; and
whence it is that Peter asserts, that Christi hy his Spirit did
irradiate the Prophets of old, with all those predictions' we
find in their writings, of Christ's sufferings, and the New Tes
tament times."*
1 13. The same person, that is so frequently denominated
the Word of the Lord, is, at other times characterized by the
title, Thename of Jehovah, r\'\r\* ry^ asm Isaiah 30. 27.

Flatting's Christology, vol, i, p. 227"-234-.
I. 2

148 CHARACTER OF CHRIST. PART II.
"Behold, the i\"«?n<' of Jehovah eometh from far, burning
with his anger." In Prov. 18. 10. we have a similar expres
sion ; " The Name of the Lord is a strong tower : thither
the righteous runneth, and is safe." This is appliedtoMes-
siah in Midrasch Tillim. And Philo tells us, that the Lo
gos is the Name of the Lord. So that it is not improbable,
but the Name of the Lord, In the Prophet, Is the same per
son. Comp. Ps. 23. 3.
114. Daniel has given us the account of a most extraordinary
manifestationbolhof the Father andtheSon. Few descriptions
are so sublime and magnificent- The first person in the sa
cred Trinity is described in the following manner : — " I be
held till the thi'ones were fixed, and the Ancient of Days
did sit, whose garment was white as snow, and the hair of
his head like the pure wool : his throne was like the fiery
flame, and his wheels like burning fire. A fiery stream issued
and came forth from before him : thousand thousands mi
nistered unto him, and ten thousand times ten thousand
stood before him : the judgment was sety and the books
were opened." After this the second person of the Trinity is
Introduced : — " And, behold, one like the Son of man came
with the clouds of heaven, and came to the Ancient of Days r
and there was given him. dominion, and glory, and a king
dom ; that all people, nations, and languages, should serve
him. His dominion Is an everlasting dominion, which shall
not pass away, and his kingdom that which shall not be de
stroyed." Daniel 7, 9, 10, 13, 14. When this visionary
representation is compared with the other celestial appear
ances we have had occasion to review. It will be found to con
firm this general proposition, that the Son of God, who is
here called the Son of man, existed before he was conceiv
ed. 115. The prophet Zechariah had a vision of a man rid
ing upon a red horse, who is called in the following verses
an angel; which is generally supposed to be the angel oi
tbe covenant. Chap. 1.7—11. See Lowth on these ver
ses, where he considers one of the Angels mentioned as the
Logos of God, with a good degree of plausibility. And he
shewed me Joshua the high priest standing before the an
gel of the Lord, and Satan standing at his right hand to
resist him. And the Lord said unto Satan, The Lordxehvk^

SECT. 8, Fiew of Divine Appearances^ H9
thee, O Satan, even the Lord that hath chosen Jerusalem
rebuke thee," Zech, 3. j, 2, Here seem to be two Jeho
vahs mentioned, one of whom is called an angel, which can
be no other than the angel of the covenant, Comp, Chap.
12. 8. See Lowth on the place.
116. Isaiah was favoured with a vision of the Almighty
truly sublime and magnificent. " In the year that king Uz
ziah died, says he, I saw also the Lord sitting upon a throne,
high and lifted up, aud his train filled the temple." Chap.
6. 1 — 3. In the fifth verse of this chapter the same person
is called « The King, the Lord of hosts." St. John, chap.
12. 41, tells us, that the person, whom the prophet saw in
this vision, was Jesus Christ. " These things said Isaiah
when he saw his glory, and spake of him." Christ, there
fore, in the opinion of St. John, is the Lord of hosts. — ^Euse
bius understands the wholeof this representation oftheProphet
as applicable to the Son of God only. "What Lord was this,"
lie asks, " whieh the Prophet saw ? No other surely but he
that was seen by Abraham and the old Patriarchs, and with
whom they spake and conversed ; even he who was at once
God, and Lord, and Angel, and supreme General of God's
armies. He being about to give the Prophet an account of
his appearing among men, thought fit to represent unto him
first the glory of his kingdom, and therefore discovers him
self as sitting in state and majesty upon a most glorious
throne; which throne is the same that the Psalmist speaks
of, when he says, "Thy throne, O God, is for ever and ever,"
&c. where it is plain that God speaks to Christ his Son con
cerning his kingdom. And of this the Psahnist speaks
again, when he says, " The Lord said unto my Lord, sit
thou," &c.* Dem. Evang, I. 7, c. 1.
If all the divine dispensations from the beginning of
time have been conducted by the Logos of God, as the Son, '
and Heir, and Angel, of his almighty Father, then we raay,
with propriety, apply to him the most sublime hymn of the

This application of the Prophet's vision to Christ is confirmed by the
concurring testimony of most of the Christian Fathers. See Just. Mart.
<luest. et Resp. p. 417. Irenaeus, lib. 4. e. 37. Athan. p. 877, 889. Hii.
Trin. 1. 5. c. 33. Basil Cont. Eunom. 1. 5; Hieron. in loco. Epip. An-
corat. p. 13, 15. Cyril Hier. Cat. 14. Anib. de Fid. 1. 1. c. 12. Greg.
Nyss. cont. Eunom. 1. 2.

150 CHAHACTEK OF CHRIST. PART. II.
prophet Hab^kuk. This is the more allowable, because the
thuteenth verse expressly ascribes the mighty worlfs conjme-
morated in the hymn to the agency of Messiah. " Thou
wentest forth for the salvation of thy people, for salvation
with thy Messiah." He is speaking of the successes of Jo
shua, and probably alludes to the Captain of the Lord's host
mentioned in Jos. 5. 13 — 15. It niay he allovahlPj there
fore, to consider Messiaji as the conducter of all the wonder
ful works described wifhsomuch sublimity in this npble comr
position. The subject of it is this : — God having threatened that
he would send his people into captivity for their sins, thp
prophet undertakes to intercede with him, that the time of
it may be sliortened. This is the introduction, and is coxa-
prehcnded in the second verse. Then from that tp the six
teenth verse hc takes a survey of the many wonderful work?
which God had wrought for Israel in bringing them out of
Egypt, and g'^ing them possessiop of the land of Canaan.
Jn the sixteenth verse the prophpt descrjhes in y/hsA manner
he was affected with the thref'^tening,and takes occ^siqn from
thence to pray, that he might be ge^thered tp his fathers in
peace, before the 'k\^g of Babylop should invade Judea, and
carry the people captive ; adding in the spyenteenth verse, as
a reason for his prayer, a dcscriptiop qf the desolation which
should then come upon the land.
Aftev this, t|ie prophet concludes in the eighteenth verse
with declaring, ^hat whatever bepame pf hinaself, he woiild
still rejoice in hope, that God wquld visit his people again
with his salyatiop. And then, verse ninteenth, glorying in
Jehovah as their strength, the prophet rests assured, that he
would in due time restore the paptive Jews to their own land,
giving them the qgility of the hind to return once more to
the fertile and del|ghtfi(l hills of Jtidea.
The words of Eusebius will close this account of the di
vine manifestations with effect : — " I will here explain my
self," says this learned Father, "upon the fundamental
point of Christ's divinity and humanity, so as to silence those
adversaries, who call the Christi?n religion a new and upstait
institution. They are, therefore, desired to understand,
that its author's nature and substance is of an existence inef
fably eternal ; for " who shall declare his generation ? No

SECT, a, View of Divine Appearances. 15 1
one has knoVvn the Father but the Son, and no one the Soti
but the Father ;" ^ith whom, a«d from whom he subsisted
from everlasting, the glorious minister of his ^ill;by whom,
as he create«l, so he igoveirns all things, his only begotten
Soil, truly God : for " In the beginning was the Word, and
the Word was with God) and the Word was God. All things
w^emade by hitn, and without him was nothing made." Ac-
condinglyi Moses assures us, that the Father communicated
with hiin his counsel of creiting man, where he saySj " Let
us make man after our image." To the same effect the
Psalmist ; " He spake and they were made ; he commanded
and they were created." The Father pronounced his plea
sure, which the Sou administered. This is he whom, the
Patriarchs and Prophets, both before and after Moses^ be
held finequently exhibited before their eyes, and as frequently
received with adorations. This is the Loird God, that ap
peared to Abraham in a human shape, before whom he kneel
ed, and to whom he addressed himself ih these words, "Shall
not the Lord of allthe earth judge righteously ?" The scrip
ture cannot lie, nor the God-head become a human body ;
so that unless by the "Lord ofthe whole earth," in this
place. Is meant the first-begotten cause of things, which it
cannot be. It must signify the Logos, or Word ; concerning
whom the Psalmist says, " He sent out his Word, and heal
ed them, and they were saved from their destruction." This
is that Lord " That rained fire upon Sodom and Gomorrah
from the Lord out of heaven :" that God who wrestled with
Jacob, and from whom he called the place where they strove,
" The vision of God," because he had seen him face to face.
Nor were these the appearances of angels ; the scripture
ascribing them not, as at other times, to angels, but to God.
Thus, again when he presented himself in the form ofa man
before Joshua, he tells him the place is sanctified by his pre
sence ; at which Joshua falls upon his knees, and acknow
ledges him « Captain of the host ofthe Lord." So we find
th'e place where he talked whh Mose^ consecrated by his
presence; for he was the God of Abraham, Isaac, and Ja
cob, the Wisdom of God " Before the foundation of the
world, that pitched his tabernacle with prudence, and called
to him knowledge and understanding; by whom princes
rule, and nobles, even all the judges of the earth ; whom
theLord created the beginning of his ways, before his works

152 CHARACTER OF MESSIAH. PART II
of old." Thus it pleased the divine goodness to manifest
itself  till the world being prepared for the entertainment of
his divine truths, the Son of God came incarnate to perform,
to teach, and to suffer whatever the prophets had foretold
concerning him ; and, lastly, to receive that kingdom, that
universal, everlasting dominion, which the prophet Daniel
represents him invested with, in the midst of thousand thou
sands and ten thousand times ten thousand. All these cha
racteristics are applicable only to the eternal Word incar
nate."* We have brought our inquiry, concerning the person of
Jesus, down through the historical and prophetical scriptures
for a period of 3600 years ; or rather, from the beginhlng of
the world to the birth of Christ, which Is about 4000 years ;
and the amount of the evidence seems very decisive for the
pre-existence and eternal divinity of the Son of God.
* Ecclesiast. Hist. 1. 1, c, 2.

SECT. 1. Testimonies prior to his Birth. 153

PART THIRD.

SECTION I.

VARIOUS TESTIMONIES TO THE PERSON AND CHARACTER
OF CHRIST, IMMEDIATELY ANTECEDENT TO HIS BIRTH,
AND DURING HIS ABODE UPON EARTH.

Testimonies to fhe Deify bf Jesus antecedent fo his birth.
— Reasoning qf Bishop Pearson upon the name IM
MANUEL. — Testimonies fo fhe character of Jesus
during his abode upon earth. — Origen' s opinion of the
Ofiferings presented to Jesus by the Wise Men. — The
Apostles refused fhe Worship tchich Jesus accepted. —
Whitby's sentiments on fhe adoration paid fo Jesus by
Thomas.
It Is time to proceed to an examination of the New
Testament. And here, likewise, we will conduct our in
quiry, as nearly as may be, according to the order of time,
because the evidence grows clearer and fuller, till we arrive
towards the close of the scripture canon.
117.* First, then, the angel Gabriel spake strong things
of the Redeemer's glory, some time before he was con
ceived. " Many of the children of Israel," says he to Za
charias, " shall John turn to the Lord their God. And he

1!,4 PBRSONAX CHARACTER OF JESUS. PART III.
shall go before him in the spirit and power of Elias, to turn
the hearts of the fathers to the children ; and the disobedi
ent to the wisdom of the just, to make ready a people pre
pared for the Lord. Luke 1.16, 17-— Dr. Clarke observes
upon the above words, the Lord their God, that " they are,
in strictness of construction, immediately connected with
the following word, him ; which must necessarily be under
stood of Christ." Wliether the expression, the Lord their
God, will, in consequence, belong likewise to him, the
reader must judge. It seems so to me ; and the learned
Doctor appears to have been of the same opinion. *
IIS.^ "Fear not, Mary; for thou hast found favour
whh God. And, behold, thou shalt conceive in thy womb,
and bring forth a son, and shalt call his name Jesus. He
shall be great, and shall be called the Son of the Highest ;
and the Lord God shall give unto him the throne of his fa
ther David : and he shall reign over the house of Jacob for
ever ; and of his kingdom (here shall be no end. Then said
Mary unto the Angel, How shall this be, seeing I know
not a Man ? And the Angel answered and said unto her.
The Holy Ghost shall come upon thee, and the power of the
Highest shall overshadow thee ; therefore also that holy
thing, which shall be born of thee, shall be called The Son
of God." Luke 1. 30—35.
" Vain are the Ebionites, who" says Irenaeus, " do not
receive into their faithless minds the union of God and Man,
but, persisting in the old leaven of production, are unwilling
to understand, that the Holy Ghost came upon Mary, and
the power of the Highest overshadowed her ; wherefore that
which was conceived is holy, and the Son of the most high
God, the Father of the universe, who effected his incarna
tion, and showed an example of a new generation ; that,
inasmuch as by the former generation, we inherited death, so
by this generation we might inherit life." f
Tertullian expresses this miraculous transaction in va
rious ways : " He is a ray of God, which, darting down upon
a certain virgin, and being in her womb fashioned into flesh,
was born a Man mixt with God." J
* Scrip. Doet. p. rs, t Lik. 5. tap, 1. t Apol. adv. Gente«, Cap. 21,

SECT, 1. Testimonies prior to his hirth. 155
Again : — " We have learned that Christ proceeded forth
from God, and was begotten by procedure, and, therefore,
that he is called the Son of God, and God, from the unity
of substance." *
Again : — '* The sun will be in the ray, because the ray
is off the sun, nor is the substance separated, but extended r
what goeth forth from God is God, and the Son of God, and
both are one," f
Again : — '^ The flesh is not God, but he who was born in
the flesh is God, — ^A double state then we see, not confused,
but united iu one person, God and the Man Jesus." J
Origen says, *' The Word of God, clothed in the flesh of
Mary, came forth into the world, and, indeed, it was one
thing which in him was seen, another which was understood.
For the appearance of flesh in him was obvious to all ; but
to few and chosen persons was the knowledge of his God
head imparted." <§
Again : — " Christ is the Word of God ; but the Word
teas made flesh. In Christ, therefore, there is one sub
stance from above, another assumed of the human nature
and the virgin's womb." ||
St. Cyprian declares of him, that " the Holy Ghost co
operating, he took flesh of a virgin, and thus became God
mixed with Man." *
119.* The testimony of Elizabeth, the mother of John
the Baptist, is this :^" And Elizabeth was filled with the
Holy Ghost ; and she spake out with a loud voice, and said.
Blessed art thou among women, and blessed is the fruit of
thy womb. And whence is this to me, that th« mother of
my Lord should come to me ?" Luke 1. 41 — 43.
120.* The declarations of Zacharias, the father of John,
are somewhat similar to those of his wife. Being filled with
the Holy Ghost he said : — " And thou, child, shalt be call
ed, the prophet of the HigJiest ; for thou shalt go before
the face of the Lord to prepare his ways ; to give knowledge
of salvation unto his people, by the remission of their sins,
through the tender mercy of our God ; whereby tJie day-
spring from on high hath visited us, to give light to therti
that sit in darkness, and in the shadow of death, to guide
our feet into the way of peace." Luke 1. 76— 79-
* Ibid ,t Ibid, t Adv. Prax. cap. 27, 5 Hom, 1. in I^evit.
R . Homj 9. in Genesin, *De Vanitate Idol,

156 PERSONAL CHARACTER OF JESUS. PART III.
121.* The Angel, after the birth of Jesus, gave the
shepherds to understand, that there was something very ex
traordinary in his character : — " And there were in the
country shepherds abiding in the field, keeping watch over
their flock by night. And, lo ! the Angel of the Lord came
upon them, and the glory of the Lord shone round about
them ; and they were sore afiaid. And the Angel said unto
them, Fear not : for, behold, I bring you good tidings of
great joy, which shall be to all people. For unto you is
born this day, in the city of David, a Saviour, which is Christ
the Lord. — Suddenly there was with the Angel a multitude
of tbe heavenly host praising God and saying. Glory to God
in the highest, and on earth peace, good will towards men."
Luke 2. 8—14.
1 22. The testimony of good old Simeon is much the
same with all the former : — "There was a man in Jerusalem
whose name was Simeon : and the same man was just and-
devout, waiting for the Consolation of Israel : and the Holy
Ghost was upon him. And it was revealed unto him by the
Holy Ghost, that he should not see death before he had seen
the Lord's Christ. And he came by the Spiiit into the tem
ple. And when the parents brought in the child Jesus to
do for him after the custom of the law, then took he him up
in his arms, and blessed God, and said. Lord, now lettest
thou thy servant depart in peace, according to thy word ; for
mine eyes have seen thy Salvation, which thou hast prepa
red before the face of all people ; a Light to lighten the
Gentiles, and the Glory of thy people Israel." Luke 2.
25-32. .
123. Matthew's account of his birth is well known : —
" Now," says he, " the birth of Jesus Christ was on this
wise : When as his mother Mary was espoused to Joseph,
before they came together, she was found with child of the
Holy Ghost. Then Joseph, her husband, being a just man,
and not willing to make her a public example, was minded
to put her away privily. But while he thought on these
things, behold, the Angel of the Lord appeared unto him in
a dream, saying, Joseph, thou son of David, fear not to take
unto thee Mary, thy wife ; for that which is conceived in
her Is ofthe Holy Ghost. And she shall bring forth a son,
and thou shalt call his name Jesus ; for he shall save his
people from their sins. Now all this was done, that it might

SBCT, 1. Testimonies prior to his Birth. 157
be fulfilled which was spoken of the Lord by the Prophet,
saying, Behold, a virgin shall be with child, and shall bring
forth a Son, and they shall call his name Immanuel;
which, being interpreted, is god with us."* Some writers
would insinuate, that Matthew may here mean the Father ;
but a bare perusal of the passage will easily refute the suppo
sition. The text is plain and full to the contrary. It Is
then pretended, that the name Immanuel proves nothing
more. In point of argument, than the names of places, such
as Jehovah-Jireh, Jehovah-Shammah, Jehovah-Shalom, Je-
hovah-Nissi, and the like. In answer to this surmise, we
will here Introduce first, the reasoning of bishop Pearson
upon it ; observing, that most, if not all the Fathers of the
church, from Irenseus downwards, always considered this
text as a proof that Christ was possessed of real aud proper
divinity, f — " That the name of God invested by way of ex
cellency with an article is attributed in the scriptures unto
Christ, may thus be made good : He who Is called Imma
nuel is named God by vvay of excellency ; for that name,
saith Matthew, being inteipreted, is God with us, and in
that interpretation the Greek article Is prefixed. But Christ
is called immanuel; that if might be fulfilled which was
spoken of the Lord by the Prophet, saying. Behold a vir
gin shall be with child, and shall bring forth a son, and
they shall call his name 1mm ATfiv^Ei.. Therefore he is that
God with us, which is expressed by way of excellency, and
distinguished from all other who are any way honoured with
that name. For it is a vain imagination to think that Christ
is called Immanuel, but that he is not what he is called : as
Moses built an altar, and called the name of it Jehovah-Nis-
si, and Gideon another called Jehovah-Shalom ; and yet,
neither altar was Jehovah : as Jerusalem was called the
Lord our Righteousness, and yet that city was not the Lord.
Because these two notions, which are enjoined in the name
Immanuel, are severally true of Christ. First, he is Im-
MANU, that is, with us, for he hath dwelt among us ; and
when he parted from the earth, he said to his disciples, /

• Mat, 1, 18—23, See Whitby on the place,
t See Irensus, lib, 3. cap. 21, and lib. 4. cap, 66— Tertul Adv. Jud, cap
9, et cont. Marc, lib, 3, cap. 13. Vide et cont. Prax. cap. 37. Novat, cap
12 Cyp. Tesi. lib. 2- cap. 6. Eus. Comment in Isa, 7, 14

158 PERSONAL CHARACTER OF JESUS. PAAT III.
am with youahvay, even to the end of the toorld. Secondly,
he is EL, and that name was given him, as the same prophet
testifieth;/br unto us a child is bom, unto us a son is give»;
and his name shall be called Wonderful, Counsellor,'
the MIGHTY GOD. He then who is both properly called EL,
that is God, and is also really Immanu, that is, with ns, he
must infallibly be that Immanueh, who is, God tvith us. In
deed, if the name Immanuel were to be interpreted' by way
of a proposition, God is with us, as the Lord' oui* Righteous
ness, and the Lord is there, must be understood where they
are the names of Jerusalem ; then should it liave been the
name, not of Christ, but of his chureh : and if We undter the
gospel had been called so, it would have received no othei*
interpretation in reference to us. But being it is not ours,
but our Saviour's name, it bears no kind of similitude with
those objected appellations, and is as properly and directly to
be attributed to the Messias as to the name of Jesus. Wliere-
fore it remaineth that Christ be acknowledged God with us,
according to the evangelical interpretation, with an expres
sion of that excellency whicli belongeth to the Supreme
Deity" On the Creed, art. 2. p. 130.
124.* Let us now pass on to what John the Baptist, and
forerunner of our Lord, hath delivered conceming him. His
evidence is confined within a narrow compass, but yet it is
stronger and filler than any of the former, and confirtttative
of all the predictions which had gone before concerning him.
His words are these :— " I Indeed baptize you with water ;
but one mighrier than I eometh, the latchet of whose shoes
I am not worthy to unloose ; he shall baptize you with the
the Holy Ghost, and vrith fire : whose fan is in his handj
and he will throughly purge his floor, and will gather the
wheat into his garner ; but the chaff he vt*ill burn with firo
imqvienchable."* Luke 3 i 16^ 17.

* The reader will be iniich edified by a pemsal of Dr. Bell's Enquiry in
to the Divine Missions of John the Baptist, and Jesus Christ^ It is an
able and ingenious performance. And it wilt be convenient t* pertiSc
carefully his Arguments for the authenticity of the two first chapters of
Matthew and Luke's gospels. They appear to me decisive. See too the
learned Dr. Camphell on the Four Go.spels, vol. l. page 358, where he de
livers in few words the substance of all that can be advanced on the authen
ticity, of the tvro chapters in Matthew.

SECT. I. Testimonies prior to his Bi^th. 159
125.* " John bare witness of him, and crkdy saying.
This was he of whom I spake, He that eometh after me is
pieferred before me : for he tvas before me. And of bis
fulness have all we received, and grace for grace. For the
law was givenby Moses, but grace and truth came by Jesus
Christ. No man hath seen God at any time ; the omly-begot-
ten Son, which is in the bosom of the Father, he hath de
clared him." John 1. 15—8.
126.* " I am the voice of one crying in the wilderness^.
Make straight the way of the Lord, as said the propliet Esa
ias." John ll. 23, Compare Isa. 40. 3.
127. The next day John seeth Jesus coming unto him,
andisaith,. Behold the Lamb of God which taketh away the
sin of ^ world. This- is he of whom I said,, After me
cometTi a man which Is preferred before me; for he tvas before
me. And L knew him not : but that he should be made ma
nifest to Ismel, therefore I am come baptizing with water.
And John bare record, saying, I saw the Spirit descending
from heaven like a dove, and. It abode upon him. And
I knew him not ;, but he that sent me to baptize with water,
the same said iinto me, Upon whom thou shalt see the Spi
rit descending and remaining on him, the same Is he which
haptizeth with the Holy Ghost. And I saw and' bare record'
that this is the Son of God. John. i. 29;— 34,
128. * And again, on another occasion; we find the
same faithful witness addressing the cavilling Jews in'.
the following strain : — " A man can receive nothing
except it be given hint from heaven. Ye yourselves' bear me
witnessithat Lsaid, I am not the Christ, but that I' am sent
before him^ He thai hath the bride is the bridegroom : but
the friend of the bridegroom, which standeth and heareth
him, rejoiceth greatly because of the bridegroom's voice.
This my joy therefore is fulfilled. He must increase, but I
must decrease. He thai eometh from above is above all.
He that is ofthe earth is earthly and speaketh of the earth:
he that Cometh from heaven is above cdL And what he
hath seenan^ heard,* that he testifieth; and no man receive
eth his testimony. He that hath received' his testiinony
hath set to his seal that God is true. For he whom God
^ Here are in this petssage three declarations of Christ's pre-existence.

160 PERSONAL CHARACTER OF JESUS, PART III.
hath sent speaketh tbe words of God : for God giveth not the
Spirit by measure unto him. The Father loveth the Son,
and hath given all things into his hand. He that believeth
on the Son bath everlasting life : and he that believeth not
the Son shall not see life : but the wrath of God abideth on
him." John 3. 27—36.
129.* Nathaniel, whom our Saviour dignified with the
appellation of " An Israelite indeed, in whom was no guile,"
struck with a proof of his omniscience, cried out, "Rabbi,
thou art the Son of God ; thou art the King of Israel ;" *
thou art he who for so many ages hast been considered as the
King of the Jews.
130. Martha, the sister of Lazarus and Mary, was
no stranger to the character of Jesus. "I believe," said
this good woman, " that thou art the Christ, the Son of God,
which should come into the world." John 1 1. 27.
131. The confession of Peter is of a similar kind: —
" Lord, to whom shall we go ? Thou hast the words of eter
nal life. And we believe and are sure that thou art that
Christ, the Son ofthe living God." John 6. 68, 69.
132.* When Jesus came into the coasts of Cesarea
Philippi, he asked his disciples saying. Whom do men say,
that I, the Son of man, am ? And they said. Some say, that
thou art John the Baptist; some Elias ; and others Jeremias,
or one of the Prophets. He saith unto them, but whom say
ye that I am ? And Simon Peter answered and said. Thou art
the Christ, the Son ofthe living God." Mat. 16. 13 — 16. Our
Saviour was much pleased with the frank and noble confes
sion which Peter had made in the name of all his other dis
ciples, and declared, that he had come to the knowledge of
his real character by no ordinary means. " Jesus answered
and said unto him. Blessed art thou, Simon bar-jona, for
flesh and blood hath notrevealed it unto thee, but my Father
which is in heaven." Mat. 16.17. He then proceeds to
inform the zealous apostle, that upon this confession, of his
being " The Son of God," his church should be founded,
and all the powers of darkness should never prevail against
it. " And I say also unto thee, that thou art Peter, and up
on this rock I will build my church ; and the gates of hell
* John 1. 49.

SECT. 1. Testimonies during his abode upon Earth. ICl
shall not prevail against it. And 1 will give unto thee the
keys of the kingdom of heaven : and whatsoever thou shalt
bind on earth shall be bound in heaven ; and whatsoever thou
shalt loose on earth shall be loosed in heaven." Mat. 1 6.
18. 19. If to the above confession of Peter we add the de
claration which he made upon another occasion, " Lord,
thou knowest all things, thou knowest that I love thee," %
it will appear, that even then, before the descent of the Ho
ly Ghost on the day of Pentecost, he had a very exalted opi
nion of the character of Jesus.
133. And when the wise men were come Into the
house, they saw the young child with Mary his mother, and
fell down, and worshipped him : and when they had opened
their treasures, they presented unto him gifts; gold, and frank
incense, and myrrh." Mat. 2. 11. — This was the testimony of
Heathens to the divinity of Jesus. We find all his own apostles
together acknowledging the same thing. Tertullian says
that the prophecy in the 72nd psalm was fulfilled by the
gifts made to the infant Saviour, and by the honour paid to
him at Bethlehem by the wise men; "who, when they
knew him, honoured him with gifts, and, believing in Christ,
on their knees adored him as their God and King."t
Origen was of the same opinion : — " The wise men,"
says he, " conceiving our Lord to be greater than all their
gods, resolved to worship him, and coming into Judea they
ofiiered symbols to him, who, if we may so speak, was com
pounded of God and mortal man, gold as to a king, myrrh as
to one who was to die, and frankincense as to a God. And
as he was God superior to the assistant angels, being the Sai-
viour of mankind, the angel rewarded their piety in worship
ping Jesus, by warning them not to return to Herod."
Then was fulfilled the prophecy of David — The kings of
Tarshish and of fhe i.sles shallbring presents, and the kings
of Sheba and Seba shall qfier gifts. § Ps. 72. 10.
134.* Now, say they, " we are sure that thou knowest
all things, and needest^not that any man should ask thee ;
by this we believe, that thou comest forth from God. John.
16.30. Here we have both the omniscience and pre-exis
tence of the Redeemer.
t John 21. 17— See Whitby on the pltirc- t Ailv, Judtcos, rap, ?, Adv,,
Celsum, lib, 1, f This is wliat Teituiiian alludes to,
M

162 PERSOX.VL CHARACTER OF JESUS. P.^RT III.
IS'j. Upon our Lord's calming a violent tempest on the
sea, the people of the ship came and paid him worship, say
ing, "Of a truth thou art the Son of God." Mat. 14. 33.
<' We never find that the apostles accepted worship, oi»
account of the miracles done by them, but refused it, when
oflfered, with the utmost detestation ; referring all worship to
the living God, and him only. It is strange that our blessed
Ixird, who was all meekness and humility, should not have
been more resigned in this particular, had he been any thing
less than the eternal son of God."*
1 36. It is to be observed likewise, that our Saviour's greatest
adversaries, upon some occasions, bore very honourable,
though undesigned testimony to his character. Pilate, the
Roman governor, proclaimed to all the world upon the cross,
" This is Jesus of Nazareth, the King of the Jews,"
intimating thereby, through the over-ruling providence of
God, that Jesus was the person who had acted as king of
Israel all through the Mosaic dispensation.
137. Nor is the confession of the Heathen Centurion,
when struck with amazement at the wonderful transaction of
the crucifixion, to be disregarded : — " Now when the Cen
turion, and they that were with him watching Jesus, saw the
earthquake, and those things that were done, they feared
greatly, saying, Truly this was the Son of God.f
138. But what is still more remarkable than either the
testiinony of Pilate or the Centurion, is, thai even the devils
bore testimony to the divinity of our Saviour's character.
" For when he was come Into the countiy ofthe Gergesencs
there met him two possessed with devils, and they cried out,
saying. What have we to do with thee, Jesus, thou Son of
God ? Art thou come hither to torment us before the time ?
Mat. 8. 28, 29.
139. And unclean spirits when they saw him, fell down
before him, and cried, saying, Thou art the Son of God.
And he^strictly charged them, that they should not make
him known." Mark 3. 11, 12.
140. " And devils also came out of many, crying out,
and saying, Thou art Christ, the Son ot God. And he, re
buking them, suffered them not to speak ; for they knew
that he was Christ," Luke. 4. 41,
• Fiddc's Theologia Speculativa, vot, 1, p. 412, t Mat, S7, 54,

SECT. 1, Testimonies during his abode upon Earth. 163
141, There is anothertestimony to the character of Jesus
still higher than any of the former, which ought by no means
to be passed over in silence. For the God of heaven, his
eternal Father, mon^ than once bore witness from the clouds
to the divinity of his Son, — "And Jesus, when he was bap
tized, went up straightway out of the water : and, lo, the
heavens were opened unto him, and he saw the Spirit of God
descending like a dove, and lighting upon him : and, lo, a
voice from heaven, saying. This is my beloved Son, in whom
I am well pleased." Mat. 5. 16, 17.
142. " While Peter yet spake, behold, k bright cloud
overshadowed them ; and behold a voice out of the cloud,
which said. This is my beloved Son, in whom I am well
pleased; hear ye him." Mat. 17- 5. In both these ''places-,
and on both these occasions, it is not improbable but the Di
vine voice had an allusion to various parts of the Old Testa
ment, and particularly to these words of the evangelical
Prophet : — " Behold, my servant whom I uphold, mine elect
in whom my soul delighteth ; I have put my Spirit upon
him; he shall bring forth judgment to the Gentiles," Isa.
42, 1. Comp. Mat. 12. 18.
1 13.* I will add here one more attestation lo the super
human, and super-angelical character of the Saviour of the
world; and that is the attestation ofthe incredulous Thomas :
" And, after eight days again, his disciples Were within, and
Thomas with them : then came Jesus, the doors being shut,
and stood In the inldst, and Said, Peace be unto you. Then
saith he to Thomas, Reach hither thy finger, and behold my
hands ; and reach hither thy hand, and thrust it into my
side ; and be not faithless, but believing. And Thomas
answered and said unto him. My Lord and my God ! *
Jesus saith unto him, Thomas, because thou hast Seen me,
thou hast believed ; blessed are they that Jiave not seen, and
yfet have believed." John 20. 26. — 29.t A learned and able
defender of the divinity of Christ hath represented this address
of Thomas in the following striking manner :^ — " It was a
^^ry surprising thing, that Jesus, when he appeared to Tho-;
' ¦'¦<. t
• .St. Cypl-iau uses nearly the same expression : " We should labour
with all our industry and application to gain the favour of Christ the Judge
hdth our Lord and our God." Epist, 60,
t See Whitby on the place,
M 2

164 PERSO.NAL CHARACTER OF JESUS. PART Ili.
mas, after his resurrection, should suffer him to cry out. My
Lord and my God ! without saying a word to him about
the impiety and blasphemy of an exclamation, which treats
the creature as if he were the Creator, Thomas, before, was
an unbeliever ; now he Is an Idolater. Till that instant he
would not believe tliat Jesus was risen ; he considered him
as a man lying under the power of death ; but now, on a
sudden, he addresses him as God ; he bows and adores. Of
the two extremes, the latter is most commendable; for unbe
lief is not so criminal as Idolatry. That dishonours Jesus
Christ ; this usurps the throne of God. Better for Thomas,
therefore, to have perished in his unbelief, than, by renoun
cing it, to fall into idolatry. And yet, strange indeed !
stiange to astonishment ; who can account for it? Jesus
upbraids him only with the former ; not at all with the latter.f
Another learned Author observes upon this profession of
Thomas : — " After Christ was risen, when he was pleased to
satisfy St. Thomas's scruples about the truth of his resurrec
tion, Thomas, being convinced, answered and said unto him.
My Lord and nn/ God. This his confession of faith our
Saviour accepted and approved of — Jesus saith unto him —
Thomas, because thou hast seen me thou hast believed. But
if he had not been really God, he would surely rather have
corrected his Apostle, than accepted of his confession."! For
a fuller vindication of this text, see Bishop Pearson on the
Creed, art. p. 131.
Dr. Clarke thus paraphrases the text : — " Tliou art
indeed my Lord, the same that was crucified ; and I acknow
ledge thy Almighty power in having triumphed over death,
and adore thee as my God." — Thus too Dr. Hammond: — "I
acknowledge that thou art my very Lord and Master, and
that is an evidence that thon art the omnipotent God of
heaven." If Jesus were but a mere man, he ought to have reproved
Thomas for such an address. The Apostles did so upon
similar occasions, and so did even the Angels themselves,
when their characters were misunderstood by their adorers.
But we never find that our Saviour rejected any adoration, or
ascriptions of honour that were given to him by persons who
« See "Whitby on the place, t See Abbadie on the Divinity of Christ,
by Booth, p. 21. i Sec Randolph's Vindication, parts. .

SECT. 1. Testimonies during Ms abode upon Earth. 165
rightly apprehended his pretensions. He was therefore eithe r
more than man, or with an ill gi-ace it was that he could say,
" Take my yoke upon you, and learn of me, for I am meek
and lowly In heart, and ye shall find rest unto your souls ;"
and claim to himself the e.xalted honour of being " The faith
ful and true witness,"
m3

166 PERSONAL CHARACTER OF JESUS. PART 11

PART THIRD.

SECTION II.

THE TE.STIMONY OF CHRIST HIMSELF, CONCERNING HIS
OW.N PERSON AND CHAR.VCTER.

Jesus taught fhe doctrine of his proper Deity. — Opini
ons of Randolph and Burnet — How Dr. Priestly
getsrid of difficulties connected with fhe incarnation. —
Jesus frequently asserts that he came from Hea
ven. — Quotations from Clarke — Taylor — Ter
tullian— Novatian, ^c. — Prior and etemal existence
of Jesus. — Various testimonies. — l^heJews understood
Jesus as asserting his Deity and pre-existence. —
Miscellaneous Declarations of Jesus conceming
himself. — His union and equality with the Father.
Concurring opinions of learned men.
Let us next attend to what Jesus himself spake at differ
ent times, and upon various occasions, concerning his own
dignity. He was, indeed, very sparing of self-commenda
tion, and seemed rarely to discover his pretensions to the
world, except closely pressed so to do by some or other of
his adversaries.* And the reason he gives for his conduct
• " We must confess that our Lord has not so plainly and positively
deUvered this doctrine of his divinity, as afterwards his Apostles did. His
enemies sought all opportunities to lay hold of his words, while the people,
and his own disciples, were ready on the least encouragement to proclaim
him their king. On both these accounts hc found himself obliged to speak
and act with greatcaution and reserve. We scarcely everfindhim in express

sect. 2. His own Testimony. 1 67
in this respeet, is perfectly consistent with the general tenor
of all the former divine dispensations. " I have many things
to say unto you," my disciples, said he a little before his
death, " but ye cannot bear them now," while I am with
you in this low disguise. Your minds are not yet sufficiently
prepared. " Nevertheless, when he, the Spirit of truth, is
come, he will guide you into all truth. He shall glorify
me ; for he shall receive of mine, and shall shew it unto you."
John. 16. 12 — 14, All this plainly implies that there was
something in the character of Jesus with which his disciples
were at that time not fully acquainted, and with which they
should continue to be unacquainted till aftev the effusion of
the Holy Ghost on the day of Pentecost. It is therefore
in the writingsof the Apostles, after that time, that we are to
look for a full manifestation of the character of Jesus and the
doctrines of the gospel. All former dispensations were in
creasingly clear, and preparatory to this. But the dispensa
tion ofthe Spirit, after the ascension of our Lord into hea
ven, was to be the last and most satisfactory of all. These
things being premised, we will now produce a number of our
Lord's own declarations respecting his person, character, and
mission. 144. He was the promised and long-expected Messiah.
This he avowed upon several occasions. Wewillonly mention
two : the one, his conversation with the woman of Samaria,
and theotherwiththeblindmanwhomhehad restored to sight.
"I know," says the former, "that Messiah eometh which is called

and positive terms declaring himself the Christ, though the whole tenor of
his life and doctrine gave strong intimations of this truth. In like manner
and for the same reason, we shall find his divinity ratherstrongly intimated
than expressly taught." Randolph's Vindication, p. 2. p. 37-
The learned Dr. Bnrnet is of the same opinion. X do not remember,
says he, that Christ openly says in the gospel, tliatheis God; but Thomas
the Apostle made use of that name in the hearing of Christ without repre
hension, John 20. 28. And the Jewssecm to have understood the words of
Christ in that manner, John 5. 18. aud 10. 30, &c. And Christ himself in
stituted a new form of baptism in tlie name of the Father, Son, and Holy
Spirit, Mat. 28. 10 and commanded that all should honour the Son as they
honour the Father, John .5. 23. and said that all things which the Father
hath are his, 16. 15. Wherefore, if there be no crime in so saying, Christ
spake too prcsuraj-.tuously of himself, and heard others to speak so likewise,
ifhe knew himself, in the mean time, to be no morfc but a mere man; and
permitted the error of others without correction." De Fide et Officiis,
p. 119. '

168 personal CHARACTER OF JESrS.. PART HI.
Christ : when he is come he will tell us all things. Jesus
saith unto her, I that speak unto thee am he." Dost thou be
lieve" on the Son of God ? said Jesus to the latter. "He an
swered and said. Who Is he. Lord, that I might believe on
him ? And Jesus said unto him. Thou hast both seen him,
and it is he that talketh whh thee. And he said. Lord, I
believe. And he ivorshipped him." John 9. 35 — 37-
He existed before he was born of the virgin Mary.*
Notwithstanding the difficulty of conceiving how this could
be, 1 cannot see how any person can reasonably doubt of it,
who is disposed to give the least credit to his own declara
tions. Indeed, " I know the learned can with ease,
•' Twist words and meanings as they please :
But to plain, honest men, I believe, the following clear
testimonies from the mouth of hiin who cannot lie, and who
never deceived or misled mankind, will be abundantly
satisfactory. 145.* No man hath ascended upto heaven, but hc that
came down from heaven, even the Son of man, wliich is in
heaven. John 3. 13. Nothing can be more unreasonable
and groundlesss than the Socinian interpretation of this
passage ; that Christ was taken up into heaven, as Mo
ses of old into the mount, to receive his instructions ;
and then came down again to preach. Whereas the plain
meaning is, that he was in the beginning with God, before he
was made flesh, and came into the world."t
* Both the orthodox scheme which supposes that Christ was God be
fore he was born ofthe Virgin ; and the Arian scheme, which supposes that
he was a glorious B^ing, superior to the angels before he took on him hu
man nature; and the high Socinian hypothesi-, wliich considers Christ as
begotten in a supernatural manner by the Holy Ghcst ; are encumbered
with difficulties inscrutable by the highest powers of human reason. Dr.
Priestly, tlierefove, to rid himself of all these enciimberances, at once
rejects all the above scheme as equally improbable, and supposes that
Christ was begotten of Joseph and the Virgin, so callf^, according to the
commoncourse of procreation. Thus, in order to get clear of one difficulty
he involves himself in many. For if Chi ist did not exist before he was
bom into the world, ill some capacity or other, the whole Bible is only
calculated to mislead and deceive. ThefoUowing passages will bear witness
to this declaration. t Clarke on the Trinity, p. 84.

SECT. 11. His own Testimony. 169.
"As he Is God, his throne is in the heavens, and he fills all
things by his immensity : as he is man, he is circumscribed
by an uneasy cradle, and cries in a stable. As he is God, he
is seated upon a super-exalted throne : as man, exposed to
the lowest estate of uneasiness and need. As God, clothed
in a robe of glory, at the same instant when you may behold
and wonder at his humanity wrapped in cheap and unworthy
cradle-bands. As God, he is encircled with millions of
angels ; as man. In the company of beasts. As God, he is
the eternal Word of the Father eternal, sustained by himself,
all-sufficient, and without need : and yet he submitted him
self to a condition Imperfect, Inglorious, indigent and neces
sitous."* Tertullian writes to the same purpose : — " You have the
Son on earth, you have the Father in heaven. It is not a
sepaiation, but a divine disposition. Yet you ought to know
that yjrod is also within the abysses, and exists every where ;
but it is by his might and power ; and likewise that the Son
is every where with him, as not divided from him. In the
dispensation, however, the Father would have the Son to
dwell on earth, and himself In heaven,"f ¦
146.* Verily, verily, I say unto you, Moses gave you
not that bread fiom heaven ; but my Father giveth you the
true bread from heaven. For fhe Bread of heaven is he
tchich eometh doivn from heaven, and giveth life unto the
world. — For / came down from heaven, not to do mine own
will, but the will of him that sent me. — The Jews then mur
mured at him, because he said, I am the bread which came
down from heaven. And they said, Is not this Jesus the son
cf Joseph, whose father and mother we know ? How is it
then that he saith, I came down from heaven ? Not that
any man hath seen the Father, save he which is of God, Jie
hath seen the Father. — This is fhe Bread ivhich eometh
down from heaven, that a man may eat thereof and not die.
I am the living bread which came down from heaven. — This
is that bread which eame dotvn from heaven. What, and
if ye shall see Rie Son of man ascend up where he was be
fore f" John 6. 32
Novatian, quoting the words, Ye know not whence I
came, nor whither I go, proce-eds, "Behold here," says he,
* Bishop Taylor's Life of Christ, p, 13, t Adv. Prax. c.V3.

1?0. PERSON.VL CHARACTER OF JESCS. PART III,
"that he will return thither, whence he declares he came be
fore. He was sent from heaven. He descended then whence
he came, as he goes thither, whence he descended. Where
fore, if Christ had only been a man, he had not come thence;
but by coming from whence man cannot come, he showed
himself to have been God who came. — As man could not
come from heaven, so as to challenge a return thither, he
must be God, who descended thence, whence man could
not come."*
Dr. Price says — " The Jews understood our Lord's ex
pression to be an intimation, that hc had existed in heaven
before be came into this world, and therefore murmured at
him, and said, Is not this Jesus the Son of Joseph, tvhose
father and mother we knotv f How is it then that he saith,
I came down from heaven ? There is in this case," con
tinues the Doctor, " a presumption, that the sense in whicli
the Jews understood our Lord, was the most obvious and
natural sense. If, however, it was not, aud the Jews perversely
misinterpreted his words, it was reasonable to expect, that
he would have said something to correct their mistake. But
instead of this, we find, that, in his reply, he repeated the
same declaration in stronger language, and intimated that
they understood him rightly ; Does this offend you ? What
and if ye shall see the Son of man ascend up where he was
before ? f
The same gentleman saith again : " I must think this
text as decisive a declaration of Christ's pre-existence by
himself as words can well express."
Another able writer observes upon this subject ; " Whe
ther our Saviour had an existence in heaven with God the
Father before his incarnation, I think one may safely rest
the decision of this question with a Turk or an Indian, or any
other plain, honest, upright person in the world, who could
read our new Testament."J
147.* And Jesus said unto the Jews, " Ye are from ,
beneath ; / am from above. Ye are of this world ; / uni
not of this world." John 8. 23. ?
148.* " I speak that which I have seen with my Fa-
ther." John 8. 38.
« De Trinit. Cap, 23. t Sermons, p. 132. :f Har\\ood's Sociniat
Scheme, p. 13.

SKCT, 2. His own Testimony, 171
149.* Jesus said unto the Jews, If God were your
Father, ye would love me ; for I proceeded forth, and came
from God ; neither came I of myself^ but hc sent me." John
8.42. 150.* Jesus knowing that the Father had given all
things into his hands, and that he was come from God, and
went to God. John 13. 3.
151.* " All things that I have heard of my Father, I
have made known unto you." John 15. 15.
152.* These things have I spoken unto you in proverbs,
but the time eometh when I shall no more speak unto you
in proverbs, but I shall shew you plainly of the Father. At
that day ye shall ask in my name ; and I say not unto you,
that I will pray the Father for you : for the Father himself
loveth you, because ye have loved me, and have believed that
I came out from God. I came forth from the Father, and
am come into the world : again, I leave the world and go to
the Father. His disciples said unto him, Lo, now speakest
thou plainly, and speakest no proverb. Now are we sure,
that thou knowest all things, and needest not that any man
should ask thee ; by this we believe that thou camest f orth
from God. John 16. 25—30
From thesewords It is most evident that our Saviour's dis
ciples understood him as declaring, that he came down from
heaven into the world. It was equally clear he did not en
deavour to correct their wrong apprehensions, which, one
should naturally suppose, he would and ought to have done,
if they had really misunderstood his meaning. It follows,
therefore, asjustlyand forcibly as any conclusion in dialectics
well can do, that the disciples understood their Lord and
Master in a proper manner, and that he actually was in
heaven before he was born of the Virgin, and came down
from thence for the salvation of the world.
" The argument in favour of our Lord's pre-existence is
exceedingly strengthened from the consideration of the very
familiar manner in which Christ occasionally speaks of the
glories of heavefi. The difference between our Lord and
his apostles, even after their inspiration, in this particular is
very observable. They seem to be lost in the contemplation
whenever they have occasion to describe the heavenly state,
and appear to be oppressed with the weight of the subject ;

172 PERSONAL CHARACTER OF JESUS. PART III.
I
but with Jesus nothing can seem to be more natural and
familiar. It is like a prince, says Doddridge, who having
been educated in a splendid court, could speak with ease of
many magnificent things, at the sudden view of which a
peasant would be swallowed up in astonishment, and would
find himself greatly embarrassed in an attempt to explain
them to his equals at home. Whoever compares theplain re
presentation which our blessed Lord hath given of heaven, with
the laboured expressions of the Apostles upon this subject,
will be struck with the justness of this observation, and no
inconsiderable argument will arise there from, of our Lord's
pre-existence in glory."*
Cannot one know (says another excellent writer, tho
roughly conversant with these subjects) that the Socinian
interpretation of John 1. 1. and Heb. 1. 10. or of the texts
relating to Christ's pre-existence, is not the mind of scrip
ture ? Yea, one may know it as certainly, as that a counter
is not the king's coin, or that a monster is not a man.
153.t " And now, O Father, glorify thou me with thine
own self, with the glory which I had with thee Ifefore the
world was. John 17. 1.
" The Socinians interpretation of this passage is too
much forced ; who understand it to signify only the glory
which Christ had in the foreknowledge and predetermination
ofGod."t Dr. Harwood says of this scripture, " Were there no
intimation in the whole New Testament of the pre-existence
of Christ, this single passage would irrefragably demonstrate
and establish it. Our Saviour, here in a solemn act of devo
tion, declares to the Almighty, that he had glory with him
before the world was, and fervently supplicates that he would
be graciously pleased to reinstate him in his former felicity.
The language is plain and clear. Every word hath great
moment and emphasis . — Glorify thou me with tliat glory
which I enjoyed in thy presence, and near thy person, be
fore the world was. Upon this single text I lay my finger.
Here I posit my system.f

* Hawker's Sermons, p. 44 45. t Clarke on the Trinity, p. 103. «0r
the Socinian Scheme, p. 47.

SECT. 2. His oivn Testimony. 1'73
154.* Again :— " I have given unto them the words which
thou gavest me ; and they have received them, and have
known surely that I came out from thee, and they have be
lieved that thou didst send me." John 1 7- 8.
155.* And again: — " Father, I will that they also be
with me where I am ; that they may behold my glory, which
thou hast given me; for thou lovedst me before the founda
tion ofthe tvorld." John 17- 24.
To my apprehension nothing can be clearer from all
these passages, than that our Redeemer meant to assert his
own pre-existence. Great art and perversion must be used
to make them speak a different language. Nay, many of our
Socinians are so sensible of this, that they are obliged to
suppose, by way of getting clear of them as adroitly as may
be, that Jesus was taken up into heaven before he entered
on his public ministry, and Instructed in what he was to do,
and what he was to say !* But the reader will observe, this
is making scripture, and not interpreting it. And, if we are
allowed to take such liberties with the word of God, there is
an end of all certainty. It shall be any thing or nothingjust
as it pleases our fancy. I conclude, therefore, upon true
scriptural prineiples, that Jesus Christ did really and pro
perly pre-exist, and consequently, that the Socinian scheme
is subverted root and branch, and can never be established,
but upon the ruin of scripture, and all just and authentic
interpretation. Tlie Fathers are unanimous in this doctrine :
— " The Son of God," says Hermas, " is more ancient than
all creatures, insomuch that he was present in consult with
his Father at the making of the creature."*
"Who was with the Father," says Ignatius, "before all
ages, and appeared at the end of the world. "f Justin Mar
tyr to the same purpose : — " But the Son of the Father, even
he who alone is properly called his Son, the Word which
was with him before the creation, because by him he in the
beginning made and disposed all things &c."§ And
aijain : " But this Being, who was really begotten of the
Father, and proceeded from him, did before all creatures
were made, exist with the Father, and the Father conversed
with him."J|
* Pastor, Sim. 9. i Epist. ad Meg. sect. 6. j Apol. 1, ||Dialog, cum
Tiypli.

174 PERSON.\.L CHARACTER OF JEST7S P.\RT III.
156.* The conversation which our Lord Jesus held with his
countrymen, where he declares himself to have been prior to
Abraham the father of the faithful, is very remarkable. " Your
father Abraham," says he, " rejoiced to see my day, and he
saw it, and was glad. Then said the Jews unto him,Thou art
not yet fifty years old, and hast thou seen Abraham? Jesus said
unto them. Verily, verily, I say unto you, before Abraham
WAS, I AM.* Then took they up stones to cast at him ; but
Jesus hid himself, and went out of the temple, going through
the midst of them, and so passed by." John 8. 56 — 59.
The Socinian interpretation of this passage is very languid
and unnatural ; that Christ was before Abraham in the fore
knowledge and appointment of God. . The plain meaning is,
that he was really with God in the beginning, and before the
world tvas. John 1,1. and 17. 5.
, " Many expositors, from our Saviour's using in this pas
sage the words, lam, instead of, / wa*, (though the like
manner of speaking is found also in other places of this
gospel: as ch. 14.'^ conclude that he here refers to his own
peculiar manner of existence. And Indeed, that possibly he
might hereby intend to insinuate his derivation of being from
the Father, to have been In a singular manner, incomprehen
sible and unievealed ; and that he was that person in whom
the name of God was ; namely, that he was that visible per
son, who in the Old Testament appeared and was called
Jehovah, or, I am ; this, I say, cannot indeed positively be
denied. But to suppose that he here describes himself to be
absolutely, the self-existing being or person (o av, or to ov) this
Is downright Sabellianism, and directly contrary to the whole
tenor of scripture."
Bishop Sherlock has done it more justice. Our blessed
Saviour claims to himself that awful name I AM, which be
longs only to the Supreme Being : Before Abraham was,
I AM. Had our Saviour only said. Before Abraham was,
I was ; thus much at least would have been the consequence,
that he had an existence before Abraham : but now that he
says. Before Abraham was, I AM ; something more is im
plied; something that peculiarly belongs to the expression I
AM, and what that is, we may learn from the original use of
the wojds. They are the words which God made choice of
* See StiUingfleet on the Trinity, p, 133, &c.

SKCT. 2. His own Testimony, 175
to express his own eternity and power, when Moses inquired
after the name of God: he answered him, I AM THAT I
AM. Thus shall thou say to the children of Israel, I AM
hath sent me unto you, Ex. 3. 14. What now could tempt
our Saviour to use and apply this expression to himself? He
knew that it never had been applied to any but God, and
would have been in the man so applying it, in the highest
degree, committing the robbery of making himself equal
tvith God. Besides, according to analogy of language, the
words, without this construction, express nothing : no idea
belongs to them ; for a man cannot in his mind carry the
present time back, and make it antecedant to the time already
past ; and therefore to say, Before a thing was, I AM, is
shuffling ideas together, which can have no place in the un
derstanding. If, therefore, you admit the expression to have
any meaning, you must allow the I AM to belong to Christ,
in its proper and peculiar use, as signifying eternity, and per
manency of duration."*
Dr. Harwood says. This plain declaration of our Sa
viour, will, I think, forever stand in full force against all
the acumen of criticism, and sagacity of refinement which
may be employed to invalidate and explain away its natural
and obvious signification. J
Novatian observes upon this passage. If Christ be only
a man, how does he say, Before Abraham, I AM? He
either therefore speaks falsely and deteives, ifhe was not be
fore Ahraham, who was from Abraham. Or he doth not de
ceive, if he is also God, while he was before Abraham.
Cap. 23. 26.
Dr. Price remarks upon this scripture, that it is a cir
cumstance ot some consequence, that the words were occa
sioned by an offence which Jesus had given the Jews by an
expression which they thought implied, that he had existed
in the days of Abraham. §
It is evident from tlie context, that the Jews understood
our Saviour as asserting his own divinity, or at least his own

* Discourse 1st. vol.4, t Ofthe Socinian Scheme, p. 40.
t Let the Reader consult the 44th of Tillotson's Sermons j Dr. Whitby
on the passage, who has ably vindicated it from the perversions ofthe So
cinians ; and Whitaker's Origin of Arianism Disclosed, p. %6—fl9.
§ See his Sermon*, p. 133.

17s PERSONAL CHARACTER OF JESUS. PART III.
pre-existence; for they iniinediatelytook up stones to cast at
him. And he, without making the smallest apology for what
he had said, or attemptingin the least toexplain himself in any
other sense, exerted his supernatural power, and escaped
out of their hands, leaving them in full possession of the
opinion they had formed concerning him. " It is plain that
our Saviour's audience, says Dr. Harwood, took these words
in their natural acceptation : for upon his asserting to them,
that he was in being before their great ancestor, they were
instantly transported into the last excesses of fury against
him as a blasphemer and imposter, and took up stones with
a design to murder him. These actual violences of the Jews
prove, I apprehend, better than a thousand inane and chime-
ricaltheories,/tOM'our Redeemer was understood, andintended
to be understood."*
Two other passages of the New Testament, spoken by
our Saviour himself, are of similar import. Nor can they be
fairly interpreted, but upon the supposition of the pre-
existence of the Son of God. We may indeed deny the
truth of any proposition, warp it to any meaning we please,
and even assert that black is white, but men whose minds are
honest and simple dare not do so. They conceive not that
they have any right to form their religious system as they
please, but are bound to receive that which God hath thought
proper to reveal. — But to the passages in question : —
157.* " While the Pharisees were gathered together
Jesus asked them, saying, What think ye of Christ ? whose
Son is he ? They say unto him, The Son of David. He
saith unto them. How then doth David in spirit call him
Lord, saying, The Lord said unto my Lord, Sit thou oa my
right hand, till I make thine enemies thy footstool ? If
David then call him Lord, how is he his Son ? Mat. 22
41—45. Let any man ofa plain, common understanding read this
passage as it stands in the New Testament, and then deter
mine for himself ; will it not instantly strike him, that our
blessed Lord meant to infer, that something above the nature
of a human being was appointed to distinguish the charac
ter of the Messiah ? that, notwithstanding Christ, according
* Of the Socii.ian Scheme, p. 41.

SBCT. 2. His own Testimony. 177
to the flesh, was to spring from the seed of David, yet, at the
same time, he was to-be David's Lord ? That our Saviour's
argument was considered in this light by his hearers, and
that it wrought a conviction of this kind upon their minds,
seems highly probable ; for the Evangelist adds. They were
not able to answer him a word, neither durst any man,
from that day forth, ask him any more questions."*
157. The other scripture to which I referred is In the
book of Revelation : " I am the root and the offspring of
David, and the bright and morning star." Rev. 22. 16.
If all these passages taken together, and considered as
explanatory one of another, prove not the pre-existence of
the Son of God, I confess myself incompetent to judge of
the nature of any evidence whatever.
"Some of these passages, when detached from their
proper places In Scripture, or from each other, may appear,
perhaps, snsceptlble of other meanings : but when compared
with each other, and especially with the passages, In which
Christ asserts his divinity, they carry only one meaning, the
pre-existence pf Christ, and the union in him of the divine
and human nature.^'f
We now pass on to various other declarations of the Son
of God concerning himself, which convey sentiments utterly
Inconsistent with every idea of liis being but a mere human
creature. 158. " All things are delivered unto me of my Father ;
and ^o iiian /cnqwefh the Son but the Father ; neither
knoweth any man the Father, save the Son, and he to whom
soever the Son will r.eved him." Mat. ii. 27. — ^These words
evidently declare, as Dr. Doddridge justly observes, that
there is something ipexplicably mysterious in the nature and
pSfsonof Je^us. If Christ was no more than amere man,
how do these word^ consist with the following declaration, /
am meek and lowly in Jieart f
" The Father of our Lord Jesus," saith Irenseus, " mani
fests and reveals himself to all, whom he is at all revealed to,
by his Word who is his Son. For they know the Father, to
whomsoever the Spn will reveal him. Now the Son, co-
* Hawker's sermons, p. 19. + Burgess's sermon on the Divinity of
Christ, p, 14,

178 PERSONAL CHARACTER OF JESUS. P.VRT III.
existing always with the Father, reveals the Father of old,
e^'en always from the beginning, to angels and archangels,
and powers and dominions, and to men, whom God thinks fit
to reveal himself to."*
Mr. Burgess in his late excellent Sermon before the
University of Oxford, on the Divinity of Christ, observes on
this passage of holy scripture, that, " when our Saviour
addressed these words to the Jews, who were present with
him, and before whom he had been accustomed to call God
his Father, and himself the Son, he must have referred to
some invisible nature distinct from his huinan person. It is
clear from our Saviour's words, that the Father andtheSon
were equally unknown to mankind, and consequently, that
the Son in his invisible and human nature, was equally divine
with the Father."t
159. " As the Father knoweth me, even so know I the
Father." John 10. 15. What strange, arrogant language
would this be, upon the supposition that he was no more
than a mere man ? Instead of being a teacher come from
God to instruct mankind in the divine will, he might rather,
in that case, be considered as a blasphemer and vain-glorious
boaster. " When thou hearest the title Father," saith Ruffinus,
" uiiderstand that he hath a Son, who is the image of his
substance ; for, as no man is called a lord, unless he hath a
servant or a possession, which he lords it over ; and no man
is called a master, except he hath a scholar : so no one can
in any manner be called a father, unless he hath a son. By
this name, therefore, by which God is called a Father,^ the
Son is also demonstrated to subsist likewise with him."§
160.* " What thinkest thou, Simon ? Of whom do
the kings ofthe earth take custom or tribute ? of their own
children, or strangers ? Peter saith unto him. Of strangers.
Jesus saith unto him. Then are the children free." Mat.
17. 25, 26. In this beautiful little piece of history our Sa
viour seems to insinuate, that, because he himself, was the
Son of the great King, to whom heaven, earth, and sea,
with all things in them belong, he was not obliged to pay
tribute, as holding any thing by a derived right from any
king whatever. As a mere man he could have had no just
* Lib. 8. cap. 55. % PagelS. $ Exposit. in Symb. »ect. 4.

SECT. 2. His own Testimony. 1 79
pretence to any such exemption. The whole force of the
passage consists in, or depends upon, our Lord's being the
true, proper, and natural Son of God, and is illustrative and
confirmative of all those scriptures which speak of God as
the " Father of our Lord Jesus Christ."
161. "The Son of man is Lord even of the sabbath-day."
Mat. 12. 8.* Does not this declaration carry us back to the
original institution of the sabbath ? And does it seem decent
for a mere man to make use of language like this ? There is
an arrogance in such a pretension Infinitely unsuitable to the
character of simple humanity.
162. " If two of you shall agree on earth as touching
any thing that they shall ask, it shall be done for them of my
Father which is in heaven. For where two or three are ga
thered together in my name ; there am I in the midst of
them. Mat. 18. 19, 29. This passage Is spoken by our
Lord Jesus Christ himself; and I appeal to the reader
whether or not it contains sentiments proper for a mere man.
The person whose language It is, evidently claims the two
divine attributes of ONNIPRESENCE and OMNISCI
ENCE.
Novatian saith. If Christ were only a man, how is he
present wheresoever he is called upon, since this is not the
nature of man, but of God, that he can be present In every
place f.
163. " God so loved the world, that he gave his onZy-
begotten Son, that whosoever believeth in him, should not
perish, but have everlasting life." John 3. 16. Where was
the extraordinary love of God to the world, if Jesus was no
thing more than a mere man ? Upon the supposition, that
he was of an higher order, and God's own proper Son, all is
natural and easy. On any other principle, one of the finest
and most Important passages ofthe whole Bible, is rendered
absurd and ridiculous.
' " It is certain that the love of God towards us is greatly
exalted in that he sent his only-begotten Son into the world,
and gave him up to the death of the cross, to save sinners,
the children of wrath. But if the Son of God denotes no
more than Jesus born of the virgin, we cannot see so clearly
why this love should be so greatly extolled, as if it denotes
^ See Whitby ou Mat. 12, 3. t Chap, 14,
N 2

180 PERSONAL CHARACTER OF JBSUS. PART III
the Son whom he begat before ages. For the Son, born of
the virgin, was therefore born of her, that he might die for
sinners, 'now, where was the extraordinary love of God,
in giving up that Son to death, who was begotten of the
virgin; by his pleasure, and conceived of the Holy Spirit
for that purpose ? But if you conceive it to be the Son of
Gbd, who was begotten of the Father before ages, who was
under no necessity of being sent into the world, whose
dignity was greater than that he should be sent, or come in
the flesh, much less die, who seemed dearer to the Father,
than that he should force him upon so much calamity ; then,
Indeed, the splendour and glory of the Divine love towards
mankind shines forth greatly *."
164.* When our Saviour was only twelve years of age,
he claimed kindered with heaven in a very peculiar sense,
by saying to his human parents, " Wist ye not that I must
be about my Father's business ?" — Or, as it ought rather,
perhaps, to be translated, " Wist ye not that I must be in
my Father's house ?" Does not our Lord by this interroga
tion, under such circumstances, indirectly declare, that
Joseph was not his natural and proper father? Luke 2. 49.
165. " I am not alone ; hut I cmd the Father that sent
me." John 8. 16.
166. " 1 ara one that bear witness of myself, and t/w
Father that sent me beareth witness of me. Then said
they unto him, Where is thy Father ? Jesus answered. Ye
neither know me nor my Father : if ye had known me, ye
should have known wiy Father also." John 8. 18, 19.
167. "As my Father hath taught me, I speak these
tlilhgs. — TTie Father hath not left me alone." John 8.
28, 29. 168.* " The servant abideth not in the house forever;
but the Son abideth ever. • If the Son, therefore, shall
make you free, ye shall be free indeed." John 8. 35, 36.
This shews that Christ is the natural and proper Son of
God. Comp. Mat. 17- 24—27.
169. " I speak that which I have seen with my Father.''
John 8. 38.
170. " I honour my Father." John 8. 49.
171. "It is my Father thathonoureth me." John 8.54.
• Episcopius, vol. 1. p. 337.

SECT, 2, His own Testimony. 181
172, " Father, the hour is come; glorify thy Son, that
thy Spn also may glorify thee." John 17. !•
173. " And now, O Father, glorify thou me." John
17.5. 174. " Holy Father, keep through thine own name
those whom thou hast given me." John 17. 11.
175. "That they all may be one, as thou Father, art
in me, and I in thee." John 17. 21.
176. " Father, I will that they also whom thou hast
given me, be with me where I am." John I?. 24.
177. " O righteous Father, the world hath not known
thee," John 17- 25.
178. "Thinkest thou that I cannot now pray to my
Father, and he shall presently give me more than twelve
legions of angels ?" Mat. 26. 53.
179. " And, behold, I send the promise of my Father
upon you." Luke 24, 49.
180, "Take these things hence; make not my Father's
house, an house of merchandise," John 2. 16.
In all these cases, where Christ so familiarly calls God
his Father, there seems to be an allusion to his true and
proper sonship. To hear him speak in such a style, and to
suppose no more is meant by it, than that he was peculiarly
beloved of God, seems by no means to satisfy that expecta
tion which arises from the frequent repetition of such ex
pressions as these, under such circumstances.
There is a little work published in the nineteenth
volume of the late Rev. John Wesley's Works, translated
from the French, and entitled, A Treatise concerning the
Godhead of Jesus Christ, which deserves the attention of
all those who reject that doctrine. The several propositions
contained in the treatise are these : — 1. If Jesus Christ is
not of the same essence with the Father, the Christianity
which we profess is the corruption of the Christian religion,
and Mahometanism the re-establishment of It. 2. If Jesus
Christ is not of the same essence with the Father, we must _
regard Mahomet as sent of God. 3. If Jesus Christ is not
of one essence with the Father, Mahomet is a great pro
phet, the greatest of the prophets, and even preferable in
all respects to Jesus Christ. 4. If Jesus Christ is not of the
same essence with the Father, Mahomet was more true,
more wise, more charitable, and more zealous for the gJory
n3

182 PERSONAL CHARACTER OF JESUS. PART III.
of God than he. 5. That Jesus Christ takes the name of
God. 6. That his disciples ascribe to Jesus Christ all the
principal titles, which in the writings of the prophets form
the idea of the supreme God, and essentially distinguish him
from all creatures. 7- That the apostles make Jesus Christ
equal with God. 8. That Jesus Christ required and re
ceived adoration. 9. That those passages in the Old
Testament, which most incontestably contain the characters
of the supreme God, are applied in the New to Jesus
Christ *.
ISl. " Destroy this temple, and in three days I will
raise it up." John 2. 19. See Acts 2. 24.
182. If this declaration of our Saviour is compared with
that other of similar Import — " I have power to lay down my
life, and I have power to take jt again," John 10. 18; it
will appear that he had an actual existence and possessed
almighty power at the very time that his body was lying life
less in the grave.
St. Ignatius says, Jesus Christ did truly suffer, so also he
did truly raise up himself f.
Origen speaks more at large: — ^Who, says he, has
broken the snares of death, save he who alone could not be
holden of them ? For though he was under the dominion of
death, it was voluntary, and not by the law of sin as we are.
It was he alone who was free among the dead. And be
cause he was free among the dead, having vanquished him
who had the power of death, he took away the bondage of
death ; and not only raised himself from the dead, but at
the same time raised up those who were detained in death. J
St. Cyprian expresses the same sentiment : — He dismis
sed his spirit of his own accord ; and of his own accord rose
again on the third day from the dead §.
183. " Jesus said unto Martha, I am the resurrection
and the life ; he that believeth in me, though he were dead,
yet shall he live; and whosoever liveth and believeth in me
shall never die." John 11, 25, 26. If Jesus had been no
more than a mere man, such language would have appeared
haughty and assuming, and scarcely reconcileable with his
humility and submission to his Father ||.
• See Bootli's Abbadie. ^ Epist. ad Smyr.
t Hom. 3. in Cant. Canticonim. ^ De Vanit. Idol.
H Jortm's Sermons, vol; 6. p. 189,

SECT. 2, His own Testimo ny. J 83
184. "Be not ye called Rabbi; for one is your Master,
even Chris! ; and all ye are brethren. — Neither be ye called
Master; for one is your Master even Christ," Mat. 23.
8, 10. — These were titles usually bestowed by the Jews on
their teachers and learned men, with much vain pomp and
ceremony. Christ only, however, had a right to such dis
tinctions. — See Whitby on these verses.
185. " The Son of man came not to be ministered unto,
but to minister, and to give his life a ransom for many."
Mat. 20. 28. — Here is a plain intimaUon of that atonement,
which he was, in due time, to make for the sins of the
world, and which was more fully and circumstantially re
vealed after he had ascended into his glory.
186. "If a man love me he will keep my words; and
my Father will love him, and we will come unto jiim, and
make our abode with him." John 14. 23. What strange,
and even imprudent language would this be, upon the sup
position that Christ was no more than a mere man ? Read
it again and again, and see if there be not here an inter
community between the Father and the Son by the Spirit
inconsistent with every Idea of simple humanity..
J 8^. " Let not your heart be troubied; ye believe in
•GOD, bdieve also in ME. In jny Father's house are
many mansions ; if it were not so, I would have told you :
I go to prepare a place for you. And if I go and prepare
a place for you, I will come again, and receive you unto
myself, that where I am, there ye may be also. And whi
ther I go ye know, and the way ye know. Thomas saith
unto him. Lord, we know not whither thou goest, and how
can we know the way? Jesus saith unto him, I am the way,
and the TRUTH, and the LIFE: no man eometh unto
the Father but by me. If ye had known me, ye should
have known my Father also : and from henceforth ye know
him, and have seen him. Philip saith unto him. Lord, shew
us the Father, and it sufEceth. Jesus saith unto him. Have
I been so long time with you; and yet hast thoU not known
me, Philip ? He that hath seen ME, hath seen the
FATHER ; and how sayest thou then, shew us the Father ?
Believest thou not that I am in the FATHER, and the
FATHER IN ME ? The words that I speak unto you, I
speak not of myself: but the FATHER that dwelleth in

184 PERSONAL CHARACTER OP JESUS PART III.
me, he doth the works. Believe me, that I AM IN THE
FATHER, and the FATHER «« >nc ; or else believe me
for the very work's sake. — Whatsoever ye shall ask in my
name, that will I do, that the Father may be glorified in
tbe Son. If ye shall ask auy thing in my name, I will do
if. — He that loveth me, shall be loved of my Father, and I
will love him, and will manifest myself unto him. — I am
the true vine, and my Father is the husbandman. — ^When
the COMFORTER is come, whom I will send unto you
from the FATHER, even the SPIRIT OF TRUTH,
which proceedeth from the FATHER, he shall testify of
ME. — It is expedient for you, that I go aWay : for if 1 go
not away, the COMFORTER will not come unto you ; but
if I depart, I will send him unto you. — ^When the COM
FORTER is come, he shall glorify me : for he shall re
ceive of mine, and shall shew it unto you. All THINGS
THAT THE FATHER hath are mine."
Let the serious reader judge, whether these various de
clarations ofthe Saviour of mankind are consistent with the
character of simple manhood, however dignified by the
favour of his Maker. Jesus Christ, I grant, doth not say,
in any of them, that he is the eternal Son of the eternal
Father, but he saith many things which would be the
highest blasphemy in any mere mortal man. Upon the
supposition that he is the natural and proper Son of God,
there is a propriety and consistency in the highest of them.
And he might with the strictest decorum declare, " All
things that the Father hath are mine."
"Is this a style proper, I do not say for any mere man,
but for the highest, dr most perfect of all created beings ?
Let any Socinian, or Arian tell us, what occasion there was
for a mere ambassador or agent between God and man, to
assume so much every where to himself, to lay so much
stress upon his own personal dignity, to set forth his oWn
personal powers and prerogatives, and, upon these grounds
to demand honour and worship to himself, together whh
the Father. Would it not have been sufljeient for him to
have pressed and inculcated the doctrine of the one God;
the necessity of obedience to his laws; the rewards attend
ing it; and the penalties consequent upon the neglect of
it?"_« These are strong expressions, but must appear very

SBCT. 2. His own Testimony. 185
strange too, and unaccountable, if the Son were a creature
only ; or if no more were meant by them than that he was
a teacher sent from God. if we may bcilieTe plain words
spoken by our blessed Saviour himself, here is a full proof
of a perfect communication of all things, and of an indivi
dual unity of power in the three persons of the ever blessed
Trinity, as could have been, supposing our prindples really
true *."
" Observe," saith St. Austin, " that when in the creed
the name of God the Father is conjoined, it is thereby de
clared, that he was not first of all a God, and afterwards a
Father; but without any beginning, he is always both God
and Father. When thou hearest the word Father, acknow
ledge that he hath a Son truly born, as he is tailed a pos
sessor, who possesseth any thing, and a govemor who governs
any thing : so God the Father is a term of a secret mystery,
whose true Son is the Word f ."
189.* " And Jesus walked in the temple in Solomon's
porch. Then came the Jews round about hjm, and said
unto him. How long dost thou make us to doubt ? If thou
be the Christ tell us plainly. Jesus answered them, I told
you, and ye believed not. The works that I do in my Fa
ther's name, they bear witness of me. But ye believe not,
because ye are not of my sheep, as I said unto you. My
she^p hear my voice, and I know them, and they follow me :
and I give unto them etemal life ; and they shall never
perish, neither shall any man pluck them out of my hand.
My Father which gave them me is greater than all ; and
none is able to pluck them out of my Eather's hand. I
AND MY FATHER ARE ONE. Then the Jews took
up stones again to stone him. Jesus answered them. Many
good works have I shewed you from my Father ; for which
of those works do ye stone me ? The Jews answered him,
saying, For a good work we stone thee not; but for blas
phemy, and because that thou, BEINGA MAN, MAKEST
THYSELF GOD. Jesus answered them. It .is not writ-
tfaiin your law, I said, Yeare Gods? Ifhe called them
Gods, unto whom the word of God came, and the.scripture
cannot be broken: say ye of him, whom the Father .hath
*"SeeTiddes's Theo. Spec. vol. 1, p. 416, 419.
t Serm, de Temp: Serm. 181.

186 PERSONAL CHARACTER OF JESUS. PART III.
sanctified, and sent into tbe worid. Thou blasphemest ;
because I said, I am the Son of God ? If I do not the works
of my Father, believe me not. But if I do, tbough ye believe
not me, believe the works ; that ye may know and believe
that the Father is in me, and lin him. Therefore they
sought again to take him ; but he escaped out of their
hands." John. 10. 23—39.
Some persons are pleased to tell us, that Ih this passage
our Lord disclaimed all pretensions to divinity. But it is
very evident that the Jews, to whom he spake, thought far
otherwise ; for they charge him directly with blasphemy,
and making himself equal with God. He quotes the Old
Testament, and attempts to illustrate his meaning ; but it is
all so little to their satisfaction, that they were proceeding
to seize him, when he escaped out of their hands. If he
had been a mere man, according to his external appearance,
he had nothing to do but to tell them so, and all would have
been easy. But as he used such expressions as led them to
think that he pretended to be EQUAL WITH GOD he
either was so in reality, or he dealt very disingenuously with
them. He was to blame ; they were to be pitied.
See Whitby on the place. — ^Doddridge hath this observa
tion upon the declaration, / and my Father are one : — If
we attend, not only to the obvious meaning of these words, in
comparison with other passages of scripture, but to the con
nection of this celebrated text, it so plainly demonstrates the
Deity of our blessed Redeemer, that I think it may be left to
speak for itself, without any laboured comment. How widely
different that sense is, in which Christians are said to be one
tvith God, John 17. 21, will sufficiently appear, by consider
ing, bow flagrantly absurd and blasphemous it would be, to
draw that inference from their union with God, which Christ
does from his. — Several of the ancient Fathers have quoted
or alluded to this remarkable saying of our Lord — I and my
Father are one — ^and have understood it pretty much in the
same sense we usually do. Athenagoras says  ^The Son of
God is the Word of the Father, in power and energy. " By
him and through him were all things created : for the Father
and the Son are ONE. The Father is in the Son, and the
Son is in the Father, by the unity and power of the Spirit :

SECT. 2, His own Testimony. 187
for the Son of God is the Word and Wisdom of God.* Apol.
p. 10.
I shall Insert here a passage from Bishop Brown's Letter
against Toland's book on Christianity not mysterious, con
cerning the divinity of the Son of God. This letter is
designed not only as an answer to Toland's book, but to all
the opposers of revelation and mysteries. His words are
these : — I am convinced by the completion of prophecies,
the miracles he wrought, and the agreeableness of his doc
trine to the natural sentiments of our mind, that whatever
Jesus Christ was, he came from God. I find him in many
places assuming the name, and titles, and worship of God.
In discoursing with the Jews, he useth this form of speech,
Before Abraham tvas, I AM, on puipose to signify to them,
that he was that very Divine Being which was revealed to
Moses under that name. And some time after, he tells them
that as he was the Son of God, so he and the Father were
one. That the Jews understood him Iri this sense, I am sure,
because they took up stones at each of these sayings, to
stone him as a blasphemer, because he made himself equal
with God. If these expressions were not to be understood
in the sense they took them, he would certainly have unde
ceived them, and made it known, that he was not God in the
sense they understood him ; but that he was only a God by
deputation, according to the wild notions of the Socinians.
But he spake the truth, and the Jews understood him right,
that he was the eternal God, equal with the Father, the very
same God who was signified by that sacred name I AM.
And he hath never undeceived either them or us to. this day ;
but instead thereof, hath used many expressions to counte
nance and encourage this notion of him ; and therefore if I
act like a reasonable man, I am under a necessity either of
giving my assent to this, or of utterly rejecting him as an
impostor. « Now, had he been an imposter, God, who shewed him
self always very jealous of his honour, would never have con-
• See also Tertul. adv. Prax. c 22, S3, and 24. Novat. de Trin. c. 22.
Basil. Mag. adv. Eunom. 1. 1. audi. 4. Athan. in Disput. adv. Arium.
—Greg. Naz. orat. 16 arid 49.--St. Chryst. in loco.— Theoph. in loco.™
Greg. Nyss. adv. Eun. p. 8 — Cyril Hie. in Cat. 11  Aug. de Trin. 1. 4.
c. 9,et lib. 5. c. 3. And, in short, Maldonatus on the place says, that all
the Catholic writers expounded it ofthe divine essence.

188 PERSON.\L CHARACTER OF JESUS. PART III.
firmed this doctrine of his with such repeated testimonies.
If we suppose him to be only a messenger come from God,
and a mere man, who spake only by his Spirit and commis
sion, he would never have used such expressions as must
naturally be misunderstood, and lead thousands into the
gross sin of idolatry, which of all others is most detestable to
God. Moses was never suffered to enter into the land of
Canaan, for a much less supicious expression, Num, 20. 10,
and in the heat of passion too — Must we bring water out of
the rock ? Which was a vain glorious insinuation, that they
wrought that miracle by their own immediate power, and
proper efficacy. This comes much short of these expressions
of our Saviour — Destroy this temple, and in three days I
tvill raise it again. — I liave power to lay down my life,
and I have power to take it up. — Before Abraham tvas, I
AM. And, indeed, that passage concerning Moses seems
to have been upon record by the special providence of God,
for this purpose, that it might be a good argument of convic
tion to the Jews of the divinity of the Son, since this
inference was very natural and obvious from it, to wit ; — If
God was so incensed with Moses for making use of one ex
pression, which seemed to encroach upon his prerogative ;
then how far wouW he have been from giving testimony of
much more frequent and greater miracles, to a person, who,
by many plainer expressions, assumed to himself the full
power and perfection of the Godhead, if he were not
REALLY what he gave himself out to be ? — For this
reason, I say, because I cannot reject him as an impostor,
therefore I believe this proposition, and confess, the blessed
Jesus the Son of God to be the eternal God equal with the
Father. "Now thus far I proceed in this mystery upon the
strictest rules of reason and evidence, and my faith in this
proposition is founded upon clear and distinct ideas ; for I
know clearly whom I mean by Jesus Christ, namely, that
person who was born of the virgin Mary, and crucified under
Pontius Pilate ; I have a clear and distinct idea of what it is
for one thing to be equal to another ; and I apprehend very
well what is signified by the name of God here, namely, that
Divine Being, whose necessary existence I infer from that
clear knowledge I have of his creatures ; and of whose na
ture, though I have not the least notion as it is in itself, yet I

SECT. 2. His oivn Testimony. 189
form tlie best idea of him I can, by enlarging all the perfec
tions that are discernable in the creatures. And I have a
clear and distinct Idea of what it is for one person to he the
son of another. Thus I understand the meaning of the words,
nor is there any thing in them contradictory to my reason.
And, lastly, I have clear and distinct ideas of those miraculous
proofs to the senses of men ; and of those completions of
prophecies; and the excellency of that doctrine they confirm}
the agreeableness of it to the common notions of men ; and
its natural tendeocy to make men easy, and pleasant, and
useful to one another .¦ All which raise such an evidence or
knowledge in my mind of the divinity of his mission, who
revealed this proposition to me, that I must do violence to
my reason, if I do not give my assent to it. And thus far it is
not so properly and strictly a mystery.
" But when 1 think of this proposition again, Jesus the
Son of God, is God equal with the Father ; I must own at the
same time that I give my assent to it, I have no knowledge of
that eternal generation which I form an improper Idea of
from the procreation of one man from another. Nor have I
any notion of this wonderful union of the human nature with
the Divinity. Nor can I in the least imagine wherein this
equality consists. These, and all other things relating to the
manner of it, are wholly out of the reach of all my capacities,
and totally obscured from me. These are the things which
make it a mystery, and in respect of this part of it, the autho
rity or veracity of God is the only ground of my persuasion ;
and my Christian faith of this article consists in thus giving
my assent to the existence Of things which I have no notion
of, when he hath taken care to give me undoubted testimo
nies of the revelation's coming from him. And I trust he
v^ill accqit of itj because it is no rash, inconsiderate assent,
but that 1 use those powew of knowledge I have, as strictly
and impartially in this, as I would' do in any affair which im-
ittediately concerned my life."
Dr. Bellamy has represented our Saviour's argument in
the following manner :-— The Jewish kings and rulers were
types of Christ ; and were named gods, and called the chil
dren ofthe Most High ; aS the great antitype was the Son
of God and one with his Father. They wete shladows ; he
lis the substance. They Were called gods ; he is really Gdd<

190 PERSONAL CHARACTER OF JESUS. PART HI.
So that this is the force of our Saviour's argument : — What
tlie types were in name and shadow, that the antitype must
be in reality and substance ; for the scriptures cannot be
broken. But these types were gods in name and shadow ;
therefore the Messiah, who is the antitype, must be God in
reality and substance. Thus in the Jewish sacrifices there
was a shadow of substitution, aud they were called atone
ments ; so In Jesus Christ there was a real substitution, and
a real atonement. And indeed, the Messiah must be in
reality all that which the types were in name and shew ;
otherwise the scripture would not be accomplished and
verified. " If any, therefore, should say, that as the Jewish kings
were gods by office, so Christ was only a God by office ; as
they only had the shadow of divinity ; so he only has the
shadow of divinity : — I answer. Then the scripture is broken :
the types are not accomplished in the antitype. It is all a
shadow still. The substance is not come. And the pro
phetic prayer, with which the 82d, psalm concludes, is never
to be answered : — Arise, O God, Judge fhe earth : for
thou shalt inherit all nations. For it Is not a God, but a
mere creature, that is to have fhe heat hen for his inheritance,
and fhe uttermost parts of the earth for his possession. Ps.
2. 8. And if his divinity is but a shadow, so is his atone
ment. The true atonement is not come. The types are
not fulfilled. The scripture is broken. And we are yet in
our sins. For the blood of one mere creature can no more
make a real atonement than the blood of another mere
creature. The blood of a bull or a goat, and the blood of a
mere man, are equally at an infinite remove from any virtue
to make a proper atonement for sin. All that has been done
is a mere shadow. There is no substance in it. And so the
scripture is broken, and the truth of divine revelation in
general overthrown. For if any one thing, held forth in a
type or a prophecy, should fail of accomplishment, the truth
of that whole revelation, in which that type or prophecy is
contained, would be overthrown. So thus granting the Old
Testament to be divinely inspired, our Savlom-'s argument
amounts to a strict demonstration.
"The sense the Arians give to the words Is this, / and
my Father are one, that is, I and my Father are engaged in

SECT, 7. -Hi* own Testimony. 191
the same design. And when the Jews, through mistake,
thought he meant, that he was one with God : he answers,
I do not mean I am God by nature, but only God by office.
— " Query 1 . What was this answer to the purpose ? —
Query 2. Why did he not expressly tell them, that he only
meant he was engaged in the same design with his Father,
as all other good men are ? This would have cleared him
from the odious character of a blasphemer, and prevented
their taking up stones again to stone him. And if indeed
he was but a man, all must own, it was his duty to have
spoken out, in as plain a manner as Paul and Barnabas did,
when the people of Lystra took them for gods, and were
about to offer sacrifice to them. But to suffer himself to
pass for a blasphemer now, and soon after to be pronounced
worthy of death for blasphemy ; and yet never clear up the
matter; but leave his disciples after him, to follow his
example, and call him God, the true God, God blessed
forever, by whom and for whom all things were created,
when he was as really a mere creature as you and I, is what
can never be accounted for *." — St. Cyprian considers this
quotation from the Old Testament in the same light. If
righteous persons, says he, who paid the obedience to the
laws of God, might with any degree of fineness and decency
be entitled Gods; how much more might Christ, the Son
of God, be styled God in his own person f ?
The whole of this piece of sacred history is set in as
clear a light as can be desired, by Fiddes in the work
we have quoted on former occasions. As our Lord, says
he, was walking in the temple, the Jews came to circum
vent him, asking him if he was the Messiah. He, knowing
their design and malice, did not think fit to answer them
directly, but appeals to his miracles, and tells them more
over expressly, that God was his Father, and that hfe and
bis Father were ONE. The Jews immediately charge hihi
with blasphemy, for making himself God, and prepare to
stone him. Our blessed Lord, in his own vindication, does
not tell them that he is not God, or that he does not make
himself God ; a method which one would think he would
have taken, ¦ had it been consistent with truth and justice,
" Bellamy on the Divinity of.Christ, p. 24. t Test, against the Jews,
b. 2, aect- 6.

192 PERSONAL CHARACTER OF JESUS. PART III,
in order to take off so severe a charge as that of blasphemy.
But he makes them two answers, which, instead of remov
ing, rather confirmed their suspicion, and provoked them
still more. They are to this effect; as If he had said ; If ^
some of your own Sanhedrim or Judges, who have no more
than a remote and imperfect resemblance of divine Ma-;
jesty, in respect to their office, are called Gods in holy
scripture ; shall one, who has a proper right and title to that
name; one whom the Father (having had hira with him all
along) hath sanctified, and sent into the world, be charged
with kasphemy, for styling himself the San of God; a title
which he bas a strict and) natural right to ? Yet if you will
not believe my words, at least believe the works that I do ;
doing manifestly the tvorks of my Father; so that you may
easily judge from my doing riie same things that the Father
doth, and from the unity of power and operation, that we
are both one, and the Father in me, and I in Mm. The
Jews were so enraged at this, perceiving now, instead of
clearing himself of what they called blasphemy, he had the
more strongly asserted his divine generation, that they again
would have laid hold of him to draw him out of the temple,
with an intention to stone him* ."
189.* There is another very remarkable passage of
scripture, where our Lord vindicates his own pretensions,
which contains various intimarions of his divine original '.—"
" Jesus answered" the Jews, who were finding fault- with
him for healing a man on the sabbath day^ " My Father
worketh hitherto, and I work. TherefOTe the Jews sought
the more to kill him, because he not only had broken the
sabbath, but said also, that God was his Father, MAKING
HIMSELF EQUAL WITH GOD. Then answered Jesus
and said unto them. Verily, verily, I say unto you. The Son
can do nothing of himself, but what he seeth the Father
do : for what things soever he doth, these also doth the Son
likewise. For the Father loveth the Son, and sheweth hita
aU things that himself doth : and he will shew him greater
works than these, that ye may marveL For as the Father
• Vol. 1 . p. 41(4. See alao Randolph's Vindication «f the Doctriw of
the Trinity, part 2. p. 43--48, where this piece of sacred history is set
in a very just and proper light. Consult too Trapp on the Trinity, p.
134—127.

SECT. 2. His own Testimony. 193
raiseth up the dead and quickeneth them : even so the Son
quickeneth whom he will. For the Father judgeth no man ;
but hath committed all judgment unto the Son: THAI!"
ALL MEN SHOULD HONOUR THE SON, EVEN
AS THEY HONOUR THE FATHER. HE THAT
HONOURETH NOT THE SON, HONOtJRETH NOT
THE FATHER. WHICH HATH SENT HIM." John
5. 17-^23. This is a part of our Lord's vindication of his
own conduct, when accused hy the Jews of having violated
the sabbath, because he had performed a miraculous cure
on that day. His vindication, however, was so little, to
their satisfaction, that they accused hini still farther of
making himself equal ivith God. Our Saviour goes on ta
explain, but without making the least concession, or giving
the smallest intimation of his simple humanity.. He claims
God fof his- own proper Father — ^assumes a right of ope
rating on fhe sabbath — a power of imitating God in his
tvorks of providence — of quickening tvhpmsdever he tvill,
of fhose that are dead- — the privilege q/T judging the tvorld,
and of being honoured like as Ms lieavenly Father is
horiQured. That these are the pretensions of Jesus is evi
dent from the whole context ; and that they are inconsistent
with every idea we can entertain of mere created excel
lence, is what I submit to the judgment of every impartial
enquirer into the truth as it is In Jesus. He is either, the
true, proper, natural Son of God, or It Is impossible to
vindicate, him from the most insolent and consummate im
posture, ,: There is no medium (I speak it with' reverence)
betweieri his being the real and genuine Son of God, and a
riiost daring blasphemer.
It is very reasonable to conceive, says Dr. Claike, . thiit
Jesus' in this place, by calling God his Father in so absolute
and particular a manner, might intend to hint to his dis
ciples what they could not then, but Were afterwards to'
understand, namely, that he was Aoyof Seos, that Word
ivhich was in the beginning with God, and was God,
John 1. 1.* — ^Let us here, says Origen, ask Celsus cori-
cerning those who are honoured by theiri .as Gods, or
Daemons, or Heroes ? How can you show, that these are
' Sciip. Doct. p. 86,
o

194 PERSONAL CHARACTER OF JBSU.S. PART III.
honoured by the appointment of God, and not merely
through the ignorance and folly of men, who err and fall
away from him who ought truly to be honoured? — If Celsus
on the other side, shall ask us the like question concerning
Jesus ; I shall show that the honour given to him, is ap
pointed of God; ttMt all men should honour the Son,
even as they honour the Father*."— J>t. Fiddes observes
upon this passage, that they are too strong expressions to-
come from any person who knew himself to be no more than
a man, or a mere creature ; and even in answer to a charge
of blasphemy, for taking too much upon himself beforet.
The title of Son denotes an equality of nature, and we
here find that the Jews understood ifc in the same sense.
They sought to kill him, because he not only had broken
the sabbath, but said also that God was his Father— his otw»
proper Father — narsfa iJwu Asys to» &tav— making himself
equal with God. — ^That the Jews understood him to assume
an equahty, not of power or authority only, but of nature,
is evident, because their charge is founded upon his calling
God— i*io» n«T!f«— his own proper Father. But what does
our Lord reply to this ? Does he tell the Jews that they
misunderstood him ? Does Be explain- what he meant by
calling God his Father? Does he deny that thb imported
an equality with the Father ? Does the Evangelist give us
any intimation that the Jews made a wron^ inference from
his words ? Something of this kind surely miglii have been
expected, had our Lord been only a creature. Instead of
this, he continues to make use of the same offensive termj
and that in such a manner, as to intimate still more strongly
the closest conjunction between him and his Father —
Verily, verily, I say unto you. The Son can do nothing
of himself but ivhat he seeth the Father do: for what
tAings soever he doth, these also doth the Son liketvise.
For the Father loveth the Son, and sheweth Mm all things
that himself doth. — ^But, I suppose, 1 shall be told, that
these words Imply a superiority in the Father. Our Saviout
declares he could do nothing of himself, and thereby ac
knowledges that his whole conduct was in submission to the
will and commands of God the Father.^— Veiy true. Ouir
¦ C«at. CeL lib. 8.^ t Theolog. Speculat b. 4. c. e.~.

SECT. 2. His oivn Testimony: 195
Lord, with regard to his mediatorial office, acted as the
Father's delegate and embassador, and did nothing but by
his commission. And this was very proper to insist on in
answer to the Jews, who accused him of blasphemy, that he
had done and said nothing but by authority and commission
from the Father*."
" It would hardly have been consistent with his sincerity
and probity, his integrity and honesty, as a man, if he had
not heen God too, to let the Jews understand his words in
such a wrong sense, and lay such a high charge of blas
phemy against him upon it, and not to say any thing to
show they were mistaken, and to correct their error, and to
vindicate and defend himself: for otherwise it will look as
ifhe had been willing to let their mistake pass, though he
knew it to be so, and to ass«me to himself the vanity of
being thought to be God, and by his words to make himself
such, though he had never said it, or thought it, but knew
the contrary, which is an intderable reflection upon the
meek and humble Jesus; and not only upon the triith of
his divinity, but even his honesty, as a man.'' Payne's
Sennons on ChristV Divinity, p. 75^t'
• Randolph's Vindication, p. g. p. 31—40.
f See too the present Mr. Robert Gray's Discourses on various subjects,
p. 64, where he considers' this passage of scr^^ref aiff a proof of our
Lord's essential divinity.

«2-

196 PERSONAL CHARACTER OP. XEStJS. P^VBT 1".

PART THIRD.

SECTION III.

¦CHRIST'S MANNER OF WORKING MIRACLES A PROOF OF HIS
DIVINITY.

The manner in tvhich our Lord Jesus wrought his Mi
racles, corroborates the doctrine of his Deity. — He
speaks tvith the authority of a GOD. — Striking
similarity in the language adopted, at the creation of
the world and at the working of the Miracles of our
Redeemer. — The manner in which Jesus wrought his
Miracles, compared with the manner in tvhich Moses,
the Prophets and fhe Apostles wrought theirs.
190. It ought to be observed, when we are speakmg of
the pretensions ot Jesus, that the MANNER of his work
ing miracles seems corroborative of his divinity. He con
ducts not himself herein as Moses and the Prophets, as the
Apostles and primitive Christians, were wont to do, but
rather as the Lord of nature, in whose hand was the life of
every living thing. Son, says he to the sick of tlie palsy,^
thy sins be forgiven thee — ^to the raging winds and seas.
Peace, be still— to the leperous. Be clean — to the crooked.
Be straight—to the deaf. Hear— to the blind. See— to the
dumb. Speak— to the withered hand. Be strefclied out-— to
the dead. Arise— 2rid to the putrid carcase, Come forth.
Now, if our Lord was nothing more than a mere man, and
acted solely by commission from his Father, in like manner
as Moses and the Prophets did, and In no higher a sense.

SECT. 3. Evidence of Miracles. 197
there was an arrogance and presumption in his manner in
finitely unbecoming such a character. It is impos.sible not
to call to mind, on reading of the wonderful works of Jesus,
the manner of the Almighty when the foundations of the
world were laid. " Let there be light — Let there be a
firmament — ^Let the waters be collected — ^Let the earth
bring forth grass^ — Let the waters abound with fish, and the
earth with animals — Let the sun, moon and stars enlighten;
the heavens." In all this there is a striking similarity.
And In the former Instance, as well as In the latter, we may^
say with truth, what the flatterers of Herod said feignedlv andi
blasphemously, IT IS THE VOICE OF A GOD, AND
NOT OF A MAN. . '
Burnet, of the Charterhouse, has expressed this with.
great elegance. The learned Reader will consult the origi
nal ; my plan obliges me to give a translation. Moreover,:
says he, when Christ wrought his miracles, he spake not as'
the Apostles, in the name of another; but commandingly
and like a God. Of old God said. Let there be light, and
there was light : Christ said, I will; be thou clean; and
the leper was cleansed, Mat. 8. 3. — He said to the paralytic,^
Arise, take up thy bed and go to thy house; and he went.
away healed, Mat. 9. 6. — He said fo the sea, while the
tempest was raging. Peace, be still, and the wind ceased,
and there tvas a great calm*.
Let us first look at the air and manner, says the learned
author of the Origin of Arianism Disclosed, in which he-
executes his greater acts of miraculous might. He speaks
to the leper, / will, be thou clean. He says to the man
with the withered hand. Stretch forth thine hand. He
tells the blind man. Receive thy sight. He says to him
who had now been crippled in his limbs for eight and thirty
vears; Take up thy bed and walk. He calls to Lazarus,
lying in the vault of rock before him, and swathed round
with sepulchral linen, Lazarus, come forth. And he finally
takes upon him, to rebuke the most unruly elements of .
nature, the winds and the waves ; and to address these ,
words to the sea, when wildly agitated with a storm, Peape,

* De Fide et Offlciis, cap, 7. p, 190.
o 3

198 PERSONAI. CHARACTER OF JBSUS. PART HI.
be still. These are all imperial acts of authority. They
are obviously in their manner, the operations of inherent
and essential Deity, The pointed brevity of the sentence?,
is the genuine sublimity of power ; the easy language of a
mind, reposing upon its own dignity, and familiar witj*
exertions of divinity*.
This will appear the more remarkable, when it is com
pared with the manner in which Moses and the Prophets
wrought their miracles. They were all done, except the one
of Moses, which lost him the promised l^nd, with the most
profound humility, and direct appeal to the Almighty. This
was still more remarkably the case with the ApostJes qf opr
Lord. Both Angels and Men have beeq emplipyed (is th?
agents and instruqients of the supreme God j but then they
never forgot themselves and their ministerial character so
far, as to attempt to work a miracle at their own pleasure,
in their own names, and by their own power. ?Jone of
them ever spake as though they wer« the Lords of nature,
The Apostles, in partlculav, carefully avoided and disclaimed
this every where, and upon all oceagions. Thus, io the
case of the impotent man, Peter says, " Ip the name of
Jesus Christ of Nazareth rise tip and wftlk," Acts 3, g.
So says Anapias, " Brother Saul, the Lord, even Jesus that
appeared to thee in the way, has sent me, that thou might-:
est receive thy sight." Acts 9, 17^ Peter says again,
" MneAs, Jesus Christ maketh thee whole." Acts 9, 34.
" His name," says the same Apostle in another phce,
" through faith in his name, hath made this man strong."
Acts 3. 16. In short : As the miraculous operations pf the
Old Testament, were wrought by an appeftl to the poWer of
God, so several of those of our Loi'd were effected in the
highest style of self-consciaus divinity^ and most of those
^rjklia *^^"'** °f **>« Apostles, were proffessedly ao-
mere man, this s^ms akoS^!,"^ ^^^ '^^^?^'^ ^^ ^
the principle that he was God '„ i^^*'''°»ntabl* ; bat upon
poses of human redemption all ;»!,,"^" ""'*^^ ^^ ^^^ pur-
•« Plain, patwal, and easy.

Pai

Sf 15.

SBCT. 4. His own Testimony. 199

PART THIRD.

SECTION IV.

CHRIST'S TESTIMONY TO HIS OWN PERSON AND CHARAC
TER AT THE CLOSE OF HIS LIFE, AND AFTEB HIS
RESURRECTION.

2%0 ileath qf Jesus attested that he was the true and
proper SON OF GOD. — Burgess on the Divinity of
Christ quoted.— Possesses all power in heaven and
earth.  Sentiments qf Novatian — Athanasius — St.
Cyril, 8fc. — Requires all nations to be baptized in his
name. — His omnipresence and immutable love. — He is
ALPHA and OMEGA. — The ALMIGHTY. —
TTie Searcher qf hearts. — The true God, or the greatest
itnpostor that ever appeared in the World.
The several declarations, which our Saviour made, when
he approached the last painful scenes of his life, are
of great importance in this inquiry into the original dignity
of his person. Some very able men have been of opinion,
that the professions he made before his judges decisively
declare the divinity of his character *. I will produce the

• The most complete, yet coneise view I recollect to have seen of the
doctrine conceming the divinity of Christ, the Sacred Tripity, and the
Holy Spirit, is to be met with in the seventh part of the excellent Dr.
Doddridge's Course of Lectures, All that can be said npon the subject,-
with any degree of certainty, may there be seen in a very small compass.
No man who wishea to understand his religion, uo clergyman especially,
should be without this invaluable work, I verily believe it bas not its

200 PERSONAL CHARACTER OF JBSUS, PARt HI.
passages from the four Evangelists, that the reader may be
better able to judge of the charge for which our blessed
Saviour was condemned to death :
191. " And the high priest answered and said unto him;
I adjure thee by the living God, that thou tell us, whether
thou be the Christ, the Son of God. Jesus saith unto him,
Tliou hast said; nevertheless I say unto you. Hereafter
shall ye see the Son of Man sifting on fhe right hand of
poiver, and coming in the clouds of heaven. Then the
high priest rent his clothes, saying; He hath spoken blas
phemy; what further need have we of witnesses? Behold,
now ye have heard his blasphemy. What think ye ? They
answered and said, He is guilty of death." Mat. 26.
63—66. It Is not the mere appellation of the Son of God as ap
plied to Christ by others, says a leamed writer, on which
the stress deserves to be laid, but the appellation, as it was
assumed by himself, and understood by the. Jews. They
considered his pretension to the title as blasphemy, and at
last condemned him to death for it. But in what did this
blasphemy consist? In the more general sense of the words
it could not be considered as blasphemy; for the Jews
called themselves Sons of God, and God their common
Father : It could not be as a Prophet, for he was considered
by the generality of the Jews, as a great Prophet, and as
such he was entitled to the name of the Son of God in an
eminent degree. It must, therefore, have been iri a sense,
which had never before been applied to man, and was com
patible only with that great person so long predicted by their
Prophets. That Jesus Christ meant, under the title of the
Son of God, to represent himself as the Messiah, the Christ,
is admitted by all, who call themselves Christians, as well
as by the Jews, who condemned him to the cross. His
blasphemy, therefore, consisted in calling himself the
Messiah. But what vvas the extent of the blasphemy ? The
Socinians say, that Jesus Christ never professed himself to
be more than man, and that the imputed blasphemy did not
equal in the world. The edition by Dr. Kippis should be a good one
See a later edition of Doddridge's Whole Works, in to vols, royal 8vo!
edited by Dr. Williams of Rotherham, and Mr, Parsoue of Lcsds.

SECT. 4. His oion Testimony. 201
imply any pretension to divinity ; but merely the assump
tion of a certain great office and commission front God,
which the Jews considered as an imposture: and they
alledge in favour of this assertion, the common expectation
of the Jews, who looked only for a great temporal deliverer.
— In answer to this allegation we may reply, that the ex
pectation of the Jews, cannot be made the rule of our belief.
Predictions are never properly understood, till they are ac-»
complished. Our belief, therefore, of Jesiis Christ, is not
to be regulated by the Jews expectations of the Messiah,
or their opinions of Jesus Christ; but by his professions of
himself: x \ . ; i
Now from these professions, in the many passages, where
Christ speaks of God as his Father, in the most marked and
appropriate relation, the obvious inference is, that the apr
pellation of the Son of God, assumed by him, implies the
same kind of relation to him, as that of a man to his father;
that is, it implies coessentiality with God, and therefore
equality of nature, and consequently divinity in its fuU
extent. Such, I say, appears to be the obvious inference:
but, thanks to the evangelical historians, we are not left to
a mere presumptive inference : for we have the express
attestation of his living witnesses the Jews, to what they
considered as his meaning : they repeatedly charged himi
with blasphemy for making himself equal tvith God — one
with God — and Goe?,* and at last condemned him to death
for his blasphemy by virtue of the Levltical law.
The Jews, Indeed, and his enemies, might have exag
gerated the charge against him : But Christ knew, in what
sense they understood the appellation, which he assumed ;
and. by his acquiescence admitted the truth of their allega
tion. If they had misunderstood his pretentions, he bad-
many opportunities of undeceiving them, and ' no doubt
would have undeceived them, not tp prevent his death ; (for
to that end he knew that he was destined ;) but, ^what in his
opinion, to consider him only as the best of all just men,
must have been of much greater consequence,) to prevent
the propagation of an error, which his acquiescence in their
charge could not fail to establish. Yet instead of correct
ing their opinions he confirmed the charge by repeating his
assertions, and submitting to the sentence, which the Levi-

202 PERSONAL CHARACTBR OP JBSUS. PART III.
tical law passed on him for calling himself the Son of God.
Therefore, if we admit in any degree the truth of the Chris
tian revelation, and believe that Christ catne into the world,
that he should bear witness unto the truth, we must be
lieve him to have been what he professed himself to be, the
Soh of God, in the literal sense of those terms, which his
living witnesses imputed to them, that is, God— .equal with
God — and one with God*.
192. " Again the high priest asked him, and said unto
him. Art thou the Christ, the Son qf the Blessed? And
Jesus said, / am : and ye shall see the Son of Man sitting
on tlie right hand of power, and coming in the clouds of
heaven. Then the high priest rent his clothes, and saith.
What need we any further witnesses ? Ye have heard the
blasphemy : What think ye ? And they all condemned him
to be guilty of death." Mark 14. 61 — 64.
193. " And as soon as it was day, the elders of the
people, and the chief priests, and the scribes came together,
and led him into their council, saying, Art thou the Christ ?
Tell us. And he said unto them, If I do tell you, you will
not believe. And if I ask you, you will not answer me, nor
let me go. Hereafter shall the Son of Man sit on the right
hand of the power of God. Then said they all, Art thou
then the Son of God ? And he said unto them. Ye say
that I am. And they said. What need we any further wit
ness ? for we ourselves have heard of his own mouth."
Luke 22. 66—71.
194. " When the chief priests therefore and officers saw
him, they cried out, saying. Crucify him, cmcify him.
Pilate saith unto him. Take ye him, and cmcify him; for I
find no fault in him. The Jews answered him. We have A
law, and by onr law he ought to die, .because he made him
self the Son of God." John 19. 6, 7.
From a comparison of these four passages of holy scrip-
tiure, it is manif^, that our Saviour, to the very last scene
of his mortal life, professed himself to be " the Son o£
God." He liad done the same upon many former occasions.
When he was but twelve years of age, he reproved his
^aaiovs parents, by saying, « How is it that ye sought me ?
• Burgess's Sermon on the Divinity of Christ, p. 40.

SECT. 4. His own Testimony. 203
Wist ye not that I must be about my Father's business ?*
During the whole time of his public ministry likewise he
uniformly spake of God as Ms own Father. And even
when the Jews charged him with making himself equal with
Qod, by pretending to be his Son, he never denied th©
charge, or retracted bis pretensions, though they threatened
to stone him to death for blasphemy. And here, in this last
and meli^ncholy scene of his life, though he well knew from
the former conduct of the Jews towards him, that they
would cert^nly puthim to death> if he still persisted in his
Ijigh pretensions, he nevertheless boldly declared in the faca
qf his iinpla<5able enemies, that he was " the Son of God."
This h@ avowed to the last, and for this he was put to death.
Our Savlotjrj therefore, was either what he pretended to be,
the tme and proper Son of God, * without any figure or
equivocation, or he died bearing witness to a falsehood, and
was guilty of hl^ own blaod.
The writings of the Old Testament frequently foretel,i
that Messiah ^uld be the Son of God, See Ps. 2, 7, — ^Psi
89.26, 27,-- Isa. 9. 6,-n-Ho5. 11. 1, — ^Accordingly when
our Saviour appeared, Messiah and the Son of God were
frequently, though not always^ used as convertible terms, as
is evident from various passages in the New Testament.
See particularly. Mat, 8, 29,— John 1.49.-^ohn 11. 27, —
Bnt then there are several senses in which Messiah is called
the Son of God,— 1. He is so called because of the miracu*.
lous manner of his conception. See Luke 1. 35.— -2. He is
so called because of his resurrection from the dead. See
Acts 13. 33, 33v-'-^. He fe so called because of his dignity
and aiuthority. See Heb. 1, 3 — 5.^ — 4. He is so called be
cause of his office, John 10. 36. In all these respects our
Saviour was the So© of God by way of eminency and excel
lency above all others, except in the first instance.
But then Christ is called the Son of God in such a way
!ind manner as never any other was, isi, or can be, because
of his own divine natwre, he beiing the trae> proper, and
natural Son of God, begotten hy him, ineffably, before att

• The observations of Dr. Fiddes in his Theol. Specul, vol. 1. p. 420-,^
423, upon this last scene of our Lord's life, are well Worthy of the reader's
attention.

204 PERSONAL CHARACTER OF JESUS. r.».RT III.
worlds. The New Testament speaks of this peculiarity of
his Sonship upon various occasions. ThUs — " God so loved
the world, that he gave his only begotten Son, that whoso
ever believeth in hiirivfjhould not perish, but have everlasting
life; for God sent n'ot his Son into the world to condemn
the world, but that the world through him might be saved.
He Lthat believeth on him is not condemned, but he that
believeth not is condemned already, because he hath not
believed 'in the natne of thi only begotten Son of God."
John' 3.' 1 6, 17, 18.— Again :— "God sending his own Son
in the likeness of slnfitl flesh, * and fbr sin condemiied sin Ih
the flesh." ' Rdin. 8. 3."^Agilin :—« When the fulness of
time was come, God sent forth /h"a- Son made ofa womaii;
made under the law." Gal. 4. 4. — ^Agaiii :— " For this pur
pose the' Son of God was manifested that he inight destroy
the works of the devil." <'<1 John 3. 8. — And. again : — "In
this was manifested the love of God toward us, because that'
God sent his only begotten Son.^' ' I John 4. 9. — From all
these piaskages, arid others thatmight be produced, it is evi
dent, that Christ Was the Sbnof God'in a high and peculiar
sense, such as no other Being was, is, or can be. '' This was
the sense of all the great writers of the Christian church
from the beginning. '' '
Novatian says, that as otir Saviour's being the Son of man
declares his humanity ; so his being the Son of God is an
undeniable proof of his divinity. And again: — Christ is not
only a man, because the Son of man, but is also God because
the Son of God.* — ^Athanasius says. We believe in one only
begotten Word, born of the Father, without beginning of
time, from all eternity, being not a division from the impas
sible nature, or an emission, but a perfect Son."J — Cyril of
Jerusalem saith. When thou hearest Christ called a Son, do
not think him to be an adopted Son, but a natural Son, an
only begotten Son, not having any brother ; for he is there
fore called the only begotten, because there Is none other
Uke him, either as to the dignity of his deity, or his buth
from his Father. — ^And again: When thou hearest him
called a Son, do not understand him so only abusively or
improperly, but understand him to be a true Son, a natural
* DeTrintcap. 11. t Exposit. Fid, p 240.

SECT. 4. . His own Testimony. 205
Son.*— Pamphllus tells us, Origen held that tJie Son was
begotten of the Father, and that he is of one substance with
the Father, but different and distinct from created substance
¦r— that the only-begotten God our Saviour alone was gener
ated of the Father, and is his Son by n^iture, not adoption,
born of the intellect of the Father Itself.— The only begotten
Son alone is the Son of the Father by nature.' — Origen . con
ceived the Son to be born of the very substance of Go.d. He
Is consubstantial, or of the same identical substance with
the Father. He is not a creature, neither by adoption a Son,
hut by nature, and generated of the Father himselfi,iJ:,-j-To
these quotations from the Fathers we jnay ad,d the excellent
advice ofthe famous Alexander of Alexandria, who was the
¦fiirst opposer of Arius : — ^It is true, says he, that the Son was
begotten ; but he that enquires farther into the manner
thereof, is not to be reckoned among the plqus, seeing he
hearkens not to that which Is written : — Seek npt after things
which are too difficult for thee, and search not into those
things which are too high for thee ; for if the knowledge of
jnany other things, far inferior to this, exceed th^, reach, of
au human understanding, how then shall any without' .mad
ness pretend curiously to search into tlie essence of God the
Word ? of whom the prophetic Spirit saith. Who shall _ de
clare, liis generation ?t
Besides all these, we have several other testimonies, to
the personal character of our blessed Saviour, delivered by
himself, after his resurrection from the dead, some before his
ascension into heaven, and others after. Before his ascen
sion, he said
195. " All poiver is given unto me in heaven and in
earth." * Catech. 11. p 9S, 94. | Apol. pro Orig. passim,' '•
t Theodoret. Ecc, Hist. lib. 1, cap. 4. — See the subject of ibelSon's
generation discussed at large in the second article of Bishop Pearson's Ex-
position ofthe Creed, p. 105 — 144. If any of my younger brethren among
the clergy wish to be informed what books they should read for the in
formation oftheir rainds and the settling of their religious opinions, I
cannot do them a greater kindness than by recommending to their notice
this most leamed, solid, and judicious book. A man that has read it care
fully, and digested it thoroughly, will run little danger of being injured by
the flimsy theology of modern latitudinarians. It should seem the Uni
versity of Oxford entertained the same sentiments of this work, by their
halving caused it, togetiier with Hooker's Ecclesiastical Polity, to be re
printed at theii press.

406 PERSONAL CHAlRACTBR OF JESUS. PART If.
196. " Go ye, therefore, and teach all nations, bapti
zing them in the name ofthe Father, and of the Son, and of
the Holy Ghost."
197. "Lo, I am with you always even unto the end of
the worid." Mat. 28. 18—20.
And again, when he had been about sixty years in th©
kingdom of glory : —
198, " I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and which
is to come, the Almighty." Rev. 1. 8.
199. Again : — " I am Alpha and Omega." ReV. 1. 11.
200. Again : — ** I am i3ie first and the last." Rev. 1.
17. 201. Again : — " lam he which searcheth t^e reins ancf
hearts." Rev. 2. 23.
202. And again : — " 1 affi Alpha and Omega, the be
ginning and the end, the _first and fhe iast." Rev. 22. 13.
Now let any one calmly exaimine these seveial declara
tions of Jestrs, and the manner of his working ftiiracles, with-
ont any regard to systfeip, with the siffiplicity of a little child,
and then let him say, whether the person, who hath said and
dbne sirch tMitgs, and in such a manner, must not be more
than mere man > whether he did not exist before he was
born ofthe virgin Mary ? whether he came not OFlgiually
from heaven ? whether he was not naturally superior to all
the angelic creation ? and whether he did not,, some how or
other, though in a way inexplicable by us, partake of divinity
with his Father ? Yea, whether he is not possessed* of all the
perfections of the divine nature ? or lastly, whether, if he
were not originally and essentially of a rank superior to men
and angels, he was not (Iwrresco referent) one of the
must consummate impostors that ever appeared in our
ntodd? « I aiB shocked while I speak it.

BBCT. 5. Apostolic Testimony,, 20/

PART THIRD

SECTION V.

TESTIMONIES TO THE PERSON .\iiJi CHAKACTER OF
CHRIST, BY HIS APOSTLES ANO DISCIPLES, AFTER HIS
ASCENSION INTO HEAVEN,

Views qf the Apostles^ — Stephen declares Jesus to be the
JUST ONE — Commits Ms departing Spirit into Ms hands.
— Peter invokes the Lord Jesus far direction.— Testi
monies referred to and cited. — The character— the
works'— the glory Peter fucribes to Jesus. — Dr, Priest
ley's anti-scriptural vietv of his mediatorial kingelom.
-—A ^ne passage from Dr. Pnce's sermons.— Quota*
tions from Hatoker — Harwoodr—Jone^—Ignatms—
and Origen.
But all this will more fully aj^ear, by comparing what
ttie apostles and disciples of our Lord said of biin^ through.
the inspiTation of the Holy Sfmt, aftec he had with^drawn
from our world. And this- we will do, asnearly as majr be^ ia
the order of time,, that we Biay preserve the aame ani&>nxnty
ojfplan,, wHch hasbeen observed ia tracing; his character
through the several periods of the world, both before he
made his: appearance in the flesh,, and while be eooversed
among men. This will complete ^ scripture view of his
character. If we candidly iavestig^te what was said of hiin>
by the insiHration of the Holy Ghost, he&xB he^eam» into
the world : if we fairly examine what were his own pr<;ten-

208 PERSONAL CHARACTER OF JESUS, PART III.
sions, while he was in the world, and what were the opinions
of others concerning him, during the same period : if we
attend with impartiality to the views of the apostles, when
they were under the highest degree of spiritual illumination
that the ever experienced, we shall be in the best possible
train for arriving at a competent knowledge of the Redeem
er's genuine character. — Farther than this, however, we
cannot go. For, after all, the word of God must decide the
question. 203.* We will then begin our further inquiry into the
opinions of the apostles and disciples of our Lord, concerning
the dignity of his personal character, with the conduct and
declarations of Stephen, the profo-martyr. This illustrious
saint affords us an eminent example of invocation to the
Lord Jesus; who, in the most solemn of all seasons, commits
his departing spirit into the hands of his Redeemer ; as hl$
Redeemer, a little before, had committed his departing spirit
Into the hands of his heavenly Father. "When Jesus had cried
with a loud voice, he said. Father, into thy hands I commend
my spirit : and haying said thus, he gave up the ghost."
Luke 23. 4^. So this good man, after calling our Lord Jesus
th^ Just One, Acts 7- 52. and reproving the people for be
traying and murdering him, " being full of the Holy Ghost,
looked up stedfastly into heaven, and, pw the glory of God,
and Jesus standing on the right hand of God ; and said,
204. "Behold, I see the heavens opened, and ^h^ Son of
man standing on' the right hand of God." - . ^
205.* "Then they cried out with a loud . voice, and
stopped their ears, and ran upon him with one accord, and
cast him out of the city, and stoned him. And they stoned
Stephen^ invoking, and skying, Lord Jesiis, "receive my
spirit I And he kneeled down, and cried with a loud voice,
Lord, lay not this sin to their chargp / And when he had
said this he fell asleep." Acts 7. 55-i-60.
Stephen's commission of his spirit into th^ hiands of God,
after the example of his great Master, is a proof of the sepa
rate existence of the soulsof men after death; for if they Vd no
doulsj why should they pretend to comknit thera to the care
of the Almighty ? jAndhis dying^ invocation Of JTe'sus Christ,
in like riianner as the- same Jesus Christ, in sirtillaf circuffi-
st^ces, had Invoked his< Father,' is a fuithfef proof, that 'he

SECT. 5. Apostolic Testimony. 209
believed ban to be possessed of real and proper divinity.
We may quibble as long as we please upon this conclusion,
from this piece of sacred history, but all the sophistry in
tbe world cannot invalidate the force of it. Jesus is either
the real and proper Son of God, and entitled to divine
honours, er Stephen, though " full of the Holy Ghost," died
in the act of gross idolatry.*
Bishop Horsley, In his reply to Dr. Priestley, says, "I
shall always insist. Sir, that Stephen died a martyr to thfe
DEITY of Christ. The accusation against him, you say, was
" his speaking blasphemous things against the temple and
the law."J Yon have forgotten to add the charge of bias-'
phemy " a^ianst Moses and against God."f The blasphemy
against the temple and the law probably consisted in a pre
diction, that the temple was to be destroyed, and the ritual
law of course abolished. The blasjrfiemy against Moses was
probatbly his assertion, that the authority of Moses was
inifericff to that of Christ. But what could be the blasphemy
agidnst God ? What was there in fhe doctrine of the apos
tles, which could be Interpreted as blasphemy against God,
except it was tMs, that they ascribed divinity 'to one who had
SBffered publicly as a malefactor. That this was Stephen's
crimej none can doubt, who attend to the conclusion of the
story. He " looked iip stedfastly into heaven, " says the
inspired historian, " and saw the glory of God," [that is,
fee s^w the splendour of the Shechinah, for that Is what is
inea£rt, when the glory of God is menrioned as something to
be seen,} " and Jesus standing on the right hand of God."§
Me saw the man Jesus in the midst of this divine light. His
declaring what he saw, || the Jewish rabble understood as
an assertion of the divinity of Jesus. They stopped their

* See Bishop Horsley on this account of dying Stephen, Tracts, p,
20^. As the latter of these prayers to Jfsus, after his ascension into hea-
i^en, was answered in directing the lot for the choice of Matthias, so th«
fermier prayer of dying Stephen was also attended to by the Savi our, in the
Jniracnlons conversion of the persecuting Saul, and prob<ably' of several
others of those who were concemed in his death, on the day three thousand
were eohverted by the preaching of Peter. Si Stephanos non orasset,
ecclesia Panltun nonhabnisaet, says one of the Fathers. If Stephen had
not prayed, the church had been destitute of Paul.
t X.etterg to Dr. Horsley, p. 60, t Acts 6. verse il, ? Acts 7, vcrs«i 35.
H Acts 7. verse 56. P

2L0' PERSONAfCHARACTER OF JESUS'. PARTllf.
ears ; they overpowered his voice with their own clamours f
and they hurried him out of the city, to inflict upon him the
death which the law appointed for blasphemers.* He died,
as he had lived,, attesting the deity of our crucified Master, i
His last breath was uttered in a prayer to Jesus, first for
himself, and then for his iriurderers. " They stoned Stephen
calling upon God, and saying, LcMd Jesus, receive my spirit. ,
And he cried with a loud voices Lord lay not this sin to their
charge." J It is to be noted, that the word God is not in
the original text ; which might be better rendered thus,
" They stoned Stephen invocating and saying, &c." Jesus
therefore was the God, whom the dying martyr invocated in
his last agonies ; when men are apt to pray, with the utmost
seriousness, to him whom they conceive the mightiest to
save. Peter, tbeapostleof the circumcision, after the descent
of the Holy Spirit on the day of Pentecost, first began the
business of preaching the everlasting gospel. Before this,
during the life-time of his divine Master,^ he had repeatedly
declared his belief, that Jesus was the Son of God: but now^
being more fully illuminated, he throws out various hints,,
which m^y be considered as explanatory of that high and
mysterious term. This, however, is done with conslderal^l^
reserve ;^ because the great work in which the apostleS were
then engaged, was to convince the world, in the first place^;
not so much of the divinity of Jesus Christ, as that he was
the promised Messiah and Son of God, whatever might
otherwise be the meaning of that illustrious and exalted title..
All the other doctrines ofthe gospel would of course fbllot1|
In due time and order, as the people's minds were predated/
and rendered capable of receiving them. , ;
These things being premised in general, we may now
proceed to observe, that in ihe very first of Peter's discourses,
on the same day they were all illuminated from on high, he
Is joined by the glorious company of the disciples, in offering
up a prayer tq Jesus, that he would direct the lot for the
choice of a new apostle in the room of Judas. And as he
had before declared to Jesus, when present, that he knew'
all things, so he addresses him now, when absent, by an ap
pellation of tbe same import.
• Acts 7. ver, 57 j. 58. t Acts 7. ver. 59, 60.

SECT, 5. ; , Apostolic Testimony. 211
206.* " Thou, Lord, tvhich knowest the hearts of all
men, shew whether of these two thou hast chosen, that he
may take part ot this ministry and apostleship, from which
Judas by transgression fell, that he might go to his own
place."*— rThls is a second instance of direct prayer bel^ig
made to the Lord Jesus after his ascension into heaven : and
that this prayer was directed to Christ is evident, becausehe
is styled Lord, which was his common appellation ; and it
is his prerogative, as well as his Father's, to " know the
hearts of all men ;" to " know what was in man," John 2.
25; to be a " discerner of the thoughts and intents. of the
heart," Hebrews 4. 12; and "to search the reins and
hearts," Rev. 2. 23 ; and because his apostles were all of
his peculiar appointment ; he was, therefore, the proper per
son to be invoked upon this occasion to direct the choice ;
and he himself afterwards called Paul to be an apostle in a
miraculous manner from heaven. For these reasons I think
it unquestionably certain, that Jesus Christ is the Lord here
invoked. 207. In the second of Peter's discourses, which was
Instrumental in the conversion of three thousand souls, he
tells us, such was the character of Jesus, it was not possible
he should be kept In the graye by the power of death.f Does
not this imply, not only that he had a nature superior to sim
ple humanity, but that he was Lord of the invisible world,
having the keys of death and the grave in his hand ?

* Acts ,1. 24, 25. Sec Whitby on the.place, where he observes,' :that
Woltzogeniustruly nofes, they prayed to the Lord Jesus., Consult too
Burgh s scriptural Considerations for an unanswerable defence of thisinter-,
pretation, p. 81 — 85. ' .' '
To these several considerations I add that the Christian fathers are par
ticularly careful to vindicate the, omniscience of Our blessed Saviour, Ig
natius says. There is nothing hid from the Lord; but our very secret things
are nigh unto him. Let us, therefore, ' do all things, as having him dwell
ing in us ; that we may be his temples, and he our God in usi Ep. ad
Ep. cap. 13. . ,
Clemens Alexandrinus tells us — The Son of God nevergaes, off from his
watch-tower : is never parted, never separated, nor moving from place to
place; but is always every wiiere; and contained no where: all mind, all
light, all eye of his Father, beholding all things, hearing ail things, knowing
all things.
A little after- — ' ' Ignoi'ance cannot affect God, him that was the Fa
ther's counsellor before the foundation of the world." Stom. lib, 7. cap. 2,
t Acts 2. 24. See Horsley's Tracts, p. 206.
P 2

21-1 PERSONAL CHARACTER OF JESUS. PART III.
208. In the latter part of the same discourse, Peter
speaks ofthe Father, Son, and Holy Ghost, in a wiay which
ihtittiates a connection, that no merely human being can be
supposed to have with the Lord of nature : " Therefort,
being by the right hand of God eicalted, and having received
of tbe Father the promise of the Holy Ghost, he hath shed"
forth this which ye now see and hear." Acts 2. 33.
209. In the next discourse, which he made, he calls
Jesus Christ, " fhe Holy One ;" and
210. " The Just ;" and
211. " The Prince;' OT author, "of Life."* And, a
few years after^vards, when he preached to Corn6lius and
his friends, this same apostle informs them, that
212. " Jesus Christ is Lord of all." Acts 10. 36",
213. After this same blessed messenger of good tidings
had published the everlasting gospel in various parts of the
world for many years, he wrote two general epistles to
the converts of the dispersion. In the former of these,
written about twenty seven years after our Lord's ascension
Into heaven, he tells us, that "Jesus Christ went and
preached by his Spirit in the days of Noah to the disobedient
spirits In prison, J and that now,"
214. " Being exalted to the right hand of God," in his
human nature, all the " angels, authorities, and powers are
made subject unto himr."t Whatever is meant by our
Lord's preaching to the spirits in prison, it certainly implies,
that he was, in the opinion of Peter^ living in the days of
Noah, and, consequently, that he had some kind of reai
and sensible existence before he became a human being.
As to all the angels, and authorities, and powers being,
made sublet to a mere weak, frail, peccable, though glori
fied man, it is a notion too idle to need a serious refutation.
Dr P^estley has given us an account of his view of Christ's
mediatorial kingdom,, and the high character he sustains as
the present Governor and future Judge of mankind, in his
Letters to Dr. Price ; and the result seems to be, that as,
while on earth, Christ was no more, exclusive of inspirati««!|
than one of the common people and unenlightened men of
* Ibid. 3. 14, 15. See Burgh's Sttpicl, p. ijo.
I 1 Pet. 3. 19, 20. Ibid. 3. 28.

SECT. 5. Apostoliq Testimony. 218
this time, or as he speaks, p. 172, ¦" the son of Joseph and
Mary, possessed of no natural advantages over his father
Joseph, or any other man in a similar situation of life in
Judea:" So now in heaven he is no more than virtuous
Christians are to be, nor does he possess any peculiar autho
rity ; nor wiU he hereafter in raising the world from the
dead and judging it, exercise any power which the indivi
duals themselves then raised and judged, will not be
equally capable of exercising *. But, with all the assumed
confidence, and dogmatical assertion of this adversary to tlie
truth, the Sovereign whom all the angels In heaven obey
assuredly Is, a being whose nature is, at least, ^qual to the^
own. — ^rhere is an Impropriety, sm absurdity In die veiy
nature of the tiling. And nothing but the most absolute
and incontfoulable evidence should incline us even to make
the'suppositipn. A man, a mere man, a weak, frail, pec
cable mortal, to be placed at the head of creation ! — to tiake
hjs seat at the right hand of God J — to be the king of the
armies of heaven ! — ^to have Michael, Gabriel, and all the
angels, archangels, cherubim and seraphim, that adore
before the throne of ppd, at his feet ] — nay, to have the
H<dy Spirit himself under his dominion and direction, to
send or not send as he pleases !— to be the universal judge
fjf the world, to whom all knees sli^ll bow, all tongues con
fess, and all hearts submit 1 — to doom myriads of wretched
souls to everlasting burnings with the devil and his angels,
and award crowns of immortal glory to countless millions
of happy spirits ! — Before we can admit a doctrine so absurd
and incredible, we must renounce both the divinity of Reve
lation, and the exercise of reason.
fhere is a fine passage on this subject in one of Dr.
Price's Sermons, which I will take the liberty of transcrib
ing here for the edification of the reader : — The scriptures
tell us, says this writpr, that Christ, after his resurrection
became Lord of the dead and living ; that he had all power
given him in heaven and earth ; that angels were made sub
ject tp \am; and that he is hereafter to raise all the dead,
to judge the world, and to finish the scheme of the divine
Sa,oial government with respect to this earth, by conferring

•i Sec the .^.ppendix to Pr. Price'i Sermons, p. 390.
p 3

214 PEBSONAI. CHARACTER OF JBSUS. PART HI.
eternal happiness on all the virtuous, and punishing the
wicked vwth everiasting destruction. — Consider whether such
an elevation of a mere man is credible, or even possible ?
Can it be believed that a mere man could be advanced at
once so high as to be above angels, and to be qualified to
rule and judge this world? Does not this contradict all that
we see, or can conceive of the order of God's works ? Do
not all beings rise gradually, one acquisition laying the
foundation of another, and preparing for higher acquisitions ?
What would you think were you told, that a child just
born, Instead of growing like all other human creatures, had
Started at once to complete manhood and the government of
an empire? This is nothing to the fact I am considering.
— The power, in particular, which the scriptures teach us
that Christ possesses of raising to life all who have died and
all who will die, is equivalent to the power of creating a
world. How Inconsistent is it to allow to him one of these
powers, and at the same time to question whether he could
have possessed the other? — to allow that he is to restore
and new-create this world ; and yet to deny that he might
have been God's agent in originally forming It * ?
Let us for a moment, says Mr. Hawker, pass the boun
daries of probability, and, in opposition, to the numberless
obstructions in the way, let it be admitted. Now, then, we
reduce in Idea the great Judge of all the earth to the humble
standard of humanity. But even here, again, a new diffi
culty arises. To what cause can we reasonably ascribe .this
wonderful exaltation ? What was there in the life of Jesus,
simply considered as a man, which merited this astonishing
accession to the right hand of power, to be the Judge of
quick and dead, and to determine the everlasting fate of
millions? I speak with all possible reverence, and even
with a religious apprehension upon my mind, While pro
posing questions of this bold nature. But surely, it could
never be merely for preaching a system of moral virtue, or
being a pattern of the most perfect righteousness, much Jess
for dying as a martyr to his cause, and sealing the testimony
of his doctrine with his blood. These are very inadequate
causes, wherefore a name shall be given Mm tvhich is above
* Pape 146—148.

SECT.'S. Apostolic Testimony. 215
every name. Great as these qualities are In themselves,
and surpassing all comparison, which the liighest, and
the best Of men bear to the person of Jesus, yet there is
no proportion between the merit and the reward, but
it is without parallel, in all the dispensations of provi
dence that have ever been revealed to the knowledge of
• mankind *.
I add, moreover, a fine passage from another able writer,
upon the same subject : — When I have been contemplating
this subject (the Socinian hypothesis) it has always appear
ed to me very strange, that sueh a magnificent apparatus
should be Instituted by heaven to usher into the world one
who \Vas nothing more than a man .' Angels after angels
wing their flight to Bethlehem, to indicate the birth of a
tnan .' Gabriel, one of the most exalted of the heavenly
• spirits, is dispatched frodi the throne of God to announce
the birth' of a man ! Another celestial envoy is delegated to
Joseph, to bid him not hesitate in taking Mary to wife, fer
that which was conceived in her, was, indeed, of -the Holy
Ghost, but was nothing more than man ! A most magnifi
cent heavenly choir, consisting of a multitude of angels,
cheering the midnight hours with repeating. Glory fo God
iri the Highest ! Good will toivards men ! deputed to our
world, and chanting these rapturous strains to celebrate the
birth of a man ! Is it not something incongruous and dis
parate, that Heaven should display all this splendid scenery,
and lavish all this pomp and pageantry to introduce into
our world a mere ordinary common man, distinguished in
no one natural endowment from any other of the species?
But supposing the Being introduced with all this eclat, to be
the same who was in the beginning with God, and had glory
with the Father before the world was, is not the decoration
and magnificence, with which heaven dressed the stage, on
which the Divine messenger would shortly appear, highly
pertinent and honourable ? and is it not with the greatest
propriety, that multitudes of the heavenly host, on this great
occasion*, ,the greatest that ever occurred in the annals of
this world, should conjoin with harmonious voices and ac
cordant hearts, in applauding and solemnizing a condd-
* Sermons, p. 243, Hi.

216 PBRSONAt CHARACTBR OF JESUS PART III.
scension and benevolence, illustrious and great beyond all
example *.
The second Epistle of Peter was written upwards pf
thirty years after our SavIoiu- left the world, and just before
the apostle's own dissolution. In the opening of it he calls
his blessed Master,
215. " Our God and Saviour Jesus Christ." 2 Pet.
1. 1. Mr. Jones observes upon this first verse of Peter's second
Epistle, that the Greek is — Xa ©aou d/uuv xai ?«T»ipos Ii^w
Kfjo-Ts — the very same, as to the order and grammar of the
words, with the last verse of this Epistle— t» Kvjta num xwt
iunifos Iflirs KjKTTi* — which is thus rendered in our English
version — of our Lord and Saviour Jesus Christ. And so,
without doubt, it should be in the other passage ; there
being no possible reason why to 9m w/iwv, should not signify,
our God, as well as m Kufis n/*w, our Lord. Our trans
lators have preserved the true rendering in the margin.
There is another expression, Tit. 2. 13. that ought to
be classed with the foregoing ; Loaksmg for that blessed
hope, and the glorious appearing tu fisya^s 0ta mu SmTHfoj
Yinm in<r« K|iiTTs, qf our great God and Saviour, Jesus
Christi. — I observe, moreover, that Ignatius has an expres
sion exactly the same with this of the Apostle : — " Accord
ing to faith and the love of Jesus Chiist our God and
Saviour," — Kccia, Ti;iv KCit wyatam Inya Kft^w ra 06S -x/m S(i)I)j{0{
216. Heaven is " The everlasting kingdom of our Lord
and Saviour Jesus Christ ;" 2 Pet. 1. 11.
217. "To deny the Lord that bought us" with his own
precious life is a damnable heresy ; 2 Pet. 2. I.
218. He exhorts believers to " grow in grace, and in
the knowledge of our Lord and Saviour Jesus Christ ;"
and then, as be had opened his public ministry with a
prayer to the Redeemer for direction in an important afiair,
so now he closes his life and his ministry together, with
ascrlljing everiasring glory to the same adorable Being:
219. " To our Lord and Saviour Jesus Christ," says
he « be glory both now and forever^. Amen.— Origen has
• Harewood's Socinian Scheme, p. 49-.52. t Catholic Doctrine,
p. 11. ^ Ad Rom. t 2 Pet. 3 18.

SBCT, 5. Apostolic Testimony. 217
an ascription of glory to Christ like unto this ©f Peter:—-
Christ is God, says this great man, and he who adores him,
should adore him in spurit and in tilath. Let us, there
fore, pray the Lord, that we may be a building founded
upon a rock, which no storm shall have power to overthrow,
through our Lord Jesus Christ, lo whoin is glory and do
minion forever and ever. Amen *. — ^This is the evidence,
that arises to the divinity of our Lord Jesus Christ, from the
discourses and writings of this apostle. Well might he
declare, as he does in one of the same epistles, " We have
not followed cunningly devised fables, when we made known
unto you the power and coming of our Lord Jesus Christ."
2 Pet. 1. 16, 17. He spake what he knew. He had seen
with his own eyes the glory of his Lord, He had heard
with his own ears the declaration of his heavenly Father,
when " There came such a voice to him from the excellent
glory. This is my beloved Son in whom I am well-pleased."
220. We may observe farther, in addition to these evi
dences from the various declarations of Stephen and Peter,
that the eunuch of Ethiopia, being instructed by Philip the
apostle, declared that, he believed " Jesus Christ to be the
Son of God." Acts 8. 37. And James, another of his
friends and companions, styles him,
221. " Lord of Gloiy." James 2. 1. The former cha
racter is expressive of what the Redeemer is essentially and
by nature, the latter of his present exaltation and gloiified
humanity. 222. Jude says : — ^There are certain men— -turning the
grace of our Lord into lasciviousness, and denying the only
Lord God, and our Lord Jesus Christ f," Jude 4. Some
would render this passage, " Denying the only Lord God,
even our Lord Jesus Christ," and so make It a proof of his
divinity. — Others would have it, " Denying the only Lord
God and our Lord Jesus Christ:" — " Denying Jesus Christ
our only Master, God and Lord :" — " Denying God the
only Sovereign, and our Lord Jesus Christ." Each of these
translations is followed by respectable men. The reader
will select that which he judges most agreeable to the ori-
* Horn. 26. in loe cap. 3 t Consult Whitby, Hammond and
Doddridge on the place. See too Jones on the Trinity, p. 4'i— 41.

218 PEBSONAI. CHARACTER OF JBSUS. VARTIH.
ffinal 1 would never lay serious stress upon a passage wbich
is so ambiguous, in proof of any important doctrine.
223. " Now trilto him that is able to keep you from
falUng, and tb present you faultless before the presence of
his glory with exceeding joy ; to the only wise God our
Saviour; be glory and majesty, dominion and power, both
now and ever. Amen *." Jude 24, 25. This passage ap
pears to me ambiguous, and may be applied either to the
Father, or the Son. I am rather inclined, however, to sup
pose, it was intended by Jude as an ascription of praise to
the Father of our Lord Jfesus Christ. The reader will judge
for himself, '. i .1
¦ Ji . -
., , * See Jones on the I^initjr, p. 44, where he, applies it to the So;i.
Dr. Guise ,also applies it". in the same manner, giving his reasons for ss
doing, which reasons seem bme attended with some degree of piobabilify.

SBGT.6. ' Apostolic Testimony. 219

PART THIRD.

SECTION VI.

THE DIVINITY OF CHEIST ARGUED FROM SOME CIRCUM
STANCES IN THE ACTS OF THE APOSTLES.

3Ianifestafion of Jesus in the conversion of Saul. — A re-
- petition of ancient appearances to Adam — Abraham — •
Moses, 8fc, — Lord Barrington's supposition. — How
the Bishop of St. David's vieived the extraxrrdinary
event. — Paul speaking lo fhe Elders of fhe Church of
Ephesus, calls Jesus GOD.— —Sentiments of Dod
dridge. — Unwarrantable liberty taken with this pas
sage by Mr Gilbert Wakefield.
The history and writings of Paul, the great Apostle of
the Gentiles, next solicit our attention. The field is large,
and this part of our design might be extended to a very
considerable length. Biit as It is intended to give only a
compendious, though full view of the scrlpturalrepresenta-
tionsofthe subject before us, it will be our endeavour to
render It as short and compact as is consistent with the
nature of our plan. In order to this, we will- first make our
observations upon such: parts of the Acts of the Apostles as
are to our purpose, and then proceed to the consideration of
various declarations in the immortal epistles of this extra
ordinary man. And in all this, we shall take for granted,
not only that the sacred penmen always mean as they say,
but that they always reason conclusively; and that if there
be any mistakes, any false premises, any weak reasonings, or

220 PERSONAL CHARACTER OF JBSUS. R4.ET III.
any silly conclusions, the whole are to be imputed to us, and
not, in tbe smallest degree, to this infallible writer.
That man must not only be greatly wanting in modesty
and humility, who sets up his own judgment-in opposition
to that of the sacred writers, but he must be possessed of a
very culpable degree of pride and self-conceitedness. Be
this, however, as it may, I will produce a number of pas
sages, and appeal to the common sense of serious Chris
tians for the proper meaning and application of them. For
though there are several things in the holy scriptures, and
especially In the writings of this Apostle, hard to be under
stood ; yet, I think, the difficulties referred to by Peter, are
not upon the subject now under consideration. To me, as
far as the fact is concerned, the scriptures are herein attend
ed with no material difficulty. I receive their declarations
;as the oracles of heaven, and have no doubt, but they are
strictly true, in the full, unequivocal sense of the text and
context. If others think differently, I have no quarrel with
thera, but leave tliem to God the judge of all, who will ren
der unto every man according to his deeds. We are all
equally accountable for the use we make of our understand-
ing.s, as for our moral conduct.
There are some circumstances in the history of this
Apostle's conversion, which naturally dr?iw one's attention
back to the appearances of the Shechinah under the Old
Testament dispensation; and no inan, I think, can coolly
compare them together, without any regard to a preconceived
;s>ystem, who would not conclude them to be, either the very
same, or, at least, of the very same nature.
224.* " As Saul journeyed, he came near Damascus:
and suddenly there shined round about him a light from
heaven. And he fell to the earth, and heard a voice saying
unto bim, Saul, Saul, why persecutest thou me ? and be
said, Who art thou. Lord*? And the Lord fiaid, I am
Jesus whom thou per-secutest. It is hard for thee to kick
against the pricks. And he, trembling and astonished, said.
Lord, W'hat nvilt thou have me to do?  Then was Saul
* Lord Harrington supposes, that Paul being a learned Jew, knew,
this light to be the .^Shechinah ; 4nd that it imported the divine presence.
He therefore with confii^fncc askoil. who art t!iou, Lord' MJ6(cel.
Sac, E?«. .3.

SECt. 6. Apostolic Testintoii^. 221
certain d^s with the diseiple^s which were at Damascus.
And straightway he preached Christ In the synagogues,
that he is the Son of God." The learned Bishop of St.
David's speaks of this extraordinary event in the following
words : — ^Another instance, to which I shall ever appeal^ of
an early preaching of our Lord's divinity, is the story of St,
Paul's conversion : in which, as it is twice related by him
self, Jesus is deified in the highest term. — ^To me, I confess,
it-appears to have been a repetition of the scene at the bush,
heightened In terror and solemnity. Instead of a lambent
flame appearing to a solitary shepherd amid the thickets of
the wilderness, the full effulgence of the Shechinah, over
powering the splendor of the mid-day sun, bursts upon the
the commissioners of the Sanhedrim, on the public road to
Damascus, within a small distance of the city. Jesus speaks
and is spoken to, as the divinity inhabiting the glorious
light. Nothing can exceed the tone of authority on the
one side, the submission and religious dread upon the other.
The recital of this story seems to have been the usual
prelude to the Apostle's public apologies; but it only proved
the means of heightening the resentment of his incredulous
countrymen*. Whether all the circumstances of this re
markable history, when laid together, amount to a strict
and absolute ptoof of the divinity of Jesus Christ, I pretend
not to determine : but I submit it to' the , judgment of the,
pious reader, whether the idea before suggested ^rthdt this
s^earance of Jesus Christ to Paul and his companions ill
such wonderful Splendor was the Shechinah of forinfir ag6S)
is founded in truth. It seems to me, to have been the same
glorious lights which appeared to Adam, to Abrsdwrn^ to
MOses, and to others, upon vario\is occasions.. This has
been, at leastj the conjecture of learned men f , And as it
admits riot of absolute proof, I mention it merely as a con
jecture, which is not altogether destitute of probability.
225 * On6 other passage in the Acts of the Apostles
ought not to be omitted. Chap. 20, 28. There addressing
the elders of the church of Ephesus, the learned Apostle
says, " Take heed therefore unto yotirselves, and to all the
flock over the which the Holy Ghost hath made you over-
« Tracts, p. 211. t See Whitby on Acts 28. 6, where this con-
jmurt irc»«sidered atlarge, and Witii considerable evidence.

222 PERSONAL CHARACTER OF JESUS. PART III.
seers, to feed the chtuch of God, which he bath purchased
with his otvn blood. The divinity of Jesus Christ, and the
atonement which he made for sin, is clearly and strongly
intimated in this one verse. And when it Is Illustrated and
explained by other more conspicuous passages, of which
great numbers are to be met with in the word of God, we
need not hesitate In saying, it Is one of the most important
texts in the bible.
Verse 28. Dr. Doddridge observes upon this scripture : —
How very little reason there is to follow the few copies
which read Lord instead of God, the Rev. Messieurs Enty
and Lavington have so fully shewn, in their dispute with
Mr. Joseph Hallet on this text, that I think this passage
must be allowed as an incontestable proof, that the blood of
Christ Is here, called the blood of God ; as being the blood
of that man, who is also God tvith us, God manifested in
the flesh. And I cannot but apprchefld, that it was by the
special direction of the Holy Spirit, that so remarkable an
expression was used.
ladd Ignatius has two expressions similar to this of
Paul. The first is in his epistle to the Romans, sect. 6. —
" Suffer me to imitate the passion of my God." The second
is in the first sect, of his epistle to the Ephesians : — " En
couraging yourselves by the blood of God." Expressions
like these would not have been used by the pious Martyr,
one should suppose, unless he had conceived himself autho
rized so to do by scriptural precedent. Besides, thechurch
of God, is a common expression In the New Testament,
but the church of the Lord is never once used.
I cannot help noticing here a liberty that is taken by the
learned Mr. Wakefield with this passage in his late transla
tion of the New Testament. He has rendered it — -" Take
care to tend the church of God, which he gained for
himself by his own son." The reader will observe this is
making scripture, and not translating it. I am 'not un
mindful of the reasons advanced in the note upon this verse.
They appear to me, however, by no means satisfactory. We
must ever insist, that in all passages of scripture, which
contain controverted doctrines, the translator is not at liberty
to deviate from the original, to give countenance to his own
preconceived hypothesis. He ought to keep as near to the

SECT. 6. Apostolic Testimony. 223
original as the Idioms of the two languages admit, and give
his readers the liberty of Intei-pretlng for themselves; or
else he is propagating his own private sentiments only,
rather than the truths contained in the sacred writings. The
translator, indeed, may be , permitted, I conceive, to add
what illustrations and explanations to his version he pleases;
but no liberties whatever should be taken with the text.
Versions of this free and liberal nature are admissible only
as exercises of literary skill : f^roper to be consulted on
critical points. As rules of faith they can never be sub
mitted to by any person of the smallest discernment. In
all such cases we want to know what is the will of God,
and, not, what are the opinions of men, On this principle,
the translation of Messrs. Harewood, Gilpin, and Wakefield,
are equally to be rejected. They are all ingenious, but all
conducted In such a manner as to leave too much room for
the propagation of their own peculiar sentiments, let those
sentiments be what they may. And accordingly the first
and the last of these learned gentl^nien have not failed to
inculcate their respective private opinions, one the doctrines
of Arius and the other those of Socinus. Such a, conduct,
I think, cannot be considered as perfectly Ingenuous. ..We
ought, to be thankful for the labours of learned men, but yet
so as to call no man master *,
* See too Acts 10. 86, where Mr. Wakefield has taken a similar liberty
with the sacred text.
The learned reader will consult Mills in loco for tha various readings
•n this passage, and Gnomon Bengelii. See too Grotius and Beza.

224 X>BITT OF jMsOS. P.^RT III.

PART THIRD.

SECTION VII.

TUB mvoc.\TibN OP cubist, a proof op his DrviNiTV.

Jesus an object of religious adoration. — Claims equal
lionour with the Faiher. — Origen, Dr, Clark, Grotius,
mid Btcrgess speak dieidedly upon owr Lord'sprerogOr.
tive as (Borf>«-OMr authority for the worship of Jesus
indubitable. — Particutar examples of prayer to Jesus,
¦—Writings of the j^ostle Paul abound with prayers
to him. — The tdorship of Jesus was the test and evi
dence of Christianity. — Varibus important authorities
from human writings.
There are two or three other circumstances incidentally
mentioned in the history of Paul's conversion, which it is
proper to notice before we take leave of the Acts of the
Apostles, and which amount to a very considerable proof of
the divinity of our Lord and Saviour. For the sacred his
torian Informs us, that it was customary, in the days of the
apostles, for all the disciples to invoke Jesus Christ. If
then, according to every law human and divine, no being is
entitled to religious homage and adoration but the Deity j^
and if Jesus Christ was constantly invoked in the days of
the apostles ; it will follow, either that he is possessed of
divinity, real and proper divinity. In common with his eter
nal Father, or else that all the apostles and first Christians
robbed God of his incommunicable honour, and were guilty
of a very dangerous species of idolatry.

SECT. 7- Invocation of his Name. 225
But, because the arguments for the divinity of Clirist,
taken from the worship that appears to have been paid him
by the first Christians, amount to what I would call a theo
logical demonstration, it will be necessary to depart a little
from our theological plan, and to produce all the most
material passages to this purpose In one view, and then leave
the reader to form what judgment of it he may think it
deserves. First then, let us see whether the New Testament
affords us any particular precepts concerning prayer to the
Lord Jesus Christ. And the following will all or most
of them be satisfactory, I believe, to every impartial man.
226.* " Not every one that saith unto me. Lord, Lord,
shall enter into the kingdom of heaven ; but he that doeth
the will of my Father which is in heaven." Mat. 7-21.
These are the words of our Saviour ; and do they not imply,
that it would be the practice of his followers to address him
with religious worship, and solemn invocation ?
227.* " Jesus came and spake unto his disciples, saying.
All power is given unto me in heaven and in earth : go ye,
therefore, and teach all nations, baptizing them In the name
of fhe Father, and of the Son, and of the Holy Ghost."
Matt. 28. 18,19. Here is a divine command to dedicate
the whole Christian world to the service of the three per
sons of the Divine Nature, and, if so, to the service of the
Son as well as the other two divine persons. But this will
appear more clear and intelligible from the scriptures which
follow. 228.* " For the Father judgeth no man, but hath com
mitted all judgment unto the Son; that all men should
honour the Son, even as they honour the Father. He
that honoureth not the Son, honourefh not fhe Father
which sent Mm." John 5. 22. 23.
Origen, speaking upon 1 Cor. 1. 2. With all that call
on the name of the Lord Jesus Christ, declares him to be
God, whose name was called upon. And if to call upon
the name of the Lord, and to adore God, be one and the
self-same thing ; then as Christ is called upon, so is he to
be adored. And as we offer to God the Father, first of all
prayers, so must we also to the Lord Jesus Christ ; and as
o

22G DEITY OF JESUS. P.VRT (IC.
we offer the supplications to the Father, so do we also to
the Son ; and as we offer thanksgivings to God, so do we
offer thanksgivings to our Saviour. For the holy scripture
teaches us, that the same honour is to be given to both,
that is, to God the Father and the Son, when it says, that
they may honour the Son, as they honour the Father *. —
Dr. Clarke paraphrases the passage, that it is the will of
God the Father that the Son should be honoured with the
same faith and obedience whicli he requires to be paid to
himself; — Grotius remarks on it. That the power of the
Son being known, men might worship and reverence him —
Christ secretly shews how closely he is united to the Father;
for God does not give his honour to any separate from him
self. 229.* " If ye shall ask any thing in my name, I will do
it." John 14. 14.
230.* " Where two or three are gathered together in
my name, there am I in the midst of them." Mat. 18. 20.
2;^!.* On the strength of these assurances John says,
" And this is the confidence that we have in him, that if
we ask any thing according to his tvill, he beareth us. And
if we know that Ite hear ds, whatsoever we ask, we know
1 hat wt have the petitions, that we desired of him." John
5. 14, 15. — Nothing can shew, says an able writer, more
clearly and expressly than these passages, that Christ is the
proper object of our prayers, and that he was so considered
hy St. John. They serve too as a collateral proof of our
Saviour's declaration of his divinity. For nothing less than
God can be the proper oljject of our adorations ; therefore,
when Christ assures us, that he will be present to all our
supplications, and that he will perforin our petitions, he
encourages and directs us to address our prayers to him, as
well as to the Father; and" therefore, declares himself God,
as unequivocally as by any appellation the most expressive
of divinity f."
232.* Again : — " Arise and be baptized, and wash away
thy sins, calling on the name of the Lord." Acts 22. 16.
— Chrysostom observes upon these words, that by them
Ananias shews that Christ was God, because it is, not law-
^ Orig. Com. in Rom. 10 lib. 8. p. 478.
t Burgess's Sermon on the Divinity of Christ, p. u.

SECT, 7. Invocation of his Name. 227
ful to Invoke any besides God. Socinus was a strenuous
advocate for the invocation of Christ. He says, that to deny
invocation to him. Is not a simple error, or a mere mistake,
but a most pernicious error ; an error that leads to Judaism,
and is in effect the denying of Christ ; — that it tends to
Epicurism and Atheism. — Smalcius, another Socinian, says,
that they are no Christians who refuse giving divine worship
to Clu-ist. StiUingfleet on the Trinity, p. 150. — ^Accord
ing to the same Socinian writers, Chiist, after his resurrec
tion, reigned over all nature, and became the object of
religious worship, Christ is placed at the right hand of God
in heaven, and is adored even by the angels. — He hath re
ceived all power in heaven and in earth : and all things,
God alone excepted, are put under his feet *.
233.* " That at the name of Jesus every knee should
bow\, of things in heaven, and things in earth, and things
under the earth ; and that every tongue should confess, that
Jesus Christ is Lord, to the glory of God the Father."
Philip. 2. 10, 11.
234.* And again : — " When he bringeth In the First
begotten into the world he saith. And let all fhe angels of
Godtvorship him." Heb. 1. 6.
Now, these five passages seem, at least, to enjoin the
worship of Jesus Christ, not only upon all human beings, who
expect salvation from him, but even upon all the heavenly
host of angels and archangels. But, lest we should by any
means mistake their meaning, and suppose they command
us to worship the Saviour of mankind, when they really do
not, let us further inquire, from the praWice of the apostles
and first Christians themselves, how they understood them.

* Cata, Ecclesi, Polonicarum, sect, 4. See also Price's Sermons,
p. ISO. The foreign Socinians deny any to be Christians who refuse divine
adoration and invocation to Christ. Hence they have excluded all our
English Unitarians, as the Socinians here call themselves, from being Chris
tians, who deny this to Christ.
See Leslie's Short and Easy Method with the Jews, and the Racov.
cat. sect. 6. c. 1.
t Minntius Felix, when speaking of the worshipping of Jesus Christ
and his cross, whom the Heathens denominated a criminal, says, " You
Itiangely err from the way of truth, when you imagine, either that a
criminal can deserve to be taken for a Peity, or that ^ mere man c^
possibly be a God. Octavius, Sect. 29.
q2

228 DEITY OF JESIIS. PART III.
If they have left us any clear and satisfactory evidence of
their own conduct respecting the worship of Jesus Christ,
this must be final and conclusive. We can go no fertlier.
We must either submit our judgments and practice to their
decisions, or form a religion for ourselves, and remain in a
state of infidelity.
We have the same kind of commands for the worship of
Jesus Christ in some of the writers who immediately fol
lowed the Apostles. Ignatius says to the church of Rome—
" Pray to Christ for me, that by the beasts I may be found a
sacrifice to God." And to the church of Smyrna he has this
declaration — " If Jesus Christ shall make me worthy by your
prayer."—- The justly celebrated Origen has spoken pretty
much at large upon the worship of our blessed Saviour, and
vindicated it from the cavils of Celsus. "Therefore," says he,
" we worship the Father of truth, and the Son, who is the
truth, two things in personal subsistence, but one in agree
ment, and consent, and identity of will : so that whoever
sees the Son, who is the brightness of the glory of God, and
the express image of iiis person, sees God in him, as being
the true image of God. Now Celsus Imagines, that because
together with God we worship his Son, it follows upon our
own principles, &c. — ^We worship one God, and his only
Son, and Word, and Image, with supplications and prayers
to the utmost of our power, offering our prayers to
God over all by his only-begotten Son ; to whom we first
present them, beseeching him, who is the propitiation for
our sins, as Our High Priest, to offer Our prayers, and sacri-r
fices, and interceswons to God the Lord of all things.
Therefore our faith relies only upon God, by his Smi, who
confirms it in us. — We worship the Father whilst we admire
and adore the Son, who is his Word, and Wisdom, and
Truth, and Righteousness *."
235.* Dying Stephen prayed to the Lord Jesus Christ
— " Lord Jesus, receive my spirit .'"
236.* Lord, lay not this sin to their charge! Acts 7
59, 60.
Bishop Burnet on the Articles, p. 48. justly Observes,
that, Stephen here worships Christ, in the very same mMi-
net in which Christ had but a little while before wor-
* See Bingham's Antiquities, b. 13. ch. 2. p. 14,

SECT. 7- Invocation of his Name. 229
shipped his Father on the cross *. The Bisliop adds. From
this it is evident, that if Christ was not the true God, and
equal to the Father, then this protomartyr died in two acts
that seem not only idolatrous, but also blasphemous ; since
he worshipped Christ in the same acts in which Christ had
worshipped his Father.
237.* St. Paul prayed to the Lord Jesus Christ three
times upon one occasion : — " Lest I should be exalted above
measure through the abundance of the revelations, there
was given to me a thorn in the flesh, the messenger of
Satan to buffet me. For this thing I besought the Lord
thrice, that it might depart from me. And he said unto me.
My grace is sufiicient for thee ; for my strength is made
perfect in weakness." 2 Cor. 12. 7 — 9.
If it be asked, who is meant by the Lord? it seems most
probable from the context, that it was not God the Father,
but t Jesus Christ.
For the Lord answered Paul, and spake to him ; but
God the Father never thus appeared and manifested himself
in this manner. All the visible or audible rnanifestations of
God, of which mention Is made In the Scriptures of the Old
Testament, seem to have been appearances of the Word
or the Son of God, acting and speaking in his Father's
name ; as after the incarnation he acted and spake In his
own person ; as when he appeared to Stephen, to Paul, and
to other Saints and Disciples. In this the ancient Christians
and most of the moderns aie agreed; except those who
admit not the pre-existence of Christ, as the Word or the
Son of God. But they who are not influenced by this
hypothesis will find no cause to reject this very old and pro
bable opinion f.
238,* And it came to pass, that when I was come again
to Jerusalem, even while I prayed in the temple, I was in a
trance; and saw him saying unto me, Make haste, and
get thee quickly out of Jerusalem; for they will not receive
thy testimony concerning me. And I said. Lord, they
know that I imprisoned, and beat in every synagogue them
that believed on thee. And when the blood of thy martyr
* See Doddridge on the place, t Schlictingius, and other Socinians
allow that this is a prayer directed^ to Jesus Christ.
t Jortin vol. 4. p 218.
q3

230 DEITV or JESTTS. PART III.
Stephen was shed, I also was standing by, and consenting
unto his death, and kept the raiment of them that slew him.
And he said unto me. Depart : for I will send thee far
hence unto the Gentiles." Acts 22. 17 — 21. — Here is an
undoubted example of direct prayer to the Lord Jesus, after
he had left our world, and had been in glory for a consider
able time.
239.* " He that in righteousness, peace, and joy in the
Holy Ghost serveth Christ is acceptable to God, and ap
proved of men." Rom. 14.17,18. Does not this expres
sion imply religious adoration to Christ ?
240.* " Servants, be obedient to them that are your
masters according to the flesh, with fear and trembling, in
singleness of your heart, as unto Christ : not with eye-
service, as men-pleasers, but as the servants of Christ,
doing service, as fo the Lord, and not to men, knowing
that whatsoever good thing any man doeth, the same shall
receive of the Lord, whether he be bond or free." Eph. 6.
5 — 8. In a similar passage in the epistle to the Colossians
he adds, " For ye sei've the Lord Christ." Col. 3. 24. All
that I mean to infer from these two scriptures, is, that
Clhrist is the Lord of the consciences of men, and entitled
to the religious homage of his servants.
241.* " I thank Christ Jesus our Lord who hath ena
bled me, for that he counted me faithful, putting me into
the ministry." 1 Tim. 1. 12. This Is plainly a form of
thanksgiving to our Lord and Saviour.
242. " Now our Lord Jesus Christ himself, and God
even our Father, who hath loved us, and hath given us ever
lasting consolation, and good hope through grace, comfort
your hearts, and stablish you in every good word and work."
2 Thess. 2. 16, 17. If the latter is a prayer to God the
Father, the former is a prayer to our Lord Jesus Christ.
The writings of this Apostle do indeed abound with
prayers to Jesus Christ as well as the Father : —
243.* " Grace to you and peace from — the Lord Jesus
Christ." Rom. 1. 7.
244.* " The grace of our Lord Jesus Christ be with
you. Amen." Rom. 16. 20.
245.* " The grace of our Lord Jesus Christ be with
you all. Amen." Rom, 16. 24.

SECT. 7- Invocation of his Name. 231
In short ; this Apostle, in the course of his fourteen
Epistles, repeats these, or such like prayers to Jesus Christ
upwards of twenty times. Three times also he plainly calls
Christ to witness the truth of what he said, which surely he
would not have donCj unless he had believed hira to be
omniscient, and so a proper object of prayer. Several times,
moreover, he offers up prayers and praises to the Lord, in
a way which leaves it doubtful whether he meant the Father,
or the Son : Yet once, at least, he seems to have ascribed
glory to the Son :
246.* " The Lord shall deliver me from every evil work,
and will preserve me unto his heavenly kingdom : to whom
be glory for ever and ever. Amen." 2 Tim. 4. 18.
247.* St. Peter opens his ministry with prayer, and
closes ft with praise, to Jesus Christ : — " Thou Lord,"
said he on the former occasion, " which knowest the hearts
of all men,* shew whether of these two thou hast chosen."
Acts 1. 24, 25.
248.* And on the latter, " Grow in grace, and in the
knowledge of our Lord and Saviour Jesus Christ: to tvhom
be glory both now and for ever. Amen." 2 Pet. 3. 18.
249.* St. John also has some ascriptions of praise to
the Redeemer, similar to several of those which are gone
before : — " Grace be with you, mercy and peace from the
Lord Jesus Christ, fhe Son of fhe Father." 2 John 3.
250.* Again : — " Grace be unto you and peace— from
Jesus Christ, who is the faithful witness." Rev. I. b.
251.* Again: — "Come, Lm-d Jesus." Rev. 22.20,
252.* Again : — " The grace of our Lord Jesus Christ
be with you all. Amen." Rev. 22. 21.
253.* And again ; — " Unto him that loved us, and
washed us from our sins in his own blood, and hath made us
kings and priests unto God and his Father, to him be glory
and dominion for ever and ever. Amen." — Rev. 1. 5, 6,
After the religious homage which these several addresses
present to the Lord Jesus Christ, it may be observed, that
all the apostles worshipped the Son of God at one and the
same time.
* Several of these passages I have introduced on a former occasion, and
raay do the same again, but as every introduction is with a view somewhat
dLfterent, I trust the reader will pardon the repetition.

232 DEITV OF JESUS. PART ill.
254.* " And Jesus led the apostles out as far as Bethany,
and he lifted up his hands and blessed them. And it came
to pass, while he blessed them, he was parted from them, and
carried up into heaven. — ^And they tvorshipped him, and
retm'ned to Jerusalem with great joy." Luke 24. 50 — 52.
" We read of many persons, who, when Christ was upon
earth, falling down upon their faces, and worshipping him,
were never checked or reproved for so doing, as John was,
when he offered to worship the angel, and Cornelius, when
he made the same offer to Peter."*
But it is by no means necessary that we should
prove the worship of our Redeemer to have been the
practice of the apostles by an induction of particulars ; for
it is as clear as any thing well can be, that this was the com
mon practice of all Christians ; and the very badge of their
belonging to Christ. The following scriptures will justify
these assertions : —
255.* "To bind all that call on thy name." Acts 9. 14.
256.* " Destroyed them who called on this name."
Acts 9.21.
257 * " Follow righteousness, faith, charity, peace,
tvith them that call on the Lord out of a pure heart." 2Tim.
2. 22. Some critics tell us, that the phrase ETrtxaXK/^Enoi to ono/ia
XjisTs, calling upon the name of Christ, is to be taken pas
sively, as denoting those who were named by the name of
Christ, or who were called Christians. But this cannot be.
The name Christian, was not known in the world, till some
time after Paul's conversion, when, as Luke expressly informs
us, the disciples tvere called Christians first at Antioch ;
whereas, before that time, they were distlnguisjied by the
title of £7r^)cK^Bfilv<M To ovojiia Xjistb, tliose wlio called on the
name of Christ. Besides that tTiJca^a/isvoi, when followed by
an accusative case, always, signifies to invoke, or worship,
except only where it signifies to appeal to. Thus, The same
Lord is rich to all wlio call upon him — for whosoever shall
call on the name cf the Lord shall be .sat;erf.— Saul Is bid
den to tvash away his sins, calling on the name of tlie
Lord. — And Origen, who must have understood the import
• Home's sixteen sermons, p. 176.

sBCT. 7. Invocation of his Name. 233
and forceof aGreek participle, at least aswell as anymoderrt
critic, commenting on one of the above cited passages, says.
The apostle in these words, declares him to be God, whose
name was called upon.*" The argument, therefoi«, dedu
ced from this expression, we may venture to say, stands good j
nor can it admit of any farther reply, or evasion. J"
258.* " The same Lord over all is rich unto all that
callxi^on him. For whosoever shall call on the name of the
Lord shall be saved. How then shall they call on him, in
whom they have not believed ?" Rom. 10. 12 — 14. This
scripture, as Dr. Whitby well remarks upon it, presents us
with a double argument in favour of our Lords divinity.
First, It applies to Am, what by the prophet Joel is spoken
of JEHOVAH ; secondly, it affirms him to be the object
of religious adoration.
Porphyry, an infidel and an enemy of Christ, and of all
Christians, who Uved in the third century, acknowledges,
that after Christ was worshipped, no body experienced any
public benefit from the godsf.
We find Christ worshipped as Lord, throughout the most
distant countries of the world§.
"Tacitus and others attest, that very many were punished
because they professed fhe tvorskip of Christ || ." — The same
very learned man observes still farther, that " there were
always very many amongst the worshippers of Christ, who
Were men of good judgment, and of no small learning||||." If
Christ is only a man, says Novatian, how is he every where
present to those who call Upon him, since this is not the na
ture of man but of God, that he can be present in every
place. — If Christ is only a man, why does man invoke hini
in prayer as mediator, since the invocation of a man must be
considered as ineffectual to the accomplishing deliverance
and salvation ? If Christ is nothing more than a mere man,
why is our hope put in him, seeing— cursed is the hope that
is placed in man§§." The present Jew reads how his
ancestors saw him (Jesus Christ) adored by the Christians,
In the first century ; and he proves it from the Talmud,
• Com. in Rom. 10. lib. ft. t Home's sixteen sermons, p. 172, irs,
t Euseh. Praep. Ub. 5. qap^. 3. § Grotius de Verit. lib. 2. sect. 2,
II Ibid. lib. 2. sect. 3. || || Ibid. sect. 4.
§§ DeTrinit. cap. 14.

234 DEITY OF JESUS. PART III.
wherein are divers relations of R. Eliezer, the great friend of
R. Akiba, who lived in the end of the first century, and the
beginning of the second century, concerning the gospels, and
the public worship rendered to Jesus Christ by the Chris
tians.* 259.* " Unto the church of God which is at Corinth,
to them that are sanctified in Christ Jesus, called to be
saints, with all that in every place call upon the name of
Jesus Christ our Lord, both their Lord and ours." 1 Cor.
1. 2. The practice of praying to Jesus Christ was continued
by the immediate followers of the apostles, and it appears
from various evidence to have been the common, well-known
practice among thein. For even Pliny, the Roman, was no
stranger to it, since he tells the emperor Trajan, that it was
the custom of the Christians to sing an hymn to Christ as
God every morning. — Polycarj), in the introduction to his
Epistle to the Philippians, prays that mercy and peace may
be " multiplied to them from Almighty God, and from our
Lord and Saviour Jesus Christ." — Ignatius to the Magne-
sians wishes them health from God the Father, and our Lord
Jesus Christ. — In his epistle to the Romans he says, "Health
in our Lord Jesus Chiist, our God." — In that to the church
of Smyrna, " Health in the immaculate Spirit, and the
Word of God." Again : — " I glorify Jesus Christ our God,
who hath given unto you this wisdom." — ^The church of
Smyrna, in her circular Letter to all Christians, prays, that
" mercy, peace, and love may be multiplied to them from
God the Father, and our Lord Jesus Christ." And that we
may not take these salutations for mere good wishes without
any thing in them of the proper nature of prayer, the same
church in the same epistle saith, " They could not leave
Christ and worship any other." Moreover, Justin Martyr
speaks still more clearly, if possible, than these : — " God,"
says he, " and his only-begotten Son, together with the
Spirit, we worship and adore." And again .- — " Next after
the unbegotten and ineffable God, we adore and love him who
is the Word of God ; because that for our sakes he became
man, and was made partaker of our sufferings, that he might
heal us." * Allix's Judgment, p. 132,

SECT. 7. Invocation of his Name. 235
And again : — " We know Jesus Christ to be the Son of
the true God, and therefore hold him to be the second in or
der, and the prophetic Spirit the third, and that we have
good reason for worshipping in this subordination, I shall
shew hereafter*." Again : — " The leaders of these sects
have each, in their different ways, taught their followers to
blaspheme the Maker of the Universe, and him, who by his
prophets he had foretold should come, Christ, the God of
Abraham, Isaac, and Jacob : with whom we hold no com
munion, knowing them to be dishonourers of God and reli
gion, and despisers of the laws : who, acknowledging Jesus
in name only, refuse to pay him divine worshipf."
Again : — "The scriptures expressly declare, that Christ
was to suffer, and is to be worshipped, and is God J."
Irenseus saith, that every knee should bow to Christ
Jesus, our Lord, and God, and Saviour, and King, according
to the good pleasure of the invisible Father||."
Origen again is very express to the same purpose, and
even gives us several of his own prayers to the Son of God :
We must pray, says he, to the Lord Jesus, and the
Holy Spirit, that he would take away that mist and darkness
which is contracted by the filth of our sins, and dims the
sight of our souls. And again : — I must pray to the
Lord Jesus, that when I seek, he would grant me to find
and open to me when I knock. Again : — " Let us pray
from our hearts to the Word of God, who is the only-begot
ten of the Father, that reveals him to whom he will, that he
would vouchsafe toreveal these things unto us. — And agairi
in one of his homilies he addresses himself to the Saviour in
these words :— " O Lord Jesus, grant that I may be found
worthy to have some monument of me in thy tabernacle. I
could wish to offer gold, or silver, or precious stones with
the princes of the people : but because these things are
above me, let me at least be thought worthy to have goats'
hair in the tabernacle of God, only that I may not in all
things be found empty and unfruitfhl§. It may be observed
too, that Origen has more than one hundred homilies which
conclude with doxologies to the Son or the Holy Ghost.
* Justin Martyr's two Apologies, passim.
t Dial, cum Tryp. ed. Thrilb. p. 207. X Ibid.
II Lib. 1. cap. 2. § Bingham's Antiquities, b. 13. c. 2. p. 5?.

236 DEITY OP JESUS. PART III.
I add fanher, that this learned man has spoken expressly
upon this very text of scripture, and put its genuine meaning
past all doubt : — " The Jews," says he, " have not believed
in Christ, and therefm-e do not call upon him whom they
have not believed, Rom. 10. 14. But in the beginning of
the epistle which he (Paul) wrote to the Corinthians, where
he says. With all who, in eveiy place, call upon the name
of Jesus Christ our Lord, both theirs and ours, he pro
nounces Jesus Christ, whose uame is there called upon, to
be God. If therefore Enos, Gen. 4. 26, and Moses, and
Aaron, and Samuel, called upon the Lord, and he heard
them — Ps. 99. 6. — without question they called upon the
name of Christ Jesus. And if to call upon the name of
the Lord, and to adore God, be one and the same thing, like
as Christ is called upon, Christ also Is to lie adored ; and as
we first of all address our prayers to God the Father, so like
wise to the Lord Jesus Christ ; and as we prefer our petitions
to the Father, so likewise we prefer our petitions to the Son,
and as we render our thanksgiving to God, so we likewise
render thanksgiving to our Saviour : for the holy scripture
teaches that one honour shall be ascribed to both, that is, to
God the Father and the Son, when It says, that till men
should honour the Son even as they honour the Father.
John 5.23*.
Tertullian, a little before the age of Origen, assures us,
the invocation and warship of Christ was the practice of all
the Christian world. The kingdom and the name of Christ,
says he, are extended without limits ; he Is every where be
lieved in ; he is worshipped in all nations ; he reigns every
where ; he is every where adored ; he is in all places equally
offered to the acceptance of all ; he is to all a King ; to all
a Judge ; to all a God, and Lordf. Cyprian frequently
speaks of the same practice: — "We offer up unceasing
thanks to God the Father Almighty, and to his Christ, our
Lord, God, and Saviour, for his divine protection of the
churchy." Again :— " We shall not cease to give thanks to
God the Father, and to Christ his Son, our Lord§." Again :
« God the Father," says he, " commanded that his Son
should be worshipped : and the apostle Paul, mindful of the
* In EpUt, ad Rom, lib 8, t Adv. Judaios, cap. 7
tEptst 51. § Epist. 61.

vSBCT. 7 Invocation of Ms Name. 237
divine command, says accordingly ; God hath i^^alt^d him,
and hath given him a name which is above every name ;
that at the name of Jesus every knee should bow, of things
in heoifen, and things in earth, and things under, the earth,
And In the Revelation, when John would have Tvorshipped
the angel, he foibade him, saying. See thou do it not, for I
am thy feUow-servant, and of thy brethren ; worship the
Lord Jesus^."
Nor is the worship of Jesus Qirist peculiar to the church
militant : for even tlie church triumphant is everlastingly
exercised in the same blessed employ.
260.* " And when Jesus had taken the book, the four
beasts andtheibur and twenty eldeiis fell down before the
Lamb, having every one of them harps and golden vials full
of odours, which are the prayers of saints ; and they sung a
new song, saying. Thou art worthy-r-for thou wast slain, and
hast redeemed us to God by thy blood — and hast made us
unto our God kings and priests ; and we shall reign on the
earth. And I beheld, and 1 heard the voice of many angels
roundabout the throne, and the beasts, and the elders : and
the number of them was ten thousand times ten thousand j
saying with a loud voice. Worthy is the Lamb that was
slain, to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing. And every
creature which is In heaven, and on the earth, and under the
earth, and such as are in the sea, and all that are In them,
heard I, saying, Blessing, and honour, and glory, and power,
be unto him that sitteth upon the throne, and unto the Lamb
for ever and ever." Rev. 5. 8 — 13. — 7- 10.
261.* And again : — " Salvation to our God which sit
teth upon the throne, and unto the Lamb."
Such is the evidence contained in holy scripture for the
religious adoration of our Lord and Saviour. How it may
affect the mind of other readers I cannot say. But to me it
appears to contain no less than a theological demonstration
as we observed before, that Jesus is entitled to divine ho
nours. And we are told Socinus himself was so affected
with it, that though he believed the Son of God to be no
more than a mere man, he could scarce consider them as
Christians who with-held adoration from him. He should
*^ De BQO(t Patientise. ,

238 DEITV OF JESUS. PART III.
have gone two or three steps farther, and concluded, that if
Jesus Christ is entitled to divine honours, then he is possessed
of a divine nature : and ifhe is possessed of a divine nature,
then he must be ineflably one with his heavenly Father ;
seeing both reason and scripture declare, there is but one
living and true God. This seems to follow from what the
apostle says. Gal. 4. 8. For to worship any being as God,
that is not by nature God, is idolatry. Yea, all religious
worship is strictly appropriated to God only : Thou shalt
worship fhe Lord thy God, and Mm only shalt thou serve."
Mat. 4. 10. Since then the Lord Jesus has been, and is to
be adored, upon the highest authority, we thence infer, upon
the same authority, that heis of the same nature and essence
with his heavenly Father*.
* Consult what Bishop Burnet has said upon the worship of Christ hi
his exposition of the second of the thirty-nine articles ofthe Church of
England. It appears to me extremely satisfactoi?.

SECT, 8, The Testimony of Paul. 239

PART THIRD,

SECTION VIII.

TIIE DIVINITY OF CHRIST ARGUED FROM VARIOUS PAS»
SAGES IN THE WRITINGS OF PAUL.

Paul speaks of two natures in the person of Christ. — Con
trasts Ms human and divine natures.— Quotations from
eminent writers. — Jesus fhe LORD OF GLORY: —
the LORD from heaven. — The curse of infidelity. —
Our Lord Jesus became incarnate, and died for the
salvation of mankind. — Passages from various authors
— Titles applied fo Jesus. — His infinite glory, as the
GREAT GOD OUR SAVIOUR.
It is now time to proceed to the consideration of such
other passages of the writings of Paul, as have not yet come
under our notice. And as all the epistles of this wonderful
man were written within the compass of the last ten or
twelve years of his life, it will not be necessary to attend scru
pulously to the order of time in which they were composed ;
we will therefore produce them in the order which may be
thought most convenient, and make such observations as na
turally arise in the mind upon the perusal of them. Not
that we undertake to press into this service every text that
might be alledged, but only such as are most material and
prominent. For there is a certain dignity of style, with

240. PRE-EX1STE>JCE OF JBSOS. PART III.
numberless inimitable touches in the compositions of afl the
sacred tvriters, especially in the works of David, Isaiah, John
and Paul, which every competent reader will easily feel, but
which the most competent cannot so easily explain. In all
their writings and discourses they proceed upon this general
principle, " That Jesus was the Son of God," as well as
"The Son of man;" and though they were not able to illus
trate the full meaning of that mixed chaiacter, which he
sustained solely for the salvation of the world, yet the con
viction naturally affected all thdr language with a certain
peculiarity of phrase, suitable to such high and exalted con
ceptions. The pious and learned Christian sees and feels
these fine traits of sentiment, while the common reader is
attentive only to the more obvious declarations, which force
themselves upon his attention, as he passes along. It is to
these, ^therefore, we shall confine our present observations,
leaving the reader to reject or admit them as he judges expe
dient. Nothing but truth can stand long, and no man
ought to wish for the establishment of error. Whatever,
therefore, in any of these strictures is not agreeable to the
genuine meaning and intention of God in his word, I most
cordially disavow, even though it should extend to the sub
version of my whole system. — But to proceed.
The passages in the writings of this apostle, which most
forcibly affect the mind, on the subject of Christ's higher na
ture, may be these that follow :
265. In the first chapter of his Flpistle to the Romans,
there is a remarkable passage relating to the point under
consideration. — " His Son Jesus Christ our Lord, who was
made of the seed of David, according to the flesh, and de
clared to be the Son of God with power, according fo the
spirit of holiness, by the resurrection from the dead." Rom.
1.3,4. Here is a contrast between the two natures of Christ, the
term flesh denoting his human nature, and the spirit of holi
ness his divine ; for the word spirit is used frequently by
the earliest Christian writers to denote the divine nature of
Christ*. And by understanding the passage in this manner,
the contrast is kept up between flesh and spirit.
V* See the testimonies of Grotius, on Mark 2. 8. To whidh the learned
Bishop Bull has added others, Def. N. F, p 19. aud brought several texts

SECT. 8. The Testimony of Paul. 241
266.* A similar contrast Is observable in other passages
of scripture. Peter' says, " Therefore being a prophet, and
knowing that God had sworn witii an oath to him, that of
the fruit of his loins, according to the flesh, he would raise
up Christ to sit on his throne." Acts 2. 30. — "So the
apostlfe teaches concerning his two natures : Who was made,
says he, of the seed of David ; this will be man, and the
Son of man : who is declared the Son of God according to
the Spirit, this will be God, and the Wordj the Son of God.
We see a double state,, not confused, but joined in one
pel-son, Jesus, God and man." — Tertul. adv. Prax. cap. 27,
But that is the most "remarkable passage in the 9th chapter
of this same epistle.
267.* " Of whom, as concerning the flesh, Christ came,
who Is over all, God blessed for ever. Amen." Rom. 9. 5.
This celebrated text is decisive upon the subject of Christ's
divinity, and therefore all possible pains are taken by the
Socinians to evade the force of it. Dr. Clarke also has tam
pered with it in the beginning of his observations upon the
passage, but In the close he seems to grant all again, that
the most orthodox can desire. Indeed, no honest arts are
equal to the business. The ^pressions are so full, and the
contrast between the human and divine natures ofthe Re
deemer so strong, that we must either quite give up the
question, or suppose with Dr. Priestley, that this is one of
those many' places where " Paul reasons inconclusively !"*
Dr; Doddridge says, I must render, and paraphrase, and
improve this memorable text, as a proof of Christ's proper
Deity, which, I think, the opposers of that doctrine have
never been able, nor will ever be able, to answer J." — Mr.
Gilpen says. No eritielsms on the original have been able
to overthrow its force in proving the divinity of Christ. —
ofscripture to confirm thera. Mark 2. 8. 1 Tim. 3. 16. Heb. 9. 14.
1 Pet. 3. 18. See too Waterland's Importance ofthe doctrine ofthe Holy
Trinity, p. 303. where he produces the sentiments ofthe fathers.
Clemens Romanus has a similar distinction ; — " From hini (Abraham)
came our Xord Jesns Christ, according to the flesh. From hini came the
kiiigii and princes, and rulers in Judah." Epist. 1. sect. 32. The dis
tinction ipade between Christ, and the other persons mentioned, is remark
able, and strongly 'implies a difference in their natures.
* .See CJjirke's scripture doctrine, p, 75. See also the excellent observa
tions ot Whitby on the place. % Family Expositor on the place.
R

242 PRE-EXlSTENCE OF JESUS. PART III.
" The title of God overall, generally reserved to the Father,
yet is applied the Son too, by all the ante-nicene fathers, as
well as the post-nicene, in their interpretation of the ninth
chapter of the Romans and fifth verse ; but still God offGod*."
" Never any ancient Christian, interpreter, or expositor, or any
other writer, did otherwise understand this text, but of Christ ;
and not only catholics, but even heretics and schismatics, &c.t"
Ignatius seems to allude to this text more that once : — ^"Our
God, Jesus Christ," says he, " was, according to the dispen
sation of God, conceived in the womb of Mary, of the seed
of David, by the Holy GhostJ." Again : — " Gather your-.
selves together in the love of Jesus Christ, who, according to
the flesh, is of the race of David, the Son of man, and the
Son of God§."
Irenaeus, speaking of the generation of Jesus Christ, says>
that he is called God with us, lest by any means we should
conceive that he was only a man. For the Word was made
flesh, not by the will of man, but by the will of God. Nor
should we indeed surmise Jesus to have been another, but
know him to be one and the same God. This very thing
Paul has interpreted. — ^And again writing to the Romans
concerning Israel, he saith. Whose are the fathers, and of
tvhom Christ came, according to the flesh, who is God over
all,blessed for ever^.TertuWiansays, Of whom Christ came
who is God over all blessed for every age^. Again : — Paul
' also hath called Christ very God ; " Whose are the fathers,
and of whom Christ came according to the flesh, who is over
all God blessed for ever^1[." St. Cyprian, in his second book
against the Jews, produces this text in proof of the divinity
of Christ : — Whose are tJie fathers, of whom according to
the flesh Christ came, who is overall God blessed for ever \\[\.
• VidcFidde's Theol. Specul. vol. 1. p. 383, 384, 38.5, 339, 423, and
4!24. t Dr. Grabe ou Wliiston's Testimonies, p. 23. See also Bishop
Bull'sWorks, vol. 3. p. 944, :( Ep. and Ephes. $ Ibid.
y Adv. Haer. lib. 3. cap. 18. i Adv. Prax. cap. 13.
t f Ibid. cap. 15.
II II Lib 2. cap. 6, Let the reader who has any remaining doubts on bis
mind conceming the anthenticity, or application of this celebrated text,
consult the following authors upon it, iu addition to those already men
tioned ; — Namely,
Waterland's eight sermons, p, 421—424. . StiUingfleet on the Trinity,
p. 38— 153,and 193. Marshall's .St. Cyprian, p. 33. note. Knowles'*
Primitive Christianity, p, 55 and 80. Dawson on the Logos, p. 38.
Rorgh's sequel, p. 23 23. Mills on the place. Bull's Defence, p. 78.

SECT. 8. The Testimony of Paul. 243
We have a remarkable testimony of the same kind in the
small treatise of Novatian on the Trinity, which I shall pro
duce at some length : — " But if," says he, "when it belongs
to God alone to know the secrets of the heart, Christ looks
into the secrets of the heart : but if, when it belongs to God
alone to forgive sins, the same Christ forgives sins : but if
when it js not the possible act of any man to come from
heaven, Christ in his advent descended from heaven : but
if, when no man can utter this sentence, I and my Father
are one, Christ alone, from a consciousness of his divinity,
declared it : but if, lastly, the apostle Thomas, when fur
nished with all the proofs and evidences of the divinity of
Christ, answering, said unto Christ, "My Lord and my God."
But if the apostle Paul too in his writings says. Whose are
the fathers, and of tvhom, as conceming the flesh, Christ
came, wlio is over all God blessed for ever. But if the same
person publishes himself to have been constituted an apostle
not of men, neither by man, but by Jesus Christ. But if
the same Paul contend for it, that he did not learn the gos-
peiyrom men, neither receive it by man, but by Jesus Christ;
Christ is worthily God*."
268.* " He that spared not his otvn Son, but delivered
him up for us all, how shall he not with him also freely give us
all things? Rom. S. 32. There is, says Mr. Blackwell, a great
emphasis on the words spared not Ms own son, which cannot
with any propriety, be applied to any mere man, or most
glorious creature whatever. His own son, is by way of emi
nence and distinction from those who were sons of God by
adoption, and the grace of his own natural Son : and the
Father not sparing him, supposes an antecedent relation ofthe
highest kindness and most sacred endearment^." This
wonderful declaration, like that in the third of John and
16th verse, intimates Infinitely more than can be exp/essed
by any human tongue, and plainly proceeds upon the suppo
sition, that there is something very peculiar, and far sur
passing simple humanity in the nature and person of Jesus.
- " God, we find, hath chosen to express the relation
which the second person bears to the first, by that of a son
Petayius, lib. 2, cap. 9. p. 154. Pearson on the Creed, p. 132, Randolph's
Vindication ofthe Doctrine of the Trinity, part 2. p. 16. 82. And Gnomon
.Bengelii in loco.
* De Triiit. lib. 13. J Sacred Classics, vol. 1 . p. 277,
^ ¦ R 2

2-ii PRE-EXISTENCE OF JfiSUS. I'ART III.
to a father. The first person is called the Father, the second
the " Son of God — his own Son — his beloved Son — his one
Son — his well-beloved — his dear Son — ^his only begotten
Son." This title must certainly import something analagoi;is
to the relation between an earthly father and son : and
the most natural and obvious sense of it denotes an equality
of nature'." Upot) the hypothesis that he was a mere man, these
two, and. Indeed, all similar declarations, lose the whole of
their force and significance. For what is there so remark
ably endearing in the consideration of God's giying up a
man like ourselves to extreme sufferings and disgrace, when
he had already acted in a similar manner, in every instance
where virtuous characters had fallen into the hands of unjrear
sonable and wicked men ? Or what was there so condes
cending in the conduct of Jesus, when he knew the infinite
reward that was set before him ? But if Jesus was the real
and proper Son of God, in a manner no other being ever was
or can be, the love of God in not sparing him, and the
condescension of Christ in leaving the infinite beatitude of
heaven, taking upon him human nature, and dying to redeem
the apostate sons of Adam, are conspicuous, and the decla
rations of Jesus and of Paul are inexpressibly proper, tender,
and pathetic.
2(^9.* " Had they known it, they would not have cruci
fied the Lord of glory f." 1 Cor. 2. 6.— If this title of JesuS,
be compared with the titie " King of glory," in the twenty- ,
fourth psalm, and the description there given, it will appear.
to be a name of great weight and significancy. The expres
sion, moreover, implies that he was the Lord of glory,
prior to • his crucifixion, otherwise the whole fojrce , of it
vanishes ; or rather, the expression becomes unsuitable to
the apostle's argument.
270.* " The first man is of the earth, earthy ; the se
cond man is the Lord from heaven." 1 Cor. 15. 47.—
" St. Paul calls Jesus Christ the Adam from above, shewing
that he; followed the notions of the Jews, . who call the She
kinah, the Adam from above, the heavenly Adam, the Adam
blessed, which are the titles that they give only to GodJ."
• Dr. Randolph, in his Vindication of the Doctrine of the Trinity,
part. 2. p. 10—13. t See Waterland's eight sermons, p. 232. t Allix's Jndg. '
p. 336.

SECT. 8. 3%e Testimony of Paul. 245
As Adam was originally from the earth, so Christ was origi
nally from heaven. And his dominion, as well as origin, is
strongly expressed by the apostlp's saying, " The second
man is the Lord from heaven." This text, therefore, ac
cording to every fair co'nstriiction, leaves us no room to
doubt concerning the pre-existence of our Lord and Saviour
Jesus Christ, and implies at the same time that he was in
possession of dominion before he came into the world.
271.* " Now that he ascended, what is it but that he
also descended first into the lower parts of the earth ? He
that descended, is the same also that ascended up far above
all heavens, that he might fill all things." Ep. 4. 9, 10. —
The apostle here asserts the original pre-existence, and tlie
present inameiisity ofthe Saviour of mankind.
272.* " If any man love not the Lord Jesus Christ,
let him 'be Anathema, Maranatha." 1 Cor. 16. 22. The
manner in which the apostle here speaks of the necessity of
our love to Christ, implies his having a claim tb our affection
above any merely human being. It intimates great merit on
the part of Christ, and vast obligation on the part of man.
Our blessed Lord, says an able vindicator of his dignity
and honour, hath done great and wonderful things for us.
If our respect, duty, and gratitude happen, through our igno-
raiice and excessive zeal, to rise too high ; this is the over
flowing of our good natured qualities, and may seem a pitiable
failing. But, on the other hand, if we happen to fall short
in our regards, there is not only ingratitude, but blasphemy
In it. It is degrading and dethroning our Maker, Preserver,
King, and Judge ; and bringing him down to a level, with his
creatures. — Besides, we have many express cautions given
us in scripture, not to be wanting iu our respects and services
towards God the Son; but have no particular cautions against
honouring him too much. We know that we ought to
honour him even as tve honour the Father : which, if it
be an amhiguous expression, we are very excusable in taking
it in the best sense, and interpreting on the side of precept.
We khovv that by dishonouring the Son, we db, at the same
tiirie, dishonotir the Father ? but we are no where told, that
the Father will resent it as a dishonour done to himself, if we
should chance, out of our scrupulous regards to the Father
R 3

246 PRE-EXISTENCE OF JESUS. PART III.
and Son both, to pay the Son more honour than strictly be
longs to him. On these and the like considerations (especi
ally when we have so many and so great appearances of tmth,
and such a cloud of authorities to countenance us in it) the
error, if it be one, seems to be an error on the right hand*.
273.' "All things are of God, who hath reconciled us
to himself by Jesus Christ, and hath given to us the ministry
of reconciliation; to wit, that God tvas in Christ, reconciling
the world unto himself, not imputing their trespasses unto
them ; and hath committed unto us the word of reconcilia
tion. Now then we are ambassadors for Christ, as though
God did beseech you by us, we pray you in Christ's stead,
be ye reconciled to God, For he hath made him to be
sin for us, who knew no sin, that we might be made
the righteousness of God in him." 2 Cor. 5. 18. 21.
This is a very rich and important passage, and can never
be seriously read, without the most grateful wonder and
affection to those adorable Persons, who have pitied our
ruined state, and interposed for oursalvation. To accomplish
this great purpose the deity and atonement of Christ are abso
lutely necessary, and are not obscurely intimated in these
wordsf. There are several passages in the writings of the apostles
which strongly imply some transaction that took place in
behalf of man before the foundation of the world. In this
transaction there were more than one person concerned.
These surely, from the whole tenor of scripture, could have
been no other than the Father, the Son, and the Holy Spirit,
let their specific natures be what they may. The passages
are these : —
274.* " Whom he did foreknow he also did predesti
nate to be conformed to the image of his Son." Rom. 8.
29.—" The mystery which was kept secret since the world
began." Ibid. 16, 25. — « God hath chosen us in Christ
before the foundation of the worid." Ep. 1. 14. — "The
eternal purpose which God purposed in Christ Jesus." Ibid.
3. 11. — "In hope of eternal life, which God that cannot
lie promised before the world began." Tit. 1 . 2. — « Christ
• Waterland's Defence of Queries, p. 476, 477. t See Dr. Whitby
oB this passage, and Jones on the Trinity, p. 13, 14,

SECT, 8. The Testimony of PauL 247
was fore-ordained before the foundation of the worid, but
was manifest in these last times." 1 Pet. 1. 20. Compare
2 Tim. 1.9, 10^ — ^^From a comparison of these several passa
ges I infer the pre-existence of the Son of God, and that he
was in being before the creation of the vast frame of nature.
If so, what comes ofthe Socinian hypothesis* ?
275.* Ye know the grace of our Lord Jesus Christ, that
though he was rich, yet for your sakes he became poor, that
ye through his poverty might be made rlchj. 2 Cor. 8. 9.
The glorious pre-existence of Christ is here strongly
asserted, according to that other signal text of the same
apostle ; " Who, being In the form of God, thought it not
robbery to be equal with God, but made himself of no repu
tation, and took upon him the formof a servant. Ye know,"
says he, " the grace of our Lord Jesus Christ." The cha
racter of Jesus was no new thing to the Corinthians. They
were well acquainted with the dignity and glory he possessed
before he assumed human nature.
Dr. Price asks — ^When did our Lord possess riches ?
When did he exchange riches for poverty, in order to make
us rich ? In this world he was always poor and persecuted.
— Origen says, Christ Jesus, when he was rich, became
poor; and therefore he chose for a mother, of whom he
should be born, a poor woman, and for the place of his na
tivity, a poor town, of whicli it is said, And thou, BetMehem,
&ct. This passage is. In my opinion, says Mr. Hawker, no
inconsiderable argument to prove, that the earliest christians,
and In the days of the apostles themselves, were not unbe
lievers in our Lord's divinity, but orthodox in this great
article of our faith. For the apostle writes to the Corinthians
with"all the confidence of one who was mentioning, not a
jaovel thing, but a truth long since received and acknow
ledged. For had this point been at all questionable, or not
fully credited, he surely would not have said, Ye know

* The Rev. Andrew Fuller appears to me to have decided the question
betwecu the Socinian aud Orthodox schemes of religion, with respect to
their moral tendency. See his book entitled, The Calvinistic and Socinian
Systems examined and compared.
t See Whitby on this passage.
t In Levit. cap. 12, 13. hom, 8'. ex Erasmi versione, p, 163.

248 PRE-EXISTENCE OF JESUS. PART III,
what they absolutely did not know, had never heard of before,
or perhaps denied. A presumptive evidence at least this,
that the Corinthians were believers in this important doctrine.
— It is impossible to reconcile the apostle's expression in
this passage even with common sense, upon any other terms
than the supposition, that he was writing to a body of men
who were believers in the divinity of Jesus*."
On the Socinian scheme, says the learned Harwood,
with t\hat propriety can this be predicted of our Lord ?
Where and when was our Saviour rich in this world ? His
whole history contradicts this assertion. On the contiary,
he was so poor, that he was obliged to work a miracle to sa
tisfy the demands of some Jewish collectors. He lived
solely upon the beneficence of his friends. He had no place
whereon to lay his , head. To interpret this of our Lord
being rich in miracles, and becoming poor in them at his
crucifixion, is such a strange metaphor and mode of diction,
as, I believe, was never employed by any writer, and such a
jejune and forced criticism, as, I imagine, was never studied
to explain any author. But on the hypothesis, that our
Lord enjoyed the most exalted station before his embassy to
our world, every thing is consistent and natural. In his
prc-existent state he was rich in glory, honour andhappiness:
with a greatness and benevolence of soul, that can never suf
ficiently be extolled, he abdicated all this, and became poor,
that we through his poverty might become rich. The
apostle's argument to excite the liberality and beneficence
ofthe Corinthians from this stupendous act and instance of
our Lord's condescension and benevolence, upon this
scheme only, is cogent, apposite, and very elegant and per-
suaslvef. 276.* " When the fulness of time was come, God
sent forth his Son, made of a tvcjman, made underthe law
to redeem them that were under the law, that we might re
ceive the adoption of sons J." Gal. 4. 4, 5. Our Saviour's
* Sprmons, p, 55, + Of the Socinian scheme, p, 45,
: Tliis language is perfectly proper on the supposition of Christ's pre-
existence ; but very improper on the contrary supposition : for how could
a mere man be otherwise made than of a woman ? Price's sermon,
p. 136. I observe here, having omitted it in the proper place, that the first verse
ofthe first chapter of this epistle, implies that our Saviour is more tliana

SBCT. 8. Tlie Testimony of Paul. 249
being made of a woman seems to allude to his miraculous
conception, and the original promise that " The seed of
the woman should bruise the serpent's head.
277.* " The \ove of Christ, which passeth Im&wledge*." ,
Eph. 3.19. Where was the extraordinary love of Christ, if he
existed not before he was born of the virgin, and had no nature
higher than mere humanity? To talk of this love as surpassii^
knowledge, is to burlesque it ; seeing many of our fellow
mortals have displayed equal affection, with motives infinite
ly inferior. 278.* " Let this mind be In you, which was also in Christ
Jesus; who, being in the form of God thought it not
robbery to be equal with God ; but made himself of no
reputation, and took upon him tiie form of a servant, and
was made in the likeness of men : and being found in fashion
as a man, he humbled himself, and became obedient unto
death, even the death of the cross. Wherefore God also
hath highly exalted him, and given him a name which Is
above every name : that at the name of Jesus every knee
should bow, of things in heaven, and things in earth, and
thing under the earth ; and that every tongue should con
fess, that Jesus Christ Is Lord, to the glory of God the
Father." Philip 2. 5 — 11. Inthe introduction to this cele
brated text, the Apostle is exhorting to unity and brotherly
love, with various other Christian graces, among the most
conspicuous of which, are humility and sell-denial. And
in order to prevail with the people to whom he wrote more
effectually, he sets before them the example of Jesus, shew
ing them how great he was originally,, how low he conde
scended for the salvation of mankind, and what were the
happy consequences respecting himself. So that Jesus
Christ is evidently spoken of in these words as existing in
three very different conditions. " He was in the form of
God, and thought it not robbery to be equal with God."
mere man'; Paul, an apostle of Jesus Chiist, not of man, neither by men,
hut by Jesus Christ ; Jesus Christ, therefore, must be something more than,
or different from, simple humanity.
* In vi;hat, according to the Socinian scheme, consisted that love of
Christ which passes knowledge mentioned by St. Paul ; and that scheme
of redemption into which he represents anzels as stooping to look? The
one is sunk down into a love whicli mch have exercised ; and the other
into a scheme for teaching and reforming mankind that men could can-y,
»n. Price's sermons, p. 187.

250 PRE-EXISTENCB OF JESt/S. P-IRT III*
St. Clement has a passage somewhat like this of the
Apostle : — The sceptre of the majesty of God, says he, our
Lord Jesus Christ, came not in the pomp of vain glory and
splendid station, although he was able, but he came in low
liness of mind. — If the Lord thus humbled himself, how
should we do who have come under the yoke of his grace *.
St. Barnabas says. For this end our Lord was content to
suffer for our souls, even though he be Lord of the whole
earth, to whom God said before the formation of the age.
Let us make man in our image after our likeness f. To
the same purpose Irenseus : — Being invisible, he took man
hood upon himself and became visible ; being Incompre
hensible, he became comprehensible ; and being impassi
ble, he became passible ; and being the Word, he became
man %. — Again : — ^To this purpose our Lord, in these latter
times, came to us, not so as he might have come, but so as
we might be able to behold him ; for he might have come
to us in his own unspeakable glory, but we should not have
been able to endure the magnitude of his glory §. — Clemens
Alexandrinus expresses himself in terms of similar import :
—Now, says he, the Lord himself it was who spake by
Isaiah ; he it was who spoke by the mouth of the Prophets :
but if you will' not believe the Prophets the Lord him
self shall speak to you, who being in the form of God,
thought if not robbery to be equal with God : but the
tenderly merciful God, desirous to save man, made himself
of no reputation \\. I add Tertullian : — The word is God,
who being in the form of God, thought it not robbery to
be equal with God 5f.
This was the state he was in before he took upon him
human nature. Yet, " he made himself of no reputation,
and took upon him the form of a servant, and was made in
the likeness of men ; and being found In fashion as a man,
he humbled himself, and became obedient unto death, even
the death of the cross." This was the state to which he
humbled himself; In consequence of which unparalleled
condescension, " God hath highly exalted him, in his
human nature, and given him a name which is above
* Ep. ad Cor. sec, 16, t Ep. Bar. sect. 5. % Adv. Haer, lib, 3.
cap. 18. § Ibid. lib. 4 cap. 74. || Cohort, ad Gentes, page 8.
% De Resur, Christi, cap. 6, see also Tert. adv. Prax. cap. 7, and Adv.
Marcioncm, lib. 5, cap. 20.

SECT. 8. Tlie Testimony of Paul. 25 1
every name, that at the name of Jesus every knee should
bow, of things In heaven, and things in earth, and
things under the earth ; and that every tongue should con
fess that Jesus Christ Is Lord, to the glory of God the
Father." This Is the state of honour and immortality to
which his hunian nature is, exalted, in consequence of the
humiliation, and condescension of the divine. And these
three conditions of our Redeemer are essentially necessary
to the Apostle's argument. Take away any one of them,
and the propriety of the example is destroyed, and the force
of the argument utterly enervated. If we take away his
natural and original dignity, then there was no humiliation
In becoming man ; nor was there any propriety in God's
bestowing upon him a reward so infinitely superior to every
thing he eould have observed. But If he was by nature the
Son of God; if he was originally In the form of God; and
then humbled himself to the lowest pitch of poverty and
distress to work out salvation for the sons of men, then
there was the strictest propriety and decorum In exalting
him to the head of the universe *.
I have often considered carefully, says Dr. Price, the
interpretation which the Socinians give of these words ; and
the more I have considered it, the more confirmed I have
been in thinking it forced and unnatural. — Indeed the tmn
and structure of this passage are such, that I fitid it impos
sible not to believe, that the humiliation of Christ, which
St. Paul had in view, was, not his exchanging one condition
on earth to another, but his exchanging the glory he had
with God before the world was, for the condition of a man,
and leaving that glory to encounter the difficulties of human
life, and to suffer and die on the cross. This was, in truth,
an event worthy to be held forth to the admiration of Chris
tians. But if the Apostle means only that Christ, though
exalted above others by working miracles, ye( consented to
suffer and to die like other men ; if, I say, St. Paul means
only this, the whole passage is made cold and trifling, no
more being said of Christ than might have been said of St.
Paul himself, or any of the other Apostles.
* Compare John 17. 5, and 8 Cor. 8. 9, with this important passage,
and they will throw light one upon another. No words can more com
pletely subvert the Socinian scheme tlian these three scriptures do when
compared with each other.

252 PRE-EXISTBNCE OP JEStTS. P.\RT III.
TiUotson has explained this important scripture in a veiy
sfttisfactoiy manner : — ^That Christ was not only with God,
says he, before he assutaed our nature, but also was really
God. Paul says, Phil. 2. 5,6, 7, 8. Let this mind be in you,
which tvas also in Christ Jesus, who being in the form qf
God. apc a(nray/*ov nyno-esrox did not arrogate to himself to he
equal with God, that is, he made no ostentation of his
divinity : for this I take to be the meaning of that phrase,
both because it is so used by Plutarch, and because it
makes the sense much more easy and current, thus, tvho
'being in the form of God, did not assume an equality with
God; that is, he did not appear in the glory of his divinity,
which was hid under a veil of human flesh and infirmity ;
but he emptied himself, and took upon him the form of a
servant, and was made in the likeness of men, and being
found in fashion as a man, or in the habit of a man; he
became obedient fo the death, 8fc. So that if his being made
in ihe likeness and fashion of a man docs signify, that he
was really man by his incarnation, then surely his being in
the form of God, when he took upon him the fashion and
lateness of man, and the form of a servant or slave, must in
all reason signify, that he Was really God before he became
man ; for which reason the same Apostle did not doubt to
say, that God was manifested in the flesh *.
I have taken the pains to examine nearly all the Fathers
bf the three first centuries, who refer to this text : and now
I declare upon the whole, I have not the smallest doubt re
maining upon my mind, that it is justly translated in our
English bible f.
279.* " Our conversation is in heaven ; from whence
also we look for the Saviour, the Lord Jesus Christ ; who
shall change our vile body, that it may be fashioned like
unto his glorious body, according to the working whereby
he is able even to subdue all things unto himself," Philip 3,
20, 21.
280.* " I can do all things through Christ which
strengtheneth me." Philip 4. 13. — In these two passages
all the great changes in the natural and moral world are
ascribed to the power of Jesus : the resurrection of all
« Sermon 44. t Burgh's Inquiry, &c. p. 299. See also p. 9, and
144—156.

SBCT. 8. 2%e Testiinony of Paul. 25S
human beings in the former, and all moral ability to do good
or support evil in the latter : so that, in the opinion of this
inj&pired Apostle, our Savioiir is absolutely clothed; with
omnipotence. But this being one of the Incommunicable
perfections of the Deity, Jesus Christ, in Ids higher nature,
must be ineffably one with his almighty Father, or we have
two omnipotent beings at the head of the universe ; which,
is contrary to the first principles of natural as well as re
vealed religion.
281.* " By Christ were all things created that are In
heaven, and that are in earth, visible and invisible, 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 consist *." Colos, 1 ,
16,17. Dr. Clarke observes. Nothing can be more forced and
unnatural, than the Socinian interpretation of this passage ;
who understand it figuratively, of the new creation by the
gospel t- — Bishop Bull too says. If those words of the
Apostle must npt be understood of a creatipp properly
speaking, I shpuld think the scriptures inexplmable, and
that nothing certain can be concluded from the. most ex
press passages of them X' — It is remarkable that the ancient
Arians speak of our Sayibur In;pretty near the same teirpis
that are here used by the Apostle : — Before he m^jje, the
universe, he was constituted God, and Lord, and King, and,
Creator of all future worlds, By the^wlll and command, (of
his Fa ther) through his own power he m?ide things in hea
ven, and things in earth, visible and invisible, bodies and
spirits, and caused them out of nothing to come into being §.
Aj learned writer observes upon this remarkable passage
that our Lord is represented as the Son of God,, not only '
before his incarnation, but antecedently to the creation
itself. And therefore it is a vain and fruitless attempt for
any one to endeavour to account for the title of Son, or only
Son, from his Immaculate conception, or even from his
Messiaship ; both which are confessedly posterior to that
* See Whitby on this passage. t Scripture Doctrine, page 80.
t Defensio Fidei Nicsense, cap. 1, sect- 15. § Ser. Arianor. apud August.
tom. 8,. p. 622. See too the first book of Irenaeus, cap- 19, whcie^ he ap
plies this sciipture to the first creation.

254 PRE-EXISTENCE OP JEStTS. PART IIT.
Sonship, which Paul speaks of here ; and from whence it
may be again observed, the Son of God and Messiah, though
thles belonging to the same person, are not phrases strictly
synonymous .
I believe this scripture may be left to speak for itself.
The being of whom all these great tidings are predicated
must be divine. To suppose otherwise is to throw an im
penetrable cloud over all language, and to render the bible
the most dangerous book in the world. How any serious
and honest mind can be satisfied with the Socinian interpre
tation is hard to conceive. Judgment, however, belongs not
to us. Wc must leave each other till the grand decisive
day. 282.* " It pleased the Father, that in him should all
fulness dwell." Colos. 1. 19.
283.* " Ih him are hid all the treasures of wisdom and
knowledge." Colos. 2. 3.
284.* "In him dwelleth all the fulness of the Godhead
bodily f." Col. 2. 9. I have united these three declarations of
this eloquent Apostle, because they are all of similar im
port. And though none of them expressly say that Christ
is God, yet they predicate such things of him as no merely
human being can be capable of. We may therefore fairly
conclude, even from these three passages thus compared,
that Christ Jesus the Lord, is God and man united in one
Mediator fbr the salvation of the world.
285.* " Without controversy great Is the mystery of
godliness ; God was manifest in the flesh ; justified in the

^ Fiddes's Theo. Spec. vol. 1, page 425.
t Dr. Doddridge says upon this last passage, I assuredly believe that
as it contains an evident allusion to the Shechinah in which God dwelt, so
it ultimately refers to the adorable mystery of the union of the divine and
human natures in the person of the glorious I n-iiiiil, wich mali.rg him
such an object of our hope and confidence, as the most exalted creature.
with the most glorious endowments could never, of himself, be. Family
Expo.sitor, vol. 5. p. 313.
Whitby sajs upon the .same verse, Col, 2. 9. quoting the words ofthe
Ancients, I conclude, therefore, that the body bom of the Virgin, re
ceiving the whole fulnc.'ss of the Godhead bodily, was immutably united to
to the Divinity, and deified ; which made the .«ame person, Jesus Christ,
both God and man.
See also Waterland's Eight Sermons, p. 2.57-264, and Fiddes's Theo-
I^pgia Speculat. vol. l. p. 426, 1??.

SECT. 8. 7%e Testimony of Paul. 255
Spirit ; seen of angels ; preached unto the Gentiles ; be
lieved on in the world ; received up Into glory *." — ^This is
another of those leading passages in the writings of Paul,
which speaks unanswerably for the pre-existence and divi
nity of our blessed Saviour, We may cavil with it, and
labour to turn it in favour of whatever system we embrace ;
but, after all our best endeavours, the pre-existence and
divinity of the Redeemer will ever recur to the minds of
sober and dispassionate readers. They must suppose, either
that Paul is a very absurd writer, or that there is somethln^g-
truly extraordinary in the character of a person spoken of in
this portion of holy scripture, Npr is it necessary they should
remain long In doubt concerning it, if they will only be at
the pains to compare it with similar declarations in the:
word of God:—" God with us f."—" The Word was God J."
— " The Word was made flesh, and dwelt among us § :" —
" The Life was manifested, and we have seen it || :" —
" God was In Christ ^ :" — " Unto us a child is born**" —
— "the mighty God ft." — " He that was jn the formof God
was found in the likeness of men J J." — " He that was God
blessed for evermore, was also ofthe seed of David according
to the flesh ?" All] these expressions are applicable to no
other being, but the Son of God, and he alone it is, who
was manifested In the flesh ||||.
286.* " I have fought a good fight, I have finished my
course, I have kept the faith : henceforth there is laid up
for me a crown of righteousness, which the Lord, the righ
teous judge, shall give me at that day : and not to me only,

* 1. Tim. 3. 16. Compare Whitby on the place, and Dr. Clarke's
Script. Doct. p 75. See also an able vindication of the authenticity of
the common reading in Pearson on the Creed, p. 127, Consult too
StilUngfleet on the Trinity, p. 156—164 ; Knowles's Primitive Christianity,
p. 49, and Waterlaiid's Eight Sermons, p. 262. For the various readings,
;ee Mills in loco.
t Mat- 1. 23. * John 1. 1. § Ibid. 1. 14.
II John 1, 2. t 2 Cor. 5. 19. •• Isa. 9. 6-
tt Phil- 2. 6, 7. *« Rom. 9-5-
nil Bishop Hurd has a good sermon on this text, which the reader
would do well to consult. When the scheme of man's redemption, says
he, was laid, it was not thought fit that an apostle, a prophet, a man like
ourselves, no, nor an angel or archangel, should be the instrument of it ;
but that the Word of God, the Son of God, nay God himself, as he is here
and elsewhere called, should take this momentons office upon him. Vol, S.
p- 333.

256 PRE-EKISTBNCE OP JEStTS, PART III.
but unto all them also that love his appearing," 2 Tim, 4.
7j 8.  The Lord, the righteous judge, whose appearance is
to be expected. Is undoubtedly descriptive of the character
of no other than our blessed Saviour. And is it possible
that a mere man should be the judge of men and angels ?
of all the angels that fell from heaven, and of all the men
that ever lived from the beginning to the end of time ? No
less than the perfections of Deity can be adequate to such
an undertaking.
287.* "Looking for that blessed hope, and, the glorious ap
pearing of the great God and our Saviour Jesus Christ, who
gave himself for us *. Tit. 2. 13. — In this passage our Saviour
is plainly called tiie great God ; not thereby meaning, that he
is the Father, neither the same person as the Father; but
that he is the natural and essential Son of the Father, and
one with him in dominion, power, and glory. Why too,
may not he, who is called GOD. John 1. 1.; GREAT
GOD. 'Rev. 19. 17-; MIGHTY GOD, Isa. 9. 6. ; and
Goo OVER ALL BLESSED FOREVER. Rom. 9. 5.; be also
called the GREAT GOD in this place? — It is highly pro
bable, says Whitby, that Jesus Christ it here styled the
GREAT God. 1. Because in the original the article is
prefixed only hefoxetht great God, and therefore seems to
require this construction — The appearance of Jesus Christ'
the great God, and our Saviour, 2. Because as God
the Father is not said properiy to appear; so the word
E7r»(pavu» never occurs in the New Testanfent, butwhen itis
applied to Jesus Christ, and to some coming of his. 3.
Because Christ is emphatically styled our hope, and the hope
of glory. Col. 1.23, and 1 Tim. 1. 1. And, lastly, be
cause not only allthe ancient Commentators on the place
do so interpret this text, but the Ante-Nicene Fathers also:
Hippolytus De Antichrist, sect. 64, speaking of the ap
pearance of our God and Saviour Jesus Christ; andCletoens
of Alexandria, Admon. ad Gent. p. 5,6. proving Christ to be
both God and man, our Creator, and the author of all our
good things from these very words of Paul.— -The same
Clemens saith that Christ is God — the great God-^^md God
* See Hitramoad, Doddridge, and Guise in loco-

SECT. 8. Tlie Testimony of Paul. 257
over all blessed for ever*.— ^TiUotson observes upon the verse,
that this cannot be understood of the appearance of two
persons, namely, of the Father, and his Son Jesus Christ
our Saviour ; for then the article would have been added to
distinguish them, and it would not have been xai o-WTnfos njiuv,
but «a» Ta o-ariifo! i)/*iuv, as If he had said. The appearance of
the great God, and of Jesus Christ our Saviour; yifhen, as
according to the propriety of the Greek, the article being
wanting, it ought to be rendered thus. Looking for fhe
appearing of Jesus Christ fhe great God and our Sa-
viourf.

* See Fleming's Christology, vol. X. p. 202  Gill on tlie Trinity, p.
J.30.~Claike on the Trinity, j). 76. And especially Waterland'* Eight
£crmons,p, 214.— .218.. t Sermon J8_4,

258 DIGNITY AND GLOUY OF JESUS PART III.

PART THIRD.

SECTION IX,

THE DIVINITY OF CHRIST ARGUED FROM SEVERAL PAS
SAGES IN THE EPISTLE TO THE HEBREWS.

Dr. Priestley ende ivours fo discredit the Writings of
Paul, — 2he peculiar excellency of his Epistle to the
Hebrews. — Sentiments of Hawker — Jortin — Clarke-
Bishop Watson — Crellius, and Whitby. — Jesus Heir
of all things: — Constitutor of the ages : — Bright
ness ofthe Fathers glory : — Sustainer, and Creator
of the Universe, — Tlie Omniscient and Immutable
JEHOVAH, — Opinions of Authors.
There is no part of the writings ot this Apostle, which
speaks more excellent things of our blessed Saviour, than
the first chapter of his most learned Epistle to the Hebrews.
The whole is an admirable piece of reasoning, and eloquent,
at the same time, in a very high degree. I verily believe,
there is not in the world, a piece of writing equally eloquent
and argumentive, equally persuasive and conclusive.
Dr. Priestley has said tbis Apostle often reasons inconclu
sively. It suits the Doctor's hypothesis to destroy the credit
of his writings j for if Paul always reasons conclusively. Dr.
Priestley often reasons inconclusively. The attentive rea
der, therefore, will easily discover whence arises the enmity
of the Poctor to this great man and infallible messenger of
heaven. I would recommend him, however, to read care
fully over, and compare impartially together, the most cele-

SECT. 9. The Testimony of Paul. 259
btrited of the Doctor's treatises, whether on moral, reUgious,
or polemical subjects, and this Epistle of Paul to the
Hebrews, and though he may see abundant reasons to ad
mire the .zeal and ingenuity of the good Doctor, yet if he
does not discover a vast superiority both of style, matter,
manner, eloquence, and solid reasoning, in the composition
of the Apostle, he must be as destitute of taste and judg
ment, as he is of piety and respect for the word of God,
It has been said, because Paul's name is neither pre
fixed nor affixed, according to custom in his other writings,
therefore he is not the author of this Epistle, but either St.
Clement, or some other of the disciples of our Lord. Good
reasons, however, may be given, why it differs, in this re
spect, from those which are universally acknowledged to be
his : and, indeed, the Epistle itself, has sufficient internal
marks, of its having been written by this truly great and
learned inan. For, without any disparagement of St. Cle
ment, and other disciples of Jesus Christ, it may be safely
asserted, they were none of them equal to the composition of
such a discourse. We may, I think, confidently assume,
that it Is the undoubted work of the first man in the college
ofthe Apostles.
But, without further introduction, let us proceed to the
examination of this most sublime description of the person
and character of the Son of God, and Saviour of men.
288.* " God, who at sundry times, and in divers man
ners, spake in time past unto the fathers by the Prophets,
hath in these last days spoken unto us by his Son." Heb. 1.
1, 2. This whole chapter is so replete with terms denoting
the omnipotence and eternity of Christ, and ascribing to
him every divine honour, that the sacred writer seems to
labour for expressions to describe the dignity and greatness
of his person*. It is very evident from what has been
already observed, that the Son of God was the person who
conducted all the divine dispensations from the beginning
of the world. When therefore the Apostle saith, that Gotl "
had spoken by the prophets in former ages, and by his Son
in these latter days, we aie to understand it of his speaking
to us more clearly, fully, directly, professedly, and in humaj)
* Hawker's Serijaqns, p. 6'U
¦ ' s2

260 dignity and glory of jesus. part hi.
form, he having conducted all the prior dispensations under
the character of an Angel, or the God of Abraham, Isaac,
and Jacob. — ^Dr. Jortin tells us, that all the visible or audi
ble manifestations of God, of which mention Is made in the
scriptures ofthe Old Testament, seem to have been ap
pearances of the Word or the Son of God, acting and
speaking in his Father's name ; as after the incarnation he
acted and spake in his own person ; as when he appeared
to St. Stephen, to St. Paul, and to other saints and disci
ples. In this the ancient Christians, and most of the mo
derns are agreed*.
Dr. Clarke speaks somewhat more at large. He say.';,
It is the constant doctrine of all the primitive writers of the
church, that every appearance of God the Father in the
Old Testament was Christ appearing in the name or person
of the Father in the form of God, as being the image of the
invisible God; Col, 1 . 15; of him whom no man hath seen
at any time ; John 1. 18 ; ol him whom no man hath seen
or can see; 1 Tim. 6. 16 f.— He expresses himself to the
same purpose in another part of the same work. It is the
unanimous opinion of all antiquity, says he, that the Angel,
who said, I am the God of thy fathers ; Acts 7,30,31, 32.
was Christ the Angel of fhe covenant ; Mal. 3. 1 ; the
Angel of God's presence; Isa. 63. 9: and in whom the
name of God was ; Exod. 23. 21; speaking inthe name
and person of the Invisible Father. Thus Gen. 16. 10.
The angel of fhe Lord said unto her, I tvill mulfiph/ thy
seed exceedingly. — Again: Gen.31. 11, 13. The angel of God
spake unto me in a dream saying, I am the God of Bethel,
where — thou vowedst a vow unto me. And chap. 48. 15.
Jacob blessed Joseph and said ; God, before whom my
fathers Abraham and Isaac did walk, fhe God which fed
me all my life long unto this day, fhe Angel which re
deemed me from all evil, bless the lads. And Hos. 12. 3. 4.
He hadpoiver tvith God; yea, he had power over fhe angel,
and prevailed. And Zacli. 12. 8, The house of David
shall be as God, as the angel of fhe LordX.
But how do we say that Christ appeared on so many oc
casions before he became incarnate ? The best answer I
¦» Sermons, vol. 4. p. 218. t Script, Doct. p. 93. j Ibid. p. 105.

sect. 9. The Testimony of Paul. 261
have seen to this Inquiry is the following one of Bishop
Watson in his Collection of Theological Tracts *.
May we not distinguish, says this learned Prelate, be
tween the Logos as a proxy of Dehy, or as personating the
glorious majesty of God in the Shechinah, and In that
capacity, by the Holy Spiiit, inspiring the prophets, and
presiding over the angels at the giving of the law : and the
same Logos acting and speaking to ns, in his Incarnate
state, in the capacity of a prophet ? In the former capacity
he may be considered in relation to God, as personating
God, or as in the form of God, whose agent he was under
every dispensation which God erected; and therefore as
doing nothing in his own person. For thus, his person
would coincide vvith that ofthe supreme God, and is not to
be considered as different from hini, but as acting In his
name and authority. In the latter capacity he may be con
sidered in relation to us, and to our salvation by the gospel ;
for the accomplishment of which, he stooped so far as to take
upon him our nature, and, not as personating God, but in
quality of a prophet sent from God, to publish among us in
his own person, and name, the promise of eternal life.
And must not this bring us under greater obligations to
attend to him; and be sufficient to distinguish him as acting
in delivering the law, and preaching the Gospel ? He that
was in the form of God, and represented God, when the law
was delivered, and who delivered it by the ministry of angels
and of Moses; that transcendently glorious person after
wards became a man, aud In his own person, and by his
own ministry, delivered to us the gospel. Doth not this, in
a very peculiar manner, recommend to us the gospel, and
oblige us to attend to its doctrine ? Heb. 1. 1, 2. God who
at sundry times, and in divers manners, spake in time
past unto the fatliers by the prophets, hath in these last
days spoken unto us BY HIS SON, &c, God always
spake by proxy. And the Apostle might speak as he doth,
although it be true, that our Lord was the proxy of Deity
under the Old Testament dispensation. For the Apostle
here considers, not who was the pro.xy of Deity, but by
whom he immediately spake to the fathers in the Jewish

Vol, 1, p, 63.
S3

2G2 dignity and glory of jesus. v.\Ar ill.
church, and to us iu the Christian church. And the oppo
sition lies between, not the proxies or representatives of
Deity, but between fhe prophets in the former dispensation,
and fhe Son of God in the latter. By his Son, as his proxy^
he spake to the prophets, and by the prophets he spake to
the Old Testament fathers. But under the New Testament
his well-beloved son, who before was indeed in the form of
God, as his proxy, himself became a prophet, and in the form
of a man spake to us immediately as a prophet.
289.* " Whom he hath appointed heir of all things."
— Being his Son by nature, he is constitutetl the heir and
possessor of the universe in common with his Father.
The interpretation the Socinians give of these words, with
Whitby's observation upon it, is worthy of remark : — Christ,
say they, is made heir of all things in heaven and earth; yea,
of heaven and earth itself ; that be is heir and lord of all
angels, and of all men living and dead ; that he is abso
lutely the heir of all things, and hath the highest empire and
dominion over all angels and men ; by which words is signi
fied the highest excellency and divinity, and, as it were, the
unity of Christ with God, though with diversity, in that he is
his Son and Heir, and received this dominion from another.
These are the sentiments of Crellius, the celebrated Socinian
with very little variation. Wliitby remarks upon them : — I
believe it is as impossible to understand how a man should
have this empire over all things in heaven and earth, and over
death itself, and yet be a mere man, as it is to understand
any mystery of the Sacred Trinity*.
290.* "By whom also he made the worlds." That
Jesus Christ existed before he was born of the Virgin, and,
in conjunction with his Almighty Father, was the Creator of
the world, is the constant language of the New Testament.
Nothing can be more express thin the following declara
tions : — " In the beginning was the Word, and the Word
was with God, and the Word was God. 'fhe same was in
the beginning with God. All things were made by him ;
and without bim was not any thing made that was made."—
"Tous there is but one God the Father, of whom are all
things, and we in him ; and one Lord Jesus Christ, by
;* Whitby on the place,

sect. 9, The Testimony of Paul. 263
whom are all things, and we by him." — Again : — " God
created all things by Jesus Christ." — Again : — " By Christ
were all things created that are in heaven, and that are in
earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers : all things were cre
ated by him and for him ; and by him all things consist."—
Again, in the passage before us : " By whom God made the
worlds," or constituted the ages, — And again :—" Thou,
Lord, in the beginning, hast laid the foundation of the earth,
and the heavens are the works of thine hands." Peter also
is very satisfactory upon the same subject : — " For this they
willingly are ignorant of, that by the word of God the
heavens were of old, and the earth standing out of the water
and in the watei"*." These seven passages, when considered
in their context, and compared one with another, render it
as clear as any thing well can be, that Jesus Christ was,
with his Father, the Creator of the world. If this is not a
certain, and infallible conclusion, I am clearly of opinion, it
Is utterly In vain, to attempt to prove any proposition what-
evei from the word of God. We may infer, therefore, with
all the assurance of conviction and demonstration, that the
Son of God was the Creator of tlie world.
Dr. Clarke says. The Socinian inteypretation of these
words — All things were madeby him — ^that the new creation
was made by him, or all things relating to the dispensation
of the gospel were done by him, is extremely forced and
unnaturalj. St. Barnabas declares, that Christ is the Lord of
the world, the Maker of the sun, the Person by whom,
and to whom are all things. — Justin Martyr says. He
is the Word by which the heaven, the earth, and every
creature was made, by whom God at the beginning made
and ordained all things, namely, the heavens and the earth,
and by whom he will renew them. — ^This IreUcEus delivers
as the rule of faith contained in the scripture. Some of his
declarations, for he repeats the shme thing many times

» 2 Pet. 3, 5. Dr. Whitby says upon this declaration of Paul, By
whom also he made the worlds, that this was the doctrine of all the primi
tive Fathers from the beginning, as well as of all the commentators i see
his notes upon it.
% Scripture Doctrine, p 79.

26i DIGNFTY AND GLtyRY OF JESUS. PART III.
over, are these : " There is one Almighty God who built,
fitted, and made all things out of nothing by his Word.— •
Many barbarous nationsi who held the ancient tradition, did
believe in one God, the Maker of heaven and c.-irth, and of
all things therein, by Jesus Christ, the Son of God. — ^Athen
agoras says. Our doctrine celebrates one God, the Creator
of all things, who made all things by Jesus Christ, from
whom, and by whom, all things were made.
291." " Who being the brightness of hisglory." — After
having ranked Jesus Christ above all the ancient prophets,
telling us, that he was the Son of God, the Heir of all
things, the Constitutor of the ages, and the Creator of the
universe ; he proceeds still farther, and attempts to describe
his natural and essential glory. Language, however, seems
to fail him, and he recurs to expressions taken from thosc .
who have gone before him in the same province, but which
are extremely difficult either to explain or understand. "The
Son," says he, " is the brightness of the Father's glory :"
the resplendence, the shining forth, the beam, the effulgent
ray of his glory. All these expressions have been used by
learned men to explain the apostle's meaning, and to convey
some Idea of the infinite brightness and splendour of his
nature. Dionysius Alexandrinus says, that Christ is the
splendour of the eternal light, and he himself is altogctiier
eternal : for as the light always exists, so It is manifest the
splendour must always exist*. — ^The ancient Jews, from
whom Paul copied, had recourse to similar language, Avhen
they wanted to describe the nature of Wisdom, which was
no other with them than the Son of God. For the Book of
Wisdom says of her, that she is an efflux of the sincere
glory of the Almighty, and the splendour of eternal light.
And the learned Philo saith of the Logos, that he is the
most illustrious and splendid light ofthe invisible and highest
God. — Plotinus informs us, that he is a light streaming forth
from God, even as brightness doth from the sun. He calls
him the Son of God, and says, that being the Word of
God, and the Image of God, he is inseparably conjoined
with himj.
« Apud Athanus. de sent. Dionys. p. 253. See Waterland's Vindica«
tion, p. 21.
t For other expressions of a similar kind see the fifth part of this Plea
and Scott's Christian Life, vol. 3. p. 187, 138.

SECT. 9. The Testimony of Paul. 265
Some of the Christian fathers suppose, that this figura
tive expression of the apostle is taken from the material sun.
Hence Justin Martyr saith. The Son proceedeth from the
Father, as the light of the sun in the firmamant from its own
body, without any division or separation from it*. Others
say. He proceedeth, as fire is kindled from fire, without the
dimunition of the fire that kindled it, or as one torch is
lighted from another J.
292.* The apostle goes still farther :— " The Son is the
express image of the Father's person." — On other occasions
he calls Christ " The image of God," and "The image of
the invisible God :" but here he is called, " The express
Image of his person :" the impression, the representation
of his subsistence, or the full delineation of his persoui
In this passage, as well as the former, the apostle had in
his eye the expressions which occur in the Jewish authors
who preceded him : for Wisdom is called again, the un
spotted mirror of the power of God, and the image of his
goodnessf. And Philo saith too, that the Logos is the eter-'
nal Image of God, by which the whole world was made§..
Nay, he uses the very same expression, when speaking of
the Son of God, which the apostle here doth, saying. He
is the character, the express image, of God, answering to
his Father's person, as the impression made upon wax by a
seal, answers to the seal by which it is made. And no
being, I think, can make any such high pretensions as these,
but one that is truly and properly divine.
" If he be the image of the invisible, the image itself
must be Invisible too. I will be bold to add, that since he
is the resemblance of his Father, there could not have been
a time when he was not||." The doctor observes in the
place, that Origen goes on to argue, that since God is light,
and Christ he AvavyacjAa, or shining forth of that light,
quoting this text, that they could never have been separate
one from the other, but must have been co-eternal.
293.* The apostle proceeds still further In his description
of the Son of God. Having described his eternal divinity,
¦* Dial, with Trypho, p, 358. t Tatian and Tertullian.
t Wisdom, chap. 7, 26, De Monar, p, 303, De Con, Ling, p, 276,
II Origen apud Athan, taken from Dr. Waterland's Defence of some
Queries, p, 2oi

^QG DIGNITY .\ND GLORY OF JffiSUS, PART IIT.
and represented him as the Creator of tbe world, he then
tells us, that " He upholds all things by the word of his
power." This is an expression similar to that of the same
apostle in his Epistle to the Colossians, where it is said,
" He Is before all things, and by him all things consist."
But then, what a contrast is here ? The Son of God — fhe
Heir of all things — fhe Constitutor of the ages — fhe
Brightness of his Father's glory — the express Image of
Ms Person — and the Sustainer of the universe— became an
atoning Sacrifice for the sins of that ivorld which his own
hands had made,
291.* " For by himself he purged our sins." Amazing
condescension ! grace unknown ! After the Lamb of God
had for this purpose been slain, and the atonement made
and accepted, which was fully manifested to the world by
the resurrection of Jesus Christ from the dead, " He sat
down on the right hand of the majesty on high," in his glo
rified human nature, in place and dignity infinitely superior
to the highest archangel in the kingdom of heaven ; yea,
as much superior as God's only begotten Son, who must be
of the same nature with himself, is superior to the work of
his own hands.
The ingenious Mr. Gilpin observes upon the 18th verse
of the 10th chapter of this epistle, that whoever examines
seriously Paul's application of the Jewish rites of atone
ment, to the death of Christ, in several parts of this epistle
must either, I think, deny the authenticity of these passages,
or believe the doctrine of the atonement.
Bishop Burnet has treated of the doctrine of atonement
in his Exposition of the thirty-nine Articles, art. 2. p, 65 —
68, octavo, with his usual perspicuity, and Bishop Butler in
his Analogy, part 2. chap. 5. has shewn, that it is perfectly
reasonable, and agreeable to the common course of nature.
Grotius's book on the same sub'ect is decisive. — ^It has been
observed on the 26th page of this Plea, that Grotius has
been claimed by the Socinians as favouring their opinions.
Several of his expositions of the New Testament, it must be
allowed, are much the same with theirs ; and, it is remark
able, that persons of very different sentiments have considered
him as friendly to their several opinions. The fact is, I sup
pose, that he was of different sentiments at different periods

SECT. 9. The Testimony of Paul. 267
of his life, as many other good irfen have been. See, how
ever, a satisfactory vindication of this great man from
Socinianism, in the sixth book of his Life, written by M.
De Burigny*295, " Being made so much better than the angels, as
he hath by Inheritance obtained a more excellent name than
they." — Such is the account which is here given of the Son
ofthe Highest ! I do not exaggerate when I say, that human
language wants terms to convey ideas of a more exalted kind.
What could have been said to elevate his character that is
not said ? ^^'^e know of nothing higher, nothing greater,
nothing better, nothing more sublime, than this decription.
The Son Is every thing, but the Father, the original and
fountain of Deity, And that he could not be, because he is
the Son. Every thing else he is whieh implies equality.
He is — give me leave to repeat the glorious declarations —
he is — the Son of God-^fhe heir of all things — the consti
tutor of the ages — fhe brightness of Ms Father's glory—
the express image of his person — the sustainer .of the uni
verse. And, having assumed human nature, he lived a
proper time In the world, and then died to purchase redemp
tion for the souls which he had made. — ^Frora all these con
siderations united, it Is very evident we cannot think of our
blessed Saviour too highly, love him too Intensely, or expect
too much from bis fulness. *.
296.* " And, Thou, Lord, in the beginning hast laid the

* There was a valuable discourse published in the year 1794, entitled
a Deinon.-itration of the true and etemal Divinity of our Lord Jesus
Christ, in opposition to the attacks of the present age, which obtained the
gold medal of the Hague Society. It was written by the learned Dutch
man Dr. Dionysius Van De Wynpersse, professor of Mathematics and
Astronomy at Leyden. He divides the whole into twenty-one sections, in
which, among other matters, he considers — the divine names of Christ —
the divine properties — the divine works— and the divine honour. He
afterwards considers him as the anthor of our salvation — and the propitia
tion for our sins. The twelfth section is the relation of Christ to his
chureh — then, the authority of Christ over all God's ambassadors — Christ
the spirit of ancient prophecy — the divinity of Christ the power of the
gospel — the coming of Christ to judgment — the adoration of Christ — the
rejection of Christ — the relation of Christ to God the Father — the relation
of Christ to the Holy Spirit — the conclusion. The nature ofthe treatise
will be seen from these particulars. It is called a Demonstration : and,
indeed, so it is, as far as religious subjects are capable of this kind of evi
dence, Scripture being judge, it admits of no conclusive answer. *

268 DIGNITY AND GLORY OF JESUS. PART III.
foundation of the earth ; and the heavens are the works of
thine hands. They shall perish, but thou remainest ; and
they all shall wax old as doth a garment ; and as a vesture
shalt thou fold them up, and they shall be changed : but
thou art the same, and thy years shall not failj." Heb. 1.
10 — 12. These words are taken from the 102d. psalm.
There they are descriptive of the immutability of the Father.
But here, being applied to our blessed Saviour by an inspired
apostle, they are equally descriptive of his immutability
also. Language admits not of expressions more pointed and
decisive. This learned Author vindicates the above application of
this quotation from the book of psalms in the manner fol
lowing. It is not without good reason, says he, that we under
stand Heb. 1. 10. of Christ. — 1. The context itself favours
it. The verse begins with, xai a-v, which properly refers to
the same who was spoken of immediately before in the
second person. The o-« proceeding and o-u following, answer
to each other. A charge of person, while the same way of
speaking is pursued, must appear unnatural. — 2. The scope
and intent of the author was to set forth the honour and
dignity of the Son above the angels ; and no circumstance
could be more proper than that of his creating the world.—
3. If he had omitted it, he had said less than himSelf had
done before in the second verse, of whicli this seems to be
explanatory, and as he had brought proofs from the Old
Testament for several other articles, nothing could be more
proper or more pertinent, than to bring a proof from thence
of this also. — 4. Declaring him to be Jehovah, and Creator
of the universe might be very proper to shew that he was
no ministering spirit, but trwO^ovai ; sitting at fhe right hand
of God, which immediately follows. — 5. To introduce a
passage here about God's immutability or stability, must ap
pear very abrupt, and not pertinent ; because the Angels
also, in their order and degree, reap the benefit of God's
stability and immutability. And the question was not about
the duration and continuancci but about the sublimity and
excellency of their respective natures and dignities,— ti, I
* See Waterland's Eight Sermon*, p. S30^

SECT. 9. The Testimony of Paul. 269
may add, that this sense is very consonant to antiquity, which
every where sper.ks of the Son as Creator, and in as high
and strong terms : such as these, ts^wi'iS; Jn^ispyos, ¦jroiJirnr,
av&ffflffOiii, ayyEXojy, -rm icavrm, Twv oAwv, TK Xoo-jna and the like *.
297.* " Jesus, who was made a little lower than the
angels, that he might taste death for every man. — He took
not on him the nature of angels ; but he took on him the
seed of Abraham." Heb. 2. 9. 16. Surely these expres
sions fully imply pre-existence, and that Christ was ori-
nally superior in nature to the angels. — Consider here how
absurd it would be to mention, as an instance of condescen
sion and merit in a mere man, that he submitted to be made
lower than the angels, and that he assisted not them but ;
the seed of Abraham f.
298.* " Wherefore, ^ holy brethren, partakers of the
heavenly calling, consider the Apostle and High-Priest of
our profession, Christ Jesus, who was faithful to him that
appointed him, as also Moses was faithful in all his house.
For this man was counted worthy of more glory than Moses,
inasmuch as he tvho hath builded the house, hath more
honour than the house. For every house is builded by
some man ; but he that built all things is God. And
Moses verily was faithful in all his house as a servant, for a
testimony of those things which were to be spoken after;
but Christ as a Son over Ms own house; whose house we
are, if we hold fast the- confidence, and the rejoicing of the
hope firm unto the end J." Heb. 3. 1 — 6. In these words
the Apostle represents our Saviour as the builder and foun
der of the Jewish church. This is an argument unanswer
able for his pre-existence. He represents him also as Son
of God, and Master of his own house. This is an argument
of his real and proper divinity.
299.* " The Word of God is quick and powerful, and
sharper than any two-edged sword, piercing even to the
dividing asunder of soul and spirit, and of the joints and
marrow, and is a discerner of the thoughts and intents of

* Waterland's Defence of Queries, p. 95.
t Price's Sermons, p. 136. Sec also Whitby on Heb. 3; 16.
t See Whitby on the place, and Fiddes's Theologia Speculativa. vol. 1..
p. 428. Consult also Hawker's Sermons, p. 68—72, where thereis a good
iUustration,

270 DIGNITY AND GLORY OF JESUS. PART III.
the heart : neither is there any creature that is not manifest
in his sigbt ; but all things are naked, and open unto the
eyes of him with whom we have to do*." Heb. 4. 12, 13.
Some of our most valuable authors apply these words to the
Son of God, and others to the written word of God. It
was applied to our Saviour by some of the Christian fathers,
both before and after the council of Nice. If this applica
tion is just, the passage contains a clear proof of the omni
science of the Son of God ; which is one of the incommu
nicable perfections of the Divine Being.
Clemens Alexandrinus says. The Son of God never
comes down from his watch-tower, as never being divided,
never parted asunder, and never passes from place to place,
but is always every where, and contained no where ; all
mind, all the Father's light, all eye, sees all things, hears
all things, knows all things, and by his power searches t)ie
powers f.
300.* " See that ye refuse not him that speaketh. For
if they escape not who refused him that spake on earth,
much more shall not we escape. If we turn away from him
that speaketh from heaven : whose voice then shook the
earth," Heb. 12. 25, 26. — ^Do not these words suppose,
or rather assert, that it was Christ, the mediator of the new
covenant, who spake from mount Sinai at the giving of the
law ? See Doddridge In loco.
301,* " Jesus Chiist the same yesterday, to-day, and for*
everj." Heb. 13. 8. These words,when considered in the con
text, seem strongly expressive of the immutability of Jesus ;
the sense being the same as, " He who is, who was, and
who is to come." Some apply the expression to the doc
trine instead of the person of Christ. The reader will con
sult the context and form his judgment. — These several
passages, from the writings of this Apostle, either convey
to us the idea of uncreated excellency, in the nature of the
Redeemer, or it must be allowed, that he was, not only not
• Sec Wliitby on the place, and Wateriand's Eight Sermons, p. 356,
257, where it is applied to Christ with accumulated evidence.
t Strom. I. 7. Sec page 211 of this Plea, where this same passage is
produced, only with a little variation in the translation.
t See the above sense of the passage well defended by Dr. Waterland
in his Eight Sennons, p. 231—253. Consult also Doddridge aud Guise ou
the place.

SECT. 9. Tfie Testimony of Paul, 27 1
inspired, but a most unfortunate interpreter of his hea
venly Master's will, and a reasoner in the highest degree
inconclusive *,
• See this Apostle's character rescued from the dishonourable asper
sions of Dr. Priestley in Lord Littleton's Observations on the Conver
sion of Paul, and in Mr. Locke's Preface to his Essay on St. Paul's
Epistles. Consult too my Strictures on Religious Opinions, p. 110—114,

;72 DEITY OP JESUS. PART III.

PART THIRD.

SECTION X.

THE DIVINITY OF CHRIST ARGUED FROM SEVERAL rASS.\GES
IN THB GOSPEL OF JOHN.

An account of John and his Writings. — Importance of
Ms Gospel. — Conclusive Character of his testimony. —
Declares Jesus Christ was God: — The Creator of
the natural World: — The Illuminator of the moral
World. — Sabellian interpretation. — Socin tan interpre
tation : — Never heard of for fifteen hundred years
after Christ. — Dr. Priestley's vietvs, partly Sabellian,
and partly Socinian.  Arian interpretation. — Dr,
Clarke's observations. — The Catholic interprf tation
proved to he fhe only true one. — Tillotson's vietv of the
argument. — Jesus kneiv the seci'ets of all hearts. — -
The Omnipotent Saviour of all that believe.
The writings of John, the beloved disciple of our Ijord,
come next under consideration. We have already selected
such parts of them as our Saviour himself is said to have
uttered, and the reasonings of the Jews upon them ; but
we will now proceed to those parts, where the Apostle
delivers his own sentiments concerning the person and
character of his Lord and Master. He was the last of all
the Apostles, and is said to have composed his Gospel and
Epistles in his old age, about the year of our Lord ninety,
and the book of Revelation five or six years afterwards.

SECT. 10. The Testimony of John. 273
Irenseus and Jerome inform us, that John was requested
hy the Bishops of Asia to write his gospel against the rising
heresies of Cerinthus and Ebion. And It is remarkable,
that these two heretics (especially the latter) were in many
respects the same as our modern Socinians. They both
denied the real and proper divinity of Christ. They both
considered him as a mere man. They were both written
against by this Apostle, by Ignatius, by Justin, by Irenseus,
by Tertullian, and by several others. Ought not this con
sideration to have some weight with Dr. Priestley and his
admirers ? — Ireneeus says, John, the disciple of our Lord,
designing to extirpate that error, which had been sown by
Cerinthus, and a great while before by the Nicolaitans, who are
a branch of that heresy which is falsely called Knowledge,
that he might confound them, and persuade them that there
is one God who made all things by his Word ; and that
the Creator of the universe, and the Father of our Lord,
were not, as they pretended, distinct beings, wrote his
gospel *.
St. Jerome says, John wrote his Gospel last of all, at
the desire of the Bishops of Asia, against Cerinthus and
other heretics, and the heresy of the Ebionites, which began
to prevail exceedingly at that time, who asserted that Christ
was not before the virgin Mary, upon which account also
he was forced to declare his divine original f. — ^The same
author in another place speaks in the following manner :- —
John the Apostle and Evangelist being in Asia, and the
heresies of Cerinthus, Ebion, and others, who denied that
Christ was come in the fiesh, and whom he also in his
Epistle calls Antichrists, springing up at that very time, he
was compelled almost by all the then Bishops of Asia, and
the messages of many churches, to write concerning our
Saviour's divinity more particularly. Whence it is also
related in church history, that being urged by his brethren
to write, he promised that he would, provided they would
all keep a fast, and implore the assistance of God on his
behalf, which being accordingly performed, he was filled
* Adv. Haereses, 1. 3. c. 11. See also, 1, 1. c. 26. Consult likewise
£iueb. Ecc. Hist. I. 6. c. 14.
t Cat, Script. Protem. io Mat.
T

274 DEITY OP JESUS. PART III.
with the Holy Ghost, and immediately dictated as from
heaven that Prooemium, In fhe beginning was the Word,
Sfc* Learned men are not agreed as to the precise year when
the several works of this Apostle were composed, nor even
which of them was written first. Yet it is generally
supposed that the book of Revelation was composed
first, while he was in the island of Patmos In the
Mgean sea. This holy man seems to have had a larger
share of the Spirit of illumination, and of course, spake
more fully concerning the divine nature of the Saviour, than
any other of the Evangelists. Hence we find, that each' of
his three larger works opens with a description of the
PERSON of Christ. A few general observations upon
some parts of these Invaluable compositions, may not be
inexpedient, and will close our evidence from the holy
scriptures for the divinity of our Lord and Saviour JesuS
Christ. And, as the Gospel is first in importance, we will
commence our observations on the writings of this Apostle
with the introduction to that Gospel :
302.* " In the beginning," says this divine author,
" was the word, and the word was with God, and the tvord
tvas God, The same was in the beginning with God, All
things were made by him ; and without him was not any
thing made that was made. In him was life ; and the life
was the light of men, and the light shineth In darkness ; and
the darkness comprehended it not. There was a man sent
from God, whose name was John : the same came for a
witness, to bear witness of the light, that all men through
him might believe. He was not that light, but was sent to
bear witness of that light. That was the true light, which
lighteth every man that eometh into the world. He was
in the world, and the world was made by him ; and the
world knew him not. He came unto his own, and his
own received him not. But as many as received him, to
them gave he power to become the sons of God, even to
them that believe on his name : which were born, not of ,
blood, nor of the will of the flesh, nor of the will of man,
* Catal. Script. Eccles. in Johann. Dr. Priestley allows that Ebion
was contemporary with John. Letters to Dr. Horsley, p. 18.

SECT, 10. The Testimony of John. 275
but of God, And the Word was made flesh, and dwelt
among us, and we beheld his glory : the glory as of the only-
begotten of the Father, full of grace and truth," John 1.
1—14. In what view we are to consider the eloquent Historian
of the Decline and Fall of the Roman empire I undertake
not here to determine. Dr. Priestley and others have
treated him in the light of an Infidel. Be this as it may,
he is clearly, of opinion, that John considered the Logos as
a divine person. This, indeed, is what every man must
suppose, I should think, where there is no preconceived
system to support. Mr. Gibbon's words are : — The Chris
tian Revelation, which was consummated under the reign of
Nerva, disclosed to the world the amazing secret, that the
Logos, who was with God, from the beginning, and was
God, who had made all things,' and for whom all tilings
had been made, was' incarnate in the person of Jesus of
Nazareth ; who had been born of a virgin, and sulFered
death on the cross. — The pre-existence, and divine perfec
tions ofthe Logos, or Son of God, are clearly defined in the
gospel of John*. — ^The same Mr. Gibbon, in his Life, written
by himself, says, that Dr. Priestley's Socinian shield has
repeatedly been pierced by the specr of Horsley.
The term WORD, or LOGOS, made use of here by
the Apostle, was extremely common among the ancient
Jews; and, among other things, frequently signified the
second hypostasis in the Divine Nature. 'The book of Wis
dom saith. Thine almighty Word leapt down from heaven
out of thy royal throne, as a fierce man of war, into the
midst of a land of destruction. Chap. 18. 15 — 17. The
Chaldee paraphrasts speak of the Logos in like manner with
John in this chapter. Thus, Gen. 31. 22. The WORD
before the Lord came to Laban. And Exod. 20, 19, Let
not the Word from before the Lord speak with us, lest we
die. So Isa. 45. 12. I by my Word have made the earth,
and created man upon it. And also Exod. 20. 19. Let
not the Lord speak with us by his Word which Is before
the Lord.
Philo uses the term Logos in the same sense upon

* 'Vol. g. p. 240, 241. 4tO,
T 2

276 DEITY OF JESUS. PART HI,
various of occasions. Thus : — ^The Word of God is over
the whole world, and more ancient than all creatures *.
Amelius, the Heathen philosopher, applies this introduc
tion of John's gospel In like manner to the second hypos
tasis f.
Julian the Apostate, the most inveterate enemy Chris
tianity ever had, makes this remarkable confession : — That
Word which he (John) saith was God, he also declares
was Jesus Christ, the person acknowledged by the Baptist %.
— Mahomet in his Koran saith, Eise, or Jesus, is the Word
of God ; and his being, the Word of God, is reputed
among the Saracens as the proper name of Jesus Christ, so
that no other man is called by his name, but Jesus only,
whom in Arabic they call Eise §. — Irenseus saith : — John,
preaching the one almighty God, and the one only-begot
ten Son Christ Jesus, by whom all things were made, saith,
that this person is the Son of God ; that this person is the
only-begotten, that this person is the maker of all things,
that this person is the 'true light, who lighteth every man,
that this person is the maker of the world, that this Is he
who came unto his own, that this same person was ^made
flesh, and dwelt among us ||.
Here we see, this learned and pious martyr, who was
the disciple of Polycarp, the scholar of John, applies all the
leading characteristics of these introductory verses to our
blessed Saviour in the fullest manner. Several other pas
sages in the writings of this venerable Father are altogether
to the same purpose. — ^Thou art not made, says he, O man,
neither didst thou always co-exist with God, as his own
Word hath done ^. — And again : — ^There is one God the
Father, who is over all ; and one Word of God, who is
through all, by whom all things were made ; and this world
is his property, and was made through him by the will of
the Father — fbr the Word of God was truly the maker of
the world. — Clemens Alexandrinus says : — For both are one
God, because he Said, In the beginning the Word was
with God, and the Word was God §§.
• De Leg. AUeg. 1. 2. p. 93.
t .See the Heathen Testimonies in the 6th part of this Plea.
t Jni. apud Cyr. 1. 10. § See Lightfoot's Works, vol. l.p. 394.
g Lib, 1. cap, 1. T Ibid. 1, 2, c. 43, $$ Pad, lib, 1. c. 9.

SBCT. 10. TTie Testimony of John. 277
Novltian speaks to the same purpose : — ^This is that
Word, which came unto Ms own, and his own received him
not. For the world tvas made by him, and the world kneia
him not. — If Christ was only a man, liow, coming into this
world, came he to his own, since no man could make the
world*. Origen, speaking of this introduction, says, Who, though
in the beginning he was with God, yet, for the sake of those
who are shackled by the flesh, and therefore fleshly, was
himself made flesh, that he might be comprehended by
those who could not by any other means look upon him,
inasmuch as he was the Word, and teas with God, and was
God. — For God, the Word, is not to be comprehended —
and the Son being incomprehensible, inasmuch as he is
God the Word, by whom all things were made, and dwelt
among us f.
Athenagoras says. The Son of God is the Word of the
Father in power and energy; by him and through him were
all things created. — ^The Son of God is the Word and Wis
dom of God. — From the beginning, God being an eternal
mind, must have bad, from all eternity, the Word in him
self, and as the Wisdom and Power, he exerted himself in
all things X.
As this introduction is of high importance in ascertain
ing the personal character of our blessed Saviour ; every
effort is used by tlie patrons of the different schemes of
religion, to make it speak a language agreeable to the
system adopted by each party. That the reader therefore
may have the satisfaction of seeing and judging for himself,
I will set down at one view the interpretations which are
given to this passage by the patrons of the several schemes.
The Sabellian § interpretation runs thus : — " Before
the creation of the world, Reason did exist, for Reason was
then in God, indeed was God himself, it not being possible
for God to be without it ; Reason, I say, did exist in God
before the creation of the world, every portion of vvhich
was created with the greatest Reason ; nor can any thing be
produced that has been made without it. — ^This is Le Clerc's
* De Trint. c, 13, 14. t Cont. Cels. lib. 6. p. 322, 3S3.
t Apol. p. 10, § Horac Saletanoe, v- 1. p, 43, line 10.
t3

278 DEITY OF JBSUS, PART III.
interpretation of the three first verses, and in my opinion,
carries its own refutation on the face of it.
The Socinian interpretation, which was never heard of
in the world for fifteen hundred years after Christ, is to this
effect : — In the beginning of the Gospel, was the man
Christ Jesus, otherwise called the Word. He was with
God, having been taken up into heaven before he entered on
his ministry. And he was God, having the office, honour,
and title of a God conferred upon him after his resurrection.
The same was in the beginning of the Gospel with God,
All things belonging to the Gospel-state were reformed and
renewed by hiin ; and without him was. there not any thing
reformed or renewed. — ^This interpretation, likewi.se, carries
its own refutation along with it.
This view of the Socinian interpretation of the three, first
verses of this introduction is taken from Dr. Waterland's
Eight Sermons on the Divinity of Christ, and is, I believe,
as accurate as is necessary. Dr. Priestley, who is at the
head of his party in this country, is very wavering and change
able in his sentiments, and therefore one Is at a loss how to
represent his opinion. He has, however, given us the fol
lowing view of this introduction in his Familiar Illustration,
which seems to be partly Sabellian and partly Socinian : —
Many of the texts which are usually alledged in proof of
the divinity of Christ," says this Divine, relate to God the
Father only. One of the most remarkable of these is
John 1 . — ^To me it appears, that the Apostle does not speak
of the pre-existence of Christ in this place ; but only of
the power and wisdom of God, which dwelt, or taber
nacled in his flesh ; and that he probably meant to condemn
some false opinions concerning the logos (which is the
Greek ."or word) which are known to have prevailed in his
time. Now, in contradiction to them, the Apostle here
asserts, that by the Word of God, we are not to understand
any being distinct from God; but only the power or
energy of God, which Ls so much with God, that It pro
perly belongs to his nature, and is not at all distinct from
God himself; and that the same power which produced all
things was manifest to men in the person of Jesus Christ,
who was sent to enlighten the world; that though his
power made the world, it was not acknowledged by the

SECT. 10, The Testimony of John, 279
world, when it was revealed In this manner, nor even by
God's peculiar people, the Jews ; and notwithstanding this
power was made manifest in a more sensible and consonant
mannerthan ever it had been before, dwelling in human flesh,
and tabernacling, or abiding some considerable time anjong
us ; so that his glory w'as beheld, or made visible to mortal
eyes, and was full of grace and truth,
Leould wish the reader would consult Mr. Shepherd's
Free Examination of the Socinian Exposition of these verses,
where the absurdity of it is made fully to appear. To say,
as Dr, Priestley does, that these Introductory verses of John's
gospel relate to God the Father only, is an arbitrary and
unfounded assumption, which no ingenuity can justify. He
had better assert upon this occasion, as he does upon ano
ther, that rather than admit the commonly received inter
pretation, he would suppose the whole introduction to be
an interpolation, or that the old Apostle dictated one thing,
and his amanuensis wrote another*. — ^The learned Sandius
confesses, that Socinus's sense of this Introduction to St,
John's gospel was wholly new and unheard of In the ancient
church ; not only among the fathers,, but the heretics f.
And the no less learned Dr. Randolph assures us, that it
is certain all Christian writers have quoted this text, and
argued from it, as a clear proof of the eternity and divinity
of the Son. See his Vindication of the Doctrine of the
Trinity, part 2. p. 30, where the reader will find a consider
able number of testimonies from the Fathers, in addition to
those I have produced above.
The Arian interpretation comes nearer to the truth, and
is therefore more plausible and dangerous. For there is as
much difference between it and the orthodox faith as be
tween the self-existent Jehovah and the work of his hands.
This construction of John, which was never openly propa
gated till the beginning of the fourth century, is as follows :
-!— In the beginning of all things, before ever the earth or

* See Defences of Unitarianism for the year 1787, p. 58.
t See Bishop StiUingfleet on the Trinity, p. 125. Dr. Doddridge says
upon this introduction to John's gospel—" I am fiiUy sensible of the
sublime and mysterious nature of the doctrine of Christs's deity, as here
declared, and it is a matter of conscience with me thus strongly to de
clare my belief of it."

280 DEITY OF JESUS. PART III.
the world was made, there existed a very glorious and ex
cellent creature, since called the Word, the Oracle of God,
and Revealer of his will. That excellent person, the first
whom God of his own good pleasure and free choice gave
being to, was with God the Father; and he was God, ano
ther God, an inferior God, infinitely inferior; but yet truly
God, as being truly partaker of divine glory then, and fore
ordained to have true dominion and authority in God's own
time. God employed him as an instrument, or under-agent,
framing and fashioning the world of Inferior creatures;
and approved of his services so well as to do nothing without
him*. Dr. Clarke's observations upon this introduction to the
gospel of John are as follow: — In the beginning; before
all ages ; before the creation of the world ; before the world
was, John I7, 5. And verse 3d. of this chapter, All things
tvere made by him, and without him was not any thing
made that was made. And verse 10. The tvorld was
made by him. Thus was this phrase constantly understood
in the primitive church. And nothing can be more forced
and unnatural, than the interpretation of the Socinian wri
ters, who understand. In the beginning, to signify only. At
the first preaching of the gospel : — Was the Word. The
Word, the Oracle of God, the great Revealer of the will of
God to mankind. Rev. 1. 5. The faithful witness. Rev.
3. 14. The faithful and true witness." Rev. 19. 11.
Faithful and true. Rev. 19. 13. And his name is called
The Word of God. The Word, the Interpreter, and Mes
senger of his Father.
And the tvord tvas with God. Not m ru 9iu, but irjo;
TOV flsov, was present tvith God. Was with the Father,
1 John 1. 2. Had glory with God before the world was^
John 17. 5. I was by him as one brought up tvith Mm,
Prov. 8. 30. ^nd the Word tvas God. Was that visible
person, who under the Old Testament appeared t» /xojtpn 6ia,
in the form of God, Phil. 2. 6. In whom the name of
God was, Exod, 23. 21. God, the angel of the Lord,
Zech. 12. 8 ; Hosea 12. 3, 4 ; Gen. 31. 11, 13 ; and Gen.
48 15,16. — MsToxJi -rn; nv Ano5ta OeOtdtcs Qtowotsnimi, God by
* See Waterland's Eight Sermons, p. 14, 15.

SECT. 10. The Testimmy of John. 261
communication of Divinity from him who is of himself
God*. If this be the right interpretation of the text ; continues
this author, then the words Eu ct^x" i" <> loyos, in the begin
ning was the Word; and o ^oyo5 o-ajf lytvsTo, the Word was
made flesh ; mean, that the same person, tvho, in the ful
ness of time tvas made man and dwelt with us, did before
dwell with God, and acted in the capacity of a Divine per
son, as the visible Image of the Invisible God, by whom God
made all things, and by whom all things were from the
beginning transacted between God and the creature. But
on the other side, if the word ^oyo; here signifies, >.oya(
tyJiafiETo;, the internal reason or wisdom of the Father, which
opinion was expressly condemned at the council of Sirmium,
then the 'words <r«{5 EysvETo, ver. 14. tvas made flesh, can
mean only figuratively, that the wisdom ofthe Father dwelt
in the man Christ ; which is really making him no other
than a mere man f.
The Catholic construction of the three first verses of
this intifoductlon is to this , purpose : — " In the beginning
before the creation of the world, or the first production of
any created Being whatever, the Word existed ; and the
Word was no distant aud separate power, estranged from
God, or unacquainted with him, but he was originally with
God the Father of all, as one brought up with him. Nay,
by a generation which none can fully comprehend, the
Word was himself God, and possessed ofa nature truly and
properly divine. And when It pleased the Father to begin
the work of creation, all things in the whole compass of
nature, were made by this Almighty Word ; and without
him was not so much as one single Being, whether among
the noblest, or the meanest of God's various works, made,
that was made."
This is the Catholic Interpretation. And that it is the
only true one Is evident to me from a variety of considera
tions : — 1. From the design of John in writing his gospel.
This appears both from Irenseus and Jerome, and also
from internal evidence, to have been in opposition to the
¦* Origen in Johan : p. 46, Huetii. t Scripture Doctrine, p. 72, 73.

282 DEITY OF JESUS, PART HI.
heresies of Cerinthus and Ebion, who denied the divinity of
the Saviour*, The testimonies of Irenaeus and Jerome we
have already produced at the beginning of this inquiry Into
the meaning of St. John, The internal marks arise from
the various terms made use of by the Apostle In this intro
duction, whereby it appears, that he applies all the leading
terms to Christ, which the Cerinthians and other heretics
usually applied to their imaginary iEons. " He combined
in the person of him, who was made flesh and dwelt among
us whatever the earlier Gnostics attributed to the various
divinities Included In their genealogies. In him the whole
Pleroma is contained. He is Movayevn;, Aoyo;, Zum, Xap'?, AXtiSaa,
He is moreover tlie Creator, the Enlightner, the Saviour of
the world : and all who believe in him, he consecrates the
Sons of God, and raises to tlie hope of immortal life f."
2. From the Logos's being a term in frequent use among
the Jews for the second hypostasis in the Divine nature,—
This proposition has been proved above, and will be shewed
more at large, when we come to treat ofthe opinions of the
ancient Jews in the sixth part of this work, to which I beg
leave to refer the reader.
3. From the Heathen application of the Logos of John to
a person truly Divine : — For the proof of this proposition also,
the reader is respectfully requested to turn to the seventh
part of this work, where the subject is considered more at
large, than in the above references.
4. From the Christian fathers having been unanimously
of the same ojiinion. — The truth of this proposition likewisB
is examined in the eighth part of this work, whither the
reader is referred for the proof, besides the quotations we
have already produced.
5. From the Christian church in all ages and in all
countries having been of his opinion — ^This is confessedly
* Consult the very learned Michaelis's Introductory Lectures to the
New Testament, sect. 98—105, where there is a particular account ofthe
design of St, John in writing this most invaluable gospel.
t See a very ingenious and leamed discourse by the Rev. Daniel Veysie,
preached before the University of Oxford, entitled, " The Doctrine of St!
John, and the Faith ofthe first Christians, not Unitarian," p. 27 21. Dr.
Waterland also in his Importance ofthe Doctrine ofthe Trinity, p. 254,
&c. has shewn at large how almost every expression in the beginning of
«hi» Gospel is pointed against the heretics of those days.

SECT. 10. The Testimony of John. 28Ji
true both of the Greek, the Roman, and the Protestant
churches throughout Christendom. There was a temporary
exception, indeed, when it was " Athanasius against the
world." But this continued only for a short time, according
to the inclination of the reigning princes ; and even then
there was no dispute concerning the pre-existence of the Son
of God. 6. From several of the most learned of our own writers
having given the best and most satisfactory reasons for this
interpretation. One of these I will produce somewhat at
large, and refer to several others, who have given a similar
account of it. The one to whom I would particularly call
the attention of the reader upon this subject is Archbi.shop ,
TiUotson. In my judgment he has given a very full and
satisfactory view of the Apostle's whole argument.
.This Prelate has four learned and ingenious discoiirses
upon our Lord's divinity, which I •.\ould earnestly recommend
to the repeated perusal of the reader. They have frequently
been caviled with and nibbled at by the opposers of that
great doctrine, but have never been fairly and honestly an
swered. That is impossible. They will maintain their good
ground as long as good sense, just interpretation, sound
religion, and the English language, are known among men.
As they are not, however. In every hand, I will present the
reader with his general view of this introduction to the gospel
of John, which is calculated to throw much light upon the
v/hole doctrine of our Saviour's divinity : — " I shall consider
these two things," says he, " distinctly and severally. First,
the reason of this name or title ofthe Word, here given by
the Evangelist, to our blessed Saviour. And he seems to
have done it incompliance with the common way of speaking
among the Jews, who frequently called the Messias by the
name of the Word of the Lord ; of which I, might give
many instances : but there is one very remarkable, in the
Targum of Jonathan, which renders , those i word.s of the
psalmist, which the Jews acknowledged to be spoken of the
Messias, viz. the Lord said unto my Lord, sit thou on my
right hand, Sfc. I say It renders thera thus, the Lord said
unto his Word, sit thou on my right hand, Sfc. And so
likewise Philo the Jew calls him by whom God made the

284 DEITV OF JBSUS. PART III.
world, the Word of God, and the Son of God. And Philo
probably had the same notion from the Jews, which made
Amelius the Platonist, when he read the beginning of
John's gospel, to say. This Barbarian agrees with Plato,
ranking the Word in the order of principles ; meaning that
he made the Word the principle or efficient cause of the
world, as Plato also hath done.
And this title of the word was so famously known to be
given to the Messias, that even the enemies of Christianity
took notice of it. Julian the apostate calls Christ by this
name : and Mahomet in his alcoran gives this name of the
World to Jesus the son of Mary. But John had probably no
reference to Plato, any otherwise than as the Gnosticks,
against whom he wrote, made use of several of Plato's words
and notions. So that in all probability John gives our bles
sed Saviour this title with regard to the Jews more especially,
who anciently called the Messias by this name.
2dly. We will in the next place Consider, what might
probably be the occasion why this evangelist makes so frequent
mention of this title of the Word, and insists so much upon
it. And it seems to be this : nay, I think that hardly any
doubt can be made of it, since the most ancient of fathers,
who lived nearest the time of John, do confirm it to us.
John, who survived all the apostles, lived to see those
heresies which sprang up in the beginning of Christianity,
during the lives of the apostles, grown up to a great height,
to the great prejudice and disturbance of the Christian re
ligion: I inean the heresies of Ebion, and Cerinthus, and
the several sects of the Gnosticks which began from Simon
Magus, and were continued and carried on by Valentinus
and Basilides, Corpocrates and Menander : some of which
expressly denied the divinity of our Saviour, asserting him
to have been a mere man, and to have had no manner of
existence before he was born as Eusebius and Epiphanius
tell us particularly concerning Ebion : which those who
bold the same opinion now in our days, may do well to con
sider from whence it had its original.
Others of them, I still mean the Gnosticks, had cor
rupted the simplicity of the Christian doctrine, by mingling
with it the fancies and conceits of the Jewish cabbalists,
and of the schools of Pythagoras and Plato, and of the Chal-

SECT, 10. The Testimony of John. 285
dean philosophy, more ancient than either : as may be seen
in Eusebius depreeparat. evang. and by jumbling all these
together they had framed a confused genealogy of deities,
which they called by several glorious names, and all of them
by the general name of ./Eons or Ages : among which they
reckoned Zm, and Aoy©-, and Movn-Jifl?, and nx^pw^a, that is,
the Life, and the Word, and the Only-begotten, and the
Fulness, and many other divine powers and emanations
which they fancied to be successively derived from one ano
ther. And they also distinguished between the maker of the
world whom they called the God of the old testament, and
the God of the new : and between Jesus, and Christ : Jesus
according to the doctrine of Cerinthus, as Irenasus tells us,
being the man that was born of the virig-In, and Christ, or the
Messias, being that divine power or Spirit which afterwards
descended into Jesus and dwelt in him.
If it were possible, yet it would be to no purpose, to
go about to reconcile these wild conceits with one another;
and to find out for what reason they were invented, unless it
were to unite the people with these high swelling words
of vanity, and a pretence of knowledge falsely so called, as
the apostle speaks In allusion to the name of Gnosticks, that
is to say, the men of knowledge, which they proudly as
sumed to themselves, as if the knowledge of mysteries of a
more sublime nature did peculiarly belong to them.
In opposition to all these vain and groundless conceits,
John in the beginning of his gospel chooses to speak of our
Lord ; the history of whose life and death he was going to
write, by the name or title of the Word, a term very famous
among those sects : and shews that this Word of God,
which was also the title the Jews anciently gave to the
Messias, did exist before he assumed a human nature, and
even from etemity : and that to this etemal Word did^truly
belong all those titles which they kept such a canting stir
about, and which they did with so much senseless nicety
and subtilty distinguish from one another, as if they had
been so many several emanations from the deity : and he
shews that this word of God was really and truly the life,
and the light, and the fulness, and the only-begotten of the
Father,; v. 5, In him was the life, and the life was the
Jigbt of men; and ver. 6, and the light shineth in dark-

286 DEITY OP JBSrS. PART III.
ness, and the darkness comprehended il not: and ver, 7,
8, i), where the evangelist speaking of John the Baptist, says
of him, that he came for a tvifness, to bear tvitness ofthe
light ; and that he tvas not that light, but tvas sent to bear
witness of that light: and that light was the time light
which coming info fhe world enlightens every man : and
ver. 14. and tve beheld his glory, fhe glory as of the only-
begotten of the Father, full of grace and truth : and ver.
16. And of his fulness we all receive, 8fc. You see here
is a perpetual allusion to the glorious titles which they
gave to their iEons, as if they had been so many several
deities. In short, the evangelist shews that all this fanciful gene
alogy of divine emanations, with which the Gnosticks made
so great a noise, was mere conceit and imagination; and
that all these glorious titles did really meet in the Messias
who is the Word, and who before his incarnation was
from eternity with God, partaker of his divine nature and
glory. I have declared this the more fully and particularly, be
cause the knowledge of it seems to me to be the only true
key to the interpretation of this discourse of John concern
ing our Saviour under the name and title of the Word.
And surely it is quite a wrong way for any man to go about
by the mere strength and subtilty of his reason and wit,
though never so great, to interpret an ancient book, without
understanding and considering the historical occasion of it,
which is the only thing that can give true light to it.
And this was the great and fatal mistake of Socinus,
to go to interpret scripture merely by criticising upon words,
and searching into all the senses that they are possibly
capable of, till he can find one, though never so forced and
foreign, that will save harmless the opinion, which he was
before-hand resolved to maintain, even against the most
natural and obvious sense of the text which he undertakes
to interpret : just as if a man should interpret ancient
statutes and records by mere critical skill In words, with
out any regard to the true occasion Upon which, they
were made, and without any manner of knovlfledge and
insight into the history of the age in which they were
written.

SECT, 10. The Testimony of John, 287
Such are the reasonings of TiUotson upon this intro
duction to John's gospel. To me they are perfectly satis
factory : and, when considered in connection with the great
chain of evidence from the beginning of the world to the
present time, they contain an unquestionable proof of the
eternal divinity of our Lord Jesus Christ *.
303.* " Jesus did not commit himself unto them, be
cause he knetv all men, and needed not that any should
testify of man : for he knew tvhat was in man." John 2.
24, 25. — In this passage the Apostle bears witness to the
omniscience of his divine Master, which Is an attribute
peculiar to the Deity.
304.* " Jesus knowing that the Father had given all
things into his hands, and that he was come from God,
and went to God." John 13. 3. — In these words John de
clares the pre-existence and omnipotence of Christ: an
' omnipotence indeed derived from his Father; but this is
'what all are agreed in : seeing the Son of God confessedly
^ts by a power derived from bis Father, as truly as every
earthly offspring acts by a power derived from his earthly
parent.-^-We may observe farther, that this same divine
author tells us expressly, that he wrote his gospel in order
to prove Jesus to be Christ, and the Son of God, and that
believing we might have life through his name.
305. " Many other signs truly," says be, " did Jesus
in the presence of his disciples, which are not written in
this book : but these are written, that ye might believe that
Jesus is the Christ, the Son of God : and that believing ye
might have life through his name." John 20, 30, 31. — ^This
is a proper close to a book, where the author had first in
sisted on the personal dignity of the Redeemer, and then
confirmed what he had advanced by an induction of particu
lar and supernatural actions, together with a variety of
reasonings upon those actions. And, upon the whole, it
* For further evidence on this important passage of holy scripture,
consult Burnet on the Articles, art. 2, p. 34—56 ; Bull's Judgment of the
Catholic church, c. 2 ; Grotius, Lightfoot, Hammond, and Whitby on the
place. See also Dr, Randolph's Vindication, p. 2. p- gS~32. The incom-
^ parably leamed Bishop Pearson hath vindicated the orthodox interpreta
tion with his usual ability in his Exposition ofthe Creed, p. 116—119, See
liliewise Mr Charles Leslie 8 unanswerable reasonings on these verses of
)it, John iu his excellent Dialogues on the Socinian Controversy,

288 DEITY OF JESUS. PART III.
satisfactorily appears, that the person, of whom the Apostle
had been wilting, was indeed the true and proper Son of
God, who was in the beginning with God, and who was
God, but wbo, in the fulness of time, was made flesh fbr
the redemption of the human race.

SBCT. 11, The Testimony of John. 289

PART THIRD.

SECTION XI,

Ihe DiviNfry of christ argued from «ome passages
IN THE first epistle OF JOHN.

Hunhnify and J)eity of Christ. — The Dqcetce, Cerinthians
ari^ Ebionites censured. — The Apostle piaintains that
Jesus Christ is the only Propitiation for Sin. — Why
Socinians deny the Atonement. — Fieto ofthe Doctrine
given by Dr. S^iftuel Johnson. — Displays fhe infinity
of the love qf God. — Jesus One with the Father and
the Holy Ghost. — Objections answered. — Authorities
cited: — Reference to other authorities. — Jesus Christ
tbe True God and Eternai Li fe.^rr Opinion of Dodr
dridge — Clarke and Whiston.
This same Apostle begins his first Epistle with a de-
scrlptiop of the divinity and humanity of Jesjis, and ends it
with the strongest declaration of his supf.eme Deity. And
all this he does in opposition to tlie several heresies of the
age in which he lived. For, it is well known by the learn
ed, there were some then, who depied the divinity of our
Saviour, and others who run into the contrary extreme, and
denied his hunianity. In opposition to which errors, jlohn,
by his apostolic;^ authority, asserts both the opje and the

290 deity of JESts. part ih.
other, at the very opening of this divine discourse. He
had been peculiarly loved by his master, and he retained
a peculiar concern for the honour of his master. And as he
had introduced bis gospel with an account of his divine
nature, and then proceeded to his incarnation, so here he
introduces this epistle with an account of his divinity and
humanity jointly: —
305.* " That which was from the beginning, which we
have looked upon, and our hands have handled of the Word
of Life; for the Life was manifested, and we have seen it,
and bear witness, and shew unto you that eternal life which
was with the Father, and was manifested unto us; that
which we have seen and heard declare we unto you."—
1 John 1. 4. — ^This is a description both of the Saviour's
humanity and divinity *. " That which was from the be
ginning — the Word of life — that Eternal life which was with
the Father, and was manifested unto us" — are all expres^
sions of similar import with several of those in the introduc
tion to his gospel, and are intended to oppose the hfllsy^if
those persons, who said Jesus Christ was nothing more than
a mere man, and had no existence before he was born. So
the expressions — " which we have heard — ^which we have
seen with our eyes— which we have looked upon — and our
hands have handled of the word of life" — are all expres
sions Intended to oppose the heresy of those, who denied
his real humanity, and said he had no body, but only in ap
pearance. 306. The next place in this epistle, whicli asserts the
divinity of the Son of God, is that in the beginning of the
second chapter, where it is said : —

• The holy Apostle plainly censures the same heretics (the Docetap,
Cerinthians and Ebionites) in the first Epistle also, and calls them all by
that one name of the Antichrists, as Irenaeus, Tertullian, and others ofthe
ancients have observed. See Bishop Bull's Judgment of the Catholic
Church of the three first centuries concerning the necessity of believing,
that our Lord Jesus Christ is true God chap. 2, sect. 5, where there is an
admirable iUustration of the several phrases in this epistle whicli allude to
the heresies then prevailing in the churcli. The passage is too long for
insertion here, otherwise it would throw, much light upon the Apostle's
reasoning. Consult too Waterland's Importance of the Doctrine ofthe
Trinity, chap, e, p. 262—272, where the design of the whole epistle is
well illustrated.

sect. 11. The Testimony of John. 29 1
" If any man sin we have an advocate whh the
Father, Jesus Chiist tiie righteous : and lie is the propitia
tion for oar sins : and not for ours only, but also for the sins
of the whole world." 1 John 2. \, 2.— Now, though this
passage does not say in direct terms, that Jesus is more
than man, yet it declares such things of him as cannot be
predicted of any mere man. For the atonement for the
sins of the world, which Jesus made by the sheding of his
blood, and which is so strongly expressed in these words,
implies absolutely the super-humanity of Jesus. Common
sense will tell any person, that man cannot atone for man.
Hence we find, that all the Socinians, who deny the divinity
ot Christ, deny the atonement of Chiist For the atone
ment for sin implies the divinity. If therefore these words
assert the doctrine of the atonement, they assert at the
same lime the doctrine of the divinity. They stand or fall
together*. - I transcribe here the short view of the doctrine of Atone-
: ment which Dr. Samuel Johnson gave to his friend Mr.
BosweU: — Whatever difficulty there maybe in the con
ception of vicarious punishments. If is an opinion which had
possession of mankind in all ages. There is no nation that
has not used the practice of sacrifices. Whoever, therefore,
denies the propriety of vicarious punishments, holds an
opinion which the sentiments and practice of mankind have
contradicted, from the beginning of the world. The great
sacrifice for the sips of mankind was offered at the death
of the Messiah, who is called in scripture, Tlie Lamb of
God, that taketh away the sins of the world. To judge of
the reasonableness of the scheme of redemption, it must be
considered as necessary to the government of the universe,
that God should make known his perpetual and irreconclle-
able detestation of moral evil. He might indeed punish,
* See a volume of sennons has lately been published npon the Atone
ment made by Christ for the sins of mankind by the Rev. Daniel Veysie,'
which were preached at the Bampton Lecture. In my judgment they are
well-reasoned discourses, and perfectly conclusive.
The Eev. Caleb Evan's three discourses on the same subject are more
popular, and in a strain ranch more evangelical. I do not recollect to have
seen any treatise upon tlie subject so concise, so scriptural, so satisfactory,
and so consolatory, to an awakened niind^
u 2

292 deity of jescs. part hi.
and punish ouly the offenders : but as the cud of punishmeiit
is not revencreof crimes, but propagation ot virtue, it «as
more becoming the divine clemency to find another manner
of proceeding, less destructive to man, and at lea.st equally
powerful to promote goodness. The end of punishmentis
Jo reclaim and warn. That punishment will both reclaim
and warn, which shews evidently such abhorrence of sui m
God, as may deter us from it, or strike us with dread of
veniance when we have committed it. Tins ,s effected by
vicarious punishments. Nothing could more fully testily the
opposition between the nature of God and moral ev>l, or
niore amply displ^^y '"^ justice, to njen and angels, to all
orders and successions of beings, than that it was necessary
for the higliest and purest nature, even for D'y'Nn'Y itself,
to pacify the demands of vengeance, by a jiamful death; of
which the natural effect will be, that when justice is appeas-
ed, there is a proper place for the exercise of mercy ; and
that such propitiation shall supply, in some degree, the im
perfections of our obedience, and the incflicacy of our
iepentance. For, obedience and repeptaii.e, such as ^^•e
can perform, are still necessary. Our Saviour has told us,
that he did not come to destroy the law, but to fulfal: to
fulfil the typical law, by the performance of what those types
had foreshewn; and the moral law, by precepts of greater.
viuiitv and higher exiiltation.-The peculiar doctrine of
Christianity, is, that of an universal sacrifice, and perpetua
propitiation. Other prophets only proclaimed the vviU and
Ihc thrcatcnings OfGod. Christ satisfied lus justice*.
307 " Hereby iierceive we the love of God, because He
laid down his life for usf." 1 John 3. IG.-Some copies
of this epistle omit the words of God, and hence it has been
thought that they are aa interpolation. Whether this is the
case ov otherwise I undertake not to determine. It is cei':
taiti however, that the context requires tbe words to make
sense of the passage. Noi- will any other fill it up witli
equal propriety. „ . . , ^ ,
308. " Hereby know ye the Spirit of God; every spirit
that confesseth that Jesus Christ is come in the flesh is of
* Life of Johnson by Boswcll, vol; 2. p. 404,
ron«nlt Uui-sh's Inquirv for an abk- defence of tlii.s reading, p. llS-^
119. See ¦Doddridge in loco, where he inclines to reject the common
reading.

SECT, 11, TIw Testimony of John. I?93
God: and every spiiit that confesseth not that Jesus Christ
is come in the fiesh is not of God, And tins is that spiiit
of Antichrist, whereof ye have heard that It should come,
and even now already it is jn the world." 1 John 4. 2, 3.
— ^This language is perfectly proper on the supposition of
Christ's pre-existence ; but very improper on the contrary
supposition : for how could a mere man come otherwise
than in the flesh f ?
309, " In this was manifested the loVe of God towards
us, because that God sent his onl) -begotten Son into the
world, that we inight live through him. Herein is love, not
that we loved God, but that he loved us, and sent his Son
to be the propitiation for our sins, — ^And the Father, sent the
Son to be the Saviour ofthe world." 1 John 4, 9, 10, 14. —
Where was the extraordinary love of God in sending his
Sou, if that Son was a mere man like all other men? If such
only is their meaning, the scriptures mock and deceive us.
But if Jesus is possessed of a divine nature, and was with
the Father before the world existed ; and if he assumed
human nature, and in that nature made a real, full, and
proper atonement for the sins of the world, then we may
easily discover the love of God to mankind in sending his
Son to die, and all those scriptures which speak of God's
singular love to his creatures, are easy to be comprehended,
and admit of the most reasonable interpretation,
310. " For there are three that bear record in heaven,
the Father, the Word, and the Holy Ghost : and these three
are one." 1 John 5. 7-
Though we grant this text is not quoted by the Nicene
Council against the Arians, and is not found in many
ancient copies : nay, though we should grant, that it was
not originally in the Epistle of John, it is, however, a good
argument for the doctrine of the Trinity. For if it was a
marginal note, and so crept into the text, this, however,
shows it to have been the opinion of the most ancient and
primitive Christians, who put this comment to the text. If
they say this was put in by the orthodox, it was done in
opposition to the heretics ; this was a suflScient evidence
of their firm belief of the doctrine of tbe Trinhv then.

Price's Sermons, p. 13e.
V 3

2.04 DKITY OF JKSVS, P.4RT III.
But If this text was expunged by the Arians, who as St.
Ambrose observes of tliem, were remarkable for this sort of
fraudulent dealing with the scriptures, then there was a great
deal of reason for restoring it '''.•
Be it genuine or otherwise, the same sentiment is found
ill other parts of scripture, and the ancient Christian writers
abound with expressions of a similar nature. The Histo
rians of the martyrdom of Ignatius say: — Glorifying our
Jesus Christ, through whom, and with whom glory and
power be to the Father, with the Holy Ghost, in the holy
tliurch forever and ever. Amen. — Polycarp died expressing
his gratitude to God in these words : — I praise thee, I bless
thee, I glorify thee, through the eternal High Priest Jesus
Christ thy beloved Son, through wliom, to thee, with him,
in the Holy Ghost, be glory both now, and to all succeeding
.iges. Amen. — Tertullian has many passages like unto this
of John : — I do testify, says he, that the Father, Son, and
Holy Ghost, are undivided one from another f. Again: 
Two Gods or two Loids we never have named with our
mouth : not as if tiie Father were not God, and the Son
God, and the Holy Ghost God, and each of them God J.
Again : — I every where hold one substance in three cohering
together §. He alludes also t3 this text when he says :— •
These three are one (essence) not one (person) ; in like
manner as our Lord hath said, / and the Father are one
(essence), having regard only to the unity of substance, not
to the singularity of number ||. St. Cyprian seems to have
a full quotation of this text, with very little variation : 
The Lord saith, land the Father are one. And again con
cerning the Father, and the Son, and the Holy Ghost, it is
written — And these three are one ^.
Upon this declaration, so full and absolute, and accom
panied by such testimonies I will make no comment, but
leave the reader to his own reflections. It should seem, if
the Father is God, so is the Son, and so is the Holy Ghost,
and yet they are not three, but one God. And whether the
text Is genuine or spurious, it is so much in the spirit of
* Sec Fox on the place for the above quotation
t Adv. Prax. cap. 9. i Ibid. cap. 13. « TKid ,»
li Ibid. cap. 2.5. 1: Ue Unit. Ec, Iiber.

SECT. 11. Tlie Testimony of John. 295
several other, that the doctrine of Christ's, divinity, and the
Holy Trinity neither stand nor fall with it *.
311.* "We know that the Son of God is c6me, and
hath given us an understanding that we may know him that
is true : and we are in him that is true, even in his Son
Jesus Christ. This is the true God and eternal life. Little
children, keep yourselves from idols. Amen." 1 John
5. 20. — Such is the conclusion of this most divine Epistle.
The author had opened it with a declaration of the Re
deemer's compound person, and now he closes all his
cautions and observations with another solemn declaration
of the real and proper Deity of the Son of God. For the
whole context requires that these words should be under
stood of the Son, rather than of the Father.
Dr. Doddridge observes upon this passage, that it is an
argument of the Deity of Christ, whicli almost all who have
wrote in its defence have urged : and which, I think, none
who have opposed It, have so much as appeared to answer.
Dr. Clarke has treated this text with a great degree of
disingenuousness. See his Scripture Doctrine f. It is
the more remarkable that he should apply this passage
to the Father of our Lord, seeing he speaks such strong
things of the Deity of the Son in other parts of his
writings. In his Reply to the Objections of Robert Nelson,
* Wlioever wishes to see what has been advanced for and against the
anthenticity of this text may consult Mills, Hammond, Pool, Henry, and
Guise in loco. See too Jones on the Trinity, ch. 3. sect, 18. There are
various other persons who have written on both sides of this question.
The last writers who have embarked in the controversy arc Mr, Arch
deacon Travis in his Letters to Mr. Gibbon in favour of it, and Messrs.
Porson and Marsh against it. Much is to be said on both sides. In point
of manuscripts, however, the evidence, I think, is clearly against it. But
the context seems to me plainly to want tbe passage. The evidence of
Tertullian and Cyprian too is very considerable. As this is the case, it
would be wrong to give up the text, but imprudent to lay any very serious
stress upon it, in a controversy of any magnitude.
The reader will find a pretty accurate compendium of the arguments
hotli for and against the authenticity of this warmly contested passage in
the notes of the New Testament in Greek and Englisli, printed for
Roberts in 1729, The anthor seems to have been an Arian, and discovers
in places great bitterness of spirit against thosc who differ from him, and
therefore should be read with caution, but upon the whole, it is a work
of some ability. He appears to wander fai' from the truth in his- interpre
tation of some of the prophecies. t Page 51.

296 to-EITV OF JBStJS, PART III,
Esq. he saith — "The Sob is by communication of divine
power and dominion from the Father, really and truly God.
Page 50. — He is really and truly God. p. 52.— The Son is
true God, by communication of divinity from the Father.
p. 62. — Christ is by nature truly God : as truly, as man is
by nature truly man*. His friend Whitson also, in his
Vindication of the Council of Nice, saith, Jesus Christ is
truly God and Lord. — He is a God by nature ; and was
such before his incarnation, nay, before the creation of the
world f, • Page 81. t Page, 8,

SECT, 12, TTie Testimony of John. 297

PART THIRD.

SECTION XII.

-.>ITYOF CHRIST ARGUED FROM SOME PASSAGES IN
THE BOOK OF REVELATION.

TTie book of Revelation a portion of the Sacred volume.—
The Seven Spirits before the throne. — Personal dignity
and glory of Jesus. — He is God, etemal and omnipo
tent.— The visible and invisible worlds are under his
controul. — Influence ofthe truth upon Dr. Doddridge.
—-Rev. 2. 23. compared with 1 Kings 8, 39. an impreg
nable proof of the Saviours absolute Deity. — All the
angels of Heaven worship Him. — John calls Mm —
the Word of God — King of Kings — the Great God—
the Temple of Heaven — Light of Heaven — Judge of
the World — Root and Offspring of David. — And the
Bright and Morning Star. — Closes the code of Scrip
ture with a direct Prayer to our Lord Jesus
Christ,
The book of Revelation Is one of the most extraordi
nary and best authenticated, of all the compositions in the
sacred volume, and is supposed to have been written the
last of all, and yet is the most curiously constructed of all.
It is composed with more than human skill, and has more
human authority than any book of the New Testament
besides, even from the time it was delivered *.
* Mede p, 603.

293 DEITY OF JESUS. P.\RT III.
I do not find any other book of the New Testament so
strongly attested, or commented upon so early as this of the
Apocalypse". It opens with a description of the person of Jesus, in his
present glorified humanity, and displays many ofthe secrets
of the invisible world. In the first chapter we have a prayer
to the three persons jointly. Father, Son, and Spirit, with an
ascription of praise to the Son alone ; and then a particular
account of the person of that Son, as he appeared to his ser
vant John,
312.'* " John to the seven churches whicli are in Asia ;
Grace be unto you, and peace from him which is, and which
was, and which is to come ; and from the seven spirits
which are before his throne ; and from Jesus Christ,
who is the faithful witness, and the first-begotten of the
dead, and the Prince of the kings of the earth : Unto him
that loved us, and washed us from our sins in his own blood,
and hath made us kings and priests unto God and his Father;
to him be glory and dominion for ever and ever. Amen."
Rev. 1.4—6.
By the seven Spirits must be meant one or more persons,
since he wishes or declares grace and peace from them.
Now either this must be meant of angels, or of the Holy
Ghost. There are no where prayers made, or blessings
given. In the name of angels. This were. Indeed, a wor
shipping them ; against which there are express authorities,
not only in the other books of the New Testament, but in
this book in particular. Nor can it be imagined that angels
would have been named before Jesus Christ : so then it
remains, that seven being a number, imports both variety and
perfection, and that was the sacred number among the Jews,
this is a mystical expression; which is no extraordinary thing
in a book that is all mysterious.. And it imports one per
son, from whom all that variety of gifts, administrations,
and operations, that were then in the church, did flow : and
this is the Holy Ghost. But as to his being put in order be
fore Christ, as upon the supposition of an equality, the going
out of the common order is no great mattcrf; so since there
* Sir Isaac Newton's Observations on Daniel, p. 243- Consult
Lardner's credibility, passim, for its authority.
t Burnet on the Art. p. 48.

SECT. 12. Tlie 7\stimony of John, 299
was to come after this a full period that concerned Christ, it
might be a natural way of writing to name him last.
313.* After this prayer to the three persons. Father,
Son, and Spirit, and ascription of praise to the Son alone,
comes in a description of the person of the Judge of the
world. — " Behold, he eometh with clouds ; and every eye
shall see him, and they also which pierced him : and all
kindreds of the earth shall wall because of him : even so.
Amen. I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and which
is to come, the Almighty" Rev. 1 . 7? 8. Here we see,
two of the incommunicable perfections of God are expressly
applied to the Redeemer of mankind. It will, therefore,
follow, that he is, together with his Father, God eternal, and
omnipotent. All the ancients, both before and after the council of
Nice, understand this text of God the Son- I will give a
specimen here again of their sentiments. Hermas tells us,
that the name of the Son of God Is great and without
bounds, and the whole world Is supported by it*. — Barnabas
saith, Christ Is Lord of the whole earthf. — ^TertuUian saith,
Christ Is in his own right God Almighty, as he Is the Word
of Almighty GodJ. — Clemens Alexandrinus hath this saying.
He can want nothing, who hath the Word, the Almighty
God, For the Word is a possession that has nothing want
ing to it§. — Origen hath the following observation : — ^That
you raay know the omnipotence of the Father and the Son
to be one and the same as he is one and the same God and
Lord with the Father, hear John speaking in the Revelation
in this manner — ^These tilings saith the Lord God who is,
and who was, and who is to come, the Almighty. For who
is the Almighty that is to come, but Christ||?
314,* " I am Alpha and Omega, thefirst and the last."
This is repeated more than once, with some little variation.
" I am thefirst and the last. — I have the keys of hell and of
death. — ^To him that overcometh will Igive to eat of the
tree of life which is in the midst of the paradise of God. — I
will give thee a crown of life." Rev. 1. 11. — These expres
sions seem to denote, not only the eternity of the Son of
• Sim. 9, sect. 14. t Epist- sect. 5. i Cont. Prax. c,-17.
¦ J Psedag. c. 7- \\ De princip, lib. 1 p. 673,

gOQ DEITY OF JESUS. ^^-^KT 1".
Tod but that all tbe invisible world is absolutely under his
controul ; that he is the Lord of it, killing and making
alive at his own pleasure ; and that it is bis province to
reward or doom all the children of men as be judges meet.
These appear to be characters infinitely unsuitable to mere
glorified humanity.
Dr. Doddridge says Oti this verse. That these titles.
Alpha and Omega, first and last, aliouVd be repeated so
soon. In a connection which demonstrates they are given to
Christ, will appear very remarkable^ whatever sense be given
to the eighth verse. The argument drawn, in the preceding
note upon it, would have been strong, wherever such a pas
sage as this had been found ; but Its immediate connection
with this, greatly strengthens it. And I cannot forbear re
cording it, that this text has done more than any other in the
Bible, toward preventing me from giving into that scheme,
which would make our Lord Jesus Christ no more than a
deified creature,
315,* "All the churches shall know that I am he
which searcheth the reins and heart." Rev, 2. 23, If this
declaration of our Saviour be compared with what king Solo-'
mon says of God — " Thou, even thou only, O God, knowest
the hearts of all the children of men." 1 Kings 8. 39. — it
will follow, that Christ challengeth to himself one ofthe in
communicable properties of the Divine Being. And 1 think
every candid person must allow, that language like the
several passages above, very ill becomes the character of any
merely human creature.
After the Son of God had thus made his appearance,
spoken in the highest style of Deity, and dictated an epistle
to each of the seven churches in Asia, in which these, and
various other similar declarations ofthe Son of God, occur;
we are favoured with a view of the heavenly inhabitants;
and there we see Jesus seated upon a throne, and receiring
from all the angelic world equal honour and praise with his
everlasting Father. ^
316.* " After this Hooked an^ k i u j
opened in heaven. And, behold a tb.- ' a door was
Ind one sat on the th one^^ld ^ ^^ "^^ '* • "^ 'T?
throne, and ofthe four beasts and ' ' V''""'*^'' "' '*"=
elders, stood a ^«.., as it 1^^^^"^^^^^

SECT. 1 2. The Testimony of John. 301
and took the book out of the right hand of him that sat upon
the throne. And when he had taken the book, the four
beasts and four and twenty elders fell down before the Lamb,
having every one of them harps, and golden vials full of
odours, whieh are fhe prayers of saints*. And they sung
a new song, saying. Thou art worthy to take the book, and
to open the seals thereof : for thou wast slain, and hast
redeemed us to God by thy blood out of every kindred, and
tongue, and people, and nation.— ^And I beheld, and I
heard the voice of many angels round about the throne and
the elders : and the number of them was ten thousand times
ten thousand, and thousands of thousands ; saying with a
loud voice. Worthy is the Lamb that was slain to receive
power, and riches, and wisdom, and strength, and honour,
and glory, and blessing. And every creature whicli is in
heaven, and on the earth, and such as are in the sea, and
all that are in them, heard I saying. Blessing, and honour,
and glory, and power, be unto him that sitteth upon the.
throne, and unto the Lamb for ever and ever." Rev. 4th
and 5tli chapters. Let men in this world treat the Saviour
of mankind with what Indignity they may, it is evident from
these passages, that the angels in heaven are perfectly well
acquainted with his nature, and the claims he hath upon
their services. " All the angels of God worship him !" And
shall ungrateful man, whom he hath redeemed at the price
of his blood, refuse him that honour ?
317.* In another part of this extraordinary book, the
Lord Jesus is represented as the great Vicegerent of his
Father, and heading all the inhabitants of the upper world :
" 1 saw heaven opened ; and, behold, a white horse : and
he that sat upon him was called. Faithful and True — and
his name is called, fhe Word of Godf. Aud the armies
which were In heaven followed him upon white horses,
clothed in fine linen, white and clean. — ^Andhe had on his
vesture, and on his thigh, a name written. King of kings,
and Lord of lords." Rev. 19, passim.

* Here is both worship and prayer offered to the Lamb— the prayers
of all the saints.
tDoes not this title, given here to our Saviour, amount to demonstra
tion, that he is the person described in the first chapter of this same au-
tlior's gospel, under the character of the AVord .'

^g02 DEITY OF JESUS. PART III.
,, « * Tesus is called « The great God," Rev. 19. 1 7.
in cJuformit wUh Isaiah^s « Mjghty God," and Paul's
«Gieat God and Saviour, Jesus Christ.
319:* Soon after this, we find the Son, in common
•th the Father, is spoken of as tbe temple of heaven ;
which, though a mode oi speaking highly figurative, is yet
ascribing an honour to the Son, which appears Incompatible
with simple humanity : — " And an angel talked with me,
saying, Come hither, and I will shew thee the bride, tlie
Lamb's wife. And he carried me away in the spirit, and
shewed me that great city, the holy Jerusalem. And I saw
no temple therein : for the Lord God Almighty and the
Lamb are fhe temple of it." Rev. 21.9, 10, 22.
320.* It is further remarkable, that as the Lord God
Almighty and the Lamb are in common considered as the
temple of the heavenly Jerusalem, so the Lamb in common
with God is the light of the city : — " The city hath no need
of the sun, neither ofthe moon, to shine in it : for the glory
of God did lighten it, and the Lamb is the light thereof,"
Rev. 21, 23.
321.* It may be observed still farther, that by a
similar manner of speaking, if the throne of God is mentioned
so is that of the Lamb ; and what is very remarkable, is,
that God and the Lamb axe said to have but one throne,
" And the angel shewed me a pure river of water of life,
clear as crystal, proceeding out of the throne of God and of
the Lamb. — The throne of God and of the Lamb shall be
iu the city." Rev. 22. 1,3.
322. "The Lord God ofthe holy prophets sent this angel
to shew unto his servants the things whicli must shortly be
done." Rev. 22. 6. Compare this with the 16'th. verse :
" I Jesus have sent mine angel to testify unto you these
things in the churches." The angel that appeared to John
was the angel of the Lord God, and the Lord God sent him:
ut he was the angel of Jesus, and Jesus sent him: therefore
^^TluV^ I-ord God of the holy prophets.*
with seve™^** sublime book shuts up the canon of scripture
era! expressions, veiy unsuitable, as it should sacra,
cation, and forUict^^ ^'^'" ®«""ons for a vindication of this appli.
t SeeJonesouthrS;:;.';:'"^'*^'-^' P. 214.-218,

SECT. 12. The Testimony of John. 303
to the character of mere glorified humanity, but perfectly
consistent and proper, if Jesus is possessed of essential divi
nity. 323. " Behold, I come quickly, and my reward is with
me, to give every man according as his work shall be," Rev.
22, 12, — -Here he speaks as the Judge of the world, and the
Arbiter ofthe final fates of men.
324.* "I am Alpha and Omega, the beginning and
the end, thefirst and the last." Rev. 22. 13. Here the
Son of God proclaims his own eternity,
325.* " I am the root and the offspring of David."
Rev. 22. 16. This we have noticed before, as expressive
ofthe Redeemer's pre-existence. As God he was David's
Lord, as man David's Son.
326. " I am the bright and morning Star." Rev. 22.
16. I am he that 'was prophesied of by Balaam as the
" (S/ar whicli should arise out Jacob." Num. 24. 17 ; and
by Malachi, 4. 2. as " The Sun of righteousness," which
should enlighten all the ends of the earth,
32/.* " Surely I come quickly. Amea, Even so
come. Lord Jesus." Rev. 22. 20, This is a direct prayer
to the Saviour of mankind to hasten his coming. The apos
tle then closes the whole book with another more indirect
one for his readers.
328. The grace of our Lord Jesus Christ he with you
all. Ainen."
We have now gone through the whole Bible, and traced
the personal character of Jesus from the beginning of the
world to the close of the divine canon. We have seen what
were the expectations of mankind before he came— -what
were liis own pretensions, both while he was here upon
earth, andafter he ascended into heaven — ^what the declara
tions of God, of angels, of devils, and of men, concerning
him, during his abode here below — and what the represent
ations of his disciples have been since he left our world, when
they were under the fullest degree of spiritual illumination.
The reader will do himself and the subject the justice to
review the wliole, and then form his judgment according to
evidence. * A plain and serious Christian, says Dr. Davies, who is
more conversant with his Bible than with controversial wri-

304 DEITV OF JESUS. PART III.
tings, must be at a loss to conceive, how any persons
acknowledging the divine original of the Scripture, are able
to evade the force of the numerous testimonies they contain
for the deity and atonement of Christ.
But, possibly, such a person is not aware of the amazing
powers of a certain instrument, which learned men have
Invented, for their assistance in the interpretation of Scrip
ture, apd which is called "Biblical Criticism. By a dexterous
use of this, they are able to elicit from the Scriptures almost
any meaning they please. It were easy to adduce some very
curious examples of this. Criticism asserts, " that Scripture
gives no countenance to the supposed existence of holy angels,
or of apostate angels, or devils ; that they represent man
as consisting entirely of a material body, without the addition
of a distinct intellectual soul or spirit ; and that, conse
quently, he becomes totally extinct at death." — rTo recon
cile the Scripture to such opinions as these, a new transla
tion shall be proposed of such passages as appear to teach
the opposite sentiments ; or the original text may have been
corrupted, and must be amended ; the literal meaning must
be rejected, and the language admitted to be figurative or
metaphorical. Should any text continue stubborn, and
refuse to submit to the gloss imposed, it shall be pronounced
an interpolation, and must be expunged. Biblical criticism
will use its pruiiiiig-knife unmercifully, and lop off hot only
single verses, but whole chapters. Nay, it has been intima
ted by one bold critic, that four gospels arc a superfluous
incumbrance ; that three of thera may be well spared, and
one retained as abundantly sufficient. — Do not these attempts
to curtail and garble the Scriptures, discover, on tlie parts of
the criric, a consciousness, if not an avowal, that the plain
and unconstrained language of Scripture militates against
him. The same gentlemen are, likewise, much influenced
by a senriment, which some are willing to regard as an axiom
in theolog ; « that where mystery begins, faith and religion
end." But is there an attribute of the great and blessed
God, the investigation of which, will not involve the human
mind in mysteries and difficulties, beyond its ability to un
ravel ?

SECT. 12. The Testimony of John, 305
God is etemal. Can you conceive of a duration in
which there is no succession, and to which there can be no
addirion ? Or, dare you, absurdly and blasphemously, to say,
that the eternal God is older this day, than when he made-
the world ? — God is omnipresent. Can reason inform you,
how the spiritual essence of God fills heaven and earth,
without extension or division into parts ? or> even discern
its possibility ? — God is omnipotent. Can reason form an
idea of a power, no more exhausted by the creation of a
world, than by the production of an insect ? — God is omni
scient. But, who can comprehend that knowledge, which
has been always complete and perfect ; and incapable of
improvement, by the accession .of a single idea before un
known? Is it not a maxim of indisputable authority, that nothing
can exist without a cause ? And, is it not on this principle,
that reason asserts the existence of God ? Because there
are beings that exist now, you justly infer, that something
must ever have existed. As it is absurd to suppose an infi
nite succession of causes, (since, in every series, there must
be a first member, with which it commences,) you are con
strained to acknowledge a first cause, which owes its exis
tence to no other, and that is — GOD. For every effect,
you require a proportionable cause. Assign, therefore, if
you are able, the origin or cause of the existence of the
eternal God. You will very naturally mention his necessary
existence and self-origination. But, is there any distinct
idea conveyed by those terms, which the human mind is
able to grasp or comprehend ? The existence of creatures
compels us to admit the existence of an Almighty Creator ;
but their existence is only the evidence of his existence, and,
in no respect, the reason or the cause of it.
Is there not here a difficulty, which reason is utterly
unable to solve, and a mystery altogether unfathomable ?
Must not reason submit to receive the assistance of faith,
before it can fully embrace the first and the most important
of all truths — that there is a God ? Why, then, should not
the testimony of divine revelation to the Deity of Christ,
and the mystery of his incarnation, be allowed equal autho
rity, as is granted to the conclusions of reason, for the
X

306 DBITY OF JESUS. PART III.
existence of God ; since the one is not attended with greater
difficulties than the other ? In short, if we are determined
not to part with the first principles of religion, aspiringreason
must bow to revelation, and accept the alliance of faith. As
to my myself, I pray, that my mind may be always influeii-
ced by the sentiment so beautifully expressed by the excellent
and pious Doctor Watts ;
" Where Reason foils 'with all her powers.
There faith prevails, and love adores."*
* Dr. B, Davis's Sermon oathe Deity ofthe Saviour, p, 45—*49,

SECT, 1. Deity of the Holy Spirit. 307

PAHT FOURTH.

SECTION I.

A VIEW OF THE DOCTRINE CONCERNING THE HOLY SPIRIT,
FROM THE OLD TESTAMENT,

The Holy Spirit an Agent in the natural and moral crea
tion. — Opinions of Milton — Athenagoras — Tertullicoi
— Origin — Gregory Nazianzen — and Basil. — Attri
butes of the Holy Spirit. — His operations. — -Seneca
and Cicero quoted. — Prerogafion ofthe Holy Spirit.-^
His influences and prerogatives objects of devotion.—
2^estimonies of inspired tvriters. — All concur to prove
tliat the Holy Spirit is JEHOFAH. — References to
the most valuable authors who have written upon the
divinity ofthe Spirit.
IN examining the doctrine concerning the Holy Spirit,
it will be proper to trace it through the several ages of the
world, as we have already done in the former case, because
the manifestation grows more clear, as we advance towards
the perfection of the Christian dispensation. The Bible
opens with it,
329,* " In the beginning God created the heavens and
the earch ; and the earth was without form and void ; and
the Spirit of God moved upon the face of the waters," Gen.
1, 1, 2. X 2

308 DEITY OF THE HOLY SPIRIT. PART IV.
From this declaration we learn, that the Holy Spirit was
an agent in the natural, as well as moral creation. For it is
evident the expression cannot be understood of the air or
wind, because that element was not as yet separated from
the chaotic mass. See Mal. 2. 16. It is remarkable that
the ancient Jews understood tliis of the Spirit of the Mes
siah*. The Spirit of God moved upon — ^brooded over, as a hen
over her chickens. Milton has given us the exact idea.
" And chiefly thon. O Spirit, that dost prefer
" Before all temples the upright heart and pure,
" Instruct me, for thon know'st : Thou from the first
" Wast present, and with mighty wings out-spread
" Dove-like satt'st brooding on the vast abyss,
" And mad'st it pregnant." Book r.
The primitive writers of the christian church have spo
ken pretty much at large upon the doctrine of the Holy Spirit.
He is declared by Athenagoras to proceed from God and
return to God, as a beam pfoCeeds from the sun, and is
returned back again. The Father is in the Son, and the
Son is in the Father, by the unity and power of the Holy
Ghost. He is said by Tertullian to be the third divine person in
the Godhead ; the third name of Majesty ; the proclaimer
of the monarchy of one God ; but also, if any will receive
the words of this new prophecy, the interpreter of the dispen
sation ; and the guide of all truth which is in the Father, and
the Son, and the Holy Ghost, according to the Christian
covenantj." Again : — ^The Son I deduce from no other
source than the substance of the Father ; the Spirit I think
from no other source than the Father by the Sonf- And
again : — " The Spirit is the third from the Father and the
Son§." Ibid. cap. 8. Origen says : — Of the Holy Ghost I
conceive that such is his sanctity, that he cannot be sancti
fied : for no foreign sanctification accrues to him from with
out, nor any, of which he was not before possessed, accede
to him who is always holy, and whose sanctity never had-^a
beginning. In like manner we must think of the Father and
* See Gill on the Trinity, p. 27. where he refers to Ihe places. Both
the Targum of Jonathan and that of Jerasalem translate this passage, "The
Spirit of mercies from hefore the Lord."
% Adv. Prax. cap, 30. t Ibid. cap. 4. J Ibid. cap. 8.

SBCT. 1. Old Testament Evidence. 309
the Son, for the substance of the Trinity alone is of its own
nature holy, and not by sanctification from without ; for
truly it is God alone who Is always holy*.
Gregory Nazianzen shews the sense of the church in
his time : — ^The Holy Spirit, says he, always was, and is, and
will be. He had no beginning, nor shall have any end, but
is always joined with the Father and the Son, and numbered
with them ; for it was not fit either that the Father should ever
be without the Son, or the Son without the Spirit ; for that
would be the greatest disgrace to the Deity, that any thing
once wanting, should be added to it : — He was therefore
always both with himself, and with those with whom he is
joined, the same, and equal, conceiving, not conceived,
perfecting, not perfected, filling, not filled, sanctifying,
not sanctified, deifying, not deified, invisible, eternal,
immense, unchangeable, without quality, quantity, form,
tangibility, self-moving, and in eternal motion, independent
in^his will, self-powerful, almighty (yet as all things which
belopg to the only-begotten Son are referred to the First
Caustp, so is it with whatever belong to the Holy Spirit) life,
and the giver of life ; light, and the imparter of light : good-
nes^ itself, and the fountain of goodness, the upright, lead
ing, governing, sending, discerning Spirit, building for
himself a temple, preparing the way, bestowing his favours,
and working according to his own will, the spirit of adoption,
truth, wisdom, piety, counsel, foititude, fear ; by whom the
Father is known, and the Son glorified ; by which two alone
the Father is known. They are of one rank, one adoration,
power, perfection, sanctity. In short : All things whatso
ever which the Father hath, belong to the Son, excepting
that the Son is not unl>egotten. And all things which the
Son hath belong to the Spirit, except that he is not begot-
tenf. Basil says. If you are ignorant of many things ; nay, if
the things you are ignorant of, be ten thousand times more
than those you know, why should you be ashamed, among so
many other things, to take in this likewise, that safe method
of confessing your ignorance as to themanner ofthe existence
of the Holy Spirit^.
* Homil. 11. in Numb. p. 214. t Orat, 44. p. 711, 712,
* Orat. contr. Sabell. p, 608, 609,
X3

JJIO DEITV OF THE HOLY SPIRIT. PART IV.
In another place be says, The very motions of our own
mind, whether the soul may be said more properly to create
or beget them ; who can exactly determine ? What won
der then is it, that we are not ashamed to confess our igno
rance how the Holy Spirit was produced ? For, that he is
superior to created beings, the things delivered in Scripture
concerning him do sufficiently evidence. But the title of
unori^nated, this no man can be so absurd as to presume to
give to any other than to the Supreme God : nay, neither
can we give to the Holy Spirit the title of Son ; for there is
but one Son of God, even the only-begotten. What title
then are we to give the Spirit ? We are to call him the
Holy Sphit, the Spirit of God, the Spirit of Truth, sent forth
from God, and bestowed through the Son : not a servant,
but Holy and Good, the directing Spirit, the quickening
Spirit, the Spirit of adoption, the Spirit which knoweth all
the things of God. Neither let any man think, that our
refusing to call the Spirit a creature, is denying his person
ality. For it is the part of a pious mind to be afraid of saying
any thing concerning the Holy Spirit, which is not revealed
in Scripture ; and rather be content to wait till the next
life, for a perfect knowledge and understanding of his na
ture*. • 330. The next information we meet whh concerning this
divine Person, is, not till upwards of fifteen hundred years
afterwards, when the Almighty is introduced declaring a
little before the flood, — " My Spirit shall not always strive
with man." Gen. 6. 3.
The Jews knew the third person in the Trinity by the
name of Binah or InteUigence, because they thought it was
he that gave men that knowledge of what God w as pleased
to reveal to them. In particular, they called him the Sanc-
tifi.er, and the Father of faith; nor is any thing more common
among them, than to give him the name of the Spirit of
holiness, or the Holy Spiritf.
331. About seven hundred years after the flood, and
seventeen hundred before the birth of our Saviour, we find
that Pharaoh, king of Egypt, had some notion of a divine
Spirit :— " And Pharaoh said unto his servants. Can we find
• Cont. Eunom, Ub. 3. p , 85, 86 Allix's Judgment, p, 173.

sect. 1. Old Testament Evidence. 311
such a one as this is, a man in whom the spirit of God is ?"
Gen, 41. 38,
332.* The author ofthe book of Job, who is supposed
by some to have lived about the time of Pharaoh, tells us,
that — "By his spirit God garnished the heavens." Job
26. 13. And,
333.* " The spirit of God hath made me, and the breath
of the Almighty hath given me life." Job 33. 4. — ^These
two declarations inform us that the Spirit of God was an
agent in the original creation of the world, in perfect con
formity with Gen. 1.2. where it is said, " The Spirit of
God moved upon the face of the waters." Comp. Mal.
2. 15. 334. About the same period the Spirit of God was given
to Bezaleel, the ingenious artificer. — " And the'Lord spake
unto Moses, saying, See, I have called by name Bezaleel
the son of Uri, the son of Hur, of the tribe of Judah ; and
I have filled him with the Spirit of God, in wisdom and
in understanding, and in knowledge, and in all manner of
workmanship," Exodus 31. 1 — 3. The same is repeated in
chapter 35. 30 — ^35. — It appears from these two passages
that the Spirit of God is the proper author of all ingenious
arts, and that. If one man excels another, it is because the
Divine Spirit has been bestowed upon him for these pur
poses in a superior degree. Comp. Deiit. 8. 18, and Isa.
28. 26—29.What is here attributed to the Spirit of God, Is by the
Heathen attributed to God himself. Pliny goes so far as to
say, that the attention which the ancients paid to the in
vention of arts, and their kindness In delivering them down
to their posterity, is the gift of God. If any one should
suppose that these things could be found out by the mere
force of human genius, he judges of the gifts of God un
gratefully *. — Seneca has a sentiment much the same. Say
not, says he, that the inventions of men are our own. The
principles of all the arts are planted within us, and God, our
great Master, secretly excites and quickens our geniuses f.
335. Between eight and nine hundred yiears after the
flood, we have an account of the Spirit of God's descend-
* Lib. 27. c. 1, 2. t De Ben. 4. c. 6.

312 deity of THE HOLY SPIRIT. PART IV.
ing upon the seventy Elders in the camp of Israel : — " And
Moses went out, and told the people the words of the Lord,
and gathered the seventy men of the Elders of the people,
and set them round about the tabernacle. And the Lord
came down in a cloud, and spake unto him, and took
of the Spirit that was upon him, and gave it unto the
seventy elders. And it came to pass that when the Spirit
rested upon them, they prophesied and did not cease. But
there remained two of the men in the camp — and the Spirit
rested upon them, and they prophesied in the camp." Num.
11. 24 — 26.— -The Shechinah, or divine majesty, appeared
from heaven in a cloud, and as soon as they received the
Spirit they prophesied. See Patrick on the place, where he
explains from Maimonides the first and second degrees of
prophecy. Compare also Smith's Discourse on Prophecy,
published by Patrick.
336. It was soon after, when the Spirit of God came
upon Balaam, and enabled him, not only to say many won
derful things, in a style more than human, but also to fore
tel the future fate of kingdoms : — " And when Balaam saw
that it pleased the Lord to bless Israel, he went not, as at
other times, to seek for enchantments, but he set his face
toward the wilderness. And Balaam lifted up his eyes, and
he saw Israel abiding in his tents according to their tribes ;
and the Spirit of God came upon him *. Nupb. 24. 1, 2.
— ^This Spirit, which was bestowed upon hina, illuminated
his mind with the knowledge of a variety of future events,
but does not appear to have effected any moral change upon
him. He seems to have lived and died in his sins, not
withstanding all his high attainments, and the reputation he
had acquired. See Mat. 7- 22, 23.
337, When the Israelites were in want ofa successor to
their great leader, the Lord said unto Moses, — " Take thee
Joshua the son of Nun, a man in whom Is the Spirit, and
lay thine band upon him." Num. 27. 1^.
How the Heathen came by their informatipn may not be
«asy to ascertain ; but it is certain they abound with senti
ments very similar to those we find in the sacred volume.
Seneca says. No man is good without the assistance of God.
* The Targum of Onkelos has this. The Prophetic Spirit from the
face of the Lord rested upon him.

SBCT, 1; Old Testament Evidence. 313
Can any one raise himself superior to the chances of human
life, unless aided by the Deity ? It is he who gives magni
ficent and upright counsels. He dwells in every good man.
If you see a man unalarmed in the midst of dangers, un
polluted with lust, happy in adversity, calm in storms,
looking down as it were from an eminence upon human
things; don't you hold him in admiration ? Don't yoti say.
That virtue is greater than the little body in which it
dwells; the divine power hath descended thither*,
338. A little more than a thousand years before Christ,
the Spirit of God manifested himself in an extraordinary man
ner to Saul and a company of Prophets : — " And the Spirit
of the Lord will come upon thee, and thou shalt prophesy
with them, and shalt be turned into another man, — ^And the
Spirit of God came upon Saul and he prophesied among
the Prophets." 1 Sam. 10. 6, 10.— This is a transaction
somewhat similar to that on the day of Pentecost described
in the second chapter of the Acts of the Apostles.
339. When Nahash the Ammonite proposed ignomini
ous terms of peace to the men of Jabesh-gilead, we are told,
— " The Spirit of God came upon Saul when he heard
the tidings, and his anger was greatly kindled." 1 Sam.
1 1. e.^The Divine Spirit infused courage, and wisdom, and
fortitude into his soul; necessary qualifications in the lea
der of an army.
The sentiment is finely expressed by Cicero in his ora
tion for Sylla, where he openly declares, that the desiga of
saving his country, when Cataline conspired against it, was
injected into his mind by, the Gods. O ye Immortal Gods,
says he, it Was you who then inflamed my mind with a desire
of saving my country. You called me off from all other
thoughts, and turned me to the salvation of my country
alone. You finally brought to my mind the clearest light
amidst the darkest shades of error and ignorance. For I
will attribute to you what belongs to. you. Nor will I
ascribe so much to my own genius, as that I should of my
self be able to discover what was best to be done in that
most unmanageable tempest of the republic.
340. When this same unhappy king persecuted David,
* Eph 41.

314 DEITY DF THB HOLY SPIRIT. PART IV.
" He fled, and escaped, and came to Samuel in Ramah.— '
And Saul sent messengers to take David : and when tbey
saw the company of the Prophets prophesying, and Samuel
standing as appointed over them, the Spirit of God was
upon tbe messengers of Saul, and they prophesied. And
when it was told Saul, he sent other messengers, and they
prophesied likewise. And Saul sent messengers again the
third time, and they prophesied also. Then went he also to
Ramah — and the Spirit of God was upon him also, and he
went on and prophesied until he came to Ramah. And he
stripped ofiF his clothes also, and prophesied before Samuel
in like manner : and lay down naked all that day and all
that night. Wherefore they say, Is Saul also among the
prophets?'' 1 Sam. 19. 18 — 24. — ^This was an event ex
tremely remarkable. The hearts of all men are in the hand
of God. The day of Pentecost was a repetition of this mira
culous transacdon.
341. " The Spirit of the Lord came upon David, and
departed from Saul." 1 Sam. 16. 13, 14,
342,* " The Spirit ot the Lord spake by me, and his
word was in my tongue : the God of Israel said, the Rock
of Israel spake to me," ^ Sam, 23, 2, 3. — ^Does it not
follow from hence, that th« Spirit of the Lord is the God
and Rock of Israel ?
3't3, The Psalms of David were all written several hun
dreds 'of years, some upwards of a thousand, before the
coming of the Saviour. In them there isa mention of the
Holy Spirit four or five different times : — ^thus, " Take not
thy Holy Spirit from me." Psa. 51. J 1.
344. " Uphold me with thy free Spirit." Psa. 51. 12.
345.* " "Thou sendest forth thy Spirit, they are creat
ed." Psa. 104. 30.
346.* "Thy Spirit is good, lead me," Psa. 143. 10.
Dr. Leusden translated this, " Let thy good Spirit lead
me," which is a form of prayer. Ainsworth renders it,
'5 Thy good Spirit shall lead me."
347*. And in the 139 psalm the same inspired author
celebrates the omnipresence of the Holy Spirit : — " O Lord,
thou hast searched me, and known me. 'Thou knowest my
down-sitting, and up-rising; thou understandest my thoughts
afar off. Thou compassest my path and my lying- down.

SECT. r. Old Testament Evidence. 315
and art acquainted with all my ways. For there is not a
word in my tongue, but, lo, O Lord, thou knowest it alto
gether. Thou hast beset me behind and before, and laid
thine hand upon me. Such knowledge is too wonderftil for
me; itis high; I cannot attain unto it. Whither shall I
go from thy Spirit ? or whither shall I flee from thy pre
sence ? If I ascend up Into heaven, thou art there : if I
make my bed in hell, behold, thou art there. If I take the
wings of the morning, and dwell in the uttermost parts of the
sea, even there shall thy hand lead me, and thy right hand
shall hold me. If I say. Surely the darkness shall cover me j
even the night shall be light about me. Yea, the darkness
hideth not from thee; but the night shineth as the day;
the darkness and the light are both alike to thee. For thou
hast possessed my reins : thou hast covered me in my mo
ther's womb," Psa. 139, 1—13.— -The Sphit of God and
the presence of God are the same. Wherever God is, there
is also his Spirit,
Clemens Alexandrinus says, there is one Father of the
universe, one Logos of the universe, and one Holy Spirit,
which is every where present *.
348. In the time of David it is said, " The Spirit came
upon Amasai." 1 Chron. 12. 18.
349.* " Then David gave to SOlomOn — ^the pattern of
all that he had by the Spirit." 1 Chron. 28. 12.— This is
an event extremely remarkable. The whole proceedings of
David, with regard to building the temple, and all the im
provements which he made in the public worship of the
Almighty, were suggested to him by the Holy Ghost, The
patterns of all the utensils were figured to his mind by this
heavenly Suggestor. If therefore God is infinite so is his
Spirit. If God is every where present, so is his Spirit. If
God knoweth all things, so doth his Spirit.' If God can do
all things, so too can his Spiiit. And, in short ; whatever
perfections are in God, the same are also in his Spirit.
350. In the book of Proverbs we find the Logos pro
mising to pour out his spirit upon all those; who should be
obedient to his admonitions : — " Wisdom crieth without—
How long, ye simple ones, will ye love simplicity? — Turn
* Paedag. 1. 1. C, 6.

316 DEITY OF THE HOLT SPIRIT. P.IRT IV.
ye at my reproof ; behold, I will pour out my spirit unto
you : I will make known my words unto you." Prov. 1 .
20 — 23.
351. In the time of king Asa it is said, " The spirit
of God came unto Azariah the son of Oded," 2 Chron.
15. 1.
352. Nehemiah saith, " Thou gavest thy good spirit
to instruct them." Nehera. 9. 20.
353. " Thou testifiedst against them by thy spirit In thy
prophets." Nehem. 9, 30. — The prophets enlarge more
upon the office of the holy spirit than any of the writers
who had gone before them. We will produce their several
declarations in order, concerning that blessed person, with
out attempting at any length to illustrate their force and
meaning, comparing only, as we proceed to the end of the
sacred canon, spiritual things with spiritual.
354. " Woe to the rebellious children, that cover with
a covering, but not of my spirit" Isa. 30. 1.
355. " Because the palaces shall be forsaken — until the
spirit be poured upon us from on high, and the wilderness
be a fruhful field." Isa. 32. 14, 15.
356. " My mouth it hath commanded, and his spirit it
hath gathered them." Isa, 34. 16.
357. " Who hath directed the spirit of fhe Lord, or
being his counsellor hath taught him?" Isa. 40. 13. If
the reader will consult the context in this place, he will
find, that the Spirit is spoken of in the highest style fof
Deity, and as tbe creator of the universe. " Lebanon is
not sufficient to burn, nor the beasts thereof sufficient for. a
burnt-offering. All the nations before" this infinite Spirit
" are as nothing, less than nothing, and vanity."
358. " Behold my servant— I have put my spirit upon
him." Lsa. 42. 1.
359. " I will pour my spirit upon thy seed, and my bles
sing upon thine offspring." Isa. 44. 3. .
360.* " The Lord God and his spirit hath «ent me."
Isa. 48. 16. — ^The Divine Spirit is here spoken of under a
personal character, as is frequently the case in the follow
ing ages. Whether it was Messiah, or whether it was the
prophet himself who spake these words, he declares that he

SBCT. 1. Old Testavnent Evidence. 317
was sent upon his errand to the Jews by the Lord God and
his Spirit. 361. "This is my covenant with them, saith the Lord,
my spirit that is upon |thee, and my words which I have
put in thy mouth, shall not depart out of thy mouth, nor
oul of the mouth of thy seed." Isa. 59. 21.
362. I put together two other remarkable, promises of
the same Prophet, as being one illustrative of the other.
" And there sliall come forth a rod out of the stem of Jesse,
and a branch shall grow out of his roots. And the spirit of
the Lord shall rest upon him, the ^irit of wisdom and under
standing, the spirit ot counsel and might, the spirit of
knowledge and of the fear of the Lord." Isa. 11. 1,2. —
The other place is — " The spirit of the Lord is upon me,
because the Xiord hath anointed me to preach good tidings
unto the meek." Isa. 61. 1. Compare Luke 4. 18, 19.
363. " They rebelled and vexed his holy spirit," Isa,
63. 10. The divine Spirit was the leader of the Israelites
through the wilderness.
364. " Where is he that put his holy spirit within
him?" Isa. 63. 11.
365.* " The spirit of the Lord caused him to rest."
Isa. 63. 14.
By comparing these three last passages with the words
of Moses, Deut. 32, 12. where it Is said, " Jehovah alone
did lead him, and there was no strange god with him" — we
shall have a positive proof, that the Holy Spirit is Jehovah.
And by carrying the comparison to two other passages in the
psalms, the same conclusion will arise : " They provoked
the most High in the wilderness, and tempted God in their
hearts" — and — " The Holy Ghost saith. Harden not your
hearts, as in the provocatioD in the day of temptation in the
wilderness, when your fathers tempted me." See Psa. 78.
17, 18 ; Psa. 95. 7, 8; and Heb. 3. 7, 8. This is evidently
a divine exhortation to make the Holy Ghost the object of
our thanksgiving and praise in common with the Father and
Son. - 366. Jeremiah hath but few discoveries of the ^ Holy
Spirit; there is one eminent one, however, which is ex
pressly applied to this Divine Agent by Paul in his Epistle
to the Hebrews :— •" Behold, the days come, saith the Lord,

318 DEITV OF THB HOLY SPIRIT. PART IV.
that I will make a new covenant with the house of Israel,
and with the house of Judah : not according to tbe covenant
that I made with their fathers in the day that I took them
by the hand, to bring them out of the land of Egypt — but
this shall be the covenant that I will make with the house of
Israel ; After those days, saith the Lord, I will put my law
in their inward parts, and write it in their hearts, and will
be their God, and they shall be my people. And they shall
teach no more every man his neighbour, and every man his
brother, saying. Know the Lord : for tbey shall all know me
from the least of them unto the greatest of them, saith the
Lord : for I will forgive their iniquity, and I will remember
their sin no more." Jer, 31. 31 — 34. — Compare Heb. 8.
7 — 13 ; 9. 8 ; and 10. 15 — 17, from the two last of which
passages it appears, that which is applied to Jehovah by the
Prophet is applied to the Holy Ghost by the Apostle. Is it
not then a legitimate conclusion, that the Holy Ghost of
New Testament is the Jehovah of the Old ? Not, surely,
to lie exclusion of the Father and the Son, but in common
with the Father and the Son. The three divine persons are
all of equal power, dominion, and glory, yet sustaining dif
ferent offices in the oeconoray of huraan redemption.
Ezekiel prophesied about 600 years before the birth of
Christ. The Holy Spirit is frequently spoken of in his
writings. I will not say that every one of the following
instances is directly applicable to that divine person, though,
I believe, it is generally supposed they are.
367,* " Whither the spirit was to go, they went,"
Ezek, I, 12.
368.* " Wliithersoever the spirit was to go, they went."
Ezek. I. 20.
369. " And the spirit entered into me, when he spoke
unto me." Ezek. 2. 2.
370-* " Then the spirit took me up, and I heard behind
me a voice." Ezek. 3. 12.
371.* "Then the spirit entered into me, and set me
upon my feet." Ezek. 3. 24.
372.' " So the spirit lifted mc up, and took meaway."
Ezek, 3. 14.
373.* " The spirit lifted me up between the earth and
the heaven, and brought me in the visions of God to Jeru-
jalem." Ezek, 8, 3,

SECT. 1. Old Testament Evidience. 319
374,* " The spirit of the living creature was in them."
.Ezek, 10. 17.
375.* " Moreover, the spirit lifted me up, and brought
me unto the east g^te'of the Lord's house,-^and said unto
me. Son of man, these are the men that devise mischief, and
give wicked counsel." Ezek. 11. 1,2.
876.* " And the spirit of the Lord fell upon irie, and
said unto me. Speak, Thus saith the Lord." Ezek. 1 1 . 5.
377.* " Afterwards the spirit took me Up, and brought
me in vision by the spirit of God into Chaldea." Ezek.
11. 24. — ^The reader will observe upon these several decla
rations of Ezekiel, that ih most of them the Divine Spirit is
spoken of under a personal character, and as a personal
agent. This Is more fully explained in the New Testament ;
especially in the Acts of the Apostles.
378. " Then 'will I sprinkle clean water upon you, and
ye shall be clean : from all your filthiness and from all your
idols will I cleanse yon. A iiew heart also will I give you,
and a new spirit will I put within you, and I will take away
the stony heart out of your fleSh, and I will give yoii an heart
of flesh. And I will Tput my spirit within you, and cause
you to walk In my statutes, and ye shall keep my judgments
and do them." Ezek. 36. 25 — 27. — All the moral changes,
which are wrought in the minds of men, are eflected by the
influence of the Holy Ghost alone. The Father sustains
his peculiar office in the redemption of mankind, the Son
his, and the Spirit his. All three concur in every act of re
deeming power and love, but yet each hath a department in
the business, which is appropriated to him alone. It is re
markable, however, that there are places in scripture where
every office is ascribed to every person.
379. " Ye shall know that I am the Lord when I have
opened your graves — and shall put my spirit in yoii, and
ye shall live." Ezek. 37. 12, 13. It is not improbable but
the Spirit in this, and some few other places, may signify
nothing more than the bireath of man. The context must
determine the signification. It is well known, that the word
for Spirit, both in the Hebrew and Greek languages, is fre
quently used in both senses.
380. " I have poured out my spirit upon the house of
Israel, saith the Lord God." Ezek. 39. 29.

320 DElTV OF THE HOLY SPIRIT. PART IV.
381. " Daniel, in whom is the spirit of the holy Gods."
Dan. 4. 8.
382. " There is a man in thy kingdom, in whom is the
spw-jY of the holy Gods," Dan. 5. 11.
3S3. " I have hei^rd that the spirit of tliC; G.o4s is in
thee." Dan. 5. 14.-^It appears from these three passages
that a notion of a divine spirit! prevailed among the nations
of the East. The wtset of the tteathens, indeed, were
strongly persuaded of the divine agency upon the mind of
man, not only in the eastern, but also In the western p^rts of
the world.
384. "The propliet is a fool, the man of the spirit j.s
mad." Hos. 9 7- — ^The operations of the Holy Spirit were
matters of jest and ridicule in former times, as well as in the
present day.
38*. " I will pour out my spirit upon all flesh, and your
sons and your daughters shall prophesy." Joel. 2. 28.
386. " In tliose days will I pour out my spirit." Chap.
2. 29,"^It is sufficiently evident from these two promises,
that the minds of men were never intended by the Almighty
to be folly enlightened with the knowledge of the great
truths of religion, till these latter ages.
387, " My spirit remaineth among you : fear ye not."
Hag. 2. 5. — ^The Holy Spirit, in all his prophetic influcfic^s,
was with-drawn from the people, within a few years after
this declaration, and appeared not again till the days of
John the Baptist ; a period of about four hundred years. It
should seem, however, that when this Divine Spirit was
with-drawn from the Jews, it was more copiously bestowed
upon the Gentiles. It is certain, at least, that no period
of the ancient world ever produced so large a number of
rare geniuses as were raised up among the Greeks and
Romans during a few of the centuries before the birth of
Jesus Christ.
388. " This is the word of the Lord unto Zeruhhabel,
saying. Not by might, nor by power, but by my spirit, snkh
the Lord of hosts." Zech. 4. 6.
389. " They made their hearts as an adamant stone,
lest they should hear tbe law, and the words which the
Lord of hosts hath sent in his spirit by the former pro
phets," 7.12.

SECT, 1. Old T\istament Evidence. 321
390. " I will pour upon the house of David — the spirit
of grace and supplication." 12.10. — Or a gracious, melt
ing, penitential spirit, of which the Holy Gliost should be
the author.
391. " Yet had he the residue of the spirit*." Mal.
2. 15. — ^This is a proof extremdy satibfactory, that the
Spirit of God was concerned in the first creation of the
world. These are the principal, if not all the passages where
the Holy Spirit is mentioned in thie Old Testament. We
will now proceed to the New, and advance through the
several books in order, making such observations as we go
along, as may seem necessary to draw the attention of
the reader to the true meaning of the Spirit in these invalu
able writings.

^ It is not the intention of this work to enter into a particular discus*
sion of the various doctrines concernuig the Divine Spirit, but only to
exhibit to the reader at one view the true scripture principles, leaving him
to foi-m his own judgment. Ifhe wishes to consider the subject more at
large, he will recTeive all the satisfaction he can reasonably cjfpectfrom
Dr. Owen's very valuable Discourse concei'iring the Holy Spirit, which is
^ large and scarce work. Mr. Border's Abridgement will answer s^linost
every purpose of the original, and may be purchased for a few shi)liugs,
Hurion's Scripture Doctrine of the Holy Spirit in sixteen Sennons is au
admirable volume. Dr, Ridley's Sermons on the HoLy Spirit at Lady
Meyer's Lectures, is said to be worthy |he attention of the thecihigicat
student, bnt I have not been able to meet with it. To these may be added
Mr. Hawker's eight Sermons on the Divinity and Operations ofthe Holy
Ohost ; Df. Scott's View of the doctrine of the Holy Spirit in the third
volume of his Christian Life ; but above all Bishop Pearson on the Creed,
where, on the eighth article, he has defended the personality and diViirity of
the Holy Spirit, with his usual learning and ability, against every material
objection of the Socinians.

322 DEITY OF THE HOLY SPIRIT. PJVRT IV-

PART FOURTH,

SECTION II,

A VIEW OF THE DOCTRINE CONCERNING THE HOLY SPIRIT^
FROM THE NEW TESTAMENT.

The Divinity of the Holy Spirit fully jiroved by New
Testament writers. — Testimony of Gregory Nazianzen.
¦- — The Spirits attributes, opperafions, and preroga
tives, continued by Evangelists and Apostles — Dr.
Owen's Illustration of the Spirits Personality. — Opi
nions of Ambrose — Theophy lact— Calvin, and Bishop
Pearson, — Instances of Prayer to the Spirit.- — Rea
sons why he is not so frequently addressed by Prayer
and Praise as the Father and the Son. — TTie- Father,
the Son, and fhe Holy Ghost, tvorshipped as distirict
Persons. — Lightfoot and Witsius quoted. — The Evi
dence of the Spirits personality summed up.
The existence, personality, office, and divinity of the
Holy Spirit seem to me to be established with accumulated
evidence from these writings of the Old Testament which we
have already surveyed : but the strongest and most satisfac
tory proofs of these several particulars arise from the writings
of the new covenant dispensation. To these we will now
therefore turn our attention, as we have before done on the
Inquuy conceming the personal character of the Son of
God and Saviour of men.

SECT. 2. New Testament Evidence. 323
• 392. " Before they came together she was found with
child of the Holy Ghost." Mat. 1. 18.— Christ is born,
says the eloquent Nazianzen, the Spirit is his forerunner ;
Christ Is baptized, the Spirit bears witness ; Christ is tempt
ed, the Spirit leads him away ; Christ works miracles, the
Spirit works with him ; Christ ascends, the Spirit succeeds.
What is so great and godlike which he cannot do ? What
name is so divine, that of unbegotten and begotten excepted,
by which he may not be called? — He Is called the Spirit of
God, the Spirit of Christ, the mind of Christ, the Spirit of
the Lord, himself being Lord, the Spirit of adoption, the
Spirit of truth, the Spirit of liberty, the Spirit of wisdom
and understanding, the Spirit of council and strength, the
Spirit of knowledge, of piety, and of the fear of God. And
as the efficient cause of all these, he fills all things with his
essence ; contains all things ; the world is filled with his
presence ; and he is himself greater than that the world can
contain his power and energy. He is good, righteous,
princely by nature, not by donation. He sanctifies, is not
sanctified; he measures, is not measured; he gives, but
does not receive; he fillsy but is not filled ; he contains, is
not contained ; he is numbered, glorified, rightfully, inherits
with the Father and tlie Son. Being the finger of God, as
a consuming fire, he denounces iwrath, to shew that he is of
the same essence. The same Spirit who was the makerj-
jecreates by baptism and the resurrection. The Spirit
Itnows and teaches all things ; blows where he will, and as
much as he will, going before, speaking, sending, and recall
ing, ; He isangred, tempted, reveals, and withdraws light
and life ; nay he is light and life itself. He builds temples
and dwells in them as God. — He does all things as God
himself does. He appeared as cloven tongues of fire. He
distributes his gifts ; made apostles, prophets, evangelists,
pastors aniiteaEhers. — He is almighty, all-seeing^ penetrat
ing into all spirits, at the same moment of tlme^ though far
^epcurated from each other *.
893. "That which is conceived in her is of the Holy
Ghost," Mat. 1.20.

* Orat. S7. vol. 1. p. etc,
y 2

324 DEITV OF THE HOLY SPIRIT. PART IV.
391. '* He shall baptbse you with the Hobf Ghost and
with fire." Mat. :J. 11. — ^The Spirit shall purify tbe souls
of men, as metal is purified by the action of fire.
395.* " He saw the Spirit of God descending like a
dove, and lighting upon him." Mat, 3. 16. — Behold here a
personal appearance of the Spirit, distinct from the Father,
and the Son,
396, " Then was Jesus led up of the spirit into the wil
derness to be tempted of the devil," Mat, 4, 1 ,
397, " I will put my spirit upon him, and he shall shew
judgment to the Gentiles," Mat, 12. 18,
398, " Ifl cast out devils by the yiirit of God," Mat,
12. 28. Christ Wrought all his mighty works by the power
of the Spirit. The Spirit, therefore, is Omnipotent.
399. " The blasphemy against the Holy Spirit shall
nc^ be forgiven unto men." Mat. 12. 31.
400. " Whosoever speaketh against the H&ly Ghost it
shall not be fiasgiven him." Mat. 12. 32. — The sin against
the Holy Ghost seems to be irremissable beyond every other,
because it is rejecting the last and only efficacious means
appointed of heaven for the salvation of soids.
401. " How then doth David in spirit call him Lord ?'*
Mat. 22. 43. This is agreeable to the sentiment of Paul—
" No man can say that Jesus is the Lord, but by the Holy
Ghost." 1 Cor. 12. 3.
402. " Go ye therefore and teach all nations, baptizing
them in the name of the Father, and of the Son, and of the
Holy Ghost." Mat. 28. 19. The whole Chrislian worU
is here commanded, by the Redeemer himself, to be dedi
cated to the service ofthe Holy Glioat, in common with the
Father and the Son.
403. "He shall baptize you with tlie Holy Qhastr."
Mark 1. 8.
404. " He saw the heavens opened, and the spdnt like
a dove descending upon him." Mark 1. 10.
405. " The spirit driveth him into the wilderness,"
Mark. 1. 12. -
406. " David said by the Holy Ghost, The Lord' said t«
Hiy Lord." Mark 12. 36.— ^-Davld was under the influence of
the divine Spirit, not. only when hejsettled the temple wor-

•SECT. 2. Merv Testament Evidmce. 325
sluji, but also when he composed his sacred hymns. Comp.
2 Sam. 23. 2, 3; and 1 Chron. 28.. 12.
: 407. "Itis not ye that spsik, but the Holy Ghost."
Mark 13.11.
408. " He shall be filled with the Holy Ghost even
from his mother's womb." Luke I. 15.
409. " The Holy Ghost shall come upon thee, and the
power of the Highest shall over shadow thee : therefttfe
also that holy Thing which shall be born of thee shall be
called the Son of God." Luke 1. 35.
410. " Elizabeth was filled with the Holy Ghost." Luke
I. 41.
; 411. " His father Zacharias was filled with' the Holy
.Ghost, and prophesied." Luke 1. 67-
: 412. " And the Holy Ghost was upon him." Luke
2.25. . ; .:
' 413. " It was revealed unto him by the Holy Ghost,
that he should not see death before he had seen the Lord's
¦Christ." Luke 2. 26.
414. " He came by the spirit into the temple." Luk«
:2, 27. 416. " And the Holy Ghost descended In a bodily shape
;like a dove upon him." Luke 3. 22.
416. " He shall baptize you with the Holy Ghost and
with fire." Luke 3. 16.
417. " Jesus being full of thd Holy Ghost returned from
Jordan, and was led by ^A^e spirit into the wilderness,"
Xmke 4. 1.
418. " Jesus returned in the power of the spirit into
Galilee." Luke 4. 14.
419. " The spirit of the Lord is upon me." Luke
4. 18. 420. " How much more shall your heavenly Father
give the Holy Spirit to them that ask him. Luke 11. 13.
421. " Unto him that blasphemeth against the Holy
Ghost it shall not be forgiven. Luke 12. 10.
422. " The Holy Ghost shall teach you in the same
hour what 'ye ought to say." Luke 12. 12., — Could an un
intelligent agent be capable of teaching man wisdom ?
423. " Behold I send the Promise ot my Father upon
; ' Y 3 *

326 DEITY OK THE HOLY SPIRIT. PART IV.
you : but tarry ye in the city- of Jerusalem, until ye be en
dued with power from on high." Luke 24. 49.
424.* . ." John bare record, saying, I saw the Spirit
descended from heaven like a dove, and it abode upon him."
John 1. 32.
425. " Upon whom thou shalt see the s/>inY descending
and remaining on hira, the same is he who haptizeth with
the Holy Ghost." John 1. 33. — ^Here is a distinct personal
agency. 426. " Except a man be born of water and of the
spirit, he cannot enter into the kingdom of God." John
3. 5. 42/. " That which is born of the spirit is spirit*" John
3. 6. — To be born of tlje Spirit, and to be born of God, is
the same thing, therefore the Spirit is God. Compare John
1, 13. 428, "So is every one that is born of the spirit."
Johni 3, 8,
429. " God giveth not the spirit by measure unto him."
John 3, 34,
430, " This spake he of the spirit, which they that
believe on him should receive ; for the Holy Ghost was not
yet given, because that Jesus was not yet glorified." John
7-i«9. 431,* "I will pray the Father, and he shall give you
another Comforter, that he may abide with you for ever;
even the spirit of truth ; whom the world cannot receive,
because it seeth him not, neither knoweth him ; for he
dwelleth with you, and shall be in you," John 14. 16, 17.
432.* " The Comforter, which is the Holy Ghost, whom
the Father. will send in my name; he shall teach you all
things, and bring all things to your remembrance whatsoever
I have said unto you." John 14, 26.
433.* " When the Comforter is come, whom I will send
unto you from the Father, even the sjnrit of truth which
proceedeth from the Father, he shall testify of me." John
15. 26.
434.* " I tell you the truth : 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 send him unto you :
aud when he is come, he shall reprove the world of

SECT. 2. New Testament Evidence. 92 f
sin, and of righteousness, and of judgment." John 16,
7, 8. 435.* " When he, the spirit of truth, is come, he will
guide you into all truth : for he shall not speak of himself;
but whatsoever he shall hear, that shall he speak : and he
will shew you things to come. He shall glorify me : for he
shall receive of mine, and shall shew it unto you. All things
that the Father hath are mine: therefore said I, that he
shall take of mine, and shew it unto you." John 16. 13 — 15.
— ^Language is incapable of expressing the personal exis
tence of the Holy Spirit in more forcible terms than these.
Ifhe is not a distinct, personal and intelligent agent, ex
pressions have no meaning.
436. " He breathed on them, and saith unto them. Re
ceive ye the Holy Ghost.^' John 20. 22.— This is aa
emblematical action, such as was common among the
Jews. Hie evidence to the existence, personal properties, in
telligence, and deity of the Holy Spirit, are numerous and
strong from the four gospels. The Acts of the Apostles
abound still more with the same kind of Information.
437. " After that he, through the Holy Ghost, had
^ven commandment unto the Apostle." Acts 1 . 2.
438 " Wait for the promise of the Father." Acts
1. 4. 439. " Baptized with the Holy Ghost not many days
hence." Acts 1. 5.
440. " Ye shall receive power after that the Holy Ghost
Is come upon you." Acts 1. 8.
441. " Which the Holy Ghost, by the mouth of David
spake before." Acts 1. 16.
442. " And they were all filled with the Holy Ghost,
and began to speak with other tongues as the spirit gave
them utterance." Acts 2. 4.
443. " It shall come to pass in the last days, saith God,
I will pour out of my spirit upon all flesh." Acts 2. 27.
444. " I win pour out in those days of my spirit."
Acts 2. 18, '
445. "Being by the right hand of God exalted, and
having received' of the Father tiie promise of the "Holy-
Ghost, hie hath shed forth this." Acts 2. 33.

328 DEITY OF THE HOLY SPIRIT. P.iRT IV.
446. "Repent and be baptized every one of you in the
name of Jesus Christ for the remission of sins, and ye shall
receive the gift of the Holy Ghost : for the promise is to
you, and to your children." Acts 2. 38,39.
447. " Peter, filled with the Holy Ghost, said." Acts
4.8. 448. " And they were all filled with the Holy Ghost,
and they spake the word of God with boldness." Acts
4.31. 449.' " Why hath Satan filled thine heart to lie to
the Holy Ghost ? Thou hast not lied. unto men, but unto
God," Acts 5. 3, 4. — Lying to the Holy Ghost, is lying
unto God ; therefore the Holy Ghost is God.
450. " To tempt the Spirit of the Lord." Acts 5. 9.
451. " We are witnesses of these things, and so is also
the Holy Ghost, whom God hath given to them that obey
him." Act 5. 32.
452. " Men of honest report, full of the Holy Ghost,
and wisdom." Acts 6. 3.
453. " Stephen, a man full of faith and the Holy Ghost."
Acts 6. 5.
454. " Ye do always resist the Holy Ghost." Acts
7.51. 455. " He being full of the Holy Gho.H looked up
stedfastly into heaven." Acts 7- 55.
456. " Prayed for theoa that they might receive the
Holy Ghost." Acts 8. 15.
457. " Then laid they their hands on them, and they
received the Holy Gho.st." Acts 8. 17.
458. "When Simon saw, that through laying on
the apostles' hands, the Holy Ghost was given, he offered
them money, saying. Give me also this power, that on whom
soever I lay my hands, he may receive the Holy Gliost."
Acts 8. 18, 19.
459.* " Then the spirit said unto Philip, Go near and
jmn thyself to this chariot." Acts 8. 2J). — Here the Spirit
is Introduced as a personal, and intelligent agent.
Cyprian has summed up the several operations of the
Holy Spirit in a manner worthy of our attention : — All, says
he, is by the guidance of the Holy Spirit that those who
wander are directed, tbe wipked are converted, the weak

SECT. 2. New Testament Evideneei. 229
are strengthened. He, the right Spirit, the Holy Spirit, the
princely Spirit, rules, perfects, dwells in our souls, which hfe
perfects, and our hearts which he possesses. Nor does he
suffer those to err, or be corrupted, or overcome whom he
hath taught, whom he bath possessed, and whom he , hath
girded with the sword of most powerful virtue,— ^He washes
away sins ; he justifies the ungodly, and calls the dead to
life : he heals discord, and draws and binds with the bond
<)f love ; he raises us up to heaven ; and, freeing us from
the vanities of this world, he makes us heirs of a kingdoni
above ; of which this is the chief happiness, that this body
by spiritual influences converses with angels ; nor shall
there be any more the appetites of flesh and blood ; but
there shall be a full sufficiency of all things ; God shall be
knovim, and the Holy Spirit shall dwell within us*.
460.* ^^ The spirit of the Lord caught away Pbilip;"
Acts S. 39.— We see again, that as the Spirit had before
Spoken to Philip, ^o here he bore him miraculously away j
a sufficient proof of his personal agency.
461. "Brother Saul, the Lord, even Jesus, that appeared
unto thee in the way as thou camest, hath sent me, that thou
m^htest receive thy sight, and be filled with the Holy
Ghost." Acts 9. 17.
; 462. " Then had the churches rest — and walking in the
fear ofthe Lord, and inthe comfort of the Holy Ghost, were
laultiplied." Acts 9. 31.
463.* " While Peter thought on the vision, the spirit
said unto him. Behold, three men seek thee." Acts 10. 19.
464.* " Gowiththem, doubting nothing; for I havesen*
them." Acts. 10. 20. — In both these cases the Spirit is intro
duced as speaking to Peter in the manner of a personal agent.
465. " God anointed Jesus of Nazareth with the Holy
Ghost andwkh Tpower" Acts 10. 38.
466. "The Holy Ghost fell on all them who beard the
word." Acts 10.44
467. " On ttifi Gentiles also was poured out tfce gift of
the Holy Ghost." Acts 10. 45.
468. " Can any man forbid water, that these should
ftot be baptized, who have received the Hofy Ghost, as well
as we ?" Acts 10. 47.
• De Spirit, Sancto, p, 486, 488,

330 DBITY OF THE HOLY SPIRIT, PART IV.
469. " And the spirit bade me go with them, nothing
doubting." Acts 11. 12. — Here again the Spirit speaks, and
in such a manner as implies that he is the governor of the
church. 470. " As I began to speak, the Holy Ghost fell on
them, as on us atthe beginning." Acts 11. 15.
47 1. " John indeed baptized with water ; but ye shall
be baptized with the Holy Ghost." Acts 11. 16.
472. " God gave them the like gift (of the Ho^
Ghost.)" Acts 11. 17.
473. " Barnabas was a good man, and full of the Holy
Ghost and of faith." Acts 1 1. 24.
474. " Agabus signified by the spirit great dearth."
Acts 11.21i
475.* " As they ministered to the Lord and fasted, the
Holy. Ghost said. Separate me Barnabas and Saul for the
work whereunto I have called them." Acts 13. 2. — Hence
it appears, the Spirit acts as a sovereign in the church, and
the context shews the apostles obeyed his orders.
476.* " They, being sent forth by the Holy Ghost, de
parted into Seleucia." Acts 13. 4. — The whole of the
gdspel dispensation, and government of the church, is in the
hands of the Spirit.
, 477. "Then Saul, filled with the Ho/y GAojf#, set his
eyes on him." Acts 13. 9.
478. " The disciples were filled with joy, and with the
Holy Ghost." Acts 13. 52.
479. " God, who knoweth the hearts, bare them wit
ness, giving them the Holy Ghost, even as he did unto us."
Acts 15. 8.
; 480. " It seemed good to the Holy Ghost and to us, to
lay upon you no ^eater burden than these necessary things."
Acts 15. 28. — ^Behold here again the personal and intellec
tual agency of the Spirit.
481.* "When tbey had gone through Phrygia, and
were forbidden of the Holy Ghost to preach the word in
Asia, after they were come to Mysia, they assayed to go into
Bithynia ; but the spirit suffered them not." Acts 16. 6
7.— The same observation holds good here. The Holy
Spirit acts as a sovereign.

SECT, 2. Neiv Testament Evidenc6. 331
48i2. " For In him we live, and move, and have" our
being; as certain also of your own poets have said, For we
are also his offspring." Acts 17, 28,^-This passage is much
in the spirit of the hundred and thirty-ninth psalm. And as
that psalm is applied to the Spirit of God which filleth all
things, so may this verse be applied to the same divine per
son. The poet to which the apostle refers was AratuS, who
lived about the year 280 before Christ ; the poem quoted
begins Inthe manner following: —
" FrpW Jove begin ; let not us men
Permit great Jove to be unsung.
For every town, and every crpwd
Of living men, with Jove are fill'd.
With hira are fiU'd both sea and land.
Of Jove we're every where possess'd. j
For we, even we his offspring are,
Kindlyhe points out good to all""."' ' " '
483. " Have ye received the Holy Ghost since ye
believed ? And they say unto him. We have iiot so much
as heard whether there be any. Holy Ghost." Acts 19. 2.
It had never come to our knowledge that the Holy Spirit
had been given in any extraordinary manner.
484. " When Paul had laid his hands on them, the
Holy Ghost came on them." Acts 19. 6.
485.* " Save that the Holy Ghost witnesseth in every
city, saying, that bonds and afflictions abide me," Acts
20. 23. :
486,* « Take heed— to all the flock over the which
the Holy Ghost hath made you overseers." Acts 20, 28.
487. "They said to Paul through the spirit, that he
should not go up to Jerusalemf," Acts 21,4,

* Compare with this the hymns of Cleanthes and Eupolis to the Cre.
ator. + The doctrine of the Holy Spirit's influence upon the human mind is
treated with great and general neglect in the present day. This I conceive to
be the chief cause of that lukewarmness and irreligion which prevail in so fa,
tal a degree among all ranks of men. A most able and animated defence of
these divine influences has lately been laid before the public by the Rev.
Dr, Knox, in his Christian Philosophy ; a work whieh has a strong ten
dency to revive the dying cause of religion, and to distinguish between
what is spurious and what is genuine among-the •professors of Christianity.'
In my judgment, however, the learned doctor makes too little account of

232 DBITY or THB HOLT SPIItlT. PIVRT IV.
488.* " He took up Paul's girdle, and bound his own
hands and feet, and said. Thus saith the Holy Ghost, So
^hall the Jews at Jerusalem bind the man that owneth this
girdle." Acts 21.11.
489.* " Well spake the Holy Ghost, by Isaiah the
prophet, unto our fathers, saying, Go unto this people, and
^ay,",&c. — ^" and I should heal them." Acts 28. 2'>— 27.
See Jones on the Trinity upon this passage, chap. 2. sect. 22.
where he proves by a comparison of it with the sixth chap
ter of Isaiah, that the Holy Ghost is the Lord of hosts.
The acts of the apostles, we have seen, abounds largely
with declarations concerning the Holy Spirit. The evidence
from thence will be found perfectly decisive for his exis
tence, personality, intelligence, and divinity. The epistles
eome next under consideration.
490. " Declared to be the Son of God with power,
according to the spirit of holiness." Rom. 1. 4. — ^The
Spirit of holiness probably means in this place the. Divine
Kature of Jesus. The expression is ambiguous.
• 491. " The love of God is shed abroad In our hearts
by the Holy Ghost which is given unto us." Rom. 5. 5.
492. "Who walk not after the flesh, but after the spirit."
Bam, 8.1.
493. "The law of the spirit of life in Christ Jesus hath
made me luce." Rom. 8, 3. '
^ . 4941 "Who walk npt after the flesh, but after the spirit."
Rom. 8. 4.
495. " They that are after the spirit do mind the things
of tbe spirit," B-oto 8. 5.
¦ , 496. . " Ye arc not in the flesh, but in the spirit, if So be
that the spirit of God dwell in you. Now if any man have
not the spirit of Christ he is none of his." Rom. 8. 9. — ^The
Holy Ghost is equally the Spirit of God, and of Christ.-
497- "The spirit is life because of righteousness.".
Rom. 3. 10.
' 498.* " If the spirit of him that raised up Jesus from
the dead dwell ia you, he that raised up Christ from th^
dead shall also quicken your mortal bodies by his spirit that
eKterual evidence- Ifhe conld see it ri^t to rectify this part in the next
editjoo, I make no doubt the volumes w«.uld,becoine very generally accep.
table to men of inquiring minds. . . r

SKCT. 2. New Testament Evideneei 338
dwelleth in you." Rom. 8.11. — The Spirit of God was the
agent in raising up the body of Jesus Christ from the grave,
and will be the same In the resurrection of our bodies. It is
remarkable, however, that all the three persons are spoken
of as being concerned both in the resurrection of Jesus and
In our resurrection.
499. " If ye through th& spirit do mortify fhe deeds of
the body, ye shall live." Rom. 8. 13.
500. " As many as are led by the spirit of God they are
the sons of God." Rom. 8. 14.
501, " Ye have received the spirit of adoption," Rom.
S. 15, 502.* "The spiVif Itself beareth witness with our spirit,"
Rom, 8, 16.
503. " Who have the first-fruits of the spirit" Rom,.
8. 23. 504, " The spirit helpeth our infirmities," Rom, 8. 26.
505.* " The spirit itself maketh intercession for us witli
groanlngs which cannot be uttered." Rom. 8. 26,
506. " He that searcheth the hearts knoweth iVhat is the
mind of the spiri/." Rom. 8. 27-
507.* " My conscience bearing me witness in the Holy
Ghost." Ronv 9. 1. — ^Here is an appeal to the Holy- Ghost,
which appeal was never to be made to any other being bnt
God bythe kw. Deut. 6. 13, 14, The Holy Ghost therefore
is God. 508. "The kingdom of God is— joy in the Holy Ghost."
Rom. 14. 17.
509. " Now the God of hope fill you with all joy and
peace in believing, that ye may abound in hope throu^i the
power of the Holy Ghost." Rom. 15. 13.
510. "That the offeringup erf the Gentiles might be'
acceptable, being sanctified by the Holy Ghost" Rom.
15. 16.
511. *' Through mighty signs' and wonders, by tbe power'
of the Spirit of God." Bom. 15. 19, — ^All the miraeles
wrought by the apostles were accomplished by the power of
theSpdrit. Indeed, there is that intercommunity, if I may
so speak, between the Father, Son, and Spirit, that they all
concur in every act of creation, providence, and grace.

334 DEITY OF THE HOLY SPIRIT, PART IV'
512. " I beseech you — for the love ofthe spirit," Rom.
15. 30. 513. " My preaching was in demonstration ofthe spirit,
and of power ; that your faith should not stand in the wisdom
of men, but in the power of God." 1 Cor. 2. 4, 5.— Hence it
appears the Spirit is God.
5 14.* " The things which God hath prepared for them
that love him, God hath revealed unto us by his spirit : for
the spirit searcheth all things, yea, the deep things of God."
1 Cor. 2. 9, 10.
515.* "The things of God knoweth no man, but the
spirit of God." 1 Cor. 2. 11. — If the Holy Ghost is capable
of searching the counsels ofthe Divine mind, and of knowing
all the secrets of God as fully as the spirit of a man knows
all the secrets of his own bosom, he must be commensurate
with that infinite being, and consequently must be Infinite
himself. 516. "We have received the spirit which is of God,
that we might know the things which are freely given to us
of God." 1 Cor. 2. 12.
517. "In words whichthe Holy Ghost teacheth." 1 Cor.
2.13. 518. "The natural man receiveth not the things of the
spirit of God." 1 Cor. 2. 14.
519.* ¦" 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 shall God destroy ; for the temple
of God is holy, which temple ye are." 1 Cor. 3. 16,»T7.
The Holy Ghost is called God three times in theSe-'two
verses. Ambrose says, when speaking of this passage. How Impu
dently do you deny the deity of the Holy Spirit, when you
read, that the Spirit hath a temple ; for it is written. Ye are
the- temple of God, and the Holy Spirit dwells in you.
God therefore hath a temple: a creature hath no real tem
ple: but the Spirit hath a. temple ; for he dwelleth in you*."
Theophylact upon it says. If we be the temple of God, be
cause the Spirit of God dwells in us,- then the Spirit is God.
In this place, says Calvin, we have a clear testimony, assert-
* De Spiritu Sancto, lib. 3. t. 13

SECT. 2. New Testament Evidence. 333
ing the diviiiity of the Holy Spirit : for if he was a creature,
or a gift only, he would uot have made them the temple of
God, by dwelling in them. — Bishop Pearson says, we know
no other reason why we are the temple of God, when the
Spirit of God dwells in us, but only because the Spirit of
God is God*. — ^The same learned man says again : — that
person whose inhabitation makes a temple, is God: for. If
the notion of a temple be nothing else but to be the house
of God, and if to be the house of any creature is not to be a
temple, as it is not, then no inhabitation of any created per
son can make a temple ; but the inhabitation of the Holy
Ghost makes a temple : — therefore the Holy Ghost is God f.
520. " But ye are washed, but ye are sanctified, but ye
are justified in the name of the Lord Jesus, and by the spirit
of our God." 1 Cor. 6. 11.
521. " Know ye not that your body is the temple of the
Holy Ghost, which is in you, which ye have of Qrod, and that
ye are not your own ? For ye are bought with a price : there
fore glorify God in your body, and in your spirit, which are
God's." 1 Cor. 6. 19, 20. Compare this whh 2 Cor, 6, 16.
." Ye are the temple of the living God ; as God hath said,
I will dwell In them, and walk In them; and I will be
their God,, and they shall be my people." And with Levit,
26.11.12. " I will set my tabernacle amongst you; and
my soul shall not abhor you. And I will walk among you
and will be your God, and ye shall be my people," To be
the temple of the Holy Ghost, and the temple of the living
God, is one and the same thing ; the Holy Ghost therefore
is the living God, .
The Jewish temple, to which there seems here to be
an allusion, was a place of the most solemn religious wor
ship of that God to which the temple was built and dedi
cated. Believers being the temple of the Holy Ghost, are
bound to worship him, whose temple they are:];.
522. " I think also that I have the spirit of God." 1 Cor»
7. 40. 523, " No man speaking of the spirit of God calleth
Jesus accursed : and no man says that Jesus is the Lord,
^ut by the Holy Ghost." iCor. 12. 3.
" On the Creed, p. 520. + On the Creed p. 319. X Hiurion, p. 142,

336 DEITV OP THE HOLY SPIRIT. PART IV.
524. " There are diversities of gifts, but the same
spirit." 1 Cor. 1-2. 4.
625.* " The manifestation of the spirit is given to every
man to profit withal : for to one is given by tbe Spirit the
word of wisdom : to another, the word of knowledge by the
same spirit : to another, faith by the same spirit ; to ano
ther, the gifts of healing by the same spirit. But all these
worketh that one and the self-same spirit, dividing to every
man severally as he will." 1 Cor. 12. 7, 8, 9, 11.
Chrysostom observes on these words. As he will, it is
said, not as he is commanded ; dividing, not as divided, he
being the author, not subject to authority. Do you not see
the perfect power? for they who have the same nature, no
doubt, have the same authority ; and they that have thfe
same dignity, have one and the same virtue and power. —
Irenseus in his short view of a Christian's belief says :— In one
God, the Supreme Governor over all, of whom are all
things ; — and in the Son of God, Jesus Christ our Lord, by
tffhom are are all things ; — and in the Spirit of God, which
hath in every generation manifested unto men the dispensa
tions both of the Father and the Son, according to the will
of the Father *.
The Spirit is not without the Word, says Athanasius,
but being in the Wcard, it is through him in God : so that
nil gifts are given by the three persons. For in the distri
bution of gifts, as the Apostle writeth to the Corinthians, it
is the same Spirit, it is the same Lord, and it is the same
God, which worketh all In all. For the Father himself,
through the Word, in the Spirit, worketh and giveth all
things t-
526. " By one spirit we are all baptized into one body
— and have been all made to drink into one Spirit." 1 Cor.
12. 13.
527. " In the spirit he speaketh mysteries." 1 Cor.
14.2. 528. " Who hath also sealed us, and given the earnest
of the sptW^ in our hearts." 2 Cor. 1.22.
529, "Ye are the epistle of Christ, written, not with
ink, but with the spirit of the living God." 2 Cor. 3. 3
Comp. Heb. 8. 10.
* Li6, 4. cap. 68* ? Ep. 1, ad .Setup, de Spiritu Sancto..

SECT. 2. . Neiv Testament Evidence. 387
530. " How sliall not the ministration of the spirit be
rather glorious ?" 2 Cor. 3. 8.
531. '*Now the Lord is that spirit : and where the
Spirit ofthe Lord is, there is liberty.." 2 Cor. 3, 17-
532, " Changed from glory to glory, even as by the
spirit of the Lord." 2 Cor. 3. 18. or by the Lord the
Spirit, as it is in the original.
533. " God, who also hath given unto us the earnest of
the spirit." 2 Cor. 5. 5.
534. « By the Holy Ghost." 2 Cor. 6. 6.
535. " Ye are the temple of the foWwg- Gorf." 2 Cqr.
6. 16. or ofthe Holy Ghost. 1 Cor. 6. 19.
. 536. " If ye receive another spirit, which ye have not
received." 1 Cor. 11.4.
537. "The grace of our Lord Jesus Christ, and the love
of God, and the communion of fhe Holy Ghost be with you
all. Amen." 1 Cor. 13, 14.
This is a prayer to tlie three persons of the Divine Nature
for their respective blessings in the covenant of redemption.
And as the communications of the Holy Spirit are essen
tially necessary to our holiness and happiness, those commu
nications are supplicated for the believers of Corinth by the
affectionate apostle.
53S. " Received ye the spirit by the works of the law,
or by the hearing of faith ? " Gal. 3. 2.
539. " Are ye so foolish, having begun in the spirit,
are ye now made perfect by. the flesh ?" Gal. 3. 2.
540. " He therefore that ministereth to you the spirit."
Gal. 3, 5.
541. "That we might receive the promise ofthe spirit
through faith." Gal. 3, 14.
542. " Because ye are sons, God hath sent forth the
spirit of his Son into your hearts." Gal. 4. 6.
543. " Persecuted him that was born after the spirit."
Gal. 4, 9.
544, " We through the spirit wait for the hope of righ
teousness by faith," Gal. 5. 5.
545, " Walk in the spirit." Gal. 5. 16.
546. " The flesh lusteth against the spirit, and the spirit
asrainst the flesh." Gal, 5, 17-

338 DBITY OF THB HOLY SPIRIT. FART IV.
547, " If ye be led by the spirit, ye are not under the
law." Gal. 5. 18.
548. " The fruit ofthe spirit is love, joy, peace." Gal.
5. 22. 549. " If we live in the spirit, let us also walk in the
spirit." Gal. 5. 25.
550. " He that soweth to the spirit, shall of the spirit
reap life everlasting." Gal. 6. 8.
551. "In whom also, after that ye believed, ye were
sealed with the Holy Spirit of promise." Eph. 1. 13.
552. " That the Father of glory raay give you the spirit
of wisdom and understanding." Eph. 1. 17-
553.* " Tlirough hira we both have access by one spirit
unto the Father." Eph. 2. 18.
554.* " An habitation of God through the spirit."
Eph. 2. IS.
555. " As it is now revealed unto the holy Apostles and
Prophets by the spirit." Eph. 3. 5.
556. " Strengthened with might by his spirit in the
inner man." Eph. 3, 16,
557. " Keep the unity of the spirit in the bond of
peace." Eph, 4, 3,
558, " There is one body, and one Spirit." Eph. 4. 4.
559. " Grieve nOt the Holy Spirit of God, whereby ye
are sealed." Eph. 4. 30.
560. " The fruit of the spirit is in all goodness, righ
teousness, and truth." Eph. 5. 9.
561 . " Be filled whh the sjjirit." Eph. 5. 18.
562. " Take the sword of the spirit." Eph. 6. 17.
563. " Praying— with all supplication in the spirit."
Eph. 6. 18. •
564. " The supply ofthe spirit of Jesus Christ." Phil.
1. 19. 565. " If any fellowship of the spirit." Phil. 2. 1 .
566.* « Which worship God in the spirit." Phil. 3, 3.
This should be translated God the Spirif.—See Hurrion,
p. 143, 144. Ambrose understands it in the same manner.
And indeed the literal rendering is unquestionably God the
Spirit. 567. " Our gospel came— in power, and in the Holv
Ghost." iThes. 1. 5. ^

•SECT. 2. New Testament Evidence. 339
568. « With joy of the Holy <Jhost." Thes. 1. 6.
569. " God, who hath also given unto us his Holy
Spirit." iThes. 4. 8.
570. " Quench not the s/JiinY." 1 TheS. 5. 19.
571. " God hath from the beginning chosen you to sal-
vatlcfh through sanctification of the spirit, and belief of the
tmth." 2 Thes. 2. 13.
572. " The Lord direct your hearts into the love of God,
and into the patient waiting for Christ." 2 Thes. 3. 5. —
Here the Lord prayed to, is the Spirit, in express distinc
tion from God the Father, and from Jesus Christ; for the
Apostle prays to this Lord to direct their hearts into the
love of God; this is the work of the Spirit; and also to
cause them patiently to wait for Christ ; and this also is the
work of the Spirit. Tbe Spirit, therefore, is that Lord to
whom he prayed*.
The reason why the Holy Spirit is not so fully and fre
quently addressed by prayer and praise, as the Father and
Son, is well expressed by Hurrion; I will therefore give it
in his own words : — As Clirist came not, says this excellent
man, to glorify himself, but the Father, so the Spirit came
not to glorify himself, but Chiist; as our Saviour teaches
ns In these words ; — He shall not speak of himself; but
whatsoever he shall hear, that shall he speak : he shall
glorify me ; for he shall take of mine, and shew it to
you. John 1 6. 13, 14. When Christ came in the flesh, he
veiled his own glory, and proclaimed the Father's : so the
Holy Spirit, as it were, conceals his own glory, to promote
the glory of Christ, in whose name he both speaks and acts.
But yet as Christ sometimes turned aside the veil, and mani
fested his own glory, so the Holy Spirit sometlines, in the
scriptures, discovers his own glory, though not so frequently,
so clearly, and so fully, as that of the Son. — ^The design of
his mission was to glorify the Son, not himself ; and as
Christ was no less God, and no less worthy of glory, when
he humbled himself, than when he was exalted; so the
Holy Ghost Is no less worthy of glory, when he comes to
reveal the glory of Christ, than if he had come more fully to
display his own f.
» ^e Hurrion, p. 31. i Page 182.
z2

340 DEITV OF THE HOLY SPIRIT.. PART IV.
573.* " The Lord make you to encrease and abound in
love one towards another, to the end he may establish your
hearts unblameable in holiness before God even our Father,
at the coming of our Lord Jesus Christ." 1 Thes, 3. 12,
13. — Here again the Lord spoken of is, distinguished from
the Father and the Son : for he is to establish the heart
before the Father, and at the coming of Christ. He there
fore is a third person whose work It is to sanctify and estab
lish the saints.
Polycarp concluded his last prayer at the stake in these
words: I praise thee for all things; I bleSS:thqe, I glorify
thee with the eternal and heavenly Jesus Christ, thy beloved
Son, with whom, to thee, and the Holy Spirit, be, glpry both
now, and unto future ages. — Justin Martyr also declares in
his first Apology for the Christi ins, in vindication of them
from the charge of atheism, that they worshipped and adored
the •Father, the Son, and the prophetic Spirit. — St. Cyprian :
— O thou Divine Spirit, be thou present, and from heaven
shed down thy consolation on thosc that, wait for thee.
Sanctify the temple of our body, and consecrate It a habita
tion for thyself. Make those souls joyful with thy presence,
who desire thee. Render the house worthy of thee, the in
habitant. Adorn thy secret recess, and surround the place
of thy rest with a variety of virtues. Strow the pavement
with ornaments ; let thy mansion shine with the brightness
of carbuncles and precious stones ; and let the odours of all
thy gift send from within a sweet perfume. Let thy frag-
rent balsam abundantly perfume thy residence, and expel
whatever is noisome, and the spring of corruption. Do
thou make this our joy, stable and lasting : and this renova
tion of thy creature do thou continue eternally in unfading
beauty. — St. Chrysostom says. Adore the Holy Spirit, whom
you have received. Say often that you are well rewarded;
Christ has taken thy flesh, and given thee his Spirit. This
the saving law suggests, the prophets speak, the apostles in
their divine oracles declare, the martyrs confess, the godly
believe, the church consents to; ignorance opposes, the
faithful are persuaded of by many arguments; and 'thus
Christ is glorified ; for his is the glory, and honour, and

• De .Spiritu Sanct. p. 484, 48.5.

SECT. 2. New Testament Evidence. 341
adoration, together with the Father, and the most holy and
quickening Sphit, now, and ever, and for ages of ages.
Amen *.
574.* "Now God himself, and our Father, and our
Lord Jesus Christ, direct our way unto you." 2 Thes. 3. 11.
Here the Holy Ghost is named first, and Is expressly called
God himself -f."
575. " God — was justified in the spirit." 1 Tim. 3. 16.
576. " Now the spirit speaketh expressly that in the
latter times some shall depait from the faith." 1 Tim. 4. 1.
577. " In charity, inspirit, in faith." 1 Tim. 4. 12.
578. "The spirit — of power, and of love." 2 Tim. 1. 7-
579. " That good thing which was committed unto thee,
keep by the Holy Ghost which dwelleth in us." 2 Tim.
1. 14. 580. " He saved us by the washing of regeneration, and ^
renewing of the Holy Ghost; which he shed on us abun
dantly through Jesus Christ our Saviour." Titus 3. 5, 6.
581. " God bearing thera witness — with gifts Of the
Holy Ghost." Heb. 2. 4.
582. " Wherefore as the Holy Ghost saith. To day if
ye will hear his voice." Heb. 3. 7- — What the Apostle
applies here to the Holy Ghost, is applied by the Psalmist
to Jehovah our Maker. The Divine Spirit, in common with
the Father and the Son, is therefore the Lord our Maker.
Compare Exod. 17. 2. with this declaration of the Apostle,
and the whole ninety-fifth psalm.
583. " Were made partakers of the Holy Ghost." Heb.
6,4. 584. " The Holy Ghost this signifying." Heb. 9. 8. —
It appears from the context on this passage, that Paul con
sidered the Holy Spirit as the author of the whole Mosaic
oeconoray. Comp. Heb, 10. 15, and 1 Chron. 28. 12.
585. " Christ, who through the eternal spirit offered
himself without spot to God." Heb. 9. 14. — Origen says,
I believe that there is one God, the creator and maker of all
things; and that the Word, which came forth from him, ia
» Horn, de Spirit. Sanct. vol. 6. 191. Ed, Franc.
t That tliis is the proper meaning of the passage, see Hawker's Ser
mons cn the Spirit, p. 267.
Z3

342 DEITY OFTHE HOLY SPIRIT. , PART- IV.
God also, of one substance with the Father, and eternally
existent ; and that in these latter times be took mtmhood of
Mary. I believe also in the Holy Ghost, who is eternally
existent. Cont. Marcion. sect. 1. /' ¦
586. " The Holy Ghost also is a whness to us." Heb.
10. 15.
587. " Hath done despite to the spirit of grace." Heb.
10. 29. 588.* " Elect — through sanctification of the spirit."
1 Pet. I. 2.
589. " Searching what, or what manner of tinte the
.^}irif of Christ which was in them did signify." 1 Pet.
1. 11. 590. " With the Holy Ghost sent down from heaven,
which things the angels desire to look into." 1 Pet. I. 12.
What was there so extraordinary for the angels to be
so eager to dive into, if the Holy Spirit is nothing more
than the influence of God upon the mind ? But if that
Holy Being is what %ve suppose him to be, there is just
ground for wonder.
591. " Ye have purified your souls in obeying the truth
through the spirit, l Pet. l. 22.
592. " Put to death in the flesh, but quickened by the
spirit." 1 John 3. 18.
593. " The spirit of glory and of God resteth upon
you." 1 John 4. 14. — ^The glorious Spirit of God.
594. " Holy men of God spake as they were moved by
the Holy Ghost." 2 Pet. 1. 21. — Compare this whh 2 Tim.
3. 16. " All scripture Is given by inspiration of God." And
Heb. 1.1. " God who at sundry times, and In divers man
ners spake unto the fathers by the prophets." From hepce
will it not appear, that the Holy Ghost is the God who
spake ?
595. "Ye have an unction from the Holy One, and ye
know all things." 1 John 2. 20.
596. " The anointing which ye have received of him
abideth in you." 1 John 2. 27.
597, " Hereby we know that he abideth in us by the
spirit which he hath given us," 1 John 3. 24.
598. " Hereby know ye the spirit of God." I John 4. 2.
599. " He hath given us of his spirit." 1 John 4. 13,

SECT, 2. New Testament Evidence. 343
600. " It is the spirit that beareth witness, because the
Spirit is truth." l John 5. 6.
601. " There are three that bear record in heaven ; the
Father, the Word, and the Holy Ghost : and these three
are one. And there are three that bear whness in earth;
the spirit and the water, and the blood : and these three
agree in one." 1 John 5. 7, 8.
It is pretty generally understood that the former part of
this passage is thought by some to be an interpolation. But
let it be determined as it may, with respect to the former
part of the passage, the latter part is received as unques
tionable by all : and this, as well as the other. Is thought by
some to hold out the doctrine of the three persons in the
Divine Nature. Augustine saith, the Spirit here signifies
the Father, the Water signifies the Holy Ghost, and the
Blood represents the Son *.
Mr. Wakefield considers the passage as a proof of our
blessed Saviour's real dissolution : the spirit, the water, and
the blood all concurring to prove the certainty of his death.
But then he would translate spirit, breath. His breath was,
gone, blood and water issued from the pericardium, when
the sphere pierced his side, and therefore no doubt can re
main but he was actually in the state of the deadf .
602. " Sensual, having not the spirit." Jude 19.
603. " Praying in the Holy Ghost." Jude 20.
604. " The s^ven spirits which are before his throne."
Rev. 1 . 4. — ^Dr. Lightfoot says, John terms the Holy Ghost
the seven spirits according to the Jews common speech,
who Speak much of the seven spirits of the Messiah. And
Witsius well observes that the seven spirits are never said
towor^ip God, as the elders and living creature do; but
on the contrary are invoked by John; vvhich honour belongs
not to created spirits ; and that John invokes them in the
same manner and with fhe same worship as he gives to the
Father and the Son, as the author with the Father and Son,
of grade and peace, without any note of discrimination J.
Thiis is a clear instance of prayer to the three Divine
Persons, the Father, the Spirit^ and the Son. Consult
* See Peter Martyr's Common Places, part j, chap, 12, page 105,
t Eividehce of Christianity, Remark 43. p, 227., % Exercit. de
Spirit. Sana. p. 4^8.

344 DEITY OF THE HOLY SPIRIT. PART IV.
Hurrion on this place, who is particularly satisfactory, p.
152—156. 605. " I was in the spirit on the Lord's day." Rev.
1. 10. 606. " Let him hear what the spirit saith unto the
churches." Rev. 2. 7. — ^Thisis seven times repeated in the
second and third chapters.
607- " Immediately I was in the spirit." Rev. 4. 2.
608. " I beheld, and lo, in the midst of the throne, and
of the four beasts, and in the midst of the elders, stood a
Lamb as it had been slain, having seven horns, and seven
eyes, which are the seven spirits of God sent; forth into all
the earth." Rev. 5. 6.
609. " Blessed are the dead which die in the Lord
Yea, saith the .spirit ; that they may rest from their la
bours." Rev. 14. 13.
6J0. '• He carried me away in the spirit." Rev. 17. 3.
611. "The testimony of Jesus in the spirit of pro
phecy." Rev. 19. 10.
612.. " He carried me away in the spirit to a great
mountain." Rev. 21. 10.
613. " The spirit and the Bride say, Come." Rev.
--• ^- . .' ,
This Is the account which the bible gives us of the
person and operations ofthe Holy Spirit; frora all which
it appears, that he is mentioned upwards of three hundred
times in the two testaments — that he was in the beginning
engaged whh God in the creation of the natural world-^—
that he hath a real, true, and personal existence— that he is
omnipresent, omniscient, omnipotent; and eternal in his
nature — that he is equally the Spirit of God and of Christ,
and proceedeth both from one and the other — ^that he is
essentially God, and to be worshipped by every huraan crea
ture, who believeth in the naftie of Jesus — that it was he
who led the Israelites, and gave them rest after their forty
years travel in the wilderness — that to lie unto him is the
same as lying unto God^that blasphemy against him is a
sin never to be forgiven, either in this worid,. or in the
world to come — that if we are to be baptized in the name
of the Father and Son, so also in the name of the Hqly
Ghost — that if we are to be blessed in tljp name of the

SECT. 2. New Testament Evidence,. 345
Father and Son, so also in the name of the Holy Ghost —
that If the Father and the Son bear record, so also doth the
Holy Ghost-^that he alone it was who formed the body of
Jesus— that he conducted Christ in all the actions of his
life — endued him with more than human wisdoin and know-
ledge-r-enabled him to work miracles at his own pleasure— •
and finally. raised him from the dead, as he will also be the
agent in raising the bodies of the whole human r^cje at the
last day — that' it is he who striveth with the hearts .of pien.
Illuminating, convincing, reproving, restraining, . and draw
ing us from sin and folly to wisdom, .piety, and truth — that
it Is, he too who dwells in the hearts of his faitliful servants,
as in a temple, claiming, our obedience and adoration —
that all the qualifications of the Apostles, and Evangelists
for the great work ^n which they were engaged vvjere from
him — ^that he enlightened, roused, warmed, and fortified
their minds, enabling them to speajk strange languages, to
Vork wonders In confirmation, of the dpctrines wluch they
taught, to foretel future events, to speak , with. wisdoin and
courage before kings, and to confiim tiieir testimony in
everyway that was suitably, with the divine. understanding
— that this same blessed Spirit is also the inspirer , of all
ingenious arts and inventions, the reviver- of the languishing
powers of nature., and the infuser of courage and fortitude
into the minds of men :r— that he is the avthor'of »Ul',*noral
and religious exc^llencyj g^aqe, wisdpnj,..,l;npwledge, gpod-
ness, piety, truth, paitience, , long-suffering, forbearance,
righteousness, Ipve, peac«!, joy, consplation, hope, trust, and
whatever else can make us holy and happy here, and prepare
us for glory and felicity hereafter — ^thatthe Prophets and
Apostles spake only as tbey were moved by him; and to
him alone we are indebted for all their invaluable wrirings
— that, finally, it is his particular office to reveal Christ to
our minds, and that no man can properly and savingly say,
that Jesus is the Lord,- but by a power derived from him. -
Dr. Owen, in his excellent book on the Spirit, illustrates
the personality of the Holy Ghost, as taught iii scripture, by
a pertinent similitude. It is impossible, says he, to prove
the Father tp be a person, or the Son to be a person, any
other way thaq we m^y prove the Holy Ghost to be so.
For he to whom all personal properties, adjuncts, and

346 DEITY OF THE HOLY SPIRIT. PART IV.
operarions are ascribed ; and to whom nothing is ascribed
but what properly belongs lo a person, he Is a person ; and
so are we taught to believe him to be. Thus we know the
Father to be a person, and the Son also ; for our knowledge
of things is more by their properties, than by their essential
forms. — ^There is no personal property belonging to the
Divine Nature, that is not in one place of scripture or other
ascribed to the Holy Spirit.
If a wise and honest man should come and tell you, that
in a certain country where he had been, there is an ex
cellent Governor, who wisely discharges the duties of his
office ; who hears causes, discerns right, distributes justice,
relieves the poor, and comforts the distressed ; would you
not believe that he Intended by this description a righteous,
wise, dilligent, intelligent person ? Wliat else could any
man living iraagine ?
But now suppose that a stranger, or person of suspicious
character and credit, should come and say, that the former
information which you had received was indeed true,- but
that no man or person was intended, but the sun, or the
wind, which, by their benign influences, rendered the coun
try fruitful and teraperate, and disposed the inhabitants to
mutual kindness and benignity; and therefore, that the
whole description of a governor and his actions, was merely
figurative, though no such intimation had been given you.
iMust you not conclude, either that the first person was a
notorious trifler, and designed your ruin, if your affairs de
pended on his report; or that your latter informer whose
veracity yon had reason to suspect, had endeavoured to
abuse both him and you. It is exactly thus in the case Jiie-
fore us. The scripture tells us, that the Holy Ghost governs
the church ; appoints overseers of it ; discerns and judges
all things; comforts the faint; strengthens the weak; is
grieved and provoked by sin ; and that in these, and many
^ther affairs, he works, orders and disposes all things, ac-
tfording to the counsel of his own will. Can any man credit
this testimony, and conceive otherwise of the Spirit, than as
a holy, wise, intelligent person ? Now' while we are under
the power of these apprehensions, there corae to us some
men, Socinians, or Quakers, whom we have just cause to
suspect of deceit and falsehood ; and they tells us, that

SECT. 2. Neto Testament Evidence. 347
what the scripture says ofthe Holy Ghost is indeed true,
but that no such person is Intended by these expressions,
but only an accident, a qudlity, an effect, ox influence of the
power of God, which doth all these things figuratively ;
that he has a tvill figuratively, an understdniMng figuratively,
is sinned against figuratively; and so of all that Is said of
him. Now what can any man, not bereft of natural reason
as well as spiritual light, conclude ? but either that the
scripture designed to .draw him into fatal errors, or that
those who Impose such a sense upon it, are corrupt seducers,
who would rob' him of his faith and cclmforts ? Such will
they at last appear to be*. .
* The Rev. Rowland Hill, in his Village Dialogues, has
treated the Impious folly of representing Scriptural realities
as mere figures, with that pointed irony which cannot fail
to produce the effects he intended. He introduces one of
his diaJogists, Mr. Wisehead, as saying, we cannot believe,
that there is any such beiog as the Holy Ghost. Nor can
we believe, that there is any such a; heing as the Holy
Spirit. Consequently we have ^ nothing to do vvith the
abstruse notion of regenerationy or, as it is called, the woirk
of thp Spirit ; we believe, that such sort of expressions are
to be taken as oriental figures, dr as tropical language ;
and, that it only jneans a good disposirion. We, therefore,
eonseque,ntly.j d^ny . the popular dottrine of original- sin \,
asth^re is qtiUe. as much virtue as vice iri the world; andj.
* Burder's, Abridgment, p. 28, 29.
t Mr. Belsham, ia his discourse against what he calls Popular Errorn,
and from which Mr, Wisehead is now making extracts, speaking against
original sin, insinuates, as though we believed in the damnation of iu-
i^nts. Can he be so ignorant of matters of fact as not to kriow that' the
insinnation is utterly false *. I think tve must know how universal)^ it is
admitted among the people he thus slanders, that the impu^tion of; the
first Adam's guilt is utterly done away, by the imputation of the secpnd
Adam's righteousness, among all these, who have not sinned wilfully and
deliberately, after the similitude of Ailam's transgression. We shall pre
sently see other methods adopted^ to evade the awful truth of man's de'
pravity, as held forth in Scripture, and eyideveed by universal experience ;
but,'l'thiilW, the reader will not he a little struck with horrqr and sur
prize, when he no.te& the following extract from the above-mentioned
sermon .„ '• This abomindble doctrdne [^Original Siri\ represe/ntS, tbe unse and
righteous Governor of the v,niverse, as a more savage tyrant, than thi most^
mcTciless despot that ever cursed the human race."
* ' See Infant Salvation, an Essay, &c. ,

348 DEITV OF THB HOLY SPIRIT. PART IV.
we have no doubt at all, as to the devil, that he is entirely
a fabulous character, and as to what is said concerning those
who were possessed of the devil;^ it were u-rational to sup
pose, that it could mean any thing further than that " they
were mad, or had hysteric fits;" and as to the existence of
angels, " though there are frequent allusions to it in the
New 1 Testament," yet it is "a doctiine that cannot be
proved or made probable from the light or nature ;"
and, what have we to do with the New Testament, while it
contradicts the light of nature ? Notwithstanding, therefore,
the allusion, we.'ohuseto say, '* this is no where taught as
a doctrine of revelation. A judicious Christ jany therefore,
will discard it from ¦ his creed ; aind> that, not only as a
groundless, but as a useless and pernicious tenet, which
tends to diminish our regard to the omniscient, omnipotent,
and omnipresent God, and to excite superstitious respect to,
and unreasonable expectations from, imaginary and fictions
beings * ;" wheh, therefore^ we hear how Jesus was tempt
ed of the devil in the wilderness : it was, (for we always
talk very rationally in our way,) only an allusion to a ficti
tious being; and the proper and most rational meaning is,
that he was fighting with some good and bad thoughts which
alternately possessed him; but such were the Eastern
metaphors and Oriental figures then in use.
To this, Considerate replies. Then, sir might it not
have sounded still more rational had you made it out that
he was fighting with two Eastern metaphors or Oriental
figures ? that when the angel spoke to Zecharias about the
birth of John, the forerunner of our Lord, he should not
have said, "I am Gabriel," but "I am ah Oriental figured"
and that it was nothing but an Oriental figure that spoke to
Mary on the same subject ? and that Eastern metaphors or
Oriental figures appeared unto the shepheirds, and simg
" Glory to God in the highest, on earth peace, good-will
towards men ;" and then again, that our Lord bad another
meeting of these Eastern metaphors and Oriental figures in
the mount of transfiguration ? that an Eastern metaphpr
opened the prison in which Peter was confined, and tliat
an Oriental figure knocked off his fetters ? that Paul was
* Belsham's Caution, p. 21.

SECT. ,2. New Testament Evidence, 349
converted at the sight of these Eastern metaphors ? that
Stephen saw somewhat of the like sort before he was stoned ?
and that an Eastern metaphor stood by Paul when nearly
shipwrecked ? And if these be not enough, I could give you
further lucubrations on your ratimal way of explaining
these Eastern metaphors.
Mr. Hill adds, the Socinians suppose they have a right
to take these preposterous liberties on this subject, because
these spiritual existences are described as being powers and
virtues Therefore they are npt real existences, but figura
tive allusions. We will produce a few more passages where
the real existence of such spirits is positively mentioned,
and themve shall see how far common sense will befriend
them In their rational relijgion.
Beelzebub, the prince of the devils — the prince of the
eastern metaphors. — Unto which of the Angels (oriental
figures) said he at any time. This day have I begotten thee.
Let allthe angels of God (^astern raelaphors) worship him.
—Our Lord cast out a whole legion of eastern metaphors
from the man among the tombs, and the same set of eastern
metaphor* drove the swine Into •the sea^i — Whether there be
thrones, dominions, principalities, and power. \ All tropical
language — only eastern metaphors.- — Christ .spoiled princl-
paliries aud powers: he spoiled l^astern metaphors and
oriental figures.— -The ministering spirits sent forth to mi
nister to those who shall be lueirs of salvation, these > are
also to be unders.ood as nonenities, or oriential figures, —
The angels (oriental figures) who kept not their first estate,
— ^There was fire prepared for the devil and his angels
(for an easterji metaphof! and his oriental figure)' — ^But
enough of thisi I had not troubled the reader with so much
on a supposition so absurd, had it *not been to give a fair
specimen ot the wisdpm of those who can bestow such high
compliments on themselves and on the rationality of their
religion, ¦ ' .

350 DOCTRINE OF THE TRINITY. PART V.

PART FIFTH.

SECTION L

A VIEW OF THE DOCTRINE OFTHE HOLY TRINITY FROM THK
OLD TESTAJIENT.

The unity of God a first principle in religion. — Hotv the
tvord ELOHIM is understood. — TItree divine persons en
gaged in the creation of fhe world. — Various testimonies.
Incontestable evidence of a plitrnlitt/, in the God
head, from the Old Testament writings. — An objection
answered. — Striking illustration of Numbers 6. 24-^
26. — Quotation from Bishop Patrick. — Expositions of
Isaiah's vision. — Chryso.sfom's vietvs of the Trifiity. —
One revelation of this doctrine would be sufiicient to
establish it as a truth.
We lay this down as a first principle, agreed upon by all
sects and denominations of Christians throughout the world,
that there is none other God but one.
Let us now examine the scriptures, and see how this one
God hath spoken of himself in the several ages of the world.
He must certainly be the best judge in what manner to speak
of his own adorable nature. And as be hath spoken of him
self, so ought we to speak likewise. Indeed it is infinitely
dangerous to speak of him otherwise. — Why do we assert
three persons In the Godhead ? Not because we find them
in the Athanasian creed, but because the scripture hath
revealed there are three. Father, Son, and Holy Ghost, to

sEcr. I. Testimony of Moses. 351
whom the Divine Nature and attributes are given. This wc
verily believe that the scripture hath revealedj and that there
are a great many places, of which, we think no tolerable
sense can be given without it ; and therefore we assert this
doctrine on the same grounds on which we believfe the scrip
tures. And if there are three persons which have the divine
Nature attributed to them ; what must we do in this case ?
Must we cast off the unity of the Divine Essence ? No j
that is too frequently and plainly asserted for us to call it in
question. Must we reject those scriptures which attribute
Divinity to the Son and Holy Ghost, as well as to the Fa
ther ? That we cannot do, unless we cast off those books of
scripture, wherein those things are contained*.
Dr. Isaac Barrow, one of the first of Christians and scho
lars, says. That there is one Divine Nature or Essence,
common unto three persons incomprehensibly united, and
ineffably distinguished ; united in essential attributes, dis
tinguished by' peculiar idioms and relations ; all equally infi
nite in every divine perfection, each different from the other
in order and manner of subsistence ; that there is a mutual
existence of one in all, and all in one ; a communication
without any deprivation or diminution in the comraunicant ;
an eternal generation, and an etemal procession without
precedence or succession, without proper causality or depen
dance ; a Father imparting his own, and the Son receiving
his Father's life, and a Spirit issuing from both, without any
division or multiplication of essence; these are notions
which may well puzzle our reason in conceiving how they
agree, but should not stagger our faith in assenting that they
are trae j upon which we should meditate, not with hope to
comprehend, but with, dispositions to admire, veiling our
faces in the presence, and prostrating our reason at the feet
of wisdom so far transcending us*.
To begin with Genesis : —
614.* " In the beginning God created the heavens and
the earth. And the earth was without form and void, and
darkness was upon the face of the deep. And the spirit of
Godf moved upon the face of the waters. — Now this pas-

• Defence ofthe Trinity, p; 7, 8.
t It has been observed by several Of the' Christian Fathers, that in these
two verses, the three persons in the blessed Ti ini ty are plainly distinguished

352 DOeTRINK OF THE TRINITY. PART V.
sage of sacred writ, as well as many otlters,' contains some
important inforinatiou in the original language which does
not appear in our translation. For it ; is very remarkable,
that the Hebrew word, which we render God^ is used in the
plural number,' .
R, Bechai, a celebrated author among the Jews, discour-
siug of the word Elohim, and of the importance and sig
nification of it, adds these words^r-" According to the Cab-
ballstical way this name Elohim is two words, namely, El
him, that is. They are God, But the explanation of the
Jod is to be fetched from Eccles." 12.1. Remember thy
Creators. He that is prudent tvill understand it. — ^These
words do sufliciently prove the Cabbala among the Jews,
that though the Divine Nature was but one, yet there was
some kind of plurality in this Divine Nature : and this is
fairly insinuated in the Bera Elohim, which we find in the
beginning of Genesis *. — R. Huna is inttoduced in a Jewish
work as saying, that if this kind of language had not been
written, it would not have been lawful to say. The Elohim
hath created, 3fc. f^Likew isc the Jewish Rabbi, Limborch
tells us, ,^hat in the wprd, Elohim there are three degrees,
each distinct by itself, yet all one, joined in one, and not
diyided from one another J.
It IS dear too, liovy sensible the Jews have been, that there
is a notion of plurality imported in tlie Hebrew text, since
they have fpriiidden their commpn people the reading of the
history of the creation,' lest understanding it literally, it should
lead them into heresy §.— The degrees in the Divine Nature
are called by the cabalistic doctors the Panim or Faces ; the
Havioh, or Subsistences, and the Prosopin, or Persons. — It
may be observed here likevyi.'iethat the^ebrew doctors always
supposed the first verse of Genesis to contain some latent
mystery. The Rabbi Ibba indeed expressly says it doe.", and
adds. This mystery is not to be revealed till the coming of
the Messiah.— It is worth observing too, that the ancient
the first in the word of God, the .second in the word Beginning or Princi
ple, the third in the words .Spirit of Gpd. .Sec Bibliotheca Biblica, on the
place, and Fleming's Christology, vol. 1. p. 276.
* Kidder's Demonstration, part 3. p. 81. f Martini Pngio
Fidei, p. 488. } Leslie's Sliort Method with Deists and Jews
§ Allix, p. 182,

SECT. 1. Testimony of Afoses. 353
Jews, not chusing to use the singular name Jehovah, have
substituted for it Adonai, a noun in the plural signifying
Ml/ Lords*.
In the beginning God created, is, by the Jerusalem
Targum, rendered, " By his Wisdom God created." This
is iu conformity with the words of Solomon, where he says.
The Lord by Wisdom hath founded the earth, by Under-
ST.ANDiNG hath he established the heavens. Prov. 3. 1.
Tbe book of Wisdom too says, " Give me Wisdom that
sitteth by thy throne." Chap. 9. 4. And in the 17 verse of
the same chapter the author of that book says again, " Thy
council who hath known, except thou give Wisdom and
send thy Holy Spirit frora above." This is agreeable to
the notions of the ancient Jews, who usually called the se
cond nuraber In the Divine essence Wisdom, and the third
Underst.vndino. Irenseus seems to have had the same
ideas when he said, The Father has ever whh him his Word
and Wisdom, his Son and Spiiit, by whora and in whom he
made all things freely f. And in another place the Word
and Wisdom, the Son and Spirit, are called the Hands of
God by which he made the world %. This idea was com
mon both among the ancient Jews and Christian fathers §.
Is it not extraordinary, that Moses, the man of God, who
was above all things careful to guard his people against
every species of idolatry, should in the very beginning of,
and all the way through, his Law, make use of a word for
the name of God, which led them to think of a plurality,
when the language afforded other words In the singular
number that would have answered his purpose equally
well? Wliat might be his reason? Upon the supposition
of a plurality of persons in the Divine Nature, is easily
accounted for; but not, I think,^ in a satisfactory manner ||,
upon any other. And it appears from several of the Jewish
writings, which are not contained in the bible, that they did
actually understand the hints, interspersed in the books of
Moses,' as conveying the idea of a plurality in the Supreme
» See Maurice's- Indian Antiquities, vol. 4. p. 473, 474. + Lib, 4, c, 20,
i Bee the same book and chapter. $ See Bishop Horsley's Tracts,
p. 47. &c. . II -See Maurice's History of Indostan, vol. 1 . p, 72,
A a

354 doctrine of the trinitV. part v.
Being. If it be inquired of what persons this plurality
consists ? Two are most evidently mentioned in the context,
namely, the Father and the Holy Spirit. And the work of
creation is frequently, in the New Testament, ascribed to
Jesus Christ. Therefore, here are three persons', namely,
the Father, the Son, and the Holy Ghost, most evidently
concerned in the original creation of the world. And
when Moses made use of a plural noun for the name of God,
which he does thirty times in the short history of the crea
tion, and, perhaps five hundred times more in one form or
other in the tive books of bis writings, tbis, I apprehend,
was the idea he meant to convey to mankind. He meant,
or rather the Holy Spirit, by whom he was Inspired to write
his history, meant, to give some hints and intimations of a
doctrine more clearly to be revealed in future ages.
John Xeres, a Jew converted here in England some
years ago, published a sensible and affectionate address to
his unbelieving, brethren, \\herein> he says, that the word
Elohim, which is rendcied God in Gen. 1. 1. is of the
plural number, though annexed to a verb of the singu
lar number ; which, says- he,, demonstrates as evidently
as may be, that there are several persons partaking of the
same divine nature and essence *.
Irenaeus is exactly of the same opinion: — ^The Father,
says he, made all things,: visible and invisible, not by angels,
nor by any powers separated frora his own mind ; for the
God of all stands in need of nothing ; but, by his own
Word and Spiiit, makesy governs, and gives being to all
things t-
This sentiment may, perhaps,, be further corroberated by
an observation whicli the Rabbins have made on the verb,
n^^:i, the second word in the Hebrew bible, which Is in the
third person singular, though joined with a nominative
case in the third person plural. The letters of this word
are supposed by them to express these three characters, the
Son, the Spirit, and the Father. Thus 3 is the initial
letter of p the Son ; n the initial letter of ni") the Spirit;
and N the Inhial letter of DN the Father. The Triangle
in Egypt was of old considered as a just symbol of the
tlireefold Dehy ; and in the celebrated Jewish book called
• Jones on the Trin. chap. 3. sect, 1. t Lib, 1. cap. 22. sect. 1.

sect. 1. Testimony qf Moses^ 355
Zohar the three branches of the Hebrew letter Schin are
asserted to be a proper emblem of the three persons that
compose the Divine essence. Sometimes the Jews have
called these three persons three Spirits ; at other times
three Powers ; and at other times three Lights. It may
be observed, moreover, that the Jews had several other sym
bolical representations of the Trinity besides the Hebrew
Schin. There was the three Jods and the Chametz In a
circle; the three Rays in form of a crown; the Sphere
with three hands ; the Cherubim ; and some others *.
615.* When God had nearly gone through the si'x days
creation, and was come to the formation of the human
species, he changes his raanner of speaking, and says, not
" Let man" be, as before ; nor, " I will make raan ;" but,
— " Let us make man, in our image after our likeness."
The Jews tell us, that when Moses was writing the six
days works, and came to this verse, he made a stop, and
said, " Lord of the world, why wilt thou give an occasion
to heretics to open their mouths against the truth ?" They
add also that God replied to Moses, " Write on ; he that
will err, let him errf." — ^This fabulous story was invented
on purpose by the Jews to defend themselves against the
Christians, who from the beginning contended for a plurality
in the Godhead founded on this text. It shews in a very
strong light the opinion the Jews had of the force of this
and such like passages. Philo, the learned Jew, says, that
the words. Let us make man, signify plurality J. 
Philo speaks more at large in another place : — ^Why, says
he, does God say. In the image of God made I man, and
not in his own image, as if he had spoken of another God ?
This scripture expression is for wise and good reasons, for
nothing mortal can be fashioned after the image of the
supreme God and Father of all things, but of his Word,
who is the second God §.
* For a particular acconnf of which consult Maurice's Indian Anti
quities, vol. 4.
t Bereshit Rabha, Parash. 8. See also- Patrick on the plaice, and
Mainionides's More Nevochim, par. 2. cap. 29.
X Page 3t2, Paris Edit. 1552. et alibi.
$ Apud Euseb. Pra!p. Evaiig^7. t3. See the passage quoted at large
Jn Allix's Judgment, p. 130.
Aa2

356 DOCTRINE OP THE TRINITY.- P.VRT V.
" Let us" — plainly implying, or rather, plainly expres
sing a plurality of persons. And, as may be fully gathered
from other parts of the bible, the persons expressed, or im
plied, are no other than the Father, the Son, and the Holy
Ghost : for these three, and no other, were concerned in
the work of creation. Compare Job 26. 13 ; 33. 4; Psa.
33. 6; EccL 12. 1 ; Isa. 40. 13; Mal. 2. 15; John 1. 3;
Col. 1. 16; and Heb. 1,2. 10.
The Fathers were unanimous in their judgment that
these words were spoken by the Father to the Son, or Spirit,
or both. I will produce a specimen. — Barnabas says : —
And for this the Lord was contented to suffer for our souls,
though he be the Lord of the world ; to whom God said the
day before the formation of the world. Let us make man
after our image and sirailitude*. — Herraas says. He was
present in counsel w ith his Father for the forraing of the
creaturef. — ^Theophilus of Antioch says, He directed these
words, Let us tnake man, to none other, but his own Word
and his own Wisdom %. — Irenaeus says. His Word and Wis
dom, his Son and Spirit, are always present with him, to
whom also he spake, saying. Let us make man, &c. § —
Again : — Man was fashioned after the Image and likeness
of the uncreated God, the Father, willing his creation, the
Son ministering and forming him, the Holy Ghost nourish
ing and encreasing hira ||. — Tertullian says. Nay, because
his Son is ever present with him, the second person, his
Word ; and the third, the Spirit in the Word ; therefore he
spake in the plural. Let us make man in our image%, —
Novatian says, Who does not acknowledge the Son to be
the second person after the Father, when he reads that it
was said to the Son by the Father, Let us make man **. —
Origen says. To him also spake he (the Father) Let us
make man after our image-ff. — ^Who Is this, saith Athana
sius, that God converses with here? To whom are these
notifications and determinations of his pleasure directed ?
Not to any of the creatures already made; much less to
those things which were not yet created ; but, undoubtedly
* Ep, c. S. t Sim 9. sect. 12. j Ad. Antol.l. 2. p. 96.
§ Lib. 4. cap. 37. and lib. 5. c. 15. II Lib. 4. cap. 75.
% Adv. Prax, e.l2. | Cap, 21, 25. tt Cont. Cel, lib. l. p,63.

SECT. I. Testimony of Moses, 357
to some person, who was then present with the Father,
with whom he communicated his counsels, and of whose
agency he made use in the creation of them. And who
could this be but his eternal Word? With whom can we
conceive the Father holding this conference, but with his
Son, the divine Logos, that Wisdom of God, that was pre
sent with him, and acted with him, in the creation of the
world, who was in the beginning with God, and was God ?
and who saith ot himself. When he prepared the heavens,
I tvas there; tvhen he appointed fhe foundation of fhe
earth, then tvas I hy him, as one brought up ivith him. —
Augustine saith, Had God said no more, than. Let us make
man, it might, with some colour, be understood as spoken
to the angels, whom the Jews pretend he employed in
framing the body of man, and otlier creatures : but seeing
it immediately follows, after our image, it is highly profane
to believe, that man was made after the similitude of
angels ; and that the similitude of God and angels is one
and the same. — ^Ambrose speaks to the same purpose : God
eould not speak thus to his servants, because it is not to be
thought, that servants were partners with their Lord, in
his works of creation ; or the works, with their Author.
And, supposing this should be admitted, that the work Was
common to God and angels, yet the image was not common.
— Nay the second counsel: ^f Sirmiura which was held In
351 pronounces an anathenla upon all those who denied
this. The words are these :¦ — If any one say, that the Fa
ther did not speak to the Son when he said. Let us make
man, but that God spake to himself, let him be accursed *.
— Epiphanius says. This is the language of God to his
Word, and Only-begotten, as all the faithful believe f . —
And again he says, Adam was formed by the hand of the
Father, and the Son, and the Holy Ghost J.
I observe frora Irenaeus, that he rejects the notion of the
Jews and Heretics, who supposed God spake to his Angels.
For disputing against heretics, who attributed the creation of
the world to Angels, and powers separate from the one true

* Socrat, lib. 2. c. 30, where the creed may be seen at large.
^ Haeres. 23. n, 2.
+ Haercs. 44. n. 4. See Bibliotheca Biblica on the place.
A a3

358 DOCTRINE OF THE TRINITY. P.VRT V.
God, he says thus : — " Angels did not make us, nor did they
form us ; neither was it in their power to make the image
of God : none but the Logos could do this ; no powers dis
tinct from the Fatlifr of all things ; for God did not want
their assistance in making the things whieh he had ordained.
For his Word and his Wisdom, the Son and the Holy Ghost,
are always with him ; by whom and with whom, lie made all
things freely, and of his own accord ; to whom ,*ilso he spake
in these words. Let us make man in our image and like
ness." "
VA'atcrland says, that "this text. Gen. 1. 26, has been
understood of Father, Son, and Holy Ghost, or at least of
Father and Son, by the whole stream of Christian writers,
down from the times of the Apostles. The Christians were
not singular in tliinking that the text intiraated a plurality.
The Jews before, and after, believed so too, as appears from
Philo, and Justin Martyr's Dialogue with Trypho the Jew;
only they inteipreted the text of God and his Angels, which
the Christians understood of the Persons of the Trinity." f
616.* In the third chapter we have an expression of the
same kind : — r" And the Lord God said. Behold the man is
become as one of us X, to know good and evil." These
words also imply a plurality, and were so understood by se
veral of the Ancients, Philo, the learned Jew, expressly
says, that tliiJy ^tre to be understood of more than one §.
And the Jerusalem Targum paraphrases them thus : — "The
Word of Jehovah said, Here Adam, whom I created, is the
only-begotten Son in the world, as I am the only-begotten
Son in the high heavens."
617.* "Ye shall be as GorZ* knowing good and evil."
Gen. 3. 5. " Gods knowing :"-:^both the noun and the
participle are plural. The speaker too, is that apostate
spirit, wbo had been cast out of heaven, which gives extra
ordinary significance to the expression.
• Lib. 4. cap. 37,
t Eight Sermons, p. 69. For a just view of this consultation between
the persons ofthe Godhead, see Kennicott's Dissertation on the Tree of
Life, p. 29, 30, and 71.
X Justin Blartyr, quoting thetie words, siys. Here there is one speaking
to anotlier at least, distinct in number, and rational or intellieent -.
Dial, cum Tryp. p. 285. * '
$ De Confn, Ling. p. 3U. See also Bibliotheca Biblica on the place.'

SECT. 1- Testimony of Moses. S59
til 8.* "And the Lord said. Goto; let us go down,
and there confound their language." Gen. 11. 7- This is
another of those passages which has been understood by
many of the most learned men of all ages as conveying
some intimation of a plurality of persons In the DIvin.e
Nature. Philo confesses, that It is plain God spake to some here
as worker-s together with him *. See also Bibliotheca Biblica
on the place. Gen. 11.7. Consult likewise Bishop Patrick,
who is of the same opinion. Justin Martyr says. That Je
hovah, who descended to see the tower, was the Son of
Godf. TertuUian says. It Is ihe Son, who from tlie be-
ginning^gave judgment, beating down the lofty to;ver, and
confounding their tongues J. And Novatian the same : —
What God, says he, do they suppose descended hither to
that tower, seeking to visit those men at that time? It was
aelther the Father who descended, neither an Angel : it re
mains, therefore, that he descended, of whom the apostle
Paul said. He that descended is the same also that ascended,
&c. that is, the Son, the Word of Gpd §.,
619.* " The Lord x&ineA upon Sodom and Gomorrah
brimstone and fire /v-om the Lord out of heaven.'' Gen.
19. 24. Menasseh, ben Israel, confes;ses this place too hard
for him, unless by the Lord who is on earth, you understand
the angel .Gabriel, who, as God's ambassador, bears the
name of God. The ancient Jews, however, found no such
difficulty in It : for Philo holds, that it was the Logos that
rained fire from heaven. He says, moj.eover, that God and
his two Powers ase spoken of in the history of Sodom ||.
Philo says, that, in the one yue God there are two su
preme .and primary Powers, whom he denominates. Goodness
and Authority ; and tliaf there is a third and 3fediatorial
Power between the two forjgier, who is the Logos..% Speak
ing of the Divine Being appearing to Abialiam, he acquaints
us, that he came attended by his two most high and puis
sant Poivers, Principality and Goodness ; " himself in the
middle of those Powers ; and, though one, exhibiting to the
discerning soul the appearance of three," In a third place
• De Conf. Ling. p. 344. + Dial, cum Tryph p- 356.
% Ad. Prax. c. 16. $ De Trinit. c, 25, \\ See Allix, p. 13J, 148.
H Dissert, de Cherub,

360 DOCTHINK OF THIS TRINITY. P.ART V,
he is still more docisix o ; for he says. The Father of All is
in the middle. Hc moreover calls one the Power, Creator,
and the other the Power, Rc^al. He then adds. The
Power, Creator, is God: the Regal Power is called
Lord. * Ambrose says upon this p:isMif;e : — Abraham was
not ignorant of the Holy Spirit. He really saw three, and
adored one ; because one Lord, one God, aud one Spirit f.
I'rudentius, a Cliristian poet, who flourished in the fourth
century, hath given the judgment of the ancients on the di
vine appearances, and especially on this to Abraham, to the
following- purpose : —
" M'lioii -r ( 1- it's mentioued in the .«acird code,
Tliat human eye beheld the form of (lod, .
This uote.-i the Son, thr Son of God mo.st high,
M lui.st' (onu w.is miiiiilV^I to human cm'.
Pure Deily (lur fuciilties liansctiiils ;
ISl) ejr cm m e, no reason comprehends.
But that lo man, God inight this truth disclose,
A shiipe, to sight couBpicuoiis, lie chose.
Di^play'd to Abriim this apiiearaucc was,
Abram the fonnder of Uic tliosen mee.
'T\\ as this the ho.spitablc man did see,
Beneath the .shade (iliMamic's hallow'd tree.
But in tin- immlier of three quests divine,
The sacred 'I'liacl did mysterious shine."
<;-(>. " And it camc to pass when God caused mc to
wander frora my father's housc." Geii. 20. \.\. CD'n^N
lynn In the Helirevv it i.s, " When Gods caused ine to
wander." Both the noun and the verb are plural.
C>2\. " There God appeared unto Jacob when he fled
from the face of his brother." Gen. 35. 7- DTl^Nn )bii
III the original it runs — " There Gods appeared :" both the
noun and the verb are again plural. — In short : The word
Aleim, which wc translate God, is evidently of the plural
number, and has for its singular A/c. It is sometimes join
ed with a verb in the sini^ular number ; and sometimes it
is joined both with adjectives, pronouns, and voriis of the
plural number. Paikiiurst's Hebrew and English Lexicon,
p. I'l.', where many more of such instances iue referred to.
,•1'.
» Hw ^lauriccs Indian Antiiniities, voh 1, p. .', i.'i, Mu.
t See Witsius on the fownants, book 4, eh, 3, where hc speaks at
Urge on this appearance to Abraham.

SECT. I. Testimony of Moses. 361
Consult likewise Mr. Parkhurst's Pamphlet against Dr,
Priestley and Mr. Wakefield, p. 3 — 9, and p. 148, &c.
622. " But God suffered hira not to hurt me." Gen,
31.7. CD'n^N una Literally— ^" But the Elohim gave him
not to injure me." The noun and verb are both plural.
623. " Because there God appeared unto him." Gen.
35. 7. .1^J3 ca'H^Kn Literally — "because there they,
even God, was revealed unto him." Here again a verb
plural, is joined with the name of God, to signify the mys
tery of the Trinity in the unity of the Godhead. See Ains
worth In loco.
624. « For I the Lord thy God am a jealous God."
Exod. 20. 5. Here are three words by which to express
the Almighty — Jehovah, Elohim, and El, referring, as some
have thought, to the three persons in the Divine Nature.
Such, at Jeast, was the opinion of an ancient Jewish writer.
His words are as follow : — " I ara the Lord, thy God, a
jealous God. Three answering to the three by whom the
world was made." * When God revealed himself to Moses,
he passed by and proclaimed his name three times over :
625. " The Lord, the Lord, God, gracious and merciful."
Ex. 34. 6. bn mn' nin' — Jehovah, Jehovah, God. Ains
worth on the place. This seems to be an intimation of the
same mysterious truth, that the Divine Nature exists under
the three distinctions of Father, Son, and Holy Spirit.
626. " Up, make us Gods, which shall go before us."
Ex. 32. 1. It is plain the word Elohim is here used as a
plural noun. .tViBb "Oh* "WH CD'H^X 13^ nu^j; — The Sep
tuagint translates D'n^N here, as well as in several other
places Ssoi and Qm. It is objected, that if we make Elohim
a plural noun, then Baalim and others must be plural, be-.
cause they too are used with verbs in the singular or plural
number, according to circumstances. But this objection is
* The Author of Midrash Tillim. See Kidder's Demonstration of the
Messiah, p. 3, p. 84. Patrick also observes upon the 40th verse of the
eSd ch. of Leviticus, that on a certain day of the year the Jews frequently
repeat the following prayer, as though they besought tlie blessed "Trinity
to save and send them help :
" For thy sake. O our Creator, hosanna.
" For thy sake, O our Eedeemer, hosanna.
" For tliy «ake, O our Seeker, hosanna.

362 POCTRINE OF THE TRINITY. PART V.
of no force, when it is considered, that the Heathens actually
worshipped a plurality of gods. If, therefore, they gave
tliem plural naines on any occasion. It is nothing more than
might have been expected. Besides, it is not improbable,
but the errors which prevailed among them, respecting the
multiplicity of their Gods, might take their rise from the
Hebrew Elohim ; and they might choose to speak of their
deities in a plural form in imitation of this name. Grant
ing, however, that the Hebrew language does abound with
such irregularities (and every other language more or less
does) as plural nouns with singular verbs, and the contrary,
we do by no means rest the doctrine of the Trinity upon this
foundation alone. There are various other corroborating
circumstances, which the reader will strictly note as he goes
along, that give an emphasis to these observations upon the
word Elohim, not to be found in the plural noun Baalim,
or any other of a similar kind. And then, when the great
body of evidence for the doctiine of the Trinity is taken into
the account, it is no way improbable, but God might design
to give some intimation of the doctrine at the very opening
of the bible, in the word made use of by which to express
the Divine Being. This is the more probable, because all
the dispensations of God to our world from the beginning
have been of a progressive kind.
627.* The blessing pronounced by the priest upon the
people, when he dismissed them from the daily service of
the teraple, was very remarkable, and, as some suppose, in
the name of the three persons in the Divine Nature : —
"The Lord bless thee, and keep thee :" " The Lord make
his face shine upon thee, and be gracious unto thee ;"
" The Lord lift up his countenance upon thee, and give
thee peace." Num. 6. 2 1^26. Patrick says. The repeti
tion of this name three times, in these three verses, and
that with a different accent in each of them, (as R. Mena
chem observes,) hath made the Jews themselves think
there Is some mystery in it : which we understand, though
they do not. For it may well be looked upon by us, as havr
ing respect to the three persons in the blessed Trinity, who
are one God, from whom all blessings flow unto us 2 Cor.
13,14. This mystery, as Luther wisely expresses it, upon
Psalm 5, is here occulte insinuatum, secretly insinuated.

SECT. 1. Testimony of Moses. 363
though not plainly revealed. And It Is not hard to show.
If this were a place for it, how properly God the Father may
be said to bless and keep us ; and God the Son to be gra
cious unto us ; and God the Holy Ghost to give us peace.
The learned Witsius enlarges somewhat more on this scrip
ture : — ^The three repetitions of the name Jehovah intimates
a great mysteiy ; neither is the remark of R. Menachem to
be rejected concerning the three variations of the accents on
the same word : which, what can it signify more aptly than
the adorable Trinity of Divine Persons in one Deity, whence
as from an ever-flowing fountain all benediction is derived
tous? Compare 2 Cor. 13, 14. Rev. I. 4^6. Thefirst
section. — The Lord bless thee aud keep thee — is very con
veniently referred to the Father, concerning whora Paul
writes, Ep. 1.3. Blessed be God, even fhe Father of our
Lord .fesus Christ, who hath blessed us tvith all spiritual
benedictions iu Christ : and to whom Christ himself saith,
John 17. 11, Holy Father, keep them through thine own
name. The next section. — The Lord make his face to shine
upon thee, and be gracious unto thee — ^belongeth unto
t^hrist, who is the light of the world, and of the heavenly
Jerusalem, Rev. 21. 23 ; whose face shineth as the sun.
Rev. 1. 16; in whose face Is the light of the knowledge of
the glory of God, 2 Cor. 4. 6 ; in whom is most completely
accomplished that proverb of the wisest of kings, In the
light of the king's countenance is life, and his favour is as a
cloud ofthe latter rain, Prov. 16. 15 ; in whom, finally, are
the exceeding riches of his grace, Eph. 2. 7. The last sec
tion. — The Lord lift up his countenance upon thee, and
give thee peace~~vfhexe he signifies the application of grace,
and the communication of peace and joy, and it is properly
applied to the Holy Spirit, through whom the kingdom of
God IS to lis righteousness, and peace, and joy, Rom. 14.
17*- An ancient Jewish author says. That the repeating Je
hovah three times in this place teacheth us, that these names
of the blessed God are three powers, and adds, every distinct
power is like to each other, and hath the same name with itf.
Petrus Alphonsi, an eminent Jew, converted In the begiii-
• Misc, Sacr, lib. 2, diss. 2, p. 518. t Kidder's Dem. part 3, p, 86,

364 DOCTRINE OF THB TRINITY. PART V.
• f .1,. twelfth century, and presented to tbe font by
r ^ tsus Tk ng of Spain, wrote a learned treatise against
fh^r- wherein he presses them with this scripture, as a
Sainargument-tbat there are three persons to whom the
Seat and incommunicable name of Jehovah is applied.
And even tbe unconverted Jews, according to Bechai, one
of their Rabbles, have a tradition, that when the High
Priest pronounced this blessing over the people— elevatione
manuum sic digitos composuit, ut Triada exprimerent — he
lifted up his hands, and disposed his fingers into such a form
as to express a Trinity. All the foundation there is for this
in scripture is. Lev. 9. 22. As for the rest, be it a matter
fact or not, yet If wc consider whence it comes, there is
something very remarkable in it *.
May not Paul be justly supposed to explain this divine
benediction upon the Jewish church by the following bene
diction upon the Christian ? " The grace of our Lord Jesus
Christ, and the love of God, and the fellowship ofthe Holy
Ghost, be with you all. Amen." If this was the view of
Paul, as is highly probable, I think, then we have the best
authority for applying the Jewish benediction in question to
the three persons of the Divine Nature, Father, Son, and
Spirit. 628. " Wliat nation Is there so great, that hath God so
nigh unto them, as the Lord our God is in all things that
we call upon hira for ?" Deut. 1. 7. In the original it is
" Gods so nigh." Both the noun and the adjective are
plural— D'3-ip D'r6N "The author of Zohar cites these
Words of R. Jose, (a famous Jew of the second centuiv,)
^bere examining this text, W7io have their Gods so near
seemT/A ^'^^'' ''''*'' •'^' ™^y ^"^ ^^^ meaning of this ? It
them ' rV^°^,^« ^1>°"W have said. Who have God so near
who was t eTear'Sir '"""""T. ''^'' '-""^ ^'^^''^ ^« ^'^ ^od
therefore Mot i r^^^hf^'c ^ '^ ^" ^"'^T ^°^ ' ^"'^
tun, y/ie Gods so 7iear. For there arc
* See Observ. Jos. de voi<. in ?„» Fi,j
Catholic Doctrine, p. lOl. Consult too Manr'il.p'!''; ^.'^' ^^^- tones'*
589, 590, where this tiiple benediction is referred t„, I,. ,' '^"'- '^<"- *. P-
by the practice both ofthe Jews and Mahometans '"' hypostases,

SECT. 1. Testimony of Moses. 365
many virtues that come from the Only One, and all they
are One." *
629. « For who is there of all flesh that hath heai'd the
voice of the living God, speaking out of the midst of the
fire ?" Deut. 5. 26. What we translate the living God in
this verse is living Gods. Both the noun and the adjective
are in the plural number, as in the last case — .D"n D'n!?N
630. When Moses begins to rehearse and explain the
Law to the people, the first thing be teacheth them is, the
nature of the one living and true God : but this he does in
such a way as seems to insinuate a distinction in the Su-
prerae Being. " Hear, O Israel, the Lord our God is one
Lord ;" or as it may be rendered, " Hear, O Israel, the
Lord, our God, the Lord, is one." Deut. 6. 4. ^xniy yoty
ins nin> M'nba nirr Patrick on the place saith : — Many of
the ancient Fathers, particularly Theodoret and Greg.
Nyssen, think there is a plain intimation of the blessed Tri
nity in these words, 2%e Lord our God is one Lord. And
some ofthe Jews themselves have thought, there was some
thing extraordinary in it, that the name of God -should be
thrice mentioned, as it is in this sentence : which signifies
three MIdoth, or properties, they confess ; which they some
times call three Faces, or Emanations, or Sanctifications,
or Numerations, tbough tbey will not call them three Per
sons. — ^The Cabbalists say as much, who asserting ten
Sephiroth in God, which they take to be something different
from the essence of God, and yet not creatures, but emana
tions from it, — they make the three first of them to be more
than the other seven ; and call them Priraordial. The First
of which they call the Wonderful Intelligence and the First
Intellectual Light, as Jaraes calls God the Father of Lights
and the First Glory. The Second they call, araong other
names, the Illuminating Intelligence, just as John saith,
the Eternal Word enlightens every one that eometh into
the tvorld, and the Second Glory. And the Third they call
the Sanctified Intelligence — which is the very same with
the Holy Spirit. All this we find in the book Jetzira, which
they fancy was made by Abraham. From whence we can
not but learn that they had an obscure notion of the blessed
Trinity ; and that the Apostles used no other language about
it, than what was among the Jews : the best of whom are
• AUix's Judgment, p. 169,

366 DOCTRINE or THE TRIJilTV. P.\HT V.
so sensible of sueh tilings, as I have mentioned, that they
think we Christians are not Idolaters, though we believe
three Persons in the Godhead, (whicli they fancy inclines to
polytheism,) because we believe the Unity of God, and
therefore may be saved as well as they *.
631. "The Lord God of gods, the Lord God of gods, he
knoweth." Josh. 22. 22. These are the words of the
children of Gad, and the children of Reuben. " El, Elo
him, Jehovah : El, Elohim, Jehovah, he knoweth." This
is the literal translation, and seems to refer to the same
threefold distinction.
An ancient Jewish writer, the author of Midrash Tillim,
obseiTes, that in several texts of the Hebrew bible God is
called by three names. He particularly mentions this pas
sage, and the other 1 have noticed from the 20th chapter of
Exodus. Upon the text before us he say.%. Why are these
three names mentioned twice ? And then he answers—
Because by thera the world was made, and because by them
the law was given, f
632. " Ye cannot serve the Lord ; for he is an holy
God ; he is a jealous God." Josh. 24. 19. In the original
it is holy Gods, the noun and adjective being both plural —
.D'U'lp 0'?hn In the phrase " he is a jealous God," how
ever, both the noun and the adjective are singular — NUp ^K
.Nin Kennicot observes, that the first part of this verse,
Ye cannot serve the Lord, ought to be translated. Ye shall
not cease to serve the Lord, which removes a difficulty, and
makes good sense.
633. "What one nation in the earth is like thy people,
even like Israel, whom God went to redeepi for a people to
himself ?" 2 Sam. 7. 23. .D'n^N iD^n Here also there
is a peculiarity in the Hebrew, which does not appear in our
version. It is whom Gods went to redeem. The noun and
* Let the reader consult aUo Bishop Kidder's Demonstration of the
Messias, part 3d, p. 83, where he will fiud another ancient Jewish writer
explaining this passage, Deut. 6. 4, of three distinctions in the Divine
Nature. How the ancient synagogue, or the old Jewish writers understood
these words, will be farther evident, fr,,m an instance or two from Uieir
book of Zoar. The auUior mentioning this text iu Gen. foi. i. col. "= and
the Uiree names Jehovah, Elohcnu, Jeliovah. says. " These are the three
degrees in respect of tlie sublime mystery."
t See Bishop Kidder's Demonstration ofthe Messiah, part 3. p; 84:

SECT. 1. Various Inspired Testimonies, 367
verb are both plural. Peter Martyr applies this to the three
persons of the Divine Nature, the Father, the Son, and tbe
Holy Ghost, and says, this opinion is true, sound, and catho
lic. See his Common Places, part 1. chap. 12. p. 101,
where he treats upon the subject pretty much at large.
634. " Where is God my Maker who giveth songs in
the night ?" Job 35. 10. >iry ni^ " God, my Makers;"
alluding, possibly, to the original consultation — " Let us
make man." Job was no stranger to the three persons of the
Divine Nature, though he might not have the same clear
apprehension of their persons and offices as we have, who
live under a brighter dispensation. Compare chapters 26. 3 j
33. 4; 19, 25.
635. " Thou madest him a little better than the angels"
Psa. 8. 5. — D'nVxo than fhe Gods.
636.* •' By the Word of the Lord were the heavens
made ; and all the host of them by the breath of his mouth."
Psa. 33. 6. — This verse was commonly understood by the
ancients of the Holy Trinity. Here is Jehovah, the Word
of Jeliovah, and the Breath or Spirit of Jehovah. The first
denotes the Father, the second, the Son, and the third, the
Holy Ghost.
637.* " Thy throne, O God, is for ever and ever : the
sceptre of thy kingdom is a right seeptre. Thou lovest
righteousness, and hatest wickedness : therefore God, thy
God hath anointed thee with the oil of gladness above thy
fellows *. Psa. 45. G, 7. In this celebrated passage is men
tion of the Holy Trinity. Here is the Anointer, the Anoint
ed, and the heavenly Unction. The Anointer is the Father;
the Anointed is the Son ; and the Unction is the Holy
Ghost. 638. " The mighty God, even the Lord hath spoken,
and called the earth from the rising of the sun, unto the
going down thereof." Psa. 50. 1. — ^This is one of those
places where the name of God is expressed by three words,
as in the twenty-second chapter of Joshua, and the twenty-
second verse. El, Elohim, Jehovah, bath spoken.

« Consult Irenasus, lib. 3. cap. 20. where these verses are explained in
the same manner. See also King on the Creed, p. 126 ; and what has been
said more at large upon thi» passage at No. 25, »f this Plea.

368 DOCTRINE OF THE TRINITY. PART V.
Cyprian seems to apply these words to Christ when he
says :  He is our God, that is, be is not the God of all, but
only of the faithful and such as believe. He is the God who
shall not keep silence when he shall be manifested in his
second coming; for then shall he, who came before in ob
scure humility, appear manifest in power *.
639. " Verily be is a God that judgeth in the earth.
In the original. Verily the Elohiin are judges in the earth."
Psa. 58, 12. — .D'DQi:; D'n^K See Ainsworth on the place.
and also on the Psa. 3. 3.
G 10. " Man did eat Angels food." Psa. 78. 25.
641. " Who shall deliver us out of the hand of these
mighty Gods ? These are the Gods that smote the Egyptians
with all the plagues in the wilderness." D'TIX mighty
ones, In the plural number. 1 Sam. 4. 8. — Here again
Elohim is joined with two adjectives, mighty and smiting,
in the pluial number. The verse is literally thus : " Who
shall deliver us out of the hand of these mighty, or Illustri
ous, Elohim? These axe those Elohim, the smiters ofthe
Egyptians." That the words Alei, and Aleim are both
plural, is certain from psalm 96. b. and 97. 7. In the for
mer place it is said, " All the Gods of the nations are vain
«^— .'n^N ^l" " And in the latter — Worship him, all ye
Gods — .DTiVn b:i" The reader will find considerable evi
dence upon these subjects in Mr. Parkhurst's answer to Dr.
Priestley. 6 12. " I have said ye are Gods." Psa. 82. 6, DDS D'H^K
— " Ye Gods." — This is translated by John in the New
Testament in the plural nuraber fleoi and Qzo?. See John
10. 35. Whatever sorae, therefore, may talk of the idioms
of the Hebrew tongue, this number and the last amount to
a demonstration, that the Hebrew word Aleim, or Elohim,
which we commonly translate, God, in the singular' number,.
is naturally, and properly, a plural noun.
643. " T7ie Lord said unto my Lord, Sit thou on my
right hand." Psa. 110. 1. — ^The ancient Jews always ap
plied this verse to the Messiah. And it is remarkable that
the Targum renders it, " The Lord said unto his Wwd,
Sit thou on my right hand. — The wise son of Sirach speaks
* De Beno Patientiai,

SECT. 1. Various Inspired Testimonies. 369
nearly in the same terms : — " I called upon the Lord,"
says he, " the Father of my Lord, that he would not leave
me in the day of my trouble." Eccl. 61. 10. — ^Is not that
remarkable text in Genesis explained sufficiently well by
these two passages ? — " The Lord rained upon Sodom and
Gomorrah brimstone and fire from the Lord out of hea
ven." Gen. 1 9. 24. Be it also diligently observed, that
this is one place where Word is unquestionably used for the
Messiah, as has before been noted.
644. " O give thanks unto the Lord ; for he is good :
for his mercy endureth forever." — " O give thanks unto the
God of gods : for his mercy endureth forever. O give thanks
to the Lord of lords: for his mercy endureth forever."
Psa. 136. 1 — 3. Here again is a repetition of three names
of the Almighty, which some persons have thought may
have an allusion to the several persons in the Godhead —
Jehovah, Elohim, and Adeni. For my part, I lay no serious
stress upon such repetitions, considered in themselves ; but
when taken in conjunction with the great body of evidence
dispersed through the two testaments, they seem worthy of
some attention. I consider them in the light of so many
allusions to a doctrine more fully afterwards to be revealed.
In every point of view, they are remarkable constructions,
and should not be passed over In silence in an Inquiiy of
this nature.
645. " Let Israel rejoice In him that made him." Psa.
149. 2. W'li?^ — ^In the Hebrew it Is, Let Israel rejoice in his
Makers. And this is very natural and proper, when we
consider that the three persons of the Divine Nature, Fa
ther, Son, and Spirit, were all concerned in the original
formation of man. " Let us make man." — " Remember
thy Creators."
646 " The spirit of the Lord spake by me, and his word
was in my tongue. The God of Israel said, the Rock of
Israel spake to me. He that ruleth over men must be just,
ruling in the fear of God." — ^Whenthis passage is accurately
translated it contains the names of the three persons in the
Divine Nature. — Here is Jehovah, which represents the
Father; here is the Just one, which represents the Son;
and the Spirit of Jehovah, which represents the Holy Ghost,
B b

370 DOCTRINE OF THE TRINITV. PART V.
64/. "The fear of the Lord is the beginning of wis
dom; and the knowledge of the Holy is understanding."
Prov. 9. 10. The original is, and the knowledge of the
Holy Ones is understanding. — .D'il'lp
648. " I neither learned wisdom, nor have the know
ledge of the Holy." Prov. 30. 31. Here again it is in the
Hebrew, the knowledge of the Holy Ones, as In the last
instance. 649. " Who hath established all the ends of the earth ?
What is his name, and what is his Son's name, if thou
canst tell?" Prov. 30. 4. Here is evidently mention made
of two ofthe Sacred Three, the Father and the Son*.
650. " He that is higher than the highest regardeth,
and there be higher than they." The Hebrew is. High
ones over them." Eccl. 5. 8. .DTIDJ This Is understood
even by the Jews themselves to mean the holy and blessed
God. Junius and Tremellius put altissimus in their text,
but acknowledge the Hebrew to be alti — pluiale pro singu-
lari superlativo, mysterium S. Triados notansf.
651. " Remember thy Creator in the days of thy
youth." — In the Hebrew it is, Reraeraber thy Creators.
To the doctrine of three hypostases fabricating the world,
there is a most wonderful and decisive attestation afforded
in Eccl. \2. 1. Remember thy Creators, for soit stands
in the original Hebrew ; which passage is thus translated,
and commented upon by the great Michaelis ; Memento
Creatoriun fuorum ; hoc est, Triunius Dei qui te creavit.
To this testimony of the Hebrew partlarchs and prophets
being acquainted with a threefold distinction in the Divine
Nature, may be added that of Isaiah 44. 24. " Thus saith
the Lord thy Redeemers J;."
652.* " I saw the Lord sitting upon a throne high and
lifted up, and his train filled the temple. Above it stood
the Seraphiras : each one had six wings. — And one cried
unto another, and said. Holy, holy, holy, is the Lord of
hosts : the whole earth is full of his glory." Isa. 6. 1 — 3.
— Here we see the Prophet had a vision ofthe Lord seated
upon a throne, high and lifted up. The Cherubim and Sera
phim stood above him. And they cried one to another in
* See No. 41. p. 99. t Jones's Catholic Doctrine, p. 9i.
} Maurice's Hist, of Indostan, vol. 1. p. rs.

SECT, 1, Various Inspired Testimonies. 371
alternate strains, and said, Holy, holy, holy, is the Lord of
hosts," This ascription of holiness three times repeated is
supposed to belong to the three persons in the Divine
Nature, For the Lord mentioned In the beginning is by all
allowed to belong to the Father ; John applies it to the
Son ; and Paul to the Holy Ghost. Justly, therefore, may
we suppose, that the glorious Being, seen by the Prophet,
was the Lord of hosts, as existing under the ineffable three
fold character ot Father, Son, and Holy Ghost.
This Is further confirmed by what follows In the same
chapter. For the enraptured Prophet soon after heard
Jehovah saying. Whom shall I send ? and who will go for
us ? Isa. 6. 8. Plainly expressing the same plurality in the
nature oT the Divine Being which had been celebrated In
the song of the Cherubim and Seraphim, when they cried
one to another, " Holy, holy, holy, is the Lord of hosts."
Tbis, at least, has been the opinion of many very pious and
sensible men, and vvas the general sentiment of the primi
tive church, from which no man should lightly, and without
the best reasons, dissent.
Origen In particular says— They are not content to say
holy once or twice ; but take the perfect number of the
Trinity, thereby to declare the manifold holiness of God ;
which is a repeated intercomra union of a threefold holiness ;
the holiness of the Father, the holiness of the only-begot
ten Son, and of the Holy Ghost. — Chrysostom asks, Whose
glory ? the Father's ? How then doth John apply it to the
Son, and Paul to the Spirit ; not as confounding the per
sons, but declaring the glory to be one * ? — Jerome says.
Who that Lord was that was seen raay be fully learnt frora
John the Evangelist and the Acts of the Apostles. John
evidently means Christ; Paul, in the Acts, says, " Well
spake the Holy Ghost by Isaias." But the Son was seen
In the dress of a king, and the Holy Ghost spake as being
a partner In the glory, and one with him in substance f.
Lowth in his Comment on the place says, that the
Christian Church hath always thought, that the doctrine of
the blessed Trinity was implied in this repetition. See also
• the late Bishop Lowth on the place, where he produces the
*> In loco. t In loco. See Hurrion on the Spirit, p, 188.
Bb 2

3"2 DOCTRINE OF THE TRINITV. P.VRT V.
words of Jerome, declaring that the mystery of the Trinity
is here denoted. — ^What important truths the Jewish church
collected from tbis passage in Isaiah will appear from their
Talmud, which is the best collection they have of the writ
ings of the Jewish Doctors upon the Old Testament. —
Galarine has produced two expositions of this text, which
are strictly applicable to our purpose : the one is taken from
the illustrious R. Simeon, who has left a remarkable com
ment upon it: .3K nj ^if^1p that is Holy, this is the Father:
.p n\ Z'Mp this is, Holy, this is the Son: .]VMpn m'\ r\\ SfHp
that is. Holy, this is the Holy Spirit. — ^The other is from a
Paraphrase of very considerable note for the purity of his style,
and his many useful explanations of the prophetic language,
Jonathan, the son of Uzziel, the Chaldee paraphrast, w ho
probably lived about tlie time of the first publication of the
gospel. He paraphrases upon the text just in the words of
the old Jewish language, the two languages being greatly
alike, if not, as some leamed men have imagined, originally
the same. For thus his version supplies the whole sense,
which was generally put upon the prophets — .'^l-np N3N
Holy Father : .p C'np Holy Son : -jriip nil !t'1-lp Holy,
Holy Ghost ^.
653. " When the Lord hath performed his whole work
upon Jerusalem — I will punish the fruit of the stout heart."
Isa. 10. 12. — ^The Lord and /are here mentioned as though
they were two distinct persons.
654.® " And there shall come forth a rod out of the
stem of Jesse, and a branch shall grow out of bis roots ;
and the Spirit ofthe Lord shall rest upon him," Isa. 11.
1,2. — Here Ukewise is the doctrine of the Holy Trinity.
Here is Jehovah, representing the Father, the Rod from
the stem of Jesse, representing the Son, and the Sipirit of
the Lord representing the Holy Ghost.
655. " I will shake the heavens, aad the earth shall re
move out ofher place, in the wrath of the Lord of hosts,
and in the day of Ms fierce anger." Isa. 13. 13.— Here
again two persons seem to be Introduced, unless we suppose
that the person speaking is the Prophet. In that case the
ether is the Lord of hosts. If the Prophet is not the
• Knowles's Frimitjve Chiiatianitv, p, 93.

SECT. I. Testimonies of Prophecy. 373
speaker, it can be no other than the Father or the Son
declaring the displeasure of the former or the latter against
Babylon for oppressing his people.
656. " And I will drive thee from thy station, and from
thy state shall he pull thee down." Isa. 22. 19. This is
nearly in the same predicament with the former.
657- " The Lord is our judge, the Lord is our law
giver, the Lord is our king; he will save us." Isa, 33. 22.
Compare this with the former numbers where there is a
triple repetition.
658. " Seek ye out of the book of the Lord and read —
for my mouth it hath commanded, and his Spirit it hath
gathered them." Isa. 34. 16. — Two ofthe Divine persons,
the Father and the Holy Spirit, are clearly spoken of in this
text. It Is not equally clear whether the Son may not also
be Intimated. 659. " Who hath directed the Spirit of the Lord, or,
being his counsellor, hath taught him ?" Isa. 40. 13. —
Here too we discover the Father and the Holy Ghost.
660.* " Behold my servant whom / uphold ; mine
elect. In whom my soul delighteth ; I have put my Spirit
upon hira ; he shall bring forth judgraent to the Gentiles."
Isa. 42. 1. — ^The Father is here the speaker, the Son is the
elect servant, and the Holy Spirit is put upon that sei-vant
to qualify him for his great office.
661. "Thus saith the Lord, the King of Israel, and
his Redeemer, the Lord of Hosts ; I am tlie first, and I
am the last ; and beside me there is no God." Isa. 44. 6.
— ^This passage may be applied both to the Father and the
Son. Some, however, apply it wholly to the Son, Com
pare Revelation 1. 11, if; 2. 8; 22. 13. where the cha
racters of first and last are by our Saviour applied to him
self. 662,* " And now the Lord God, and Ms Spirit, hath
sent tne." Isa. 48. 16. — Christ represents himself in this
verse as being sent by the Lord God, his Father, and by his
Spirit, the divine Paraclete.
Chrysostom, after he had expressed his admiration that
the Maker of heaven and earth should be sent by the'Spiiit,
adds: — Honour the Holy Spirit whom you have received ;
Bb3

374 DOCTRINE OF THE TRINITY. PART V.
say often that you are well rewarded. Christ has taken thy
flesh, and given thee his Spirit. This the saving law sug
gests, the prophets speak, the apostles declare, the martyrs
confess, the godly believe, the church consents to, igno
rance opposes, the faithful are fully persuaded of, Christ is
glorified; for his is the' glory, and honour, and adoration,
together with the Father, and the most holy and life-giving
Spirit, now, and forever, and ages of ages. Amen *.
663.* " For thy Maker is thine husband ; the Lord
of hosts is his name : and thy Redeemer the Holy One of
Israel, the God of the whole earth shall he be called." Isa.
54. 5. — ^Thy Makers thy husbands, in the original. See
Jones on the Trinity, p. 90. The Saviour seems to be de
nominated here, the Holy One of Israel, with a prophetic
declaration, that he should become, in the due order of pro
vidence, the God of the whole earth.
664. " Thus saith the Lord, the Redeemer of Israel,
and his Holy One, to him whora raan despiseth — because
of the Lord that is faithful, and the Holy One of Israel,
and He shall choose thee." Isa. 49. 7. — This verse is sup
posed by some respectable scholars to make double men
tion of the three persons of the Divine Nature,
665.* " So shall they fear the name of the Lord from
the west, and his glory from the rising of the sun : when
the enemy shall come in like a flood, the Spirit of the
Lord shall lift up a standard against hira. And the Re
deemer shall come to Zion, and unto thera that turn from
transgression in Jacob, saith the Lord." Isa. 59. 19, 20. —
Here seems to be an intimation of all the three persons of
the Divine Nature, as in some of the former cases. The
Father is the speaker, the name and glory of the Lord to
signify the Son ; at least the term Redeemer is expressive
of the Son ; and the Spirit of the Lord is mentioned under
his own proper personal character, as acting in the business
of his jieople's deliverance from bondage.
666."* " As for me, this is my covenant with thera, saith
the Lord, My Spirit that is upon thee, and ray words
which I have put in thy mouth, shall not depart out of thy
mouth," Isa. 59. 21. — ^The Father speaks, and speaks to
* Horn; De Spirit, Sancto,

SECT. 1. Testimonies of Prophecy. 375
the Son, declaring that his Spirit should rest upon him and
his people forever.
667.* " The Spirit of the Lord God is upon me : be
cause the Lord hath anointed me to preach good tidings
unto the meek." Isa. 61. 1. — ^We need only to observe,
that the Son is the speaker in this passage, and the doc
trine of the three Divine persons will instantly appear.
668.* " For the Lord said, Surely they are my people,
children that will not lie : so he was their Saviour. In all
their affliction he was afflicted, and the Angel of his pre
sence saved them. — But they rebelled, and vexed his Holy
Spirit, therefore he was turned to be their enemy, and he
fought against them." Isa. 63. 8 — 10. — Here is the Lord,
which represents the Father; the Angel of his presence,
which is the Son ; and the Holy Spirit, which was vexed
by the disobedient conduct of the Israelites.
669. " Neither hath the eye seen, O God, beside thee,
what he hath prepared for him that waiteth for him." Isa.
64. 4. — Two of the persons, probably tbe first and second
in the Sacred Trinity, seem to be denoted in these words.
670. " The Lord is the true God, he is the living God
and an everlasting King." Jer. 10. 10. — Compare the for
mer passages where three names seem to indicate the seve
ral persons in the Divine Nature.
671. "This matter is by the decree of the watchers,
and the demand by the word of the holy ones : to the intent
the living may know, that the Most High ruleth in the
kingdom of men." Dan. 4. 17. — Consult Allix's Judgraent,
p. 153, where he attempts to shew, that the Watchers, in
this place, signify the persons in the Godhead.
672. " And whereas they commanded to leave the
stump of the tree roots." Dan. 4. 26.— The Wafehers, the
Holy ones, mentioned in a former verse.
673. " The most high God gave to Nebuchadnezzar a
kingdom, and majesty, and glory, and honour. — And they
took his glory from hira." Dan. 5. 18, 20. — The Watchers,
the Holy ones, before mentioned.
674. " I beheld till the thrones were set up, and the
ancient of days did sit." Dan. 7- 9- — Tlie authors of the
Talmud appear to have understood this passage as convey-

376 DOCTRINE OF THB TRINITY, PART V.
ing an idea of plurality*. Thrones being erected seem to
imply this.
675. " Now, therefore, O our God, hear the prayer of
thy servant — for the Lord's sake." Dan. 9. 17. — for the
sake of Messiah, who was frequently distingubhed, even
among the ancient Jews by the appellation Lord. — " The
Lord &a.id unto my Lord." Psa. 110. 1.
676. "O Lord, hear; O Lord, forgive; O Lord,
hearken and do; defer not, for thine own sake, O my God."
Dan. 9. 19, — This again is one of those triple repetitions, of
whicli we have had several former instances. Whether
there may be any peculiar signification in them, I under
take not to determine. Some have been of this opinion,
and therefore I bring a number of such constructions into
one view, that the reader may see and judge for himself.
My own judgraent wishes to rest the great doctrine of the
Trinity on nothing but what is plain and solid. And
enough of this substantial evidence is to be found In the
sacred writings. All human explications likewise I equally
renounce. They raay be just, or otherwise. I regard them
not. The scriptures alone are enough for me. With them
I wish to stand or fall.
677- " I will have mercy upon the house of Judah, and
will save them by the Lord their God.". Hos. 1. 6. —
Jehovah is the speaker, and he declares he will save the
house of Judah by the Lord their God, which is evidently
In this place the name of Messiah, the universal Saviour of
mankind. No shuffling can honestly evade this conclusion,
according to my apprehension. The deliverance of Heze
kiah and his people from the invasion of Sennacherib seems
to have been only a type of a spiritual and much greater
deliverance. 678. " Judah yet ruleth with God, and is faithfril with
the saints." Hos. II. 12. — Fahhful with the Holy ones.
— .Dt:^np 679.* " I ara with you saith the Lord of Hosts ; ac
cording to the word that I covenanted with you when ye
carae out of Egypt, so my Spirit remaineth araong you;
fear ye not. For thus saith the Lord of hosts — ^I will
* See Maurice's Ind, Ant. vol. 4. p. 479.

SBCT. I. Testimonies of Prophecy. 377
shake all nations, and the desire of all nations shall come :
and I will fill this house with glory, saith the Lord of
hosts." Hag. 2, 5. 7. — Here we find three sacred Per
sons again distinctly mentioned. The first is the Lord
of Hosts ; the second, the Divine Spirit ; and the third,
the Desire of all nations, which is no other than the Son
of God. 680. " I vrill dwell in the midst of thee, saith the
Lord; and many nations shall be joined to the Lord In
that day and shall be my people ; and I will dwell in the
midst of thee, and thou shalt know that the Lord of hosts
hath sent me unto thee." Zech. 2. 10, 11. — ^Thls pro
mise evidently has respect to gospel-times. The Father
engages to send his Son, wbo should dwell in his people by
his Spirit.681. And I tvill strengthen them in the Lord, and they
shall walk up and down in bis name, saith the Lord. Zech.
10. 12. — TheLord promises to strengthen his people by the
Lord. The latter term seems to signify the Messiah.
The Father further declares, that believers should walk up
and down in the name of his Son with holy joy and con
fidence. 682. " If I be a master, where is my fear?" Mal. 1. 6.
The Hebrew Is, If I am masters — .D'DIX
These are tbe principal passages of the Old Testament,
which denote plurality of divine persons, more or less dis
tinctly. Some of them are strong and clear ; some contain
only intimations of a doctrine more fully delivered in othei*
places. A small number of them, it is not improbable, may
contain mere imaginary allusions to the great doctrine in
question. It will be the business of the reader to compare
such declarations as are obscure with such as are more per
spicuous, and to form his own judgment, upon a conscien
tious investigation of the whole of revelation. And in such
investigation, we should ever bear in mind, that the truth
of a doctrine does not depend upon the frequency of its
repetition in the sacred pages, but upon the simple fact,
whether it is revealed at all. The immateriality of the
Divine Being Is fundamental in religion, but yet we do not
find that it is more than once declared in the whole bible.

378 DOCTRINE OF THE TRINITY. PART V.
If therefore the doctrine of the Sacred Three was RE-
I'EALED ONLY ONCE CLEARLY, THAT ONCE
WOULD BE SUFFICIENT TO ESTABLISH IT AS
A TRUTH.

SECT. 2. Testimonies of the Evangelists. 379

PART FIFTH.

SECTION II.
— ¦?- —
A VIEW OF THE DOCTRINE OF THE HOLY TRINITY FROM THE
NEW TESTAMENT.

The Netv Testament confirms the Old: — Displays the
Doctrine more fully. — Proofs from the Gospel of
3Iafthew. — Fcduable and interesting Testimonies of
uninspired men. — The Doctrine of the Trinity proved:
— From the Writings of Luke. — The Testimony of
John. — Apostolic Testimony.  Remarkable Doxolo
gies from fhe Writings of fhe Christian Fathers. —
Opinion of Novation. — Ambrose — Irenceus — Athena
goras, and Tertullian. — Our inability to comprehend
the Doctrine no reasonable excuse for not believing it.
— Objections answered. — TTie danger of infidelity.
The writings of the Old Testament are sufficiently
strong and clear to establish the doctrine of the Sacred
Trinity. We have seen that the three persons of the Di
vine Nature occur therein, in the same verse or context, not
less than ten times, besides the frequent mention that is
made of each person separately. The New Testament,
however, confirms all that had been advanced upon the sub
ject In the Old, and displays the doctrine still more strong
ly. All the Intimations of the latter are confirmed by plain

380 DOCTRINE OF THE TRINITY. PART V.
declarations in the former, as all the declarations of the
latter too are rendered more conspicuous by the facts and
illustiations of the former; insomuch that the two Testa
ments, taken together, form one complete code of religious
information ; sufficiently luminous to be a rule of faith and
practice, but by no means so full and perspicuous as to
gratify the impertinent inquiries of vain and sceptical men.
We will proceed to the New Testament declaiations in
order, where the reader will find upwards of one hundred
places in which the three persons of the Divine Nature
are distinctly mentioned together, either in the same verse,
or in the course ofthe context.
683. " While he thought on these things, behold the
angel of the Lord appealed unto him in a dream, saying
Joseph, thou son of David, fear not to take unto thee Mary
thy wife : for that whicli is conceived in her is of the Holy
Ghost. And she shall bring forth a son, and thou shalt
call his name .Testis." Mat. 1. 20, 21. — Here we find the
Lord, the Holy Ghost, and the Son Jesus.
The doctrine of the Holy Trinity abounds in the sacred
scriptures and the writings of antiquity much more than
any person, who has not investigated the subject could
.suppose. Origen had a just notion of the importance ofthe
.doctrine when he said : — When I speak of the omnipotence
of God, of his Invisibility and eternity, I speak of tlungs
sublime: when I speak of the coeternity of his only-begot
ten Son, and the other mysteries which, concern him, I
speak of things sublliqe : when I discourse of the majesty
of the Holy Ghost, I speak of things sublime. These alone
afford an elevated subject of discourse. After these three
you can speak of nothing sublime ; for all things are low
and abject, when compared to the glorious height of this
Trinity. Cease, therefore, to speak iu elevated strains, un
less when you discourse of the Father, the Son, and the
Holy Ghost.
684. " God is able of these stones to raise up children
unto Abraham  1 indeed baptize you with water — but
:he that eometh after me— shall baptize you with the Holy
¦Ghost, and with fire." Mat. 3. 9, 11. — Here again we
have God, the Messiah, and the Holy Ghost.
• In Regcs lib, 1.

SECT. 2. Testimonies of the Evangelists. 381
685. " And Jesus, when he was baptized, went up
straightway out of the water, and lo, the heavens were
opened unto him, and he saw the Spirit of God descend
ing like a dove, and lighting upon him : and lo, a voice
from heaven, saying. This is my beloved Son, in whom /
am well-pleased." Mat. 3. 16, 17. — ^This is sufficiently
plain and contains a sensible demonstration of the doctrine
of the sacred Trinity.
It was convenient, says the learned Lightfoot, that the
Holy Ghost should reveal himself at this time : — First, for
the sake of John, who was to have a sensible sign, whereby
to inforra him, which was the Messias, as John 1.
Secondly, In regard to the Holy Ghost himself, whose
work in the church was now in a more special and frequent
manner to be shewed under the gospel, namely, that he
might be expressed and revealed to be a personal substance,
and not an operation of the Godhead only: or qualitative
virtue. For qualities, operations, and acts, cannot assume
bodily shapes, nor ought but what is in itself substantial.
Thkdly, That a full and clear, yea, even a sensible de
monstration of the Trinity might be made at this beginning
of the gospel. For it may be observed in scripture, that
the Holy Ghost hath a special regard to express this mystery
upon singular occasions, that we might learn to acknow
ledge the three persons in one Godhead> as he also doth the
two natures of Clirist, that we might acknowledge them in
one person. So the very first thing that is taught in all
the bible, is this very mystery. For when Moses beginneth
the story of the creation, he beginneth also to teach, that
the three persons in the Trinity were co-workers in it. God
created, there is the Father. God said, there is the Word,
or the Son. And tlie Spirit of God moved, there is the
Holy Ghost. And the very same mystery is intimated by
the prophet, treating upon the very same subject. Isa.
42. 5. Thus saith God the Lord, he that created the hea
vens, and THEY that stretched them out : that we might
learn, that of Mm, through him, and to Mm, the Father,
Son, and Holy Ghost, are all things, Rom. 11. 36. So
Moses also, when he is to teach concerning the creation
of man, he first teacheth, that It was the Trinity that
created him. Gen. 1. 26, And God said, Let us make

382 DOCTRINE OF THE TRINITY. PART V.
man after our image. He saith, Let cs, to show the
trinity of persons ; and he saith, /« our image, not in our
images, to show the unity of essence ; that every man, even
from the reading of the story of his creation may learn to re-
tnember his CREATORS in the days of his youth, as Solo
mon with the word "jNIU, answereth the same mystery. —
Ec. 12. 1.
So likewise at the confusion of tongues the Trinity is
expressed. Gen. 11. 7- Let us go down and confound
their language : as it is also at the gift of tongues, / will
send the Comforter from the Father. John 15. 26. Acts
1.1. Such a one also was the blessing pronounced by the
priest upon the people, when he dismissed them from the
daily service of the temple, in the name of the Trinity,
Num. 6. 24 — 26, the name Jehovah, or the Lord, three
riraes repeated, for denotation of the three persons, as Paul
explaineth it, 2 Cor. 13. 1 4. Wlien Moses also beginneth
to rehearse the law to Israel, and to explain it, the first thing
he teacheth thera is the Trinity in Unity, and Unity in Tri
nity, Deut. 6. 4. Hear, O Israel, the Lord, our God,
the Lord is one. Three words answering the three persons,
and the raiddle word our God, decyphering fitly the second,
who assumed our nature, as is well observed by Galatinus.
To these may be added, the entrance of Moses' revelation
with the name of the Lord, three times rehearsed, Ex. 34.
6. The vision of Isaiah with three holies, Isa. 6. 3. The
beginning of Ps. 50, and of Ps. 136, and many of the like
nature, which the heedful reader will observe himself. How
fitting then was it, that at the beginning of the new world,
and the new law, and the baptism of Christ, the three per
sons should be revealed, especially since he ordained bap
tism to be administered In their names ; baptize tliem in
the name of tlie Father, and of tlie Son, and ofthe Holy
Ghost. Mat. 28. 19 *.
Augustine says : — ^The Trinity most manifestly appeared;
the Father by a voice ; the Son in the form of a man ; the
Holy Spirit under the figure of a dove f.
Jerome too hath it — The mystery of the Trinity is de
monstrated in baptism : the Spirit descends in the form of
• Works, vol. 1, p. 483, 484. + In Evang. Joh. tract. 6.

SECT. 2. Testimonies of the Evangelists. 383
a dove ; the voice of the Father is heard bearing witness to
the Son.
686. " It is not ye that speak, but . the Spirit ot your
Father which speaketh in you." Mat. 10. 20. — Be it ob
served here, that the Son of God is the speaker.
687. " If I cast out devils by the Spirit of God, then the
kingdom of God is come unto you." Mat. 12. 28. Here
too Christ is the speaker.
688. " All power is given unto me in heaven and in
earth. Go ye therefore and teach all nations, baptizing
them in the name of the Father, and of the Son, and of
the Holy Ghost." Mat. 28. 19. This passage is extremely
important. . By being baptized in the name of the Father,
and of the Son, and of tbe Holy Ghost, we are dedicated to
the worship and service of the sacred three. That this was
the sentiment of the primitive church will appear from an
induction of particulars.
1. Justin Martyr says : — God and his only begotten
Son, together with the Spirit, who spake by the prophets,
we worship and adore*. In another part of the same apo
logy he tells the Emperor, that when any person was ad
mitted a member of the Christian society, he was baptized
in the name of God the Father and Lord of all, and in the
name of Jesus Christ, who was crucified under Pontius
Pilate, and in the name of the Holy Ghost, who spake by
the prophets, and foretold every thing conceming Christf.
2. Irenaeus speaks largely concerning the Sacred Three,
and quotes this form of baptism in the very words. Go teach
all nations, baptizing them in the name of the Father, and
of the San, and of the Holy GhostX- In another place he
says. There is one God the Father, who is above all, and
through all, and in all. The Father indeed is above all,
and he is the head of Christ. Tlie Word is through all,
and he is the head of the church. The Holy Spirit is in us
all §. Again to the same purpose : — ^The Father has ever
with him his Word and Wisdom, his Son and Spirit ; by
whom, and in whom, he made all things freely ||. And
lastly : — ^The God of all stands in need of nothing ; but by
his own Word and Spirit, he makes, orders, governs, and
^ves being to all things." ^T
" Apol. 1. p. 56. t Ibid. p. 94. t L. 3, •-. 19. $ i. 5, «, 18,
I L. 4 c, 20. » L. 1. c. IP.

384 DOCTRINE OF THB TRINITY. P.VRT V-
3. Tertullian frequently speaks of these three divine
persons, and alludes on some occasions to this institution of
baptism bv our Lord. In the follow ing words he makes the
three persons of the Divine Nature equally the object of our
faith and hope, the witness of our belief, and tlie surety of
our salvation : Our faith, says he, is ratified by the Father,
Son, and Holy Spirit. Through the benediction we have
them as the %vltnesses of our belief, and the sureties of our
salvation. By the Three both the w itnessing of our faith
and the covenant of our salvation are pledged *. Again he
says : — ^The Father is God, and the Son is God, and the
Holy Ghost is God, and every one is God f. Again : — ^The
three persons are of one substance, and of one state, and of
one power, because tbey are one God X- And again : — ^The
Father, and Son, and Holy Ghost, are of one divinity §.
4. Cyprian says, Christ himself coraraands die nations
to be baptized in the fiill and united Trinity ||. Again : —
Christ here signifies tbe Trinity, into a covenant with which
the nations should be baptized T- And again : — He that is
baptized may obtain grace by calling upon the Trinity, even
upon the name of the Father, and of the Son, and of the
Holy Ghost **. Firmilianus too calls baptism a symbol of
the Trmity ft-
5. "Athenagoras is equally satisfactory. In answer to a
charge of atheism he says : — \Mio would not be astonished
to hear us called atheists, who acknowledge the Father as
God, and the Son God, and the Holy Ghost, asserting their
imion of power, and distinction of order ? Again to the
same purpose : — ^The Son of God is the Word of the Fa
ther, in power and energy. By him, and through him, were
all things created : for the Father and Son are one. The
Father is in the Son, and the Son is in the Father, by the
unity and power of the Holy Ghost. For the Son of God
is the Wisdom and Word of God.
I add the words of a great and pious Modem : — ^If the
holy scripture teacheth us plainly, and frequently doth incul
cate upon us, that there is but one true God ; if it as mani-

Dc Baptism, c. 6. t Contr. Pra."C. c. ij. j ibjd c. i.
J Id. dePud. c. il. H Epist. 73. •; Ibid.
; Epist. 7o. tt Ibid.

SECT. 2. Testimonies ofthe Evangelists. 385
festly doth ascribe to the three Persons of the blessed Tri
nity the same august names, the same peculiar characters,
the same divine attributes, the same superlatively admirable
operations of Creation and Providence ; if it also doth pre
scribe to them the same supreme honours, services, praises,
and acknowledgments, to be paid unto them all ; this may
be abundantly enough to satisfy our minds, to stop our
mouths, to smother all doubt and dispute about this high
and holy mystery*.
Richard Baxter also, who was a man of the most con
summate abilities, says, I unfeignedly account the doctrine
of the Trinity, the very sum and kernel of the Christian reli
gion, as expressed in our baptism. — The doctrine is neither
contradictory, incredible, nor unlikely f.
Lightfoot says — ^Araong the Jews the controversy was
about the trae Messiah, araong the Gentiles about the true
God : it was therefore proper among the Jews to baptize in
the name of Jesus, that he might be vindicated to be the
true Messiah ; among the Gentiles in the name of the Fa
ther, and cf the Son, and of the Holy Ghost, that they
raight be thereby instructed in the doctrine of the true
God I.
6. Origen speaks to the same purpose upon many occa
sions : — He who makes a good confession, says he, ascribes
to Father, Son, and Holy Ghost, each, their respective pe
culiars, but will nevertheless confess that there is no diver
sity of nature or of substance §. Again : — ^When we come
to the grace of baptism, renouncing all other gods and lords,
we confess one God alone, the Father, the Son, and the
Holy Ghost ||. Again : — We believe the faith of Father,
Son, and Holy Ghost, In which all believe who are joined
to the church of God 1[. Again : — We who worship aud
adore no creature, but Father, Son, and Holy Ghost, as we
err not in our worship, so neither indeed do we transgress
in our actions and conversation **. And again : — In short,
» Dr. Barrow's Defence ofthe Trinity, p. 61, 62. t See his Works,
vol, 2, p. 132. X Works, vol. 2, p. 27,9, and p. 1130. § In Epist.
ad Rom. cap. 10, lih. 8, p. 479. || Horn. 8, in Exod. 20, p. 8«.
ir Horn. 5, in Levit. p, 126. ** Lib. 1, cap- 1, in Rom, p. 338-
c c

386 DOCTRINE OF THE TRINITY. I'ART V.
it is an impious crime, we may say, to worship any other
besides Father, and Sou, aud Holy Spirit *.
7. Hippoljtus, who was contemporary with Tertullian,
quotes this very form of baptism, and reasons upon it ia
the manner following :^-If the Word was with God, himself
bling God, some perhaps may object, \\'lial, does the
Apostle then make two Gods ? No, I will not say two
Gods, but one. } et two persons ; for the Father indeed is
one, but tbe persons two, tiecause of the Son ; and the third
is the Holy Ghost. The administration of their harmony
leads to one God, for God Is one. The Father above all,
the Son through all, the Holy Ghost in all. ^^'e can no
otherwise consider God as one, but as believing truly in the
Father, and the Son, and the Holy Ghost. The Word of
the Father knowing the administration, aud that it was the
will of the Father to be thus honoured, and not otherwise,
gave his disciples orders, alter his resurrection, to this pur
pose : Go teach all nations, baptizing them in tlie name
ofthe Father, and of the Son, and of the Holy Ghost;
signifying, that whosoever should leave out any one of the
three, should come so far short of honouring God perfectly :
for by this Trinity the Father is glorified. The Father
willed, the Son executed, the Spirit manifested." f
8. Jerome speaks of baptism in the same manner: —
Baptism, says lie, is one ; for in the same manner we are
baptized into the Father, and into the Son, and into the
Holy G'no-t ; and are dipped three times, that the sacrament
of tbe Trinity might appear one. And we are not baptized
in the names of the Father, and of the Son, and of the Holy
Ghost, but into the one name of God J.
9. Augustine reasons thus upon the fonai of baptism : 
He is one God, because we are baptized not in the names
of the Father, and of the Son, and of the Holy Ghost»
Where you hear one name, there God is one : as it is
spoken of the seed of Abi-aliam, and the apostle Paul ex
pounds it. In thy SEED shall all the nations be blessed.
He speaketh not 0/ seeds as of many, but as of one, and
in thy seed, which is Christ. So, therefore, because he
^aketh uot there of seeds, the Apostle wlstes to teach us
« Ibid, p. 336. t Cont, Noet. c. 14, p. 31. - Com. io
Kph. c, 4.

SECT. 2. Testimonies of the Evangelists. 387
that Christ is one. So likewise here when It is said in the
name, not in the names, in like raanner as there in the seed,
not in the seeds. It is proved that God is one. Father, and
Son, and Holy Ghost *.
689. " HE shall be great In the sight of the Lord —
and he shall be filled with the Holy Ghost — and many of
the children of Israel shall he turn unto the Lord their
God. And he shall go before him in the spirit and power
of Elias, to turn thehearts of the fathers to the children, —
to make ready a people prepared for the Lord." Luke 1.
15 — 17. The most Inattentive reader cannot fail of disco
vering the three persons of the Divine Nature in this and
many of the following quotations of holy scripture, without
any observation being made upon them to that purpose.
The honourable Duncan Forbes observes, that when we
have well considered the language of the Old Testament,
concerning the Father, Son, and Holy Ghost, our surprise
will cease at the freedom and easiness, with which Christ
and his Apostles speak of the Father, Son, and Holy Spirit,
as distinct persons of the Deity, as a thing well known and
understood, without any preamble or apology ; whereas, if
this had not been a notion coraraonly received by the Intelli
gent, It is Impossible that the preacher of salvation could
have made use of, or applied It, without having first ex
plained it, and so prepared the hearers for it f.
690.* " The Holy Ghost shall come upon thee, and the
power ol the Highest shall overshadow thee : therefore
also that holy thing which shall be born of thee shall be
called the Son of God." Luke 1, 35. .
691.* "His father Zacharias was filled with the Holy
Ghost, and prophesied, saying. Blessed be the Lord God of
Israel, for he hath visited and redeemed his people, and hath
raised up an Horn of salvation for us in the house of his
servant David." Luke 1. 67 — 69.
692. "It was revealed unto him by the Holy Ghost,.
that he should not see death before he had seen the Lord's
Christ." Luke 2. 26.
693. " He came by the Spirit into the teraple. And
when the parents brought in the child Jesus — then took he
him up In his arms, and blessed God." Luke 2. 27, 28. -
* Tract, in Evang. Joh. 6, t Thoughts conceming Religion, p, 153,
C C 2

388 DOCTRINE OF THE TRINITY. PART V.
694. " And the Holy Ghost descended in a bodily shape
like a dove upon him, and a voice came from heaven, which
said. Thou art my beloved Son ; in thee I ara well pleased."
Luke 3. 22.
695. " The spirit of the Lord is upon me." Luke
4. 1 8, the speaker is the Messiah.
696. " How much more shall your heavenly Father
give the Holy Spirit to them that ask him." Luke U. 13.
Christ is the speaker.
697. " Behold, / send the Promise of ray Father upon
you." Luke 24. 49. — Here Jesus Christ undertakes to
send the Holy Ghost to comfort and instruct his disciples,
which the Father had before promised.
698. " Upon whom thou shalt s6e the spirit descending
and remaining on him, the same is he which haptizeth witli
the Holy Ghost. And I saw, and bare record, that this is
the Son of God." John 1 . 33, 34.
699. " Except a man be born- of water and of the
spirit, he cannot enter into the kingdom of God." John
3. 5. 700. " He whom God hath sent speaketh the words of
God; for God giveth not the spirit by measure unto him."
John 3. 31. This is the testimony of John the Baptist to
the Holy Trinity.
7^1. "I will T^xay the Father, and he shall give you
another Comforter." John 14. id.
702. " He that loveth me shall be loved of my Father,
and I will manifest myself to him," (by my Spirit.) John
M. 21.
703. "The Comforter, which is the Holy- Ghost,.whoxn
the /^arter will send in my name, he shall teach you all
things." John 14. 26.
704. " When the Comforter is come, whom I will send
unto you from the Father, even the spirit of trath, which
proceedeth from the Father, he shall testify of me." John
15. 26.
705. " As my Father hath sent me, even so send I
you. And when he bad said this, he breathed on them,
and saith unto them. Receive ye the Holy Glwst." John
20, 21. 22.

SEC r. 2. Testimonies of the Apostles. 389
706, " Wait for the Promise of the Father, which ye
have heard of me. For John truly baptized with water;
but ye shall be baptized with the Holy Ghost not many
days hence." Acts 1. 4, 5.
707. " It is not for you to know the times or the sea
sons, which the Father hath put in his own power : but ye
shall receive power, after that the Holy Ghost Is come upon
you." Acts 1 . 7, 8. Our Lord Jesus Christ is the speaker
in each of these seven last testimonies to the doctrine of the
Trinity. 7O8. " This Jesus hath God raised up. — ^Therefore being
by the right band of God exalted, and having received of
the Father the promise of the Holy Ghost, he hath shed
forth this," Acts 2. 32, 33.
709. " Repent and be baptized every one of you in the
name of Jesus Christ for the remission of sins, and ye shall
receive the gift of the Holy Ghost. For the promise is
unto you, and to your children, and to all that are afar ofi^
even as many as the Lord our God shall call." Acts 2.
38,39. 710. « Then Peter, filled with the Holy Ghost, said,—
by the name of Jesus Christ — ^whom God raised from the
dead, even by him doth this man stand here before you
whole." Acts 4. 8 — 10.
711. "They were all filled with the Holy Ghost, and
they spake the wordof God with boldness. — And with great
power gave the Apostles witness of the resurrection of the
Lord Jesus." Acts 4. 31, 33.
712. "The God of our fathers raised up Jesus — and
we are witness of these things, and so is the Holy Ghost."
Acts 5. 30, 32.
713. " Stephen being full of the .Hb/y Ghost — saw the
glory of God, and Jesus standing on the right hand of God."
Acts 7- 55.
714. "When the Apostles which were at Jerasalem
heard that Samaria had received the word of God, they seiit
unto them Peter and John : who, when they were come
down, prayed for them that they might receive the Holy
Ghost. For as yet he was fallen upon none of them : only
they were baptized in the narae of the Lord Jesus." Acts
8. 14—16.

390 DOCTRINE OF THE TRINITY. PART V.
715. "I believe that Jesus Christ is the Son of God —
and the spirit of the Lord caught away Philip." Acts 8.
37, 39.
716. " God anointed Jesus of Nazareth with the Holy
GAo«# and with power." Acts 10.38.
717. "He — Jesus — who was ordained of God to be
the judge of quick and dead. — While Peter yet spake these
words, the Holy Ghost fell on all thera which heard the
word." Acts 10.42, 44.
7I8. "Then remembered /the word of the Lord, how
that he said, John indeed baptized with water ; but ye shall
be baptized with tiie Holy Ghost. Forasrauch then as God
gave thera the like gift as he did unto us who believed on
the Lord Jesus Chiist, what was I that I could w ithstand
God?" Acts 11. 16, 17.
719. " When — he had seen the grace of God, — lie ex
horted them to cleave unto tiie Lord : for he was a good
man, and full of tiie Holy Ghost." Acts 1 1. 23, 24.
720. " And God — ^bare them witness, giving them the
Holy Ghost. — But we believe, tliat through the grace of
the Lord Jesus Christ we shall be saved even as they."
Acts 15. 8, 11.
721. " 1 have not shuned to declare unto you all the
counsel of God. Take heed therefore — to all the flock Over
the which the Holy Ghost hath made you overseers, to feed
the church of God, whicli he hath purchased with his own
blood." Acts 20. 27, 28.
722. "To whom he expounded and testified the king
dom of God, persuading the:ii concerning Jesus. — ^And
when they agreed not— they departed, after that Paul had
spoken one word. Well spake the Holy Ghost by Esaias the
Prophet." Acts 28. 23, 25.
723. "Declared to be the Son of God vvith power ; ac
cording to the spirit of holiness, by the resurrection from
the dead." Rom. 1. 4.
724. " The love of God is shed abroad in our hearts by
tbe Holy Ghost which is given unto us : — For Christ died
for the ungodly." Rom. 5. 5, 6.
725. " God sending his own Son — who walk not after
the flesh, but after the spirit." Rom. 8. 3, 4,

SECT. 2. Testiinonies of the Apostles. 391
726. " Ye are not in the flesh, but in the spirit, if so be
the spirit of God dwell in you. Now if any man have not
the spirit of Christ he is none of his." Rom. 8. 9.
727. " If the spirit of him that raised up Jesus from
the dead dwell in you." Rom. 8. 11.
728. "He that raised up Chiist from the dead shall also
quicken your mortal bodies by his spirit that dwelleth In
you." Rom. 8. 11.
729. " The spirit Itself beareth witness with our spirit,
that we are the children of God: and if children then
heirs ? heirs of God, and joint-heirs with Christ." Rom.
8. 16, 17.
730. " For of Mm, and through him, and to him axe
all things : to whom be glory forever." Rom. 11. 36. —
This has frequently been understood of the Sacred Three.
When all things are done, saith Athanasius, by God through
Christ In the Holy Spirit; I see the undivided operation of
the Father, the Son, and the Holy Spirit ; yet do I not
therefore so confound together, him " by whom, and him
through whom, and him in whom," ' all Is wrought ; as to
be forced to run the three persons into one. Contra Sabel-
llanos. — In another place he says : — ^There is but one sort of
Divinity, which is also In the Word; and one God, which
is the Father; existing of himself, as being ot;er «/// and
manifesting hiraself in the Son, as being through all; and
in the Spirit, as tvorking i)i all, through the Word and by
the Spirit." Orat. 3. cont. Arlanos. — Dr. Berrlman, speak
ing of this doxology, says, — To the one supreme God, sub
sisting in a trinity of persons, be glory ; of him, referring to
the Father, through Mm, referring to the Son, and to him,
or in him, pointing out the Holy Ghost. Basil, Arabrose,
and Augustine, understood ^^^ passage in the same manner.
See Hurrion on the Spirit, p. 190.
731. "For the kingdom of Goe? is — righteousness, and
peace, and joy in the Holy Ghost : for he that in these
things serveth Christ is acceptable to God." Rom. 14.
17, 18.
732. " Now the God of patience and consolation grant
you to be like-minded one toward another, according to
Christ Jesus, that ye may with one mind and one mouth
glorify God, even the Father of our Lord Jesus Christ."

392 DOCTRINE OF THE TRINITY. PART V.
Rom K. 5 6._TbeGod of patience and consolation is
be^'-s ken of as a person distinct from the Father and
from Christ Jesus ; and so it is best understood to be God
the Holy Ghost, who is the author of the Christian s pati
ence and peace of mind.
733. " There shall be a root of Jesse, and he tiiat shall
rise to reign over the Gentiles; in him shall the Gentiles
trust. Now the God of hope fill you with all joy and peace
in believing, tiiat ye may abound In hope through the
power of the Holy Ghost." Rom. 15. 12, 13.
734. " The minister of Jesus Christ to the Gentiles,
ministering the gospel of God, tliat the offering up of ".he
Gentiles might be acceptable, being sanctified by the Holy
Ghost." Rom. 15. 16.
735. " I will not dare to speak of any of those things
which Christ hath not wrought by me, to make the Gentiles
obedient by word aud deed, through mighty signs and
wonders, by the power of the spirit of God." Rom. 15.
18, 19.
736. " Now I beseech you, brethren, for the Lord
Jesus Christ's sake, and for the love of the spirit, that ye
strive together with me in your prayers to God for me."
Rom. 15, 30.
7.S7. " I determined not to know any thing among you
save Jesus Christ — and my — preaching was — in demonstra
tion of the spirit and of power: that your faith should not
stand in the wisdom of raan, but In the power of God."
1 Cor. 2. 2, -1, 5.
73s. " Had they known it they would not have crucified
the 1 ord of gloiy — but God hath revealed them unto us by
his spirit." 1 Cor. 2. 8, 10.
7:^;>. " Tlie natural man receiveth not the things of the
spirit oi God.— Fox \^ ho hath known the mind of the Lord,
that he may instruct him ? But we have the mind of
Christ. l Cor. 2. It, 16.
740. "But ye are justified in the name of the Lord
Jesus and by the spirit of our God." I Cor 6 1 1
of Christ "^ ^T ^" "°' "'f ^""^ "^"^'^^ ^'^ "*'»« """embers
of Chus .^ Know ye not that your body is the temple of
the Holy Ghost which ,s in you, which ye have of God
and ye are not your own ?" 1 Cor. 6. 15, 19. '

SECT. 2. Testimonies of tlie Apostles. 393
742. " Only in the Lord. But she is happier if she so
abide after^my judgment. And I think also that I have the
Spirit of God. 1 Cor. 7. 39, 40.
743. " No man speaking by the Spirit of God calleth
Jesus accursed." 1 Cor. 12. 3.
744. " There are diversities of gifts, in the same Spirit.
And there are differences of administrations, but the same
Lord. And there are diversities of operations, but it is the
same God which worketh all in all." 1 Cor. 12. 4 — 6.
745. " Now he who establisheth us with you in Christ
— is God ; who hath also sealed us, and given the earnest
of the spiiit in our hearts." 2 Cor. 1. 21, 22.
746. " Ye are manifestly declared to be the epistle of
Chiist ministered by us, written — with the spirit of the
living God." 2 Cor. 3. 3.
747. " When it shall turn to the Lord, the vail shall
be taken away. Now the Lord is that spirit: and where
the Spirit of the Lord is, there is liberty." 2 Cor. 3.
16, 17.
748. " Beholding as In a glass the glory of the Lord,
are changed into the same image — even as by the Spirit
ofthe Lord." 2 Cor. 3. 18.
749. " God, who also hath given unto us the earnest of
the Spirit. Therefore we are always confident, knowing
that whilst we are at home in the body, we are absent from
the Lord." 2 Cor. 5. 5, 6.
750. " What concord hath Christ with Belial ? — ^Ye
are the temple of the living God : As God hath said, I
will dwell in them, and walk in them" — by my Spirit. 2 Cor.
6. 15, 16.
751. "The grace of our Lord Jesus Christ, and the
love of God, and the communion ofthe Holy Ghost be with
you all. Amen." 2 Cor. 13. 14.
Having produced the sentiments of the Christian fathers
pretty much at large on the institution of baptism in the
twenty-eighth chapter of Matthew's gospel, I will here add
some of the most remarkable doxologies, which we find in
their writings, to the three persons of the Godhead, reserving
the sentiments of the Fathers to be considered at greater
length in the seventh part of these Disquisitions.
1 . Polycarp, when he came to suffer, made an address

394 DOCTRINE OF THE TRINITY. PART V.
to God, which he thus concluded: — To thee, with him
(Christ) and thy Holy Spirit, be glory now and through
everlasting ages. — 2. The church of Smyrna, writing an
epistle to give an account of Polycarp's martyrdom, close
their letter with these words : — With whom (Christ) be
glory to God, even the Father, and the Holy Spirit. — 3.
Justin Martyr tells us that the Christians of his time wor
shipped and adored the Father, Son, and prophetic Spirit. —
4. Clement of Alexandria says : — Let us give praise to the
only Father and Son, with the Holy Spirit ; to whom be
glory now and forever. Amen *. — 5. Hippolytus has this
doxology: — ^Tobim (Christ) be glpry and strength, together.
with the Father and the Holy Spirit, in the holy church, now
and forever, and forevermore. Amenf. — 6. Dionysius
Alexandrinus in the sarae age has this doxology : — ^To God
the Father, and his Son, our Lord Jesus Christ with the
Holy Ghost, be glory and power forever and ever. Amen J.
— 7. Chrysostom in the next age says : — For his (Christ's)
is the glory and honour, and adoration, together with the
Father, and the most holy, and good, and quickening
Spirit, now and forever and ever. Amen §. — 8. To the
same purpose in another place he says — To thee (Christ)
belongs glory, honour, and adoration ; and by thee to thy
Father, in the Holy Spirit, world without end ||.
752. " Goo? sent forth his Son made of a woman. Gal.
4. 4. — by the energy of the Holy Ghost."
753. " Because ye are sons, God hath sent forth the
spirit of his Son into your heaits." Gal. 4. 6.
754. " That the God of our Lord Jesus Christ, the
Father of glory, may give unto you the spirit of wisdom
and revelation." Eph. 1. 17.
755. " Through Mm we both have access by one spirit
unto the Father." Eph. 2. 18.— That there is a real, and
not only a nominal distinction between the Father, the Son,
and the Holy Spirit; that they are frequently spoken of in
the holy scriptures in such terras as we ordinarily use when
we speak of three persons ; that, although the Son be often
spoken of as really and traly a man, yet many things are
said to him, which cannot agree to a mere man, or to any
^ Paedag. 1.3. t Cont. Noet. t Apnd. Basil de Sp.
.Sanct. C.29, « Horn, de .Spirit. Sanct. || Horn. is. i„ 2 Cor.

SECT. 2. Testimonies of the Apostles. 395
created being whatsoever ; and that there are such things
also spoken ofthe Holy Ghost, as cannot be accommodated
unto a creature: moreover, that the Son derives his being
from, and always depends upon the Father, as the Holy
Ghost does from and upon the Father and the Son : all
these things, are not to be denied by any one, who will but
interpret the holy scriptures according to the ordinary sense
and signification of the words thereof, and not according to
his own prejudices or pre-conceived opinions *.
756. "An holy temple in the Lord; In whom ye also
are builded together for an habitation of God through the
Spirit." Eph. 2. 22.
757. " I bow ray knees unto the Father of our Lord
Jesus Christ — that he would grant you to be strengthened
with might by his spirit in the Inner man." Eph. 3. 14, 16.
758. " Unto Mm that is able to do exceeding abun
dantly, above all that we ask or think, according to the
power that worketh in us : unto him be glory in the Church
by Chiist Jesus." Eph. 3. 20, 21. — The power that work
eth in us is unquestionably the power of the Holy Ghost.
759. " There is — one Spirit — one Lord — one God and
Father of all." Eph. 4. 4— 6.— One God and Father of all,
who Is above all, and through all, and in you all. Eph. 4. 6.
This Is applied by Irenseus in the manner following : — The
Father Is over all, and he is the head of Christ ; the Word
is through all, and he is the head of the church : and the
Spirit is in us all. Lib. 2. c. 20.
760. "Grieve not the Holy Spirit of God — and be
kind — forgiving one another even as God for Christ's sake
hath forgiven you. Eph. 4. 30, 32.
761. "Be filled with the Spirit — giving thanks — ^unto
God and the Father, In the name of our Lord Jesus Christ."
Eph. 5. 18, 20.
762. " The acknowledgment of the mystery of God,
and of the Father, and of Christ." Col. 2. 2. — It seems,
that the Holy Spirit is put first In this passage, and is called
God without any epithet whatever. If this is denied, which
no man can do with any proper evidence to the contrary,
it will follow, that the Father and Christ, at least, are
* Gentleman's Beligion, p. g. p, 29,

396 DOCTRINE OP THE TRINITY. PART V.
equally partakers of the God-head. See Browne's Dis
course on the Trinhy, p. 30, 31. And for some judicious
observations on the word mystery, see the same work, chap.
1 and 2. If the last meaning is thought to be the true one,
it will be in the spirit of those words of Novatian : — ^The
Father is declared to be the one true and eternal God, from
whom alone this Divinity being derived and communicated
to the Son is returned to the Father by a communion of
substance." De Trinit. cap. 31,
763. " This is the vrill of God in Christ Jesus concern
ing you. Quench not the spirit." Col. 5. 18, 19.
764. " We are bound to give thanks alway to God for
you, brethren, beloved of the Lord, because God hath from
the beginning chosen you to salvation through sanctification
of the spirit and belief of the truth. Whereunto he called
you by our gospel to the obtaining of the glory of our Lord
Jesus Christ." 2 Thes. 2. 13.
765. " The Lord direct your hearts into the love of God,
and into the patient waiting for Christ." 2 Thes. 3. 5. —
The object of prayer in this passage is the Lord, the Spirit,
in express distinction from God the Father, and from Christ;
for the Apostle prays to this Lord to direct their hearts
into the love of God, which is the peculiar office of the
Holy Ghost ; and also to cause thera patiently to wait for
Christ, which likewise is the work of the Spirit. The Spirit,
therefore, is that Lord to whora he prayed.
Ambrose says, Let it be shewed what Lord it is that di
rects into the love of God, and patient waiting for Christ, if we
deny the direction of the Holy Spirit. De Spiritu Sancto,
lib. 3. c. 15. — ^By Lord here understand the Spirit, says
Theophylact upon the place. And the great Basil explains
the text in the same manner.
766. " Now God himself, and our Father, and our
Lord Jesus Christ, direct our way unto you." Col. 3. 1 1.
767. " The Lord make you to encrease and abound In
love one towards another, to the end he may establish your
hearts unblameable in holiness before God, even our Father,
at the coming of our Xorrf Jesus Christ." Col. 3. 12, 13.
768. "Gorf hath not given us the spirit of fear: — iBe
not thou therefore ashamed of the testimony of our Lord."
2 Tim. 1, 7,8.

SECT, 2. Testimonies of the Apostles. 397
769. " But after that the kindness and love of God our
Saviour toward man appeared, not by works of righteousness
which we have done, but according to his mercy he saved
us by the washing of regeneration, and renewing of the
Holy Ghost ; which he shed on us abundantly through
Jesus Christ our Saviour." Tit. 3. 4 — 6.
770. " Which at the first began to be spoken by the
Lord, and was confirraed to us by them that heard him ;
God also bearing thera witness, — with divers miracles and
gifts of the Holy Ghost, according to his own will." Heb,
2, 3, 4.
771. "How much more shall the blood of Christ, who
through the eternal Spirit, offered himself without spot to
God ?" Heb. 9. 14.
772. " Elect according to the foreknowledge of God the
Father, through sanctification of the Spirit unto obedience,
and sprinkling of the blood of Jesus Christ." 1 Pet. 1. 2.
The Constantinopolitan Fathers, in their Sydonlcal Epis
tle, written A. D. 382, speak in language conformable to
these several representations of the three persons of the
Divine Nature : — ^We maintain, say they, the most ancient
faith, conformable to our baptism, and teaching us to believe
in the name of the Father, and of the Son, and Holy Ghost :
so that whilst we believe the one Deity, power, and essence
of the Father, Son, and Holy Ghost, together with the
equal dignity, and co-eternal majesty in three perfect per
sons ; there is no room for the contagion of Sabellius, Eu-
nomians, Arians, &c. *
773. " The precious blood of Christ — ^who verily was
foreordained before the foundation of the world, but was
manifest in these last times for you; who by him do believe
in God — seeing ye have purified your souls in obeying the
trath through the Spirit." 1 Pet. 1. 19, 21, 22.
774. " Christ also hath once suffered for sins — that he
might bring us to God, heing put to death in the flesh, but
-quickened by the Spirit." 1 Pet. 3. 18.
775. " If ye be reproached for the name of Christ, happy
are ye ; for the Spirit of glory, and of God resteth upon
you," 1 Pet, 4, 14.
" See Theodorit, Ec, Hist. lijs. 5, oap. 9.

398 DOCTRINE OF THE TRINITV, PART V.
776. " The power and coming of our Lord Jesus Christ.
 For he received from God the Father honour and glory. —
Holy men of God spake as they were moved by the Holy
Ghost." 2 Pet. I. 16, 17, 21.
777. " Hereby know we the Spirit of God : Every
spirit that confesseth that Jesus Christ is come in the flesh
is of God." 1 John 4. 2.
778. " Hereby know we that we dwell in him, and he in
us, because he hath given us of his Spirit. And we have
seen and do testify, that the Father sent the Son to be the
Saviour ofthe worid." 1 John 4. 13, 14.
779. " He that believeth that Jesus is the Son of God : —
And it is the Spirit that beareth witness, because the Spirit
is trutii." 1 John 5. 5, 6.
780. " There are three that bear record In heaven ; the
Father, the Word, and the Holy Ghost ; and these three
are one." 1 John 5. 7-
Whether this passage be spurious or otherwise, the sen
timent conveyed in it is extremely common in the writings
of the Fathers. Irenaeus says, — He who was adored by the
Prophets as the living God, he is the God of the living :
and his Word who spake to Moses, &c. — Christ, therefore,
with the Father, Is the God of the living, who spake to
Moses, &c. — One and the sarae God the Father, and his
Word, always assisting to raankind, &c. — He that made all
things, is, with his Word, justly called the only God and
Lord. — He raade the world by his Word, and by his Wis
dom. Athenagoras says, — ^We are not atheists, inasmuch
as we believe the Creator of all things, and his Word, to be
God. Who can but wonder to hear us charged with athe
ism, who declare there is God the Father, and God the
Son, and the Holy Ghost ? Tertullian says, — It is mere
Judaism to believe in one God, in such a sense, as not to
include the Son, and after the Son, the Spirit. And a little
after he adds, The three together make one God. See Dr.
Fiddes's Theologia Speculativa, vol. 1. p. ,386 — 396, for
these and other quotations from the Fathers. Turn back
also to the third part of this Plea, No. 310, page 29^,
where the subject of this note is considered more at large.
See likewise part the fourth. No. 601, page 343,.

SBCT. 2. Testimonies of the Apostles. 399
781. "Praying in the Holy Ghost, keep yourselves in
the love of God, looking for the mercy of our Lord Jesus
Christ unto eternal life." Jude 20. 21 *.
782. " Grace unto you and peace from Mm which is,
and which was, and which Is to come ; and from the Seven
Spirits which are before his throne ; and from Jesus Christ."
Rev. 1. 4, 5.
78s. "I John — was in the Isle that is called Patmos for
the word of God; and for the testimony of Jesus Christ.
I was in the Spirit on the Lord's day." Rev. 1.9, 10.
784. " He that hath an ear, let him hear what the
Spirit saith unto the churches : To him that overcometh
will I give to eat of the tree of life ; which is in the midst
of the paradise ot God." Rev. 2. 7-
785. " Even as / received of ray jPa^Ae}'. He that hath
an ear, let him hear what the Spirit saith unto the churches."
Rev. 2. 27, 29.
786. "I will confess his name before my Father. He
that hath an ear, let him hear what the Spirit' saith unto
the churches." Rev. 3. 5, 6.
787. " Him that overcometh will I make a pillar In the
temple of my God — and / will write upon him the n^me of
my God, and the name of the city of my God. — He that
hath an ear, let him hear what the Spirit saith unto the
churches." Rev. 3. 12, 13.
788. " To him that overcometh will /grant to sit with
me in my throne, even as I also overcame, and am set
down with my Father in his throne. He that hath an ear,
let him hear what the Spirit saith unto the churches."
Rev. 3. 21, 22,
789. " And the four beasts — ^rest not day and night,
saying. Holy, holy, holy, Lord God Almighty ; which was,
and is, and is to come." Rev. 4. 8.
790. " In the midst of the elders stood a Lamb, as it had
been slain— having seven eyes, which are the Seven Spirits
of God, sent forth into all the cfrth. Rev. 5. 6.
791. " Here are they that keep the commandments of
God, and the faith of Jesus. — Blessed are the dead which
* See Howe's Calm and Sober Inquiry concerning the PosaiWJity of
* Trinity in the Godhe^, p. 13,5

340 DOCTRINE OF THE TRINITY. PART V.
die in the Lord — Yea, saith the Spirit, that they may rest
from their labours'" Rev. M. 12, 13.
792. " I Jesus have sent mine angel — And the Spirit
and the bride say, Come. — If any man shall add unto these
things, God shall add unto him the plagues that are
written in this book." Rev. 22. 16 — 18.
Now all these things, concerning the persons of the
Father, the Son, the Holy Spirit, and the Undivided Trinity,
are written in the scripture for our edification. The bible
Is given by inspiration of God, and is " profitable for doc
trine, for reproof, for correction, for instruction in righ
teousness, that the man of God may be perfect, thoroughly
furnished unto all good works."
If then the bible is given by divine inspiration ; if it
contains all thing necessary to be known, believed, and done,
to the attainment of everlasting salvation : and if, among
other important matters, it reveals the doctrine of a plurality
of persons in the Divine Essence ; we are bound to receive
the doctrine, not because we fully comprehend it, and can
account for the mode of its existence, but simply upon the
credit and veracity of the Revealer. Its incomprehensible
nature can be no reasonable objection to our belief. There
are a thousand things in the natural world that are also far
above our reach, which we constantly profess to believe, and
to which we are obliged to submit our understandings, or
else act infinitely more absurdly, by running into universal
scepticism. If any raan, indeed, can demonstrate the real
absurdity, or the Impossibility, of the doctrine, then, but not
till then, it must be given up. Till then, what we believe of
the glory of the Father, the same we believe of the glory of
the Son, and of the Holy Ghost, without any difference or
inequality, except that the Father is the fountain of the
Godhead. We believe this, as a matter of fact revealed in the
scriptures. But as to the manner in which they are united,
or exist, we believe nothing; we confess our ignorance, and
readily declare, that we know nothing concerning It. So
with respect to the existence of our own souls, what they
are, where they reside, and how they are united to the body,
we know nothing certain. It is all mere conjecture. Yet
we have sensible demonstration, that they do exist, and are

SECT. 2. Remarks on Scripture Testimony. 401
in an inexplicable manner united to these curious clay ma
chines, which we call the body. This we db not deny.
Nobody is charged vrith weakness and credulity in believing
it : and yet, with respect to its mode or manner of existing
and acting, we know just nothing at all. In like manner,
with regard to the one living and true God, the belief of
whose existence lies at the bottom of all religion, natural
and revealed, we take the fact for granted, upon the princi
ples of reason as well as revelation ; but what do we know
of his essence, or what do we comprehend of his perfections ?
We say, he is a spirit. Yet what a spirit is, we are not
able to express, but by negative terms. His eternity, im
mensity, omniscience,^ omnipotence, are ^11 eijually out of
the reach of our highest powers. Such, however, is the
necessity of these attributes to ouv idea of a Supreme Being,
that we are obliged to admit thera all, though we are utterly
incapable of comprehending any one of them. And ihen,
as to the existence of a Being without beginning, a Cause
uncaused, we know that the supposition involves an apparent
absurdity, and yet this absurdity is the foundation of all re
ligion, whether natural or revealed. The deist, with the
believer, must embrace this absurdity as a first principle.
If we reject it, and commence atheists, we must embrace a
thousand absurdities and impossibilities.
If then we are assured that God is one ; and if he has
been pleased to speak of himself as existing under the three
characters of Father, Son, and Spirit ; what are we that we
should refuse to speak of him In the same form ? Surely he
best knoweth his own glorious and incomprehensible raanner
of existence, and hath a right to say in what language we,
his poor short-sighted creatures, should think, and conceive,
and speak of him.
But if the doctrine of the Trinity be true, it is triumph
antly asked, why was it not more clearly revealed in the
first ages of the world ? Why was it so long concealed ? —
We may as well ask, why God did not create the world
6000 years before it was created ? Or why Christ did not
die as soon as man fell ? Or why man was permitted to fall
at all ? Or why the Gospel was not preached in all its glory
and fulness at the very first ? We may as well ask why man
grows to maturity by degrees ; and why he is not made in a
Dd

402 DOCTRINE OF THE TRINITY. PART V.
state of complete perfection ? Nay, we may with as much
propriety find fault with God, and inquire of him, why we
are placed upon earth for a while, in a state of trial and
probation, and not rather translated to heaven as soon as
bom ? 'The infinitely wise God hath thought proper to
order it otherwise. This we know to be a matter of fact,
and this is answer sufficient. It becomes not us to dictate
to the Sovereign of the universe. All the creatures of God,
we see, are placed in a state of growing perfection. And all
bis dispensations towards mankind, have, ever since the
foundation of the world, been advancing from a state of less
to a state of greater light, greater perspicuity, and greater
perfection. The Adamical dispensation was, probably, the
least clear and perfect. The Patriarchal was the next.
The Mosaical was still more clear. The dispensation of
John the Baptist was yet more bright. But the dispensa
tion of the Gospel, under which we live, is the brightest,
the clearest, the fullest, the most complete of all.
But now that the revelations of God to mankind are
finished, why, it is asked again, is the doctrine of the Trinity
left in so much obscurity, that it hath been a subject of con
tention ever since the beginning of the Christian dispensa
tion ?
It may be replied, that every doctiine both of natural
and revealed religion hath been controverted, and is contro
verted at this day. Every principle in physics also hath
been a subject of debate by one or another. And the more
important the principle or doctrine, the more eagerly hath
it been contested. But we say, secondly, that the doctrine
of Christ's divinity and atonement ; the doctrine of the ex
istence, personality, divinity, and unceasing energy of the
Jloly Spirit, together with the doctrine of the Trinity, are
revealed with sufiicient perspicuity tor the purposes of reli
gion. Is the Father called God ? So is the Son, and so is
the Holy Ghost. Is the Father called Lord ? So is the
Son, and so is the Holy Ghost. Is the Father eternal ?
So is the Son, and so is the Holy Ghost. Is the Father
almighty ? So is die Son, and so is the Holy Ghost. Is
the Father omnipresent ? So is the Son, and so is the
Holy Ghost. Is the Fathei omniscient ? So is the Son,
and so Is the Holy Ghost, Is the Father uncreated ? So

SECT. 2. Remarks on Scripture Testimony. 403
is the Son, and so is the Holy Ghost. Is the Father in
comprehensible ? So is the Son, and so is the Holy Ghost.
Was the Father concerned in the work of creation ? So
was the Son, and so was the Holy Ghost. Is the Father
the upholder of the universe ? So is the Son, and so is the
Holy Ghost. Is the Father engaged in the regeneration of
huraan souls ? So is the Son, and so is the Holy Ghost.
Are we baptized In the name of the Father ? So likewise
in the name of the Son, and in the name of the Holy Ghost.
Is prayer addressed to the Father ? So likewise to the Son,
and to the Holy Ghost. Ave we blessed in the name of the
Father ? So likewise in the name of the Son, and in the
name of the Holy Ghost. Hath the Father a personal ex
istence ? So hath the Son, and so hath the Holy Ghost.
_Did the Father conduct the Israelites to the holy land ? So
did the Son, and so did the Holy Ghost. Is the incommu
nicable name Jehovah given to the Father ? So is it given
also to the Son, and to the Holy Ghost. Is holiness as
cribed to the Father ? So is it ascribed to the Son, and to
the Spirit. Is goodness attributed to the Father ? So to
the Son, and to the Holy Ghost. Is glory given to the Fa
ther ? So to the Son, and to the Holy Ghost.
If it should be objected, that we misunderstand the
scriptures, and that there is no such doctrine as that of the
Trinity contained in them : It may be replied, that we do
not pretend to be free from errors and mistakes any more
then other men : but we all know, tliat the most serious
and learned, the most inquisitive and pious men, in all ages
and nations of the Christian church, have steadily believed
and professed it, as an essential truth revealed in the word
of God *. It is true, the doctrine hath raet with some op
posers : but then this is only what was long ago foretold in
the sarae scriptures should come to pass. And what doc
trine has not met with opposers ? The very existence of
God hath been denied. The holy scriptures have been con
tradicted and blasphemed. The exi.stence of angels, devils,
and spirits, hath been called in question. Nay, even the
existence of our own souls, by which we think, and act, and
speak ; and the very being of the substance and matter of
• Soame Jcnyns' View, p. 2T.
J> d2

.104 DOCTRI-NE OF THE TRINITV. PART V.
which our bodies are made, and which we see with our eyes,
and feel with our hands, have been denied and questioned.
Let us not be surprised then, if the doctrine of the Divine
Nature, as existing under tbe three incomprehensible cha
racters of Father, Son, and Spirit, meet with its contradictcrs
and blasphemers. It would be very surprising if it did not,
in such a world as this, and especially as we know this is
only what the holy scriptures foretold should come to pass.
But there were false prophets also among fhe people, even
as there shall be false teachers among you, tvho privily
shall bring in damnable heresies, even denying fhe Lord
that bought them *, and bring upon themselves swift de
struction. And many shall follow their pernicious ways,
by reason of whom fhe tvay of truth shall be evil sj)oken
of. 2 Pet. 2. 1. 2. Beloved, tvhen I gave all diligence
to write unto you ofthe common salvation ; it was needful
for me fo write unto you, and exhort you, that ye should
earnestly contend for the faith tvhich tvas once delivered
uuto the saints f . For there are certain men crept in un
awares, who tvei'c before of old ordained to this condemna
tion, ungodly men, turning the grace of our God into
lasciviousness, and denying fhe only Lord God, and our
Lord Jesus Christ. Jude 3. 4.
These are very striking and awful prophecies, and should
make us all extremely cautious, how, and in what manner
we conduct ourselves towards the Lord Jesus Christ. Here
are false teachers foretold, v.ho, in an artful way, should la
bour to bring in among the disciples of Christ damnable
heresies. And which is the principal of these heresies ?
Even denying the Lord that bought them. Now was it
ever known that any teachers in tiie Christian church so
much as attempted to deny, that there had existed such a
• " That Clirist suffered and died as an atonement for the sins of man
kind, is a doctrine so constantly and so strongly enforced through every
part of the New Testament, that w:hoevcr will seriously peruse those
¦writings, and deny that it is there, may, with as much reason and truth,
after reading thcworlvSofThucydides and Livy, assert, that in thera no
mention is made of any farts relative to the histories of Greece and
Home." fiioainc Jenyus' View, p. sjy.
t Sec Bishop Home's exceUent Sermon on the great duty of con
tending for the faith.

SKCT. 2. Remarks on Scripture Testimony. 405
person as Jesus Christ ? An attempt of tills kind was never
made by any Christian teachers, since the gospel had a
being. But there have been, and there still are many, who de
grade the Redeemer to the level of a man. There have
been many in tiraes of old, and there arc now raany teachers
in the church of England, and among the Dissenters, who
have brought in this damnable heresy. And what Is this
damnable heresy ? Even denying the Lord that bought
them, so far as to bring hira to a level with themselves.
They deny his divinity, his godhead, his pre-existcnt nature,
his merits, his atonement, the efficacy of his blood. Now,
surely, if the Redeemer is a partaker of the Divine Nature ;
if he assumed huraan forra for the purpose of dying to atone
for the sins of mankind ; if he is the Creator and Upholder of
the world, in common with the Father and the Holy Spirit ; to
say he had no existence before he was born, and to make
him a mere good raan, sent from God to teach the children
of Adam his will ; surely this is to deny fhe Lord who bought
us. And then, it is very observable, that the same persons
who deny our Lord's divine nature and atoning death, deny
also the personal existence and divinity of the Holy Spirit.
They absolutely deny, annihilate, subvert, destroy his very
being, and barefacedly teach and profess, that there is no
Holy Ghost.
If this is the truth, mankind are yet sitting in darkness,
and in the region and shadow of death, notwithstanding all
the advantages we are supposed to derive from divine reve
lation. The bible is ill calculated to lead into all religious
truth. It is rather suited to mislead the Christian world.
And, indeed, it hath misled the great body of Christians
from the beginning to the present day. ^Vc, howevcr,
have not " so learned Christ." We are well satisfied with
the sacred writings. To the law and to the testimony, by
the grace of God, we will evermore refer, and aie persuaded,
that if any man speak not according to that tvord, it is
because there is no true light in him.
We will, therefore, close this part of our Plea in the
language of John, Rev. 1. 4 — 6. Grace and pcaee from
HIM tvhich IS, and ivhich vixs, and tvhich is to come ;
and from the Seven Spirits ivhich are before his throne;

406 DOCTRINE OF THE TRINITY. PART V.
and from Jestjs Christ, who is the faithful witness,
and fhe first begotten of the dead, and the prince of fhe
kings ofthe earth. Unto him that loved us, and washed
us from our sins in his own blood, and hath made us
kings and priests unto God and his Father : to him be
glory and dominion for ever and ever. Amen.

SECT. 1 . Testimonies of the Ancient Jews. 407

PART SIXTH.

SECTION I.

OPINIONS OF THE ANCIENT JEWS CONCERNING THE PLU
RALITY OF THE DIVINE N.ATURE, FROM THE APOCRY
PHAL BOOKS.

TTie light in which learned Jetvs, Heathens, and Christians,
believed that a plurality of Persons subsist in the Di
vine Nature, a strong jiresumpfion of its truth. — Apo
crypha, written by leamed Jews, tvho lived mostly hun
dreds of years before the coming of Christ. — Some of
them strongly allude fo fhe doctrine of the Trinity : —
Others positively assert if : — Proof of both from their
tvrifings.
It will possibly be replied to all that has been said,
though we mean well, yet we are mistaken, and misunder
stand the scriptures upon these subjects.
This may be the case. We never have professed infal-
lability. And be it observed, that the adversaries of the
Trinity are equally fallible with ourselves. But in what
manner did the Ancients understand them ? If both learned
Jews, Heathens, and Christians, who lived either before, or
soon after our Saviour's time, believed that a Trinity of per
sons subsist in the Divine Nature, this m ill be a strong pre
sumption, that the view we have before given of the doc-

40S doctrine op the trinity. PART VI.
trine is, in the main, the true one. Now it has already ap
peared, I apprehend, that the ancient Jews understood those
passages ofthe Old Testament, which have been produced,
and others of a similar kind, as conveying the idea of un
created dignity in the Son and Spirit, and of a plurality in
the Godhead. This has been ably proved by various learned
men. I will, therefore, produce only a few more instances,
and throw the whole Into one view, to satisfy the inquisitive
Christian, who wishes to be informed, and who may not
have it in his power to examine such authors as contain this
kind of Evidence.
The Apocryphal books, which were mostly written be
fore our Saviour's time by some learned Jews, being the
oldest, we will begin with them, and proceed as near as may
be in chronological order.
1. Tobit is the most ancient of these authors ; he having
lived upwards of 700 years before the birth of our Saviour.
— The only allusion to a plurality of persons in the Divine
Nature to be found in this book is in the prayer of Tobias:
— Blessed art thou, O God of our fathers, and blessed is
thy holy and glorious name forever ; let the heavens bless
thee, and all thy creatures. Thou raadest Adam, and gavest
hira Eve his wife for an helper and stay ; of them came
mankind ; thou hast said. It is not good that man should
be alone; let us make unto him an aid like unto himself.
Chap. 8. 5, 6.
2. The book of Judith was written 680 years before
our Saviour. In this composition, the creation of the
world is ascribed to the Spirit of God, or rather, in the
language of the Jews, to the Son and Sphit of the Al
mighty ; — " I will sing unto the Lord a new song, O Lord,
thou art great and glorious, wonderful in strength, and invi
sible. Let all creatures serve thee, for thou speakest and
they were made, thou didst send forth thy spirit, and it
created them, and there is none that can resist thy voice."
Judith 16. 13, 14.
3. The first book of Esdras is generally supposed to
have been written upwards of 600 years before the birth of
Christ. I submit It to the judgment of the pious reader,
whether the description, which the Hebrew youth gave of
Trath, might not have some reference to our blessed Sa-

SECT. 2. Testimonies of fhe Ancient Jews. 409
viour, who is emphatically styled the tvisdom of God, and
the Way, the Truth, and the Life : — " O ye men, are not
women strong ? Great is the earth, high is the heavens, swift
is the sun in his course, for he compasseth the heavens
round about, and fetcheth his course again to his own place
in one day. Is he not great that maketh those things ?
Therefore great is the Truth, and stronger than all things.
All the earth calleth upon the Truth, and the heavens bles-
seth it : all works shake and tremble at it, and with it is no
unrighteous thing. — As for Truth it endureth and is always
strong ; it liveth and conquereth forevermore. With her
there is no accepting of persons or rewards ; but she doeth
the things that are just, and refraineth from all unjust and
wicked things ; and all men do well like of her works :
neither in her judgment is any unrighteousness : and she is
the strength, kingdom, power, and majesty, of all ages.
Blessed be the God of Truth. — Great is Truth, and mighty
above all things. 1 Esd. 4. 34 — 41.
4. In the second book of Esdras we have a particular
description of the Son of God, as of a person superior In
order to the Angels : — " I Esdras saw upon the mount Sion
a great people, whom I could not nuraber, and they all
praised the Lord with songs. And in the midst of them
there was a young man of a high stature, taller than all the
rest, and upon every one of their heads he set crowns, and
was more exalted; which I marvelled at greatly. So I
asked the angel, and said. Sir, what are these ? He answered
and said unto me. These be they that have put off the mor
tal clothing, and put on the immortal, and have confessed
the name of God : now are they crowned, and receive
palms. Then said I unto the angel. What young person is
It that crowneth them, and giveth them palms in their
hands ? So he answered and said unto me. It is the Son of
God, whom they have confessed in the world. Then began
I greatly to commend them that stood so stiflly for the
Name of the Lord. Then the angel said unto me ; Go thy
way, and tell my people what manner of things, and how
great wonders of the Lord thy God, thou hast seen." 2 Esd.
2, 42—48. 5, In another place this same Esdras calls our Saviour
by name, and expressly says, that he should die ; — " For my

410 DOCTRINE OF THE TRINITY. PART VI,
Son Jesus," says God, " shall be revealed with those that
be with hira, and they that remain shall rejoice within four
hundred years. After these years shall my Son Christ die,
and all men that have life." 2 Esd. 7. 28, 29.
6. " If I have found grace before thee, send the Holy
Ghost into me ; and I shall write all that hath been done
in the world since the beginning." 2 Esd. 14. 22.
7. The book intitled Ecclesiasticus was written about
200 years before Christ. — ^The author of it seems to have
thought it was, the Logos who conversed with Moses upou
mount Sinai : — " He made him to hear his voice, and
brought him into the dark cloud, and gave him coramand-
ments before his face, even the law of life and knowledge,
that he might teach Jacob his covenants, and Israel his
judgments." Eccl. 45. 5.
8. The angel, which appeared to Joshua, is understood
by hira to have been the Lord himself: — " He called upon
the Most high Lord when the enemies pressed upon him
on every side, and the Great Lord heard him. And with
hailstones of mighty power he made the battle to fall violent
ly upon the nations, and in the descent he destroyed them
that resisted, that the nations might know all their strength,
because he fought in the sight of the Lord, and he follow
ed the Mighty." Eccl. 46. 5, 6.
9. The miracles wrought by Elias, the author of this
book, refers to tbe agency of the Logos :— •" By the Word
of the Lord he shut up the heaven, and also three times
brought down fire. O Elias, how wast thou honoured in
thy wonderous deeds ! and who may glory like unto thee ;
who didst raise up a dead man from death, and his soul
from the place of the dead by the Word ofthe Most High ?"
Eccl. 48. 3, 4, 5.
10. That is a remarkable passage where he calls God a
Father, and is much in the spirit of several expressions
in the Old Testament : — " I called upon the Lord, the
Father of my Lord." Eccl. 51. 10. Comp. Psa. 110. 1.
1 1. The second book of Maccabees was not written till
about an hundred years hefore tbe birth of our Saviour.
There is one passage in it where the Author seems to have
considered the appearance of God to the assistant of the
Jevys in battle, as a real and visible appearance j conse-

SECT, 2. Testimonies of the Ancient Jetvs. 411
quently, as the Father never did appear. It must have been
the Logos, — " So every raan praised toward the even that
glorious Lord, saying, Blessed be he that hath kept his own
place undefiled. So that fighting whh their hands, and
praying unto God with their heaits, they slew no less than
thirty and five thousand men ; for through the Appearance
of God they were greatly cheered." 2 Mac. 15. 27, 34.
12. The Wisdom of Solomon was written by an un
known author, a little before the time of our Saviour, as is
generally supposed. It contains several passages descriptive
of [the dignity both of the Son and Spirit of God. We
will produce sorae of them in the order in which they are
found in the book: — " Into a malicious soul Wisdom shall
not enter; nor dwell inthe body that is subject unto sin.
For the Holy Spirit of discipline will flee deceit. — The
Spirit of the Lord filleth the world." Wisdom 1. 4,
5,7. 13. " Wisdom, which is the worker of all things, taught
me ; for in her is an understanding spirit, holy, one only,
manifold, subtil, lively, clear, undefiled, plain, not subject
to hurt, loving the thing that is good, quick, which cannot
be letted, ready to do good, kind to man, steadfast, sure,
free from care, having all power, overseeing all things, and
going through all understanding, pure and most subtle
spuits. For wisdom is more moving than any motion : she
passeth and goeth through all things by reason of her pure-
ness. For she is the breath of the power of God, and a
pure influence flowing from the glory of the Almighty:
therefore can no defiled thing fall into her. For she is the
brightness of the everlasting light, the unspotted mirror of
the power of God, and the image of his goodness. And
being but one, she can do all things : and remaining in
herself, she maketh all things new ; and in all ages enter
ing into holy souls, she maketh them friends of God, and
prophets. For God loveth none but him that dwelleth with
wisdom. For she is more beautiful than the sun, and above
all the order of stars : being compared vrith the light, she is
found before it. For after this eometh night; but vice
shall not prevail against wisdom." Wisdom 7- 22 — 30.
14. Then, after these and many other things said of
Wisdom, he proceeds to pray for the blessing : — " O God

412 DOCTRINE OF THE TRINITY. PART VI.
of my fathers, and Lord of raercy, who hast made all things
with thy word. Give me wisdom that sitteth by thy throne,
and reject me not from among thy children : tvisdom was
with thee : wbich knoweth thy works, and was present
when thou madest the world, and knew what was accepta
ble in thy sight, and right in thy commandments : O send
her out of thy holy heavens and from the throne of thy
glor)', that being present she may labour with me, that I
may know what is pleasing unto thee. For she knoweth
and understandeth all things, and she shall lead me soberly
in my doings, and preserve me In her power. And thy
counsel who hath known, except thou give tvisdom, and
send thy Holy .Spirit from above." Wisdom 9. 1, 4, 10,
11, 18. — After this prayer he informs us, that eveiy thing
which has been done in the world that is excellent has
been done by wisdom. It was wisdom that preserved Adam,
Noe, Abraham, and raany others.
15. " Thine incorruptible Spirit, O Lord, is in all
things." Wis. 12. 1.
16, Again: — "For it was neither herb, nor mollifying
plaister that restored them to health ; but thy Word, O
Lord, which hcaleth all things." Wis. 16.12. — Itis pro
bable, I think, that this account of Wisdom is not a bare
personification, but that the Holy Spirit, the third sub
sistence in the Divine Nature, is the person signified.
17, " Thine almighty Word leapt down from heaven,
out of thy royal throne, as a fierce man of war into the midst
ofa land of destruction." Wis. 18. 15.
Baruch is supposed by some to have been written about
600 years before the birth of Christ, but others place it even
later than that event.
18. His sentiments, however, concerning our blessed
Saviour are much the same with the rest of his country
men :— « This is our God," says he, " and there shall
none other be accounted of in comparison of him. He hath
found out all the way of knowledge, and hath given it unto
Jacob his servant, and to Israel his beloved. Afterward did
he shew himself ttpon earth, ami conversed ivith men."
Chap, 3. 35—37.

SECT. 2. Testimonies of the Aneient Jetvs. 413

PART SIXTH.
SECTION IL
 ? 
THE OPINIONS OP PHILO, AND OTHER ANCIENT JEWS, CON
CERNING THE PLURALITY OF THE DIVINE NATURE),

Philo, one of the most learned of the Ancient Jetvs : —
What Eusebius says cf Mm. — Hi.9 Testimony. — His
Opinions agree tvith those of the earliest Jewish
Authors. — Opinions ofthe Hebrews concerning thefirst
cause ofthe universe, continued. — The account Euse
bius gives of a Poem written more than two hundred
years before the coming of Christ.  Remarkable
testimony from Arisfobulus. — Poem of Orpheus. —
Testements of the Twelve Patriarchs .•——Various
Quotations. — Articles ofa believing Jews creed.
Some other learned men among the Jews, and Com
mentators upon the Old Testament, who wrote before, or
near to, the rimes of our Saviour, have spoken largely and
strongly concerning the dignity of Messiah, and the distinc
tions in the Divine Nature. I will mention such as have
occurred in the course of my reading. We will begin with
Philo. Philo was one of the most learned of all the ancient
Jews. He flourished, as we are informed by Eusebius, in
reign of the emperor Caligula, and was therefore contempo
rary with the Apostles. This father of Ecclesiastical history

414 doctrine OF the trinity. part VI.
gives him an excellent character. He says, " He was a
man of great eminence with the generality, not merely of
our Christian brethren, but also of such as have been bred
In Gentile lilerature. In his descent," continues Euse
bius, " he was a Hebrew, and yielded to none of those at
Alexandria, who were distinguished for their consequence.
What and how great advances he made in the knowledge
of the divine, and his country's religion, is evident to all
from his works : and, in the philosophic and liberal parts
of Gentile literature, I need not say how great he was : for
studying with peculiar zeal the discipline of Plato and
Pythagoras, he is reported by history, to have surpassed all
his contemporaries *."
This learned man hath said many extraordinary things
in his writings concerning the Divine Nature f ; a few of
which I will now proceed to lay before the reader in one
view. 19. " The Divine Logos^s the power which also
made the world, having the True Good for his fountain J."
20. " That invisible and intellectual Being, the Divine
Logos and the Logos of God, he (Moses) calls the image of
God ; and the unage of this image that intellectual light
which was made the image of the Divine Logos, who has
explained the generation of it: and it is a super-celestial
star, the fountain of the sensible stars, which not impro-
periy one may call Universal Light, from which the sun,
and the moon, and the other wandering and unwandering
stars draw, according to the power of each, their proper
splendors of that pure and unmixed light, which is darkened
over when it begins to turn in the transformation, from in
tellectual to sensible §." This is somewhat in the spirit of
John, who calls the Logos the true light tluit enlighfeneth
every man that eometh into the world. Chap. 1. 9.
• Eccl. Hist. b. 2. c. 4.
t "The Jews tlicmselvcs, finding every tiling in Philo so agreeable to
the notions, that their ancestors had in his age. do own thera (his writings)
to he the writings of a Jew, and of Philo in particular; as we see in
Manasseh Ben Israel, who in many places urges his authority : and (in
Exod. p. 137.) shews, that his opinions do generally agree with those of
their most ancient authors." Allix's Judgment, p. 78.
* P- 4- J p. 6,

SECT. 2. Testimonies of the Ancient Jeivs. 415
21, " Every man is related to the Divine Logos in his
understanding ; being made the express image of the bles
sed Nature, or a particle of it, or a radiation from it*."
22. " The shadow of God is his Logos, whom he used
as his instrument in making the world f."
23. " The Divine Logos Is very sharp sighted, even
to be a Being sufficient for the inspection of all things J."
See Heb. 4. 12, 13.
24. " My soul said to me, Witii that only true God
there are two suprerae and first powers, namely, goodness
and power, and that by the first all things are made ; and
by the second all things that are raade, aar governed §."
These declarations are perfectly in the spiiit of the New
Testament. 25. " He is the cause of thy participating in good or
evil — ^who is the rudder — holder and governor of the uni
verse, the Divine Logos ||." Comp. Col. 1. 16, 17,
26. " By his Logos God made all things ^." Compare
John 1. 3; Col. 1. 16: and Heb. 1. 2, 10.
27. " When God, attended with his two principal
powers, government and goodness; hiraself, who is one
only, being between them, be framed three conceptions in
the contemplative soul ; each of which can by no means be
comprehended, for his powers are unlimited, they each con
tain the whole**."
28. " The supreme God is superior to these powers bf
his, and is to be seen without them, and appears in them ff."
Compare Mat. 28. 19, and 2 Cor. 13. 14.
29. This learned man upon citing the words of David,
" The Lord is my shepherd, I shall not tlierefore want,"
immediately adds : — " Every one ought to say as much as
this for himself. For every friend of God is obliged to com
pose such another hymn as this ; nay, the whole world
ought to do so. For God governs all this universe as a
shepherd does his flock, or a king his people, over-ruling and
managing the earth, water, air, and fire, and whatever any
of these do contain, whether vegetables or animals, things
mortal or spiritual ; and particularly the heavens above, the
revolutionfi of sun and moon, and the harmonious dances of
* p, 32. f p. 79. } p. 92. ^ p. 112.
y p. 114. H Ijl . g p. 139. tt Ihid.

416 DOCTRINE OF THE TRINITY. PART VI.
the Other luminaries and stars. All these does God govern
according to justice and law, having set over them his own
righteous Logos, who is his first-born Son, and who takes
upon himself the care of this sacred flock as vicegerent of
this great king. Therefore it is said, Exod. 23. 20. Be
hold, I send my ANGEL before thee to keep thee in fhe
way : therefore let the whole world say. We are the great
and adrairable flock of the true God ; the Lord feeds rae,
and therefore nothing shall be wanting to rae *•" Comp.
Isa. 40. 10, 1 1, and Heb. 1. 3.
30. " This world is the younger Son of God, as being a
sensible object ; for he mentioned not the Son that is elder
than this, and he is an intellectual Being ; and he, consider
ing himself as worthy of eldership, thought proper to abide
whh God himself f."
31. " Him the Father of existence produced as his
eldest Son, whom at other times he has named his First
begotten ; and who indeed on being generated, in imitation
of his Father's ways, and looking upon his archetypal pat
terns, moulded forms X"
32. " If none of us be worthy to assume the title of
Son of God, yet do thou thy endeavours to be adorned, as
in the first-born Logos of God, the most ancient Angel,
even the Archangel wbo hath many names, namely, the
beginning, and the name of God, and the Logos, and the
man according to his image, and the seeing Israel. There
fore 1 was induced before to commend those who refer their
original to him. For if we are not worthy to be esteemed
the children of God, yet we may lay claim to this, that we
are the children of the most holy Logos, who is his etemal
image. For the most ancient Word is the image qf
God^." It seems from this passage that Philo considered
all the Divine appearances recorded in the Old Testament
as having been made by the Logos of God, as Indeed he
more fully expresses it in other places.
33. " The Father of all things is in the middle, who
in the sacred writings is by his proper name called. He
that is : but on each side are the powers, which are most
ancient and nearest to him that is, one of which is called
^ p, 195, t p. 298, X p. 329, § p. oil.

SECT. 2. Testimonies of the Ancient Jews, 417
the Creative, the other the Royal Power. The creative
Power is called God ; for by it he hath placed and set in
order all things ; and the Royal Power is called Lord ; for it
is right that the Maker should govern and command that
which is made. He therefore who is in the middle, being
attended by each of his Powers, represents to the intelligent
mind the appearance sometimes of one, sometimes of
three *." From whencesoever this learned Jew had his in
telligence, here is an evident reference to the three Per
sons and one God of the Old Testament ; which doctrine
is more fully displayed by our Saviour and his Apostles in
the New.
34. Speaking of the cherubim on the mercy-seat as
symbolical representations of what he calls the creating and
governing powers, he makes this additional reflection : —
" The Divine Logos is above these, of whom we can have
no idea by the sight, or any other sense ; he being himself
the image of God, the eldest of all intelligible beings, sitting
nearest to hira who is truly the only one, there being no
distance between them ; and therefore he says, I tvill speak
unto thee from the mercy-seat between fhe two cherubims ;
thereby representing the Logos, as the charioteer by whom
the motion of these powers is directed ; and hiraself who
speaks to hira, as the rider, who coraraands the charioteer
how he is to manage the reins f ."
35. " But this excellent gift the Father of all things
hath bestowed upon the Prince of angels, the most ancient
word, that standing in the middle, he might judge between
the creature and the Creator; and he always supplicates
the immortal God for mortals, and is the ambassador from
the suprerae King to his subjects ; and in this gift he re
joices, as highly valuing himself upon it ; saying, I stood
in the middle, between you and the Lord, as being neither
unbegotten as God, nor yet begotten as you ; but am a
middle between the extremes, and a pledge for both ; for
the creature with the Creator, that he shall not wholly apos
tatize from him, so as to prefer disorder before order and
beauty ; for the Creator with the creature, to give bim an
assured hope, that the most merciful God will never abandon
* p. 367. t p.465. See also Dodd. on the first of John's Gospel.
E e

418 DOCTRINE OF THE TRINITY. PART VI.
his own workmanship ; for I declare peace to the creature
from hira who makes wars to cease, even God, w ho is the
King of peace *."
36. " The holy Logos enjoins to some what they are to
do, as a king; others acquainted with him he profitably in
structs as their master ; some as a counsellor he leads into
the best advice; others, who of themselves know not what
is good tor them, he greatly assists. To some as a friend he
speaks gently, and by persuasion brings them into knowledge
of great secrets, such as the profane are not admitted to. And
sometimes as he spoke to Adam he asks. Where art thou ?
— He called Moses out of the bush, saying, Moses, Moses ;
who answered, TVIuit is it-\-f"
37. " There arc two temples of God, one indeed this
world, in which his Fiiiit-begotten, the divine Logos, is also
high-priest; and the other the rational soul J;."
38. Speaking of the breast-plate of the high-priest he
says, •' The four rows, each of which comprehends three
precious stones, represent the oracle of the Logos. For it
was necessary that the priest, in the supplications to the
almighty Father of the world, should therein make use of
his infinitely perfect Son, as paraclete, in order thus to ob
tain an amnesty of sins, and a supply of desirable good
things §." ire have an advocate tvith the Father, Jesus
Christ fhe righteous, and he is fhe propitiation for our
si/is. 1 John 2. 1,2.
39. " The Logos is the character of God — the image of
God — the bread and food which God hatix given to the
soul — the house of the Father in which he dwells — he is
the divine word — the governor of all things — the victory of
the great King — the instrument by whora God made the
world — all light is from his Word — ^lie is the most ancient
Son of the Father of the universe — the first-born Son of
God|| ." All these expressions are more or less confirmed
by the holy scriptures. I am far from saying that every
thing this learned man has advanced is exactly conformable
thereunto : but, I believe, the reader will agree with me,
that his views of the sacred Trinity, and the several offices
the Father, Son, and Spirit sustain in the scheme of man's
* p. 509. t p. 593, 594. X p. 597, § p. 673.
11 Philo's Works, passim,

SECT. 2, Testimonies of the Ancient Jetvs. 419
redemption, ai'e much clearer than might have been ex
pected *.
Eusebius has given us the sentiments of the ancient
Jews pretty much at large in several of his works. The
Evangelical Preparation and Demonstration abound with
much valuable and curious information. I will select a
few passages on the subject of our present inquiry. They
will throw much light upon the opinions of the ancient
synagogue. 40. " Examine also concerning the Second Cause,
whom the oracles of the Hebrews teach to be the Logos of
God, and to be God oft' God ; as we ourselves too have lieen
instracted In theology. Moses then does expressly give us
the theology of two Lords, when he says, Aud the Lord
rained from the Jjovrnfire and brimstone upon the city of
the ungodly. There he hath familiarly made an equal ap
plication to both the two, of the characters araong the He
brews. And this is that theology, whicli is unspoken by
them in the four elements. In concert with him does
David, another prophet likewise, and king of the Hebrews,
speak, The Lord said unto my Lord, Sit thou on my
right hand; indicating the Most High God by the first
Lord, and the second to hira by tbe second appellation. For
to whom else is it lawful to suppose the right hand to be
conceded by the ungenerated Deity ; except to him alone,
of whora we are speaking ? Whom the same prophet in an
other place more plainly manifests to be the Logos of the
Father, holding him forth in his Theology to be the Fabri
cator of the universe ; when he says. By Me- Logos of the
Lord were the heavens established \." These sentiments
are perfectly consistent with the general views of the Chris
tian fathers, and with those doctrines in our day usually
deemed orthodox. Again,
41. " The oracles among the Heb'-aws, after the un
caused and ungenerated person of the God of all, which is
unraixt and beyond all comprehension ; introduce a second
person and divine power, the Principle of all created things,
subsisting the first, and generated out of the First t.^ause;
* See Jamieson's Vindication, part 1. chap. 1. for a good account of
the docti-ine of Philo. t p. 31'>-.-3n.
s e 2

-120 DOCTRINE OF THE TRINITV. PART VI,
calling it the Logos, and the Wisdom, and the Power, of
God. — David celebrates the Logos of God, who fabricated
the universe. — ^^\nd this Divine Logos the holy scripture in
troduces at ditt'erent tiraes, as sent by the Father for the
safety of men : and therefore reports him to have shewn
himself to Abraham, to Moses, and the other prophets who
were dear to God, and to have taught raany things by ora
cles, and to have foretold things to corae ; when it raen-
tions God and the Lord, to have appeared to and conversed
with the prophets. — Well then does the very wise Moses
say, — ^beginning the cosraogony with hira, In the beginning
God created fhe heaven and the earth. With him, he in
troduces God in the creation of man, as communing with
his domestic and first-begotten Logos ; when he writes.
And God said. Let us make raan aftet our image and our
likeness. To this also, the Psalmist alluded, when, in dis
coursing of the First Cause, he says. He spake and they
tvere made, he commanded and they tvei'e created; placing
the order and coraraand of the First Cause opposed to the
Second, as of the Father to the Son. Truly it is self-evi
dent, that he who speaks it to another, and he who com
mands any thing commands it to another beyond himself.
And Moses expressly mentioning both the two LordS)
namely, the Father and Son, thus reports concerning the
punishment against the ungodly. And the Lord rained from
Me Lord brimstone and fire upon Sodom and Gomorrah.
In harmony with which, David says in his Psalms, The
Ijord said unto my Lord, Sit thou on my right hand*."
These being the opinions of the ancient Jews as well as
Christians, it is no mean authority for our interpretation of
the several passages of scripture here referred to.
42. The opinions of the Hebrews concerning God, the
First Cause of the universe, continued.
" Thus hath Moses begun his theology : — In the begin
ning God created the heaven and the earth. Then he says,
God said, Let there be light, and there was light. And
again, God said. Let there be a firmament, and it tvas so.
And again, God said. Let the earth bring forth grass—
and it tvas so. And again, God said. Let there be lights
* P. 188—190.

SECT. 2. 2'estimonie$ of the Ancient Jews. 421
in the firmament of the heaven — and if tvas so. — Such
indeed is the theplogy received among the Hebrews, which
teaches all things to have been framed by the fabricating
Logos of God. And it afterwards informs us, that the
whole world was not Ipft thus desolate by him who framed
It, as an orphan left by a father ; but is for ever governed
by the Providence of God : so that God is not only the
Fabricator and Maker of the whole, but also the Preserver,
and Governour, and King, and Ruler ; presiding continually
over the sun Itself, and the moon, and the stars, and the
whole heaven and the world ; with his great eye and divine
power inspecting all things, and being present to all things
heavenly and earthly, and directing and governing all things
in the world. Concerning the framing of the world ; con
cerning the turns aud changes of the whole, the substance
of the soul, and the fabrication of the seen and unseen na
ture of all rational beings ; and concerning the Providence
over all ; and concerning what are yet above these, the First
Cause of all, and the theology of the Second ; and concern
ing other things, that are coraprehensible by the understand
ing alone ; the Hebrews have wound their discourses and
their theories, well and accurately round : — that we raay
know, the universe is not spontaneously directed, or hath
been always existing at randora and by chance, from an irra
tional guidance ; but is conducted by the Charioteer of God,
the Logos, and is governed by the power of unspeakable
Wisdom." * This extract is much in the spirit of the
former, and ascribes the creation, preservation, and govern
ment of the universe to God and his Powers ; that is, to
speak in the language of Christian theology, to the Father,
Son, and Holy Ghost. Further,
43. " A Triad shines, a Monad reigns in each." Would
not this then be a speech the most worthy of God, of the
rational and all-wise power of God, to refer the principle of
the framing of the universe, rather to the very Wisdom and
the very Logos of God, than to the elements that have no
souls and no reason ? For such indeed among the He
brews, were the opinions concerning the principle of all
things. And let us see also what they teach, concerning
* P. 186, 187, 307.

422 DOCTRINE OF THE TRINITY. PART VI.
the framing of the rational beings, that are after the First
Principle. Again,
It. "After the uncaused and ungenerated person of
God, the universal King, they tell us of a Principle that was
generated from no other than the Father, being the First
begotten, the Coadjutor of the Father's council, and imaged
after him ; which Principle presides over all the things, that
were afterwards created ; for which reason also, they have
been accustomed to call it the Image of God, and tbe Power
of God, and the Wisdom of God, and the Logos of God,
yea, and even the General ofthe Host of the Lord, and the
Angel of the Grand Council : — the Power of the God of all,
which is great without bounds and beyond expression, tak
ing in all things at once; and the Second after the Father,
being the equally fabricating and enlightening power of the
Divine Logos. Wherefore also the Hebrews love to name
him, both Me true Light and the Sun of righteousness :
there being likewise, after the Second person, a Third — the
Holy Ghost, whicli very Being they rank in the first and
royal dij^nity and honour of a Principle of the universe ; he
himself being constituted by the Maker of all, a Principle
of the things created afterwards, I mean of the things that
were infeiior and want aid from him. But this Being, hold
ing the third rank, assists those who are infeiior to him with
his better powers ; yet indeed receives not the powers from
any other, than from the God Logos, who is truly higher
and better, and whom we have said to be the Second to the
Most High, and the ungenerated person of God the universal
King: from vihnn even he himself, the God Logos, re
ceiving aid and drawing Divinity, as from a perpetual and
overflowing fountain of Divinity, communicates the splen
dours of his dcnic'tic light to all, as well as to the Holy
Ghost himself, who is nearer to him than all, and very nigh,
and to the intelligent and divine powers after him, abun
dantly and without envy: and that the ungenerated Princi
ple ofthe universe, being the fountain of all Good, of Divi
nity, atiLi Life and Light, and the cause of every virtue;
and being the Primary of the Primaries, and the Principle
of Principles, and rather beyond the Principle and the First,
and every imaginatii/n spoken or apprehended ; communi
cated to the First-begotten alone, all whatever he held in-

SECT. 2. Testimonies of fhe Ancient Jews. 423
volved in his unspeakable powers, as to hira who alone was
capable of taking in and receiving that, which is not to be
attained or taken in by others, the abundance of the Father's
Goods ; and aftbrds them in part to those who are partially
worthy, by the ministry and mediation of the Second One,
as every person can attain : of whicli the perfect and the
highly sacred things, were imparted by the Father himself
to the Third One, the Ruler and Governour of them below,
who through the Son receives the things of the Father.
And frora hence all the Divines of the Hebrews, after the
God over all, and after his First-begotten Wisdora, deify
the Third and Holy Power, calling him Holy Ghost ; by
whom also those were enlightened, who were inspired by
God." * This paragraph is extremely remarkable, full, and
satisfactory. Every sentiment may not be exactly confoira-
able to the views of the gospel ; but the leading principles
are surprisingly consentaneous thereunto. The fundamental
principles of true religion have been the same in all
ages. 45. "The eternal Word of the everlasting God is the
strongest and firmest support of the universe." f
46. Eusebius tells us, that all the Hebrew Divines do
acknowledge, after the most high God, and after his first
born Wisdom, a third holy power, whom they call the
Holy Ghost, affirming hira to be God, by whora the pro
phets were Inspired." X This is the sarae sentiraent we
have extracted at large from the works of this learned
man. 47. The same Eusebius has given us some account of
a Dramatic poem, written by a Jew named Ezekiel, who
lived about two hundred years before our Saviour. In this
poem God is introduced holding a dialogue with Moses from
the burning bush. And from this dialogue it appears, that
the ancient Jews considered the Being, who appeared upon
that awful occasion, as the Logos, and that the Angel, who
destroyed the first-born of Egypt, was the same person.
The Almighty then addresses Moses : —
Stop, O raost worthy, nor approach thou near,
O Moses, till thy foot-string thou hast loos'd ;
* P. 191, 192. t Euseb. Praep. Evan, 1. 7, c. 13. X Scott's
Christian Life, vol. 3, notes at the end,

424 DOCTRINE OF THE TRINITY. PART VI.
For holy is the ground on which thou stand'st.
And from the bush the heavenly Logos shines, &c.
And Ezekiel introduces God speaking thus concerning
the destruction of the first-born : —
But thou shalt tell my people, when at eve
They sacrifice the paschal lamb to God,
That they shall touch their outer doors with blood ;
And the DREAD ANGEL, seeing, shall pass by,
48. He also gives us a remarkable testimony to the
doctrine of the Divine Logos from Arisfobulus, a learned
and philosophic Jew, who lived a hundred and fifty years
before the birth of our Saviour : — ^These are, says this
learned man, Aristobulus's words concerning the Second
Cause. And let this be transferred also to the Wisdom :
for all light is from it. Wherefore some also (of the Jews)
have said, being of the sect of the Peripatetics ; that this has
the office of a lamp, for they who follow it continually,
shall through all their life remain without trouble. But one
of our progenitors, Solomon, more plainly and more beauti
fully said, that it existed before the heavens and the
earth *.
49. Again : — Pythagoras, and Socrates, and Plato, seem
to me to have surveyed all (the law of Moses) whh a curious
eye, and to have followed him in saying, that the materials
of the universe heard the voice of God ; all accurately be
lieving it to be raade by God, and to be Incessantly bound
together by him. And Orpheus also, in his poems on the
things said to him according to the Sacred Word, declares
thus concerning all nature having been made, and being
now preserved, by the Divine power ; and concerning God
being over all. And he says thus : —
On the Divine Logos look, approach him near.
To him direct thy intellect and heart,
Walk fii-mly in his path, and gaze upon
The sole, th' immortal Maker of the world :
For all the ancient Logos shines in him.
He is the One consummate in himself,
And all things take their fiiiish'd form from him,
AVith them he is encircled ; nor can any
Of mortal spirits see him, as he is.
* P. 190, 191.

SECT. 2. Testimonies of the Ancient Jews, 425
But fix'd the Logos is in ample heav'n,
There mounted on his golden throne he sits.
And rests his feet upon the earth below.
To ocean's bounds his right hand he has strctch'd ;
The hills are trembling to their base within.
His wrath's dread weight unable to sustain.
But still to heav'n his person he confines.
And thence performs whate'er he wills on earth ;
Having within himself at once the end.
The midst, and the beginning of all things.
As the great Logos of the ancient times.
"Who is of matter to be born, ordain'd ;
I've had the law all folded up frora God ;
Or else I should not dare to speak of it.
E'en now I shake through all my shuddering limbs,
Though from the sky, I know, he reigns o'er all.
But, O my son, do thou these thoughts receive,
A sacred silence keep concerning them,
And in thy bosom lay them safely up.
Such are the sentiments we learn from the collections
of this worthy man. The Jews obtained their ideas con
cerning the Divine Nature from the Law and the Prophets,
and, possibly, from certain traditional information also,
handed down from Adam to Noah, from Noali to Abraham,
and from Abraham to Moses. The Heathens, probably,
gathered what they knew of the Divine Logos, either from
the same sources, or from the connexions they sometimes
formed with the Jews dispersed through the nations.
The Testaments of the twelve Patriarchs are supposed
by the learned Cave to have been written about the year
192. They contain several declarations concerning the
dignity of our blessed Saviour, which are in perfect accor
dance with those of the rest of the ancient Jews : —
51. "The Lord shall raise up out of Levi one fora
High-priest, and out of Judah one for a King, who shall be
God and Man *.
52. " The Testament of Zebulon says : — ^After these
things the Lord himself shall rise upon you, a light of
righteousness ; and healing and mercy shall he on his wings :
he shall redeera all the captives of the sons of men from
Beliar, and every spirit of error shall be trampled down ;
and he shall turn all the nations to an emulation of himself,
and ye shall see God in the figure of man f.
• Sect. 7. t Sect. 9.

426 DOCTRINE OF THE TRIN I r\. PART VI.
53. " The Testament of Nephthali declares, that through
Judah shall arise salvation to Israel, and iu him shall Jacob
be blessed; for, through his sceptic, shall appear God
dwelling among men on earth, to saie the race of Israel *-
54. The Testament of Ashur says : — The Most High
shall visit the earth, even he himself coming as a man, eat
ing and drinking with men, and calmly bruising the head
of the serpent by water ; he shall save Israel, and all the
nations, God in the mask of man f.
55. The Testament of Benjamin contains these remark
able sentiments : — Then shall we also rise, each one on his
sceptre, worshipping the King of heaven, who appeared
upon earth in the form of man, in a state of humiliation ;
and as raany as believed on him upon earth, shall rejoice
together with him. And all shall rise, these indeed to glory,
but those to dishonour. And the Lord shall judge Israel
first, even for their iniquity to him, because they believed
not in God, when he came to them in the flesh as a deli
verer ; and then shall he judge all the nations, as many as
believed not in him, when he appeared upon earth |.
56. R. Jonathan para[)hiases — and the Spirit of God
moved on ihe face of the tvuters, — the Spirit of mercies
who is from before the Lord, standing upon the face of the
waters §.
57. "Bereschit Rabba, speaking of the Spirit that
moved upon the face of the waters, expressly affirms, This
is the Spiiit of Messiah the King {|.
58. The author of the Jewish book called the Zohar,
who is said to have been Rabbi Simeon, has raany expres
sions whicli have a plain allusion to a plurality in the Di
vine Nature. We read, for instance, that he called Rabbi
Eleasar his son, and made him sit down by him, and Rabbi
Abba bis scholar on the other side of him ; and then said.
We are now the type of all that is.
59. Again : — I say, that all the lamps are lighted from
one lamp, which is the supreme one, and altogether latent.
All the lights are united in one ; the second light is in the
first light, and the ofher light in the same. They light
• Sect. 8. t Sect. 7. x Sect. 10. ^ See Scott's Christian
Life, vol. 3, notes at the end. )) Ibid.

SECT. 2. Testimonies of the Ancient Jews. 427
through one and other, and are undivided one from the
other. — For he and his name are one. For the King him
self is the most Inward light ; and that light which makes
manifest is called his garment. Now there are two lamps
which shine frora the King's throne within ; and they are
called justice and judgment. These are the beginning and
consummation of all things, by whom all things both above
and below are crowned, and these are soraetiraes called
Melchisedec, that is, the King who is the king of righteous
ness and king of peace.
60. Again : — None knows the Supreme Wisdom but
himself. He enjoys one uninterrupted tenure of joy, and
Is unchangeable in his mercy and goodness to eternity. —
This most Ancient and holy One reveals hiraself as one
that has three heads, which are yet all within one head. —
He himself is the supreme head properly, that includes the
three heads. But in another respect he is denoted by a
Trinity ; and all the lamps which shine are included in this
Trinity *.
61. R. Simeon Ben Joachi in the Zohar speaks in this
manner : — Come and see the raystery of the word Elohim :
there are three degrees, and every degree by itself alone ;
and yet notwithstanding they are all one, and joined toge
ther in one ; and are not divided one from another f-
62. Rittangelius, who had been a Jewish Rabbi, but
was converted to Christianity, has attempted to prove from
the book Tykunim, and other talmudical tracts, that the
ancient Jews owned these things in relation to the Messiah,
namely, that he is the supreme wisdora, proceeding from
the Father by eternal and ineffable generation — that he is
the true Saviour of mankind — that in order to this he must
descend Into this world — that by the power of the Holy
Spirit he must assume a human body, and be united to
the human nature — that he must die for the redemption
of men, and then go down into the place of the dead — that
he must free the souls of men frora the slavery of the de
vil — that he must rise again from the dead, and ascend into
heaven — and that he must judge the world at last J.
* See Fleming's Christology, p. 136, &c( t Ainsworth on the first
of Genesis. X De "Verit. Rel. Christ, p. 45, &c,

428 DOCTRINE OF THE TRINITY. PART VI,
63. Again : — " There is a raan — who is not simply cal
led a man, but the first man, and the supreme of all
men; the supreme crown, the hidden and occult — the
cause of causes, the beginning of all beginnings. Of this
first man it is said. Then I tvas by him, as one brought
up with Mm; and I was daily 'tis delight; rejoicing
always before him ; rejoicing in fhe habitable part of his
earth, and my delights tvere tvith the sons of men. And
this first man it was, \Mio said. Let us make man in
our imagt, after our likeness. So that this man is the
Wisdom," &c.*
64. The Jewish book called Imre Binah informs us, that
" there are three prime and primordial head.s, and co-eter
nal, and this their own light testifies ; and the intellectual
numerations do eternally testify the Trinity of the Kingf ."
65. Moses the son of Neberaannus, who lived in the
twelfth century, gives the following account of the Messias,
as he is quoted by Masius upon the fifth chapter of Joshua.
" That Angel, to speak the truth, is the Angel Redeemer,
of whom it is written, because my name is iu Mm ; this, I
say, is that Angel, who said unto Jacob, L am the God of
Bethel. He is also that Angel, of whom it is said, y4nd
God called to Moses out of the bush ; for he is called the
Angel, because he governs the world ; wherefore it is writ
ten, Jehovah, that is, the Lord God, brought us out of
Egypt. And elsewhere. He sent his Ancel and brought
us out of Egt/pf. Besides, it is written, And the Angel of
his face saved them. Of this Angel it is also said, My
presence shall go before the ramp of Israel, and shall cause
it to rest. Lastly, this is the Angel of whora the prophet
speaks. The Lord, whom ye seek, shall suddenly come to
his temple; the Angel of the covenant, whom ye de
sire X"
66. The Jewish book Reschit Chocraah says, " There
are three Gods, as it is explained in the words of the book
Zohar. R. Jose said. What is the meaning of those words,
Deut. 4. 7- to whom the Gods are near, whereas it should
have been said, to whom God is near; but there Is the
superior God, there is the God of the fear of Isaac, and there
* Ibid. p. 54. t Rittangelius in Jezirah, p. 3, and 36.
t See Scott's Cliristian Life, vol. 3. notes at the end.

SECT, 2. Testimonies of the Ancient Jetvs. 429
is the Infeiior God ; and so they are said to be Gods that
are near*." 67. Another Jewish book, entitled Midrasch Tillim,
makes mention of " THREE proprieties or persons by
tvhom the tvorld tvas made\."
68. R. Phineas says, that "the Holy Spirit rested
upon Joseph from his youth till the day of his death J."
69. Again : — " After they were all slain," saith the
same Rabbi, " the Holy Spiiit rested twenty years upon
Ezekiel in Babylon, and led him forth Into the valley of
Dora, and shewed him a great number of bones §."
70. Some ancient Cabalists distinguish God into three
lights, which sorae of thera call by the same names we
Christians do, namely. Father, Son, or Word, and Holy
Ghost." The celebrated Grotius has given us his opinion of these
matters in Various parts of his writings. He says, " There
is no more reason why the worshipping many Gods should
be objected against the Christians, than against Philo the
Jew, who often affirms that there are three things in God ;
and he calls the Reason or Word of God, the Name of God,
the Maker of the world ; not unbegotten as is God the
Father "bf all; nor yet begotten In like manner as men are.
The same is likewise called the Angel, or the Ambassador,
who takes care of the universe, by Philo himself : and by
Moses the son of Neberaannus : Or against the Cabbalists
who distinguish God into three lights, and some of them by
the sarae name as the Christians do of the Father, Son, or
Word, and Holy Ghost. And to take that, which is chiefly
allowed amongst all the Hebrews ; that Spirit by which the
prophets were moved, is not any created thing, and yet is
distinguished from him that sent it ; as likewise that which
is commonly called the Shechinah. " Now many of the
Hebrews have this tradition, that that Divine power, which
they call Wisdom, should dwell in the Messiah whence the
Chaldee paraphrast calls the Messiah, the Word of God ; as
the Messiah is also called by David, and others, by the
Vtherable name of God, and also of the Lord 1|."
* Vosin. in Proem. Pug. Fid. t Martin Raimund, Pug. Fid. p, 396,
i See-Scott's Christian Life, vol. 3. notes at the end. § Ibid.
II Grotius de Veritate, book 5. sect 21.

430 DOCTRINE OF THE TRINITY. P.VRT VI.
71. In Tanchuraa, a famous book among the Jews, is
a passage to this effect ; that Jesus Christ, \^ hom they call
wicked Balaam, taught that he was God : and R. Tanchuma
argues, that he was a mere raan *.
72. In the grand council of Jews assembled at Ageda
in Hungary, A. D. 1650, they easily agreed to these three
particulars. 1st. That the Messiah will appear as a great
conqueror, and deliver them from all foreign yoke. 2dly.
That he will alter nothing in the Mosaic religion. 3dly.
That he will be born of a virgin ; and that this his miracu
lous birth is to be a characteristic by which he shall be
known to those who are strangers to the covenant f.
73. The learned Jews know well, that that prayer,
which in the Christian countries is called the prayer against
the Sadduces, and in other countries the prayer against the
Minnim, the heretics and apostates, was truly and originally
written against the Christlan.s, for being teachers ofa Trinity,
and of Christ's divinity. This prayer was composed under
R. Gamaliel, who died, A. D. 52 J.
71. In that wretched fiction of Jewish malignity, which
is entitled Tholedoth Jesu, or the Generations of Jesus, a
kind of anti-gospel, published by Huldiik ; they state our
Saviour and his Disciples to have taught, that he was God,
born of a Virgin, who had conceived him by the Holy
Ghost §.
75. Josephus, the celebrated Jewish historian, lived in
the apostolic age. He, though an unbeliever, has spoken
of our blessed Saviour as being a person very extraordinary.
If the passage is genuine, it seems to imply, that even those
who rejected the mission of our Saviour, had sorae suspicion
he was more than a mere man : — Now, says he, there was
about this time Jesus, a wise man ; If it be lawful to call

* AUix's Judgment, p. 430.
+ Universal History, vol. 11. p. 142. See Jamieson's Vindication,
Tol, 1. p. 88, 89. where it appears the Jews had some notion their Messiali
should be miraculously conceived. To this purpose they applied Jer. 31.
21, where it is said, The Lord hath created a raw thing in Hie earth, A
woman shall compass a man. This is a strong presumptive argument that
Dr. Blayney is mistaken in giving a different meaning to the passage.
See his translation of the place, and compare Pearson on the Creed Art.
3. p. 171.'
i .Allix's Jud. p, 431. « Whit. Origin of Arianism Disclosed, p. 7.

SECT, 2. , Testimonies of the Ancient Jews. 43 1
him a man : for he was a doer of wonderful works, a teacher
of such men as receive the truth with pleasure, — He was
Christ* .
76, Dr. Lightfoot gives us the articles of a believing
Jew's creed collected out of the law of Moses, in the man
ner following : — 1. I believe that salvation is by faith, not
by works. — 2. 1 believe that there is no salvation without re
conciliation with God, and no reconciliation without satis
faction. — 3. I believe that satisfaction shall once be made.
— 4. I believe that satisfaction for sin shall be made by a
man.-:— 5. I believe that he shall be more than a raan. — 6.
I believe that the Redeemer must also be God as well as
man. — 7- I believe that man's Redeemer shall die to make
satisfaction. — 8. I believe that he shall not die for his own
sins, but for man's. — 9. I believe that he shall overcome
death. — 10. I believe to be saved by laying hold upon his
merltsf Nothing can be clearer from all these testimonies, than
that the Jews, prior to, and about the time of,- our Saviour,
entertained ideas of a triplicity of the Divine Nature.
This is fully proved by Dr. Allix in. the learned work
before so often mentioned, and granted by a celebrated So
cinian of the last age. He says in his Historical Vindica
tion of the Naked Gospel, that the Platonic enthusiasm
crept first into the Jewish, afterwards Into the Christian
church. Then he tells his readers how the Jews picked up
their Platonism ; of which he says, the principal doctrines
were two ; the one, that of the pre-existence of souls ; the
other, that of the Divine Trinity. These, he says, were the
opinions of the Jews in the days of our Saviour and his
Apostles. See Bishop Horsley's Tracts, p, 217.
The learned reader will find the same thing treated pro
fessedly, and with great ability, by Galatinus In his twelve
books De Arcanis Catholicce Veritatis, The doctrine of
the Cabbalists is treated at large by Reuchllnus in his three
books De Arte Cabbalistica.

* The genuineness of this passage has been questioned by several re-
spectable scholars.
t Works, vol. 1. p. 713. See Bradley's Impartial View of the Truth
sf Christianity, p, 156,

432 DOCTRINE OF THE TRINITY. PART VII.

PART SEVENTH.

SECTION I.

OPINIONS OF THE HEATHEN CONCERNING THE PLURALITY
OF THE DIVINE NATURE,

Philosophers of all nations seem to have had some notion
of a Trinity.— General vietv of their Opinions. — Zo
roaster asserted three principles in the Divine Na
ture. — Ancient Persians and Egyptians had their
Trinity. — Cavern of Elephanta. — Sentiments of Or
pheus — Pythagoras — Epicharmus—Parmenides — Eu-
polis, Sfc. — A Trinity among the idolatrous Romans.
— Appearances qf a Triple Deify among fhe nations
of Europe in ancient times.
We proposed in the next place to produce the opinions
of the learned Heathen concerning the nature of the Divine
Being. Much satisfactory information, one should suppose,
could not be expected from this quarter. Their ideas can
not be very distinct upon a subject so deep and mysterious
as that of the Sacred Trinity. Unassisted reason can afford
Httle information here. All their knowledge of the subject
must have been derived from tradition, from the writings of
Moses and the Prophets *, or from conversation had with
* ''What Socrates said of him, what Plato writ, and the rest ofthe
Heathen philosophers of several nations, is all no move than the twilight

sect. 1. Opinions of the Ancient Heathens, 433
the Jews in their dispersion. How they came by their in
telligence we know little for certain. Certain, however, it
is, that the Gentile nations were no strangers to the distinc
tions in the Godhead at a very early period of the world.
Their notions of this kind are to be traced so far back ; that
we are lost in the abyss of time, and can only say, that the
Heathens were possessed of the idea of a distinction in the
Deity from time immemorial *. And this is a strong pre
sumption, that the doctrine of the Trinity was either an
original revelation to mankind, or that the writings of
Moses and the Prophets have been interpreted, right or
wrong, as containing sorae information concerning it. Be
this as it may, the most early notice we have from the Hea
then of a plurality of persons in the Divine Nature seems
to be derived from the eastern countries, where the descen-
dents of Noah first settled. Chaldea and Egypt were the
original sources of it. Into one or both of these countries
the Learned of ancient times usually travelled, to gather
what information tbey were able concerning arts, laws,
policy, things huraan and divine. In these literary peregri
nations the Grecian Sages take the lead. Orpheus, Pytha
goras, Hojner, Plato, and other celebrated persons returned
from these Universities of tbe world, full fraught with learn
ed stores : and from Greece, that small, but celebrated
of revelation, after the sun of it was set in the race of Noah." Dryden's
Preface to his Religio Laici,
it would be easy to prove, were this a place for it, that most of the
learning, which was cnltivated among the Heathen, was derived, eitlier
frora tradition, or from revelation. Their mythology was little more than
a corruption of sacred history. See Bochart's Phaleg et Canaan, Cud.
worth's Intellectual System, Gale's Court of the Gentiles, Millar's Propa
gation of Christianity, Banier's Mythology, Bi-yant's Ancient Mythology,
and Maurice's Indian Antiquities, and History of Indostan.
* " The Philosophers of all nations seem to have had some idea, more
orlessconfused, ofa certain triplicityin the supreme Unity Christianity
has unfolded this ancient doctrine. It teaches ns, that in the Divine Es
sence there is a triple distinction of Father, Son, and Holy Spirit ; that the
actions of the one are not the actions of the other ; that the Father exists
of hiraself, independently, as the primitive source of Deity ; that the Son
comes forth from the Father by an incomprehensible generation; and the
Holy Spirit from both by an inconceiveable procession ; and lastly, that
these two emanations frora the Divinity are necessary, co-etcmal, con
substantial, infinite, and in all things equal to the Father, his independance
only excepted." Ramsay's Discourse upon the Theology and Mythology
af the.Pagani, p. 172.
Ff

434 DOCTRINE OF THE TRINITY. PART VH
countiy, they disseminated the seeds of religion, liberty, and
law s, through all the neighbouring nations, the benefits of
which we enjoy at this day.
There is a good general view of the sentiments of the
Heathen concerning the Trinity in Reeve's edition of Cham
ber's Cyclopaedia, which I shall here transcribe. Many of
the Heathen, says this vast repository of science, seem to
have had a notion of a Trinity. Steuch. Eugub. de Peren.
Philos. lib. 1. cap. 3. observes, that there is nothing in all
theology more deeply grounded, or raore generally allowed
by them, than the raystery of the Trinity. The Chaldseans,
Phoenicians, Greeks, and Romans, both in their writings,
and their oracles, acknowledged that the Supreme Being
had begot another Being from all eternity, which they sorae
tiraes called the Son of God, sometimes the Word, some
times the Mind, and sometimes the wisdom of God, and
asserted it to be the creator of all things.
Among the sayings of the Magi, the descendents of
Zoroaster, this is one. Umra t^c-iXtcri vam^ km »u -aajiSuKi
hvTi^ii — The father finished all things, and delivered them to
the Second Mind. The Egyptians called their Trinity,
heraptba, and represented it by a globe, a serpent, and a
wing, disposed into one hieroglyphic symbol. Kircher,
Gale, &c. suppose the Egyptians learned their doctrine of a
Trinity frora Joseph and the Hebrews.
Tiie philosophers, says St. Cyril, owned three hypos
tases, or persons ; they have extended their divinity to
three persons, and even sometimes used the word Trias
Trinity : they wanted nothing but to admit the consubstan
tiality of the three hypostases, to signify the unity of the
Divine Nature, in exclusion of all triplicity with regard to
diiference of nature ; and not to hold it necessary to con
ceive any inferiority of hypostases.
We learn from Dr. Cudworth, that, besides the inferior
Gods, generally received by all the Pagans, viz. animated
stars, daemons, and heroes, the more refined of them, who
accounted not the world the supreme deity, acknowledged a
Trinity of divine hypostases superior to them all. This
doctrine, according to Plotinus, is very ancient, and ob
scurely asserted, even by Parmenides. Some have referred
its origin to the Pythagoreans, and others to Oipheus, who

SECT. I. Opinions of the Ancient Heathen. 435
Tiflopted three principals, called Phanes, Uranus, and Cronus,
Dr. Cudworth apprehends, that Pythagoras and Orpheus
derived this doctiine from the theology of the Egyptian
Herms, and, as it is not probable, that it should have been
first discovered by huraan reason, he concurs with Proclus
in affirraing, that it was at first a theology ©f divine tradition
or revelation, imparted first to the Hebrews, and from them
comraunicated to the Egyptians and other nations ; araong
whom it was depraved and adulterated. Cudw. Intell.
System, b. 1. ch. 4. — Plato, and some other of his followers,
ispejdc of a Trinity in such terras, that the primitive fathers
have been accused of borrowing the very doctrine frora the
Platonic school ; but T. Mourgues, who has exarained the
point asserts, that nothing can be more stupid than to sup
pose the Platonic Trinity brought into the church ; and to
have recourse to the Platonism of the fathers to discredit
their authority with regard to this "dogma *.
1 . Zoroaster seems to have been the first in the eastern
countries, who entertained an idea of three principals exist
ing in the Divine Nature. He lived in a very early period
of the world, but when, it is not certain. His opinions are,
indeed, delivered in very obscure terms; but in terms
sufficiently clear to establish the proposition before us, that
the Heathen nations had an Idea of a Trinity from time im
memorial. The following are some of the oracles of this
celebrated man, or his disciples, which have come down to
own times i —
'' Wliere the paternal Monad is.
The Monad is enlarged which generates Two,
For the Dyad sits by him, and shines with intellectual sections.
For in the whole world there shines a TriMifo/, of which an Unity is the
head.
This order is the beginning of all section ;
For the mind of the Father commanded, that all things be cut into
three.
Whose will assented, and then all things were divided ;
For the Father perfected all things, and delivered them over to the
second mind, which the whole race of men call the first.
These, with several other oracles, are delivered down to
us, as the sayings of this Chaldaic philosopher, by '^he
* Article Triaity.
Ff 2

436 DOCTRIN* OF THB TRINITY. PART Vll.
Grecian writers. Most of them are obscure enough to, be
sure ; but that which declares. In the whole world there
shines a Trinity, of which an Unity in the principle, is very
remarkable, and has generally been understood as conveying
a strong idea of the doctrine of the Holy and Undivided
Trinity by Christian divines. Nor is the last less remark
able, which asserts, that the Father perfected all things,
and delivered them over to the second mind.
It is certain, that long before Christianity appeared in
the world, there was a very ancient tradition, both among
Jews and Heathens, concerning three real differences or
distinctions in the Divine Nature, very nearly resembling
the Christian doctrine of the Trinity. Where this tradition
had its original is not easy, upon good and certain grounds,
to say ; but certain It is, that the Jews anciently had this
notion : and that they did distinguish the Word of God, and
the Holy Spirit of God, from him, who was absolutely cal
led God, and whom they looked ujion as the first principle
of all things ; as is plain from Philo Judaeus, and Moses
Nachmanides, and others cited by the learned Grotius in his
incomparable book of the Truth of the Christian religion *.
2. Among the ancient Persians wc find some indubitable
traces of the doctrine of a Trinity, in their three great dei
ties, Oromasdes, Mithra, and Ahriman. This was the Per
sian Triad, of which Mithra was the middle God, and called
the Mediator. This notion of the Persian Trinity Is con
firraed by a passage In Plutarch in his treatise de Iside et
Osirlde, where he declares — " Zoroaster is said to have
made a threefold distribution of things : to have assigned
the first and highest rank to Oromasdes, who, in the oracles,
is called the Father ; the lowest to Ahrimanes ; and the
middle to Mithras, who, in the same oracles, is called the
second mind."
3. The Egyptians called their Trinity Heraptba, and
represented it by a globe, a serpent, and a wing, dis
posed into one hieroglyphic syrabol, according to the cus
tom of that country. Some persons have supposed, that
they learned their doctrine of a Trinity from Joseph, and
the ancient Hebrews, who resided so long among them.
* TiUotson, Sermon 48.

sacT .1. Opinions ofthe Ancient Heathen. 437
The Egyptians asserted but one supreme, unmade Deity,
yet agreeably to the Orphic, the Pythagorean, and Platonic
Triad, which, it is very probable, was derived from them,
they hold a kind of Triplicity or Trinity in the same Divine
Essence, whose several hypostases, or persons, they dis
tinguished by some one or other of these names, Hamman,
Neith, Isis, Serapis, Eicton, Emeph, or Cneph, and Phtha.
The fii-st whereof was an Indivisible unity, which they termed
Eicton ; the second a perfect mind converting its intellec
tions into Itself, which they termed Emeph, or Cneph ; the
third an immediate principle of generation, which they call
ed by any of the other names, according to its several
powers, as Hammon, Osiris, Phtha, and the like. Accord
ingly Athanasius Kircher tells us, that in the Pamphilian
obelisk, that the first hieroglyphic of a winged globe with a
serpent coraing out of it, was the Egyptian hieroglyphic of
a triform Deity, or Trinity of the divine hypostases ; which
he confirms by the testiraony of Abenephius an Arabian
writer, and a Chaldaic fragment imputed to Sanchuniathon ;
the globe being said to signify the first incomprehensible
Deity, self-existent, and without beginning or end ; the
serpent signifying the divine wisdom and creative virtue :
lastly the wings denoting that active spirit, which cherlsh-
eth, quickeneth, and enliveneth all things. To this account
have subscribed St. Cyril, A Stenchus Eugublnus, &c. the
latter citing for this purpose this passage out of Damascius,
that, according to the Egyptians, the first principle of all
was darkness, above all knowledge and understanding, or
unknown darkness, they thrice repeating the same." Wise's
Abridgment of Cudworth, p. 102. See Cudworth himself,
p. 413, &c,
Michaelis also observes, that the Egyptian philosophers
did not fall in with all the superstition of the people,
but worshipped one supreme and first God, whom they
called in Greek EIS, THE ONE. Jamblicus, in his
book de Mysteriis iEgyptoram, sect. 8. c. 2. writes thus
concerning the Deity; before all things that exist, and
before the first original beings (meaning the spirits who^
created the world) there is one God. — He is prior to the
first God (meaning his.Son) and to the King ; he is move-
Ff 2

138- DOCTIllNE OF THE TRINITY. PART Vlf.
able, and continues in the solitude of his unity. This only
God was worshipped far and near in the eastern countries,
and they intermixed superstition in their worship of him.—
Jamblicus writes of him in the place before quoted — From
this One, that God who is his own original kindled himself;
wherefore he Is also called his o^yn Father, and his own
Origin." (A Christian cannot assert the eternal divinity of the
Son of God in stronger terms.) For he is the original
Being, and the God of gods. One of One, before any thing
existed, and before the beginning of existence. For from
liim comes the possibility of being, and being itself, whence
he is also called the beginning of things imaginable."
Micliaelis Intredue. Lectures to the N. T. sect. 100 *.
One of the most remarkable representations of the triune
God that is now known is to be seen in the cavern of Ele
phanta, one of the most ancient and venerable temples in
the world. It is very large, and composed of three heads
united to one body, dedicated to the Creator, Preserver, and
Regenerator of mankind f.
4. Orpheus, the Thracian, lived about 1200 years, raore
or less, before our Saviour. He, likewsie, speaks more fully
and distinctly of the Divine Nature, than could be expected,
at so early a period. How he came by his information, we
are no where informed for certain. He strongly, however,
asserts three principals in the Godhead, and calk the second
the Divine Word, and Immortal King J. — Again : — " I
adjure thee, the Voice of the Father, which he first spoke,
when he established the whole world by his counsels §." —
And again . — " All things were made by one Godhead in
three names, and this God Is all things."
It is clear, says Jamieson, that Oi^pheus asserted a Tri
nity, under the names of Phanes, Uranus, and Chronus;
one of these he called ffforoyoyos @iOi thefirst begotten God..
* Consult Maurice's Indian Antiquities, vol. 4. page 690, &c.
t See a plate of this image in Maurice's Indian Antiquities, vol. 1, with
some account of it in the same werk, vol. 4. p. 736, &c.
} Ramsay informs us, that the doctrine of the primitive perfection of
nature, its fall and its restoration by a Hero, are equally manifest In the
Mythologies of the Greeks, Egyptians, Persians, Indians, and Chinese.
Discourse, p. iW. Juttis Martyr, p. 16:

SECT. 1, Opinions of the Ancient Heathen. 439
Wolfius asserts from Damascius, that Orpheus introduced a
Triform Deity. Timotheus, the chronographer, affirms,
that Orpheus had long ago declared, that all things were
made by a co-essential or consubstantial Trinity. He uses
the three names, Light, Counsel, and Life; and asserts,
that by these three all things were made. He also speaks
of the Divine Word, and recommends a fixed adherence to
it*. 5. Pj-thagoras, who flourished near 600 years before the
hirth of Christ, spoke much concerning three principals, and
is supposed to have learned the doctrine from the Egyptian
priests, amongst whom he lived twenty-two years ; or else
from the followers of Zoroaster in the East, where he re
sided twelve years. He was the chief propagator of that
doctrine amongst the Greeks, concerning three hypostases
in the Deity.
6. Epicharmus, the Pythagorean philosopher, lived
about 450 years before the Christian aera, yet he speaks of
the Logos in very strong terms as the author of reason to
man : — If men have powers of reason, tlicy have too
The heavenly Logos ; for life's changeful scenes
Was reason planted in the frame of men ;
The heavenly Logos waits on all tiieir arts,
Himself suggesting what they ought to do.
For man invented not a single art.
For 'tis the God who tirst produces it ;
And man's own reason planted was in man.
By the great Logos and his hand divine t.
7. Parmenides was a Greek philosopher of the Pytha
gorean sect, who flourished at Elis about 440 years before
Christ. Plotinus tells us, that he was one of them that
asserted the TRIAD of divine hypostases.
See Cudworth's Intell. System, p. 386, &c. and p. 546,
&c. — See also the sarae Work, p. 22. I will subjoin what
this very skilful Divine has advanced in a sort of compen-
diura in the preface : — ^There was, says he, a double Platonic
Trinity ; the one spurious and adulterated, of some latter
* Vindication, vol. 1, p, 36.
t See Clemens Alexandrinus and Eusebius's Evang. Propar. But the
above translation is taken from Mr. Whitaker's Origin of Arianism Dis
closed, p. 128, 129,

440 DOCTRINE OF THE TRINITY. PART VII.
Platonists ; tbe other true and genuine, of Plato himself,
Parmenides, and the Ancients. . The former of which,
though it be opposed by us to the Christian Trinity, and
confuted ; yet betwixt the latter and that, do we find a
wonderful correspondence ; which is largely pursued in the
Platonic Christian's Apology : Wherein notwithstanding
nothing must be looked upon as dogmatically asserted by
us, but only offered and subraitted to the judgment of the
learned in these matters ; we confining ourselves in this
mysterious point of the Holy Trinity within the compass of
those its Three Essentials declared : — ^First, That it is not a
Trinity of mere names and words, or ot logical notions only ;
but of Persons or Hypostases : Secondly, That none of those
Persons or Hypostases are creatures, but all uncreated :
And Lastly, That they are all Three, truly and really One
God. Nevertheless we acknowledge, that we did therefore
the more copiously insist upon this argument, because of
our then designed Defence of Christianity ; we conceiving,
that this parallelism, betwixt the ancient or genuine Pla
tonic, and the Christian Trinity, raight be of some use to
satisfy those among us, who boggle so much at the Trinity,
and look upon it as the choak-pear of Christianity ; when
they shall find, that the freest wits among the Pagans, and
the best philosophers, who had nothing of superstition to
determine them that way, were so far from being shy of such
an hypothesis, as that they were even fond thereof. And
that the Pagans had indeed such a Cabbala amongst them
(which some perhaps will hardly yet believe, notwithstand
ing all that we have said,) might be further convinced,
frora that raeraorable relation in Plutarch, of Thespeslus
Solensis, who, after he had been looked upon as dead for
three days, reviving, affirmed amongst other things, which
he thought he saw or heard in the mean time in his ecstasy,
this. Of Three Gods in the form ofa triangle, pouring in
streams into one another ; Orpheus's soul being said to
have arrived so far; accordingly as from the testimonies of
other Pagan writers we have proved, that a Trinity of Divine
Hypostases was a part of the Orphic Cabbala. True indeed,
our belief of the Holy Trinity is founded upon no Pagan
Cabbalas, but only Scriptural Revelation; it being that
which Christians are, or should be, all baptized unto t ne-

SECT, 1. Opinions of the Ancient Heathen. 441
vertheless these things are reasonably noted by us to this
end; that that should not be made a prejudice against
Christianity and Revealed religion ; nor looked upon as such
an affrightful bugbear or mormo in it; which even Pagan
philosophers themselves, and those of the most accomplished
intellectuals, and uncaptivated minds, though having neither
councils, nor creeds, nor scriptures ; had so great a propen
sity and readiness to entertain, and such a veneration for*.
8. Socrates speaks of a person whom he expected to
appear upon earth to instruct mankind ; one that should
enlighten their minds ; and one that should have a wonder
ful readiness and willingness to make men virtuous, whom
he even calls the Divine Logos f.
9. Eupolisj in his Hymn to the Creator, has the same
ideas : — And yet a greater hero far
(Unless great Socrates could err)
Shall rise to bless some future day,
And teach to live, and teach to pray.
Come, unknown instructor, come !
Our leaping hearts shall make thee room ;
Thou with Jove our vows shalt share,
Oi Jome and Tliee we are the care.
It should seem from hence (if this is ^ just translation,
for I have not seen the original,) that the Heathen expected
the person, who was to come into the world to instruct man
kind In the will of God, was to be more than man, and was
to share divine honours with the suprerae Deity.
10. Plato, the most celebnted of all the Grecian phi
losophers, flourished about 400 years before the birth of our
Saviour. He began to write when the prophets ceased in
Israel. His sentiments on religion, are in the main, very
pure and excellent ; and his opinions on the subject now
under consideration bear a striking resemblance to the doc
trine of the Christian Trinity |. Porphyry says, that Plato
extended the Divine Essence into three Hypostases, the
supreme God being called Optimus, and after him a second
Cod, the Maker of all things §. Plato himself bids us
* Pages 11, 18, t Vide Phito in Alcibiade et in Phced.
i See this matter ably discussed in Cudworth's Intellectual System,
p. 546, «rc« $ Apud Cyril. coot» Jal, 1. 1. p- 34.

442 DOCTRINE OF THE TRINITY, PART VII.
swear by God, wbo is the governor of all things, and by the
Father of him, who is the ruler and the cause *. Again :—
Speaki-g of the Son of God, he says. The most Divme
Word framed this universe, and rendered it visible. And
that man, who Is truly happy, first admires this Word, and
is afterward inflamed with a desire of learning all that can
be known by a mortal nature, being convinced that this is
the only way to lead a happy life here below, and after
death to arrive at those places that are prepared for virtue ;
where he shall be truly initiated and united whh wisdom,
and always enjoy the most wonderful discoveries. Again : —
Writing to Hermias, Erastus, and Coiiseus, he says. You
must read my letter all three together ; and that you may
profit by it, you ought to implore the assistance of God, the
sovereign Lord of all things, that either are or shall be ; and
the Father of this Sovereign, who is the cause of beings.
If we are truly philosophers, we shall know this God as
clearly as blessed men are capable of knowing him. He
writes In the manner following to young Dionysius : — I
must declare to Archedemus, that which is much more pre
cious and divine, and which you have a very ardent desire
to know ; since you sent expressly to me on that account.
For, as far as I understand by him, you do not believe I
have sufficiently explained what I think of the nature of the
first principle. I must write of this to you in enigmas,
that If my letter should be intercepted by sea or land, he
tliat reads it may not be able to comprehend any thing. All
things are round about their King ; they exist by him, and
he alone is the cause of good things : Second for second
things, and third for third f.
11. Aristotle made a declaration just before his death,
concerning the reasonableness of believing, that the Gods
would come down from heaven, to instruct and relieve man
kind X-
or.c^t.^Tf ^"^'i^' ""^ ^^^ ®^'''"' ^I'o flourished about
250 years before Chnst, determines the Logos to be the
Creator and Adjuster of every thing in nature; and affirms
the same Logos to be called by the name of F^te,^l
* Eph. 6. p. 1276. These three passages are taken fr«m r» • .
Life of Plato, p, 139. 140, t Bishop Law's Theory o^ RelTg" on, p m!

SECT. 1. Opinions of the Ancient Heathen. 44S
Mind of Jove, and Necessity of all things *. He saith in
another place : — There are two principles of all things,
matter, which Is the patient, and the efficient, God the
Word, which being eternal, goes through all matter, form
ing every thing f.
13. Some learned men have found a Trinity of Divine
Hypostases even among the Idolatrous Romans, in an early
period of their state. The Romans are supposed to have
received the Idea from the Phrygians, the Phrygians from
the Samothracians, and the Samothracians from the He
brews. " Thefirst of these Divine hypostases, called Jove,
being the fountain of the Godhead ; and the second of them j
called by the Latins Minerva, fitly expressing the Divine
Logos ; and the third Juno, called the Love and Delight
of Jove, well enough answering to the Divine Spirit."
14. Cicero says, that the most ancient of these Cabiri,
who, according to Herodotus, had a temple at Memphis,
were in number three, and their names Trefopafroeus, Eu-
buleus, and Dionysius. They were esteemed as the three
mighty guardian genii of the universe.
15. There were various other appearances of a Triple
Deity to be met with among the nations of Europe in ancient
times. The triple images called Hetruscan, are proofs of
this assertion. In Gaul and in Germany have been found
deities in triple groups. And I do not know whether we
may not attribute to the same tradition of a triune God se
veral other classes of the number three among the Greeks
and Romans. They had their three fates; three furies ;
three graces; and, according to Varro, three celestial
muses, * Tertullian's Apol. t Apud Laert. 1. 7,

444 DOCTRINE OF THE TRINITV. P.\KT Vrt.

PART SEVENTH.

SECTION II.

• PINIONS OF THB MODERN HEATHEN CONCERNING TH*
PLUR.\LITV OF THB DIVINE N.\TURE.

(Opinions of Virgil: — Of Seneca : — Cf Simon Magus. —
Bishop Bull's Observation. — Pliny's Declarations. —
Inferance from Lucians Ridicule. — Important conces
sion of Socinus. — Opinions of Adrian: — Of Celsus : —
Of Severus Alexander: — Of Numenius! — Cf Plo
tinus : — Of Amelias : — Cf Porphyry, Sfc. — 2%€ Scan
dinavian religion inculcates the worship of a Triple^
J)eity : — Mexican Indians entertained the same notion.
——Hindoos adore Three principle Deities.  ITie
sentiment of a Triune Deity prevailed over the
Tartarian deserts. — TTie Chinese maintained and be
lieved a Trinity in Unity.  The InhaMtants of
Otaheite have some idea of such a Deify. — Summary
of the Heathens (pinion upon the subject from the
Bishop of Rochester's Tracts. — The Value of such
Testimonies. Virgil lived in the thne of Augustus, and was con
temporary with our Saviour. Instructed, as is generally
allowed, by the writings of the Sybils, he hath spoken such
things of sorae extraordinary child just then bom as are
applicable to no merely human Being :

SECT, 2. Opinions of Modem Heathens. 445
1 7. " Now a new progeny is sent from lofty heaven.—
He shall receive the life of Gods; and shall see heroes
mixed with Gods, and he himself shall be seen of them :
and he shall rule the peaceful world with his Father's
virtues. — Dear offspring of the Gods, the mighty son of
Jove. *"
18. Seneca, the tragedian, hath nearly the same ideas
with the above of Virgil. In speaking of the primitive
state of the world he says : — " Then virgin Justice, spouse
of the great God, sent from heaven, with holy Fidelity,
govemed the eanh with sweetness, f"
19. Seneca, the Stoic philosopher, and tutor of Nero,
was bom about the same time with our Saviour. It appears
from his Consolafio, that he was no stranger to the doctrine
of the Holy Trinity. His words are, speaking of the rais-
fortune that had befallen Helvia: — "It was done, believe
me, by him, whosoever he was, that formed the universe,
whether that God is the Almighty, or whether the imma
terial principle of Reason, the Artificer of his amazing
works, or whether it was the Divine Spirit, which is
diffused through all the objects of nature, great and small
or whether it was fate and the unchangeable concatination
of causes mutually dependant. J"
"This theology with other sciences carae from Egypt
to India, where at this day the doctrines of the three per
sons of the Deity in one substance, is an essential part of
the creed of tbe Bramlns, and they call those persons by
the same names that we do, the Father, the Son, and the
Holy Ghost. The first, in their language, is Rama, the
second Visnou, and the third, Crisna. This fact is told in
a French book written by one Le Croze, entitled, Histoire
du Christianism des Indes, vol. 2. book 4. p. 48. And
he relates it upon the credit of one Manuel Godinho, a
Portuguese, who was in India in the year 1663. And I
have heard the fact attested by an acquaintance of mine,
who had been many years in India." Lord Monboddo's
Origin and Progress of Language, vol. 5. from the Critical
Review foi* December 1791} p. 409.

• See the fourth Eclogne, passim. t Sen, Frag. Octavije. act, 2.
t Consol. ad Helviain,c.8.

446 DOCTRINE OP THE TRINITY. PART VII.
20. Pontius Pilate is said by Eusebius to have informed
Tiberius, emperor of Rome, " that Christ was already
believed by many to be God *."
21. One of the most early and remarkable foreign testi
monies, to the doctrine of the Trinity is that of Simon
Magus. Irenaeus tells us, " that he was by many glorified
as God, that hc taught thera he was the same indeed who
appeared among the Jews as the Son ; but, in Samaria,
descended as the Father; and came into other nations as
the. Holy Ghost ; and that he was the most sublime virtue,
that is, he who is Father over all f." Bishop Bull observes
upon this strange pretension : " From whence, I beseech
you, was that blasphemous declaration of Simon's, that he
only was the Son who appeared among the Jews, the
Father who descended in Samaria, and the Holy Ghost
who came upon the Gentiles ? From whence, I say, was
it taken, if not from the received doctrine of the church
concerning the Holy Trinity, God the Father, the Son, and
the Holy SpirhJ ?
22. In the very beginning of the second century lived
the celebrated Pliny, who was a judge under the emperor
Trajan, that put Ignatius to death. Hc had occasion to
take the confessions of sorae revolting Christians, and he
says they declared unto him, that they were accustomed to
meet on a certain day before it was light, and, among other
parts of their worship, sing an hymn to Christ as God. He
says farther in the same Epistle, that the contagion of this
superstition had overspread not only cities, but towns and
country villages. It appears from this testimony of Pliny,
that the worship of Jesus Christ was coraraon among all
ranks and degrees of Christians many years before the con
version of Justin Martyr to the Christian faith.
Plin. book 10. Ep. 97. These hymns are called by an
ancient writer, mentioned by Eusebius, 1. 5. c. 28. psalms.
« Psalms also," says he, " and hymns of the brethren,
written by the faithful frora the beginning, celebrate Christ
the Word of God, and pronounce him God. Of this kind,
no doubt, were the hymns which St. Paul refers to in hii

• Eccl. Hist. lib. 1. cap. 2. f Adv. Hier. lib. 1. cap. i;o.
i Prim, et Apostol. Tradit, o. u. i. 4.

SECT. '2. Opinions of Modern Heathtns. 447
Epistle to the Eph. c. 5. 19. Speaking to yourselves in
psalms and hymns, and spiritual songs — ^to the Lord ; that
is, to Christ, Speaking to themselves evidently corresponds
with that alternate mode of singing among themselves *."
23. Lucian, tbe Heathen, was contemporary with
Justin Martyr, being bom about the year 12t. By his ridi
culing the worship of the Christians of his own time, it
appears verv satisfactorily, what religious principles were
entertained among them. For, bringing in a Christian
instrucung a Catechumau, he makes the Catechuman ask
this question : — "By whom shall I swear?" xAnd be who
personates the Cliristian answers : '• By the God that reigns
on lijgh, tbe great, immortal, heavenly God ; and the Son of
the Father; and the Spirit proceeding from the Father, one
in Three, and Three in One. Consider tbis to be your
Jupiter ; esteem this to be your God f." Socinus rates this
testimony of Lucian very highly. His words deserve our
notice. I never met with any things says he, which seems
more to favour the notion that a Trinity of persons in the
Godhead was in that age the object of belief and worship,
than this passage from tbe Dialogue stiled Phllopatris X-
This is an important concession fiom an adversary. In
another place this witty Pagan objects to the Christians the
worsMp of flieir crucified Impostor^, as he blasphemously •
calls our blessed Saviour: a pretty good proof that he was
then an object of religious adorarion.
Describing, in another place, his coming into a religious
assemblv, he sa^s. He there heard that prayer, which began
with tbe Father, and ended with the song of many names ||.
Again : — These wretches (the Christians) says he, be
lieve theuiselves Immortal ; that they shall Hve forever ; and
therefore despise deaih, and yield themselves unto it. Their
Lawgiver persuaded them that they are all brethren ; and
therefore when they depart from us, and deny the deities of
the Greeks, and worship their crucified Teacher, and
frame their lives conformably to his laws, they contemn
riches, have all things in common, keep their faith. — ^To
this day they worship that great Man crucified in Palestine.

* Knowles's Prim. Christ, p. 33. t see bis Philopat. prepe finem.
: Socin. adv. Eutrop. c. 13. p. 6S9. i In Proteo. ? Philopatris, p. tlit.

44S t>ocTRrNB or tbb teinitt. part vii.
F^r^rinos learned that wonderful wisdom of the Chris
tians. Another oath he has to this puipose : — ^By tbe Sod,
him who is firom the Father. I will not tell you. — TeU me,
replies another, and receive the power of telling me firom
tbe Spirit. All these testimouies from an Heathen, who
Uved in so early an age i,tar he wrote about the year 167)
¦re extremely valuable. They must strike every attentive
mind in the manner they affected the celebrated Socint»s.
24. We have another testimony to the worship of Christ
somewhat similar to that of Pliny. It «as written by the
emperor Adrain to a person wbo w-.is consul in Egypt in the
year 134. In this a patriarch of the Jews is s.aid by the
Emperor to have been urged by one party, to worship Sera-
pis, and by another, to irorship Christ *.
25. Celsus. the ceieinjied Epicurean philoscjiher, flou
rished about the year of our Lord 1 SO, aad wrote against
the Christians with much skill and plausibility. The work,
which he eutided •• A true Discourse." is lost; but various
pans of it are preserved by Origen, who retumed an answer
with great ability. In one of these passages Ctlsus, in tbe
name of a Jew, whom he personates, chaigcs the Christians
with finding fault with the Jews for not believing, that
Clirist was God. lu another place he says. We agree with
3rou Jews, that the Word is the Son of Godf- He objects
too to the Christians their adwation of our Saviour's God-
bead, and an acknowledgment that Christ is God X-
26. •' Severus Alexander designed to build a temple to
Christ, and to receive him among the gods ; which is re
ported also to have been the intention of Hadrian, who com
manded temples without idols to be erected in every city:
but he was restrained from his purpose by those, who, on
consulting the gods, reported that, if he proceeded, all men
would become Christians, and that every other temple would
be desened. — ^This is the testimony of .Elius Lampridius, who
himself was a Heathen, and strongly implies that Christ
was worsMpped in fhe days of Severus. He lived about
230. -Elii Lampridii Alex. Sev.
27. Numenius, a Greek philosopher of the second ceO-
" Vide Whitiker'5 Ori^ of .\rianisra disclosed, p. jrr. • Jcotfs
Vhriitian Life, toI. 3, notes at the end, : Orig, con"^ Cd. lib. ?.

^ECT. 2. Opinions of Modern Heathens. 449
tury, and a Pythagorean, calls the Fatlier -the ,/?r5^, and the
Word the second God *.
28. Plotinus, the celebrated Platonic philosopher. In the
third century, speaking of the Logos, says. This nature is
God, even a second God f. He affirms of the Word, that
it is not separated frora the first God or Father, but of ne
cessity is together vvith him, being separated from him only
in personality :j:. The Word is the Be-er, and this Be-er is
not a dead Be-er, that is, neither life nor mind ; but that
mind, and life, and Be-er, are the same thing §. Neither
is this Mind or Word in power ; neither is itself one thing,
and its knowledge another ; but its knowledge is itself ||. —
The Word is the Son of God, the Child of God, the full,
beautiful Mind, even the Mind that is full of God ^. The
same Plotinus hath treated at large of ihese three Divine
persons, whom he expressly calls. Three Persons that are
Principals; assuring us, that these doctrines concerning
tills Divine Trinity were not new, or of yesterday ; but were
anciently, though obscurely taught ; and that what is now
discovered concerning them is only a farther explication of
them. But we have faithful witnesses that these doctrines
were taught of old, and particularly in the writings of Plato
himself, before whora also Parmenides delivered them **.
29. Araelius, a third Platonic philosopher of the same
century, who was well versed in the doctiine of the Gentiles
concerning the divine Logos, casting his eyes upon Jolin's
description ofthe Son of God in the first chapter of his gos
pel, doth, with all confidence, pronounce this to be the
sense of it : — ^This was that Word, who, according to Hera
clitus, existed frora eternity, and made all things; and,
whomj by Jupiter ! the Barbarian (John) places in the
order and dignity of a principal, declaring him to have been
with God, and to be God, and that all things were made
hy him ; and that in him all things tliat tvere had life and
being ; to have descended to bodies, and putting on flesh,
to have assumed the form of man; to have afterwards mani
fested the majesty of his nature, and returning to resume
* Apud. St. Cyril, cont. Jul. lib. 8. t Enn. 5,-1. 5, c. 3. X Ibid
5, I. 1, c. 6. $ Ibid .9, 1. 1, c. 2. || Ibid 5, I, 3, c. 5. If Ibid b,
\. 8, c- 5. % Ibid, passim.
eg

1^50 DOCTRINB OF THB TBINITT. PART VII.
his Godhead, and to be God, such as he was before his
descent into a body, into flesh, and into man ''.
30. Porphyry, another famous Platonic philosopher of
tbe same age, and a vinilebt enemy to Christianity, says,
Tbe Word is always w ithout time, and alone eternal f.—
He moreover says. The Christians weakly worshipped
Christ X- Again : — Since Jesus Christ b^an to be honoured,
no man has been sensible of the general and beneficial su
perintendence of tbe gods §.
31. Chalcidius, a fifth Platonic philosopher, who lived at
the sarae time with Amelius, wliere he explains h. doctrines
of the Jews, delivers this as their sense of the divine VV<Mrd :
— This Word of God is God taking care of huraan afiiurs,
and is the cause by which men may live well and happily,
if they do not neglect this gift, which the supreme God
hath granted to them ||. Again : — When that which begat,
is most perfect, that which is begotten necessarily co-exists
with it, so as to differ only by personal diversity •". Again :
— There is also a most venerable and holy history, which
mentions the rising of oue extraordinary Star, by which was
foretold, not tbe diseases or deaths of men, but tbe descent
of a venerable God in favour of men for the salvatioD of
them ; which .Star tHfey testify to have been observed by the
Chaldeans, who came to tbis God newly bom, and jvesented
to him gifts by way of honour and veneraticm '*.
3 J. Julian, the Apostate, says of John, that be alone of
all the Evangelists has denominated our Saviour God, and
appealed to the witness of John Baptist, ' that it Is Christ
whom, we should believe to be God tbe Word. The good-
natured John, says he in another place, perceiving that the
persuasion of Christ's being God, prevailed greatly among
the Christians dispersed through many cities of Greece and
Italy, did then privately take upon hira to assen the same
doctrine in his Gospel, with a view to humour them, and
get himself reputation. — ^This is Julian's way of ridiculing
tbe doctrine of Christ's divinitj-, but it shows strongly, that
• Eu^b. Prsp. Evan. Ub, 2, c. 19. t St. CjTil cont Jnl. I. 1, p. 32.
i Apnd Euseb. D. E. Ub. 3, c. £. j Ibid, lib 5, c. 1. J In Tfamenm
Pfcit- ^ Apod Euseh. P. E. I. ll, c. IT. * In TimEom. Consult
jiaurice's Ind, Antiq. voU 4, p. 705, &:c.

SBCT. 2. Opinions of Modern Heatliens. 451
Ae Christians of the apostolic age were exceedingly zealous
for the doctrine of Christ's divine nature, and that John's
gospel, in the opinion of Julian, contains these senti
ments *.
33. Libanius, the Orator, says with scorn, that the
Christians make that man of Palestine both God and the
Son of God t.
34. Hierocles says, the Christians, because of a few mi
racles, proclaim Jesus to be GoilX-
35. Proclus, a Greek philosopher, who lived in the latter
end of the fourth or beginnmg of the fifth centurj', called
the doctrine of three Divine persons subsisting In the God
head, The tradition of the three Gods, and the divinely de
livered theology, which teaches that this worid was com
pleted by these three §. The same Proclus quotes a Chal
dean oracle which says, — After the paternal mind, I Psyche
dwell ; — ^wblch, in om- language, are expressive of the Son
and Holy Ghost.
36. The Scandinavian religion also plainly inculcates the
worship of a triple Deify in the mythologie persons of Oden,
Frea, and Thor Jj.
37. The Mexican Indians likewise were found to have
some imperfect ideas of a triple Divinity, and it is even said,
that they worshipped a great idol, which signified one in
three and three in one ^.
38. " The Hindoos adore three principal deities, Brouma,
Chiven, and Vichenou, who are still but one. The repre
sentation of them is to be seen in many pagodas under that
of human figures with tliree heads, which, on the coast of
Orissa, they call Sariharabrama ; on the Coromandel coast,
Trimourti; and Tretratreyam in the Sanscreet dialect. —
There are temples entirely consecrated to this kind of Tri
nity ; such as that of Parpenade, in the kingdom of Tra van-
core, where the three gods are worshipped in the form of a
serpent with a thousand heads." ** Again : — " One circum-

• Vide Borgfa's Sequel, p. 407, and Waterland's Importance, p. 2.i3.
t Soct. Hist. Eccl. Ub. 3, c. 23, t Enseb. cont. Hier. ?' In Tiraseum
Plat- p. 93. II Mallet's Northern Antiquities, vol. 1, p. 9C. 1; Acpsta's
Histoiy of the Indies, p, 413. % Sounerat's Vovagc, vol. 1, p. i, Cal
cutta edition.
Gg2

45:2 DOCTRINE OF THE TRINITY. PART VII.
Stance which forcibly struck my attention, was, the Hindoo
belief of a Trinity. The persons are Sree Nun Niiniti, the
Maha Letchimy, a beautiful woman, and a Serpent. These
persons are, by the Hindoos, supposed to be wholly indivi
sible; the one is three, and the three are one."*
39. In the great empires of Tungut and Thibet, and over
the vast Tartarian deserts to Siberia itself, the same senti
ments concerning a Triune Deity prevail. The Tartars and
Siberians thcmsehies adore in fact only one indivisible God
under three different denominations, the first signifying,
the Creator of all things ; the second, the God of armies ;
and the third, the Spirit of heavenly love, proceeding from
the two fonner \.
40. The Chinese seem to entertain the same ideas of a
triple Deity with all the rest cf the nations. Lao-kiun was
one of their most celebrated philosophers, and flourished
about 600 years before the birth of Christ. He instituted
a system of philosophical theology, in which he continually
repeated as the foundation of all true wisdom, that Tao, the
eternal reason, produced One ; One produced Two ; Two
produced Three : and Three produced all things. This
seems a very evident proof, that he must have had some
obscure notions of a Trinity J. In their original, canonical,
and ancient books, we find the following passages. In the
book Tonchu we read these words : — " The source and root
of all is one. This self-e.\istent Unity produces necessarily
a second ; the first and second by their union produce a
third ; in fine, these three produce all." Lopi, in com
menting upon this passage, says, that this unity is triple, and
this triplicity one.
Laotsee, in his fourteenth chapter called Tsankuen, or
the elogiura of hidden wisdom, says. He that produced all,
and is himself unproduced, is what we call Hi. He that
gives light and knowledge to all things, and is himself invi
sible, is what we call 17. He that is present every where,
and animates all things, though we do no', feel hira, is called
Ouei. Thou wilt in vain interrogate sense and imagination
about these three, for they can make thee no answer. Con-
• See Mr. Forster's Sketches of Hindoo Mythology, p. i-.^. t See
Maurice's Indian Antiquities, Yoi,^, p. 775, 776. X Le Compte's Me
moirs of China, p- 314.

^ECT. 2. Opinions of Modern Heathens. 453
template by the pure spirit alone, and thou wilt comprehend,
that these three united are but one.
Li-yong,. in commenting upon this passage of Laostee,
says. Hi, Yi, Ouei, have no name, colour, nor figure. They
are united in the .same spiritual abyss, and by a borrowed
name they are called Unity ; this unity, however, is not a
bare unity, but an unity that is triple, and a triplicity that
is one. To speak thus, is to understand wiiat is most ex
cellent in the law of wisdom. The book Sleeki says, The
ancient emperors sacrificed every three years solemnly to
him that is one and three : and Choueven, in commenting
upon the hieroglyphic that expresses unity, says, that :n the
beginning the supreme reason subsisted in a triple unity,
tliat this unity created the heavens and the earth, separated
them from each other, and will at last conv€« and perfect
all things". 41. We have lately had an opportunity of learning from
the mutineers of tbe ship called Bounty, that the inhabitants
of Otaheite have also some idea of a triple deity, or at least
of three principal Gods. And it is remarkable, that the
names of these three principal Gods are conformable in a
striking degree to those which are usually given to the three
persons of the Christian Trinity. One is called the Father ;
another God in the Son ; and the third, the Bird, the
Friend, and sometimes tbe Spirit. This information is con
veyed to us by Dr. Haweis, and laid before the public in the
Evangelical Magazine for January, 179/, p. 23 — 25.
I will close these testimonies with an excellent sum
mary of the doctrine of the more ancient Heathen on the
subject of the Divine Hypostases, from the Tracts of the
very learned Bishop of Rochester : —
If it should be deemed incredible, as well it may, says
this able writer, that reason, in her utmost strength, should
ever ascend so high, as to attain even to a distant glimpse of
truths, which have ever been esteemed the most mysterious
discoveries of Revelation : it will become a question of the
highest curiosity and importance, to determine by what
means the Platonic school came by those notions of the

• See Chevalier Ramsay's Philosophical Prii!c;ple«, xol. 2, p. 120,
and Maurice's Lidia:i .'^tiqnitie?, \o\. .'t; p. COS.

451 DOCTRINE OF THE TRINITY. P.\BT VU,
Godhead, wiiich, had they been of later date than the com
mencement of Christianity, might have passed for a very
mild corruption of the Christian faith ; but being in truth
much older, have all the appearance ofa near, though very
imperfect view, of the doctrine whicli was afterwards current
In the Christian church.
The inquiry becomes more important, when it is disco
vered, that these notions were by no means pecuUar to the
Platonic school : that the Platoriists pretended to be no
more than the expositors of a more ancient doctrine ; which
is traced from Plato to Parmenides ; from Parmenides to
his masters of the Pythagorean sect ; from the Pythagoreans
to Orpheus, the enrliest of the Grecian Mystagogues ; from
Orpheus to the secret lore of the Egyptian priests, in which
the foundations of the Orphic theology were laid. Similar
notions of a triple principle prevailed in the Persian and
Chaldean theology ; and vestiges even of the worship of a
Trinity were discernible in the Roman superstition in a
very late age. This worship the Romans had received from
their Trojan ancestors. For the Trojans brought it with
them into Italy from Phrygia. In Phrygia it was introduced
by Dardanus so early as in the ninth century after Noah's
flood. Dardanus carried it with him from Samothrace;
where the personages, that were the objects of it, were wor
shipped under the Hebrew narae of the Cabirim. Who
these Cabirim might be, has been matter of unsuccessful
inquiry to many learned men. The utmost that is known
with certainty Is, that they were originally Three, and were
called by way of eminence. The Great or Mighty Ones :
for that is the import of the Hebrew name. And of the
like import is their Latin appellation, Penates. Dii per
quos penitus spiramus, per quos habemus corpus, per quos
ratiomem animi possidemus *.— ^Dli qui sunt intrinsecus,
atque in intimis penetralibus cseli f. "Thus the joint wor
ship of Jupiter, Juno, and Minerva, the Triad of the Roman
capital, is traced to that of the Three Mighty Ones in Samo
thrace X } which was established in that island, at what pre-
* Macrob. Satumal. 1. 3, c. 4. t VaiTo apnd Amob. 1,3, p. 123.
Lugd. Bat. 1651. * Tarquinius Demarati Corinthii filius  Samo-
thraciis mysticc imbutus, nno templo ac sub eodem tecto, numina memo-
rata conjungit. Macrob. Satumal. 1. 3, c,4.

SECT.- 2. Opinions of Modern Heathens. A55
cise time it is impossible to determine, but earliciTy if Euse
bius may be credited, than the days of Abraham^ - :
The notion therefore of a Trinity, more or le.is removed
from the purity of the Christian faith, is found tO' have been
a kading principle in all the ancient schools of philosophy,'
and' in the religions of almost all nations ; and traces : bf i aa
early popular- belief of it appear' even in the abominable
rites of idolatrous worship. If reason was insufficient for
this great discovery, what could be the means of informa
tion, but what the Platonists themselves assign, OEora^aJoro?
©ioxoyia, A Theology delivered from the Gods, that is, A
Revelation. This is the account which Platonists, who
were no Christians, have given ofthe origin of their master's
doctrine. But from what Revelation could they derive their
information, who lived before the Christian, and had no light
from the Mosaic ? For whatever some of the early Fathers
may have imagined, there Is no evidence that Plato or Py
thagoras were at all acquainted with the Mosaic writings :
not to Insist, that the worship of a Trinity is traced to an
earlier age than that of Plato or of Pythagoras, or even of
Moses. Their information could be only drawn from tra
ditions founded upon earlier revelations : from scattered
fragments of the ancient Patriarchal creed; that creed,
\vhich was universal before the defection ofthe first idolaters,
vvhich the corruptions of idolatry, gross and enormous as
they were, could never totally obliterate. Thus the doc
trine of a Trinity is rather confirmed than discredited by
the suffrage of the Heathen sages : since the resemblance
of the Christian' faith and the Pagan philosophy in this arti
cle, when fairly interpreted, appears to be nothing less than
the consent of the latest and the earliest revelations.
Such Is the evidence in favour of the doctrine of the
Holy and Undivided Trinity arising frora the writings of
the ancient Heathen, and the traditions and practices of the
modern nations. The momentura of It appears to me very
considerable, however erroneous several of their notions
might be. It should seem from hence, that the doctrine is
not so much in opposition to reason as some of our modern
philosophers would persuade us it Is. It is not only scriptural
and primitive, but it is philosophical. The greatest geniuses

456 DOCTRINE OF THE TRINITV. PART VII.
of the world have entertained it, and entertained it too, on
the strictest principles of reason and nature.
It will be allowed, at least, that these testimonies are
remarkable ; and from thera it is evident a tradition concern
ing a triplicity in the Suprerae Being had pervaded all time,
and all nations. This is a curious circumstance, and much
to be observed in an inquiry of this nature. The Old and
New Testaments unravel the whole mystery. There aloue
the doctrine is revealed with proper authority.

SECT. 1. Writings of the Christian Fathers. 457

PART EIGHTH.

SECTION I.

ON THE UTILITY OF THE WRITINGS OF THE CHRISTIAN
FATHERS IN DETERMINING THB QUESTION CONCERNING
THE DOCTRINE OP THB HOLY TRINITY,

In our inquiries after truth, the Judgment of Antiquity
is of great importance. — 7'he testimony ofthe Fathers
superior fo all uninspired testimonies. — Their various
excellencies. — Dr. Clark used the Fathers unfairly
and disingenuously. — Dr. Priestley labours in vain to
wrest their authority from the hands of the Orthodox.
— Socinianism equally abhorrent to the Scriptures, and
to the Fathers.
Let us in the last place inquire in what manner the dis
ciples and followers of the Apostles understood the holy
scriptures upon these subjects. Those persons who con
versed with the Apostles, and with the immediate followers
of the Apostles, stand the fairest chance of knowing the true
sense of their writings *. I do not mean hereby to put the
* " I am, and always shall be, afraid of interpreting scripture contrary
to the stream of antiquity, anless upon the most clear arguments against
it, a case I believe which will never happen. The consentient judgment
of primitive antiquity would surely outweigh a multitude of probabilities
md plausible reasonings." Defen. Fid. Nicse a Bull, cap. 1, sect, 9.

458 DOCTRINE OF THE TRINITY, P.VRT VIII.
writings of the primitive Fathers upon the same footing as
the canonical books of the Old and New Testament, which
have been received in all ages, by the great body of Chris
tians, as the undoubted word of God : but as the authors of
them were some of thera contemporaries, companions, dis
ciples, or successively followers of the Apostles of our
blessed Lord, it is highly probable they must contain cer
tain trails and sentiments strongly illustrative of the doc
trines ofthe New Testament. At all events, these great
and good men raust be unexceptionable witnesses of facts ;
¦what doctrines were taught, and what practices were fol
lowed, during the several ages in vvhich they respectively
lived *. The use then to be made of their writings, is no
other than what a discreet lawyer would make of all the
best contemporary authors who lived wiien Magna Charta
was obtained. If in that celebrated Code of rights any
thing appeared obscure, and difficult to be understood, he
would consult the best authors of the age in which it was
framed, who had written upon Ihe same, or any collateral
subject ; especially would be consult contemporary authors,
or those who immediately followed, if any of them had
undertaken to Illustrate and explain the whole, or any part,
of that invaluable deed. Magna Charta is to us as English
men, what the Word of God is to us as Christians. The
one contains a copy of our civil rights and obligations, the
other of our religious privileges and duties. Nor is it any
diminution of the just and absolute authority of the Word
of God in our religious concerns, to consult the contem
porary and subsequent writings of the Fathers, to see how
it was understood in the several ages in which they lived ;
* Kelt, in his Bampton Lectures, has given a just discrimination of
the various excellencies ofthe Fathers, and may be read with considera
ble advantage The reader of the Fathers; says he, is eonvinced, that
although the prize of literature is borne away by the classical antliors of
Greece and Rome ; yet similar beauties distinguish the compositions
wluch are the objects of his pursuit. Neither the graces of simplicity,
nor the splendour of ornament were confined to Xenophon and Plato, nor
to Livy and Cicero; for every impartial critic will commend the pure
atile of Lactantius ; the rich imagery, aud apposite illustrations of Theo
doret ; the classical fluency of Minucius Felix; the uniform pctspieuity
of Basil ; the glowing effusions of Gregory of Nazianzum ; and the exribc-
tairt and attracting eloquence of Chrysostom and Cyprian. Sermon 1.
page IS.

SECT. I. Writings of the Christian Fathers. 459
any more than it would be a diminution of the just and
absolute authority of Magna Charta, in our civil concerns,
to consult the contemporary and subsequent writings of
lawyers and civil historians, to see how it was understood in
the several ages in which they lived. A conduct similar to
this is what every prudent man is daily pursuing in all the
common concerns and occupations of life. Accordingly,
Christians in all ages, and of every denomination, have
been forward to claim the verdict of the Fathers in their
own behalf ; and none ever set light by their testimony,
but those whose principles and doctrines the writings of the
Fathers condemned. It is said by an author in the early
part of the present century, that Dr. Clarke rejected th6
authority of these primitive writers ; and Dr. Waterland
gives a very good reason for it : — He is against them, says
he, because he knows they are against him.
Dr. Clarke, indeed, has made a great show and parade
with the Fathers in his Scripture Doctrine; but by no
means has he used them fairly and Ingenuously. He has
only culled out of their wTltings Such passages as give coun
tenance to his own particular views, as I have had occasion
to observe elsewhere, but has not set before his readers
what their real and genuine sentiments were upon the great
subject in debate. He should not have adorned his pages
what their words without tlieh sentiments, but have given
us the highest expressions they are ever known to use con
cerning the Son and Spirit of God, as well as those which,
on a partial view, seem to support his own system. Such a
conduct is misleading unwary readers, and making them
believe the Fathers were all on his side of the question,
when it is well known by all competent judges that they
were nothing less. By the same mode of proceeding. It is
very easy to prove from the holy scriptures, that the angels
are men, and that the Son of God himself is no more than
a man, to the utter subversion of both the Arian and Ortho
dox systems. He must have known, that by producing
their words so partially as he has done, one may make them
appear to countenance opinions highly abhorrent to their
real sentiments. Nay, there are some instances, which have
been noticed by his antagonists, where he has selected
words, expressive of the nature of the person of Christ, ac^

460 DOCTRINE OF THE TRINITV. P.VRT VIII.
cording to his own views, and if he had quoted the context.
Ills wliole scheme would have been subverted *. This was
very disingenuous, and the apology he makes for it is by
no means satisfactory. 1 could not have imagined the great
Dr. Cbrke (for v\honi I have otherwise the most sincere
regard, and from whose works 1 have received much satis
faction) had been capable of such kind of shufiling in con
troversy. Such instances shew us how imperfect man is,
and how little to be depended upon, even iu his highest
state of intellectual improvement. How would tbe Doctor
have exclaimed against these pious frauds (which have been
too common in all ages and among all denominations) in
the Orthodox f _? Let them, however, be found where they
may, they are always, and in all cases, very wrong, and
highly disgraceful to any cause. If I have been guilty of
false representations of the words or sentiments of any of
tbe^authors, sacred or profane, which I have had occasion
to quote in this inquiry, I hereby disavow the intention,
make my protest against the practice, and declare that I am
ignorant of it. I ara very sure Christ wants no man to lie
and pervert truth for the advancement of his honour. If
the doctrines of the gospel cannot be defended by honest
means they are not worth defending at all.
I have another objection to tbe learned Doctor's book.
He labours all the way through it too much to degrade the
persons of the Son and Holy Sphit. There seems an evi
dent intention and endeavour of this kind. Hence he is
niggardly of his praises. When any passage of scripture
speaks strongly for the real and proper divinity of the second
and third persons in the blessed Trinity, he strives all he
decently can to lower and dilute it. If there is a various
reading, he eagerly catches at it; magnifies its importance,
* For an instance see the 31 chap, of Novatian.
1 1 am aware the Doctor professes to cite the words of the Fathers to
shew how naturally they fell iuto the way of speaking which was agree
able to his views of things. They could not do otheiwise, if they spoke at
all ofthe person and offices of the Redeemer. But what I insi.-,t on is
that he should have produced the highest expressions they ever make' use
of, when speaking ofthe person of our Saviour, aud either reconcile them
with his own supposition of Christ's being a mere creature, or honestly
allow, that the writings of these exceUent men are not iu consistehce with
his scheme of doctrines.

SECT. 1. Writings of the Christian Fathers. 461
and makes the authenticity of the passage appear as dubious
as he can : though for one manuscript that favours his
scheme, there shall be a dozen that favour the orthodox
view of things. Now this I do not like. It is disingenuous.
I would give every passage and every expression its tull
force and meaning, without regard to system, even though
I should appear Inconsistent by so doing. Truth wants
not the arts of polemics. She is all simple and sincere,
and appears to most advantage In her own native dress.
Making the above allowances for Dr. Clarke's book *, it
Is a very able, learned, andvaluable work, and maybe read
vvith considerable advantage. But no man should enter
npon the perusal of it with a view to learn his creed from
thence, till he is competently acquainted both with the
scriptures and Christian antiquity. '
Dr. Priestley Is sensible of what weight and importance
the writings of the Fathers are, in the inquiry concerning
the person of Christ, and, therefore, he labours to wrest
their authority out of the hands of the Orthodox, who have
so long been In pretty peaceable possession of it. If lie can
carry his point, he is surely veiy much in the right so to do.
And, Indeed, I do not see why he should not' succeed in the
business : for his mode of prolcceding will Carry aU before
it. He pretends he bas got the scriptures to spCak for him
from beginning to end. If he can twist and vviredraw them
to his own wishes, one may venture to promise him, the
Fathers will not be less pliable. It is, however, an aukward
circumstance for him, that when a passage, novy and then,
stands in his way, stares him in the face, and cries aloud,
« Christ pre-existed — was begotten of the Holy Ghost—
and was the Creator of the universe;"— It Is an aukward cu^-
cumstance, I say, that he is obliged to reject some of those
passages as spurious and interpolated, others as inconclusive
reasonings, and others as improperly applied. This, I
think, is enough, if any thing can be enough, to shake the
credit of any man's system. All this, however, the learn
ed Doctor has done with the holy scriptmes : so that he
* Sec the leamed Welchman's Examination of Dr, Clarke's Scrip
ture noctrine, where several of the above charges are brought forviard
with effect.

462 DOCTRINE OF THB TRINITY, P.VRT VII.
has the privilege of establishing or rejecting vshat doctrines
soever he thinks good, without being controuled either by
Christ or his Apostles *. And having carried the point so
completely with respect to the bible, he finds an easy con
quest over the Fathers. The seven knotty epistles of St.
Ignatius, of which the Orthodox have so long made their
boast, the Doctor has found out, by his wondeiful dexterity
in polemical inquiries, are confessedly spurious, and now
generally given up by die Learned. And if the pious bishop
and martyr, Irenaeus, happen to drop any thing pointed
against the Doctor's progenitors, the ancient Ebionites, of
heretical memory, he gently passes it over as though no
such passages occurred in that learned and venerable Fa
ther's writings. I must, however, do Dr. Priestley the
justice to say, that several of his polemical adversaries have
misrepresented his design in having recourse to the writings
of the Fathers, even after he has repeatedly justified himself
on that head.
The account, however, which Dr. Priestley, more than
once, bas given for drawing the attention of the public to
the wTitings of Cliristian antiquity, appears to me per
fectly satisfactory, and is expressed with elegance and
simplicity : " If I may be Indulged in a little allegory,"
says the Doctor, " thinking myself in full possession of this
strong hold of my faith (the holy scriptures) I thought I
could seize also upon a certain out-work of some importance
the writings of the Fathers) in which the enemy had thought
himself securely lodged. Accordingly I made a sally, and
dislodged him. Attempts have been made to dispossess me
of- it, but hitherto they have been ineffectual. I am now
strengthening the fortifications belonging to it ; and, here
1 am determined to stand a close and regular siege, — If I
am compelled to surrender, I hope to acquit myself in such
a manner, as to be intitled to leave it with all the honounj^
of war. Still, however, I shall have my strong-hold to retire
iatof." * Well might his friend Mr. Lindsey say, that Dr. Priestley is equal
to a host of adversaries. Vindicia; Priest, pcit. p. i. None of his ad
versaries, that I have seen, can write per las atque nefas, as the Doctor
can do. See Strirturts on Religious Opmions, passim, where ample evi
dence ofthe leamed Doctor's polemic skill is produced.
* See Letters to Mr. Burn, p. 7, and Remarks on Primitive Candour,
p-97.

SECT, 1. Writings of the Christian Fathers. 463
But never was man more mistaken than the Doctor both
as to this strong hold, and the out-work. Socinianism is
equally abhorrent to the Scriptures and the Fathers, upon
any principles of fair and candid interpretation. And for
the truth of this I appeal to the judgment of every reader
into whose hands these papers shall fall. If, indeed, the
Doctor is determined to call evil good and good evil ; to
put darkness for light and light for darkness ; to put
Mtter for .sweet and sweet for bitter ; there is no remedy ;
he must take his own way and follow his own devices. It
is the duty, however, of every one who has it in his power
to warn his fellow creatures against the danger of his sophis
tical reasonings, and raost of all against his false, but most
confident, assertions. If Dr. Priestley is right, the whole
Christian world, especially the more serious and religious
part of it, has been ftmdameutally wrong, except the heretic
Ebion and a few followers, for the last seventeen hundred
years. Affecting consideration ! Believe it who can !
I am, however, so far froffl thinking Dr. Priestley in any
respect to blame for having recourse to the writings ofthe
primitive Fathers, to enable him to determine vvhat are the
genuine doctrines of Christianity, that I think, .after dili
gently consultiog the vvord of God itself, he took the best
possible human means for ascertaining with certainty and
precision what those doctrines are. I will, therefore, pro
ceed thimigh their writings in the same chronologlcai man
ner that we have done In our investigation of the books of
the Old and New Testament, as near as may be, till we
come towards the close of the fourth century. The doc
trines which prevailed in those first and purest 'ages will bid
fair to be the genuine doctrines of ChristiaDity^ and more
or better caimot be done to establish primitive aijd, (evan
gelical truth. ;¦ ,

464 DOCTRINE OF THE TRINITY , PART VIII,

PART EIGHTH.

SECTION II,

THE OPINIONS OF THE APOSTOLICAL FATHERS CONCERNING
THE PERSON OF CHRIST, AND THE DOCTRINE OF THE
TRINITY.

Testiihonies of Barnabas : — Of Hermas : — Of Clement .•
— Of Ignatius.  The dexterity tvith tvhich Dr.
" j^riestley gets over difiiculties. — Contrary to the most
¦. possitive evidence. Dr. Priestley asserts that fhe Seven
Epistles of Ignatius are generally given up by the
learned. — Remarks on Priestley, — Fragment of Poly
carp : — His Martyrdom.
1. ^arnabAs*. Whether the Epistle f which goes
tiy his name' hi gfenuine or not, there is no doubt it is ex
tremely ancient, and goes back as far nearly as the aposto
lic times. He himself, if he were the author of it, was one
of the seventy disciples. Be this, however, aS it may, he
* For the authority of the Epistle of Barnabas, see Bishop Bull's
Defence ofthe Nicene Faitli, chap. 2. sect. 2, and Primitive and Aposto
lical Tradition, chap. 1. sect. 3. Sec also Archbishop Wake's Apostolical
Fathers. See moreover Dr. Clarke's Keflections on Amyntor, where he
saysi The Epistle of Barnabas is also without controversy an ancient
work of the apostolic age, being quoted by almost all the primitive
Fathers. t Dr. Priestley himself quotes it among the writings of the Apostolic
Fathers, Corruptions of Christianity, vol, 1. p. 213,

SECT. 2. Opinions of the Apostolical Fathers. 465
bears clear testimony to the pre-existence and divinity of our
Lord : — ^The Lord, says he, submitted to suEPer for our
souls, although he be the Lord of the whole earth, unto
whom God said, the day before the world was finished. Let
us make man after oitr image and our likenesSt*.
2. For if he had not corae in the flesh, how could we
mortals, seeing him, have been preserved ; when they who
behold the sun, which is to perish, and Is the work of his
hands, are unable to look directly against its rays f.
3. Thus the scripture saith concerning us, where it
introduceth the Father speaking to the Son; Let us
make man after our likeness and similitude; and let
them have dominion over fhe beasts of the earth, and
over the fowls of the air, and over the fish of the sea.
And when the Lord saw the man which he had forraed,
that, behold, he was very good, he said. Increase, and mul
tiply, and replenish the earth. And thus he spake to his
ion J.
4. If then the Son of God, being Lord, and being to
judge the quick and dead, suffered, to the end that his wounds
might make us alive; let us believe, thatthe Son of God
had no power to suffer, had it not been upon our account §.
5. Mean while thou hast (the whole doctrine) concern
ing the majesty of Christ ; how all things were made for
Mm and throuh him ; to tvhom be honour, power, and
glory, now and for ever ||. It is evident from these pas
sages, that we have, at least, one instance of a Christian,
converted from among the Jews, In the Apostolic age, who
believed in the pre-existence and divinity of our blessed
Saviour %.
6. Hermas Is Supposed to be the same whom Paul men
tions in his Epistle to the Romans. We have one work of
his, entitled 'The Shepherd ** ; in which also is asserted
* Section 5. t Ibid. X Sect. 6. § Sect. 7. || Sect. 12.
t See Bishop Horsley's Tiacts, page 163—169. "** For the authority
of this work— see Archbishop Wake's Apostolical Fathers ;— Bishop Bull's
Defence of the Nicene Faith, chap. 2, sect. S;— and Dr. Clarke's Re-
flections on Amyntor, where he says : — " The Pastor of Hermas is incon
testably a most ancient work, being cited by almost all the primitive
Fathers extant, that lived in or near the second century."
H h

4G6 DOCTRINE OF THE TBINITY. PAHT VIII.
the pre-existenee and divinity of the Son of God:— The
Son of God, says he, is indeed more ancient than any
creature ; insomuch that he was in council tvith his Father
at the creation of all things *.
7. The name of the Son of God is great and without
bounds, and the whole world Is supported by it f.
8. Clemens Romanus was a convert and disciple of the
Apostles J. He died a martyr, A. D. 100. One complete
epistle, and part of another, are still extant, of his writh
ing § ; from whence it evidently appears he was an advo
cate for the same doctrines as those who had gone be
fore him : — ^The sceptre of the majesty of God, says he,
our Lord Jesus Christ, came not in the shew of pride and
arrogance, though he had it in his power ; but in humility,
as the Holy Spirit spake before concerning him ||. Is not
this an allusion to that celebrated place of Paul, where he
says, that our Lord Jesus Christ, being in the form of God,
thought if not robbery to be equal tvith God ? And doth
not this shew, that, according to St. Clement, our blessed
Saviour was in being before he chose the form in which he
appeared In the worid % ?
9. The Corinthians, being content with the portion God
had dispensed to them, and for hearkening diligently unto
his word, being enlarged in their bowels, having his suf
ferings always before their eyes **.
10. Have we not all one God, and one Christ ? Is not
one Spirit of grace poured upon us all f f ?
11. God liveth, and the Lord Jesus Christ, and the
Holy Spiiit tJ.
1 2. " All these has the great Creator and Lord of all
commanded to observe peace and concord : being good to
all : but especially to us who flee to his mercy through our
* Sim. 9, sect. 12. t Sim. 9, sect. 14. 1 Phil. 4. 3.
§ For the authority of St. Clement's Epistles, see Archbishop Wake's
Apostolical Fathers ; Bishop Bull's Defence of the Nicene Faith, cap 3
»ect. 1 ; and Dr. Clarke's Reflections on Amyntor. See also Eusebius's
Ecd- History, I- 3, cap- 38- The second is supposed to be spiuions.
II 1 Epist. sect. 16.
H See this passage of St. Paul vindicated from the erroneous internre-
tation of Dr. Priestley in Burgh's Sequel, p. 9  13.
" 1 Ep. sect, 2. tt Ibid. sect. 46. « Basil, vol. 2. p. 350.

SECT, 2, Opinions of the Apostolical Fathers. 467
Lord Jesus Christ ; to whom be glory and majesty forever
and ever. Amen *,"
13. "Blessed are they tvhose iniquities are forgiven.
Now this blessing is fulfilled in those, who are chosen by
God, through Jesus Christ our Lord, to tvhom be glory for
ever and ever. Amen f,"— These two doxologies are some
what ambiguous, but seem rather to be applied to the Re
deemer of mantitid.
14. " Flora him (Abraham) came our Lord Jesus Christ,
according to the flesh." Is not this a plain allusion to Paul's
-^distinction, Rom. 9. 5 { ?
15. "Let us pray to our Lord Jesus Christ, whose
blood was given for us §."
16. "We ought to think of Jesus Christ as God; as
of the Judge ofthe quick and the dead ||."
17- " Wherein raust we confess Christ ? In doing those
things which he saith, and not disobeying his command
ments : hy Ivors hipping him, not with our lips only, but
with all our heart, and with all our mind ^."
18. " Our one Lord Jesus Christ, who has saved us,
belng^rs^ a spirit, was made flesh, and so called us **."
19. Besides all these passages descriptive of the senti
ments of Clement, respecting the person of our blessed
Saviour, It is evident from several other internal inarks, that
he ranked not with any of the Unitarians of the day in
which he lived. It is plain he was no Ebionite, because he
quotes Paul's Epistles, which they rejected. He was no
Nazarene, because he quotes the gospels (all but John's,
which was not then written) according to our copies, which
the Nazarenes did not do. Nor, .was he a Corinthian, be
cause he quotes the writings of the Old Testament with ap
probation, which these Heretics rejected.
20. Ignatius was a disciple of .John, was appointed
bishop of Antioch by Paul, was approved of by Peter, and
had the honour of dying a martyr in the year of our ( ord
107. He is, moreover, said to have been the child 'ivhom
om: Saviour took up in his arras, and pointed out as an ex-

* 1 Ep. sect. 20, + Ibid. sect. 50. :): Ibid, sect. 3?,
§ Ibid. sect. 21. || 2 Ep, sect. t. ^ Ibid. sect. 2.
^ Ibid, sect; 9,
Hh2

468 DOCTRINE OF THE TRINITY. PART VIIT.
ample of innocency. Whether this is true or not, it shews
the opinion the ancients had of his piety. Seven of his
genuine epistles are still extant, and the doctrines they
contain arc generally considered as perfectly orthodox.
Dr. Priestley seems to allow, that these Epistles, accord
ing to our present copies of them, do contain the doctiine of
Christ's divinity. But then he is at no loss to get over this
difficulty ; for if he cannot answer them, he can deny their
authenticity, and thus do the business at one stroke. So
when he cannot easily confute the doctrine of Christ's con
ception by the Holy Ghost, he strikes out with one turn of
his pen all those chapters from the gospels which contain
the narrative : and when the arguments of Paul prove too
hard for the learned Doctor, he begins to degrade the cha
racter ofthe Apostle, and vainly pretends he has proved that
he reasons inconclusively. So here, when the Epistles of this
holy Father and Martyr stand iu the way of the Doctor's
scheme, he makes no more to do, but boldly denies their
authority. I will transcribe the whole passage from his
Letters to Dr. Horsley, as it is a very curious one, and de
serves the severest animadversion : " Besides Clemens Ro
manus, you refer to the Epistles of Ignatius, for a proof of
the early knowledge of the doctrine of Christ's divinity.
The holy Father, you say, p. 19, hardly ever mentions Christ
without introducing some explicit assertions of his divinity,
or without joining with the name of Christ some epithet iu
which it is implied. All this is very true, according to our
present copies of Ignatius's epistles. But you must know
that the genuineness of them js not only very much doubt
ed, but generally given up by the learned ; and it was not
perfectly ingenuous in you to conceal that circumstance."
If Dr. Priestley's ipse dixit may pass for arguraent and
truth, the seven epistles of Ignatius are generally given up
by the learned. But — is it so ? Is this the fact ? By no
means. Dr. Priestley raay give thera up, because they sub
vert that systera of doctrine, which he is determined to sup
port at all hazards : and a few others may join him in crying
them down, because they maintain the three orders of
bishops, priests, and deacons : but that they are generally
given up by the learned is a notorious untruth. For it is
well known, that a large majority of the leatned in eccle-

?ECT. 2. Opinions of the Apostolical Fathers. 469
siastical antiquity consider the epistles in question as the
genuine work of the pious bishop and martyr to whom they
are ascribed : nor is there any good reason to think that
they have suffered more by the hand of time or interpola
tion than other writings of the same antiquity. Let this be,
however, as It may, theje seven celebrated epistles are con
sidered as genuine_j^for any thing that appears to the con
trary, by all the l^iilfed Fathers of the church for the first
four or five centuries ; >by these very Fathers from whom
we receive the holy scriptures themselves as the word of
God. And of those learned men, who have lived since the
Reformation, they have been considered as genuine by some
of the most celebrated in this department of literature. In
this nuraber are to be ranked the names of Fabricius^— I.
Vossius — Usher — Haramond — Brucker — Huetius — Ittigius
— Petavius  Grotius  Peai'son — B ull-^-^Cave — Wake —
Cotelerius — Grabe — ^Dupin — Fleury — Tilleraont — Bochart
— Le Clerc — Nelson^ — Reeves — Leslie-^ — Hickes — Marshal
 Beveridge  ChlUIngworth — Watherland — Zanchius —
BuddiBus — Bishop — Berrlman — Clarke — Mosheira — Lard
ner — Jortin : — and, indeed, the great body of the learned in
every age have been fully of opinion, that these epistles are
the genuine work of the author to whora they are ascribed *.
With what face then can Dr. Priestley say they are generally
given up by the learned ? — The case is plain. — It does not
suit the Doctor's hypothesis to admit them. — ^But then —
where is truth, fidelity, and honour? — It is by arts like these,
Voltaire explodes even the bible itself. — But I will pro
duce such passages from these epistles as seem, directly or
indirectly, to our present purpose : —
" According to the will of the Father, and Jesus Christ
our God f."
* See Bishop Horsley's Tracts, p. 120 — Archbishop Wake's Apostoli
cal Fathers — Dr. Clarke's Reflections on Amyntor, and Bishop Pearson's
'Vindicise. See also Bishop Bull's Defence of the Nicene Faith, chap. 2.
sect. 6. Likewise Eusebius's Eccl. Hist, books, chap. 36. Consult also
the Notes to Kelt's Sermons, p. 21 — 24,
Dr, Priestley is certainly in the right to reprobate these Epistles if he
can, says an unknown author ; they subvert all his tbeologyand history.
Bishop Horsley's Tlacti, p. 300.
t Ep. ad.Ep, introd,
Hh3

470 DOCTRINE OP THE TRINITV. PART VIII,
21. " There is one physician both fleshly and spiritual ;
made and not made; God incarnate; true life in death;
both of Mary and of God ; first passible, then impassible ;
even Jesus Christ our Lord *."
22. " Nothing is concealed frora the Lord, but even
our secrets are nigh unto hira f ."
23. " Our God, Jesus Christ, was, according to the dis
pensation of God, conceived in the wp^b of Mary, of the
seed of David, by the Holy Gliost J."
24. " Now the virginity of Mary, and He who was born
of her, was kept in secret frora the prince of this world ; as
was also the death of our Lord: three ofthe mysteries the
most spoken of throughout the world, yet done in secret by
God§." 25. " Ignorance was taken away, the old kingdom abo
lished, God appealing in the form of man, and man acting
as God ||."
26. " Jesus Christ, who was of the race of David ac
ceding to the flesh, the son of man, and Son of God f^."
27. In archbishop Usher's edition of this Epistle we
hare the following passage : — " But we have also a physi
cian, the Lord our God, Jesus the Christ, before ages the
only-begotten Son and Word, but afterwards man also of
the virgin Mary ; for the Word %vas made flesh ; incorpo
real in a body ; exempt from sufferings in a suffering body ;
immortal in a mortal body, life in corruption." This pas
sage is similar to one of those w hich we have already quoted
from this sarae epistle, yet it is only just to observe, that It
is omitted as spurious by other editors.
28. " Our God, Jesus Christ, being in the Father, doth
so much the raore appear **."
29. Pray unto. Chiist for me ff."
30. " Permit me to imitate the passion of Christ, mv
God XX-"
31. "Ignatius— to the church of God the Father, and
our Lord Jesus Christ — by the Holy Ghosl ||||."
32. « I exhort you, that ye study to do all things in
* Ibid, sect, 7. t Ibid. sect. 15. .Ibid serf is
« Ibid, sect, 19. II Ibid. 1flb^.seci.20.
* Ep. ad Rom. sect. 3. tt Ibid. sect. 4. tt Ibid sect fi
III Ep. ad Mag. Introd. * " a. sect, e-

SECT. 2. Opinions of the Apostolical Fathers. 471
divine concord ; yoiu' bishop presiding in the place of God ;
your presbyters iu the place of the council of the Apostles ;
and your deacons most dear to me, being entrusted with the
ministry of Jesus Christ ; who was with the Father before
all ages, and appeared in the end to us *."
33. " There is one God, who has manifested hiraself by
Jesus Christ his Son, who is his etemal Word, not coming
forth from silence, who in all things pleased him that sent
him t."
34. " Study to be confirmed in the doctrine of our Lord^
and of his Apostles ; that so, whatsoever ye do, ye may pros
per both in body and spirit ; in fedth and charity ; in the
Son, and in tiie Father, and in the Holy Spirit J."
35. " Be subject to your bishop, and to one another,
as Jesus Christ to the Father, according to the flesh ; and
the Apostles both to Christ, and to the Father, and to the
Holy Ghost §."
36. " Consider the times ; and expect him, who is above
all time, eternal, invisible, though for our sakes made visi
ble ; impalpable, and impassible, yet for us subjected to
sufferings ; enduring all manner of ways for our salvatlonl]."
37. "I wish you all happiness in our God, Jesus
Christ f ."
38. I glorify Jesus Christ, the God who hath thus fil
led you with wisdom **.
39. All these things (Jesus Christ) suffered for us that
we might be saved, and he did truly suffer, as also he did
truly raise up himself fi-.
40. After his resurrection he did eat and drink with
them, as he was flesh; although as to his spirit he was
united to the Father J J.
41. Ignatius was martyred, A. D. 107- There is a con
versation recorded which passed between him and Trajan,
which is strongly expressive of liis belief of our Saviour's
divinity. Among other questions which the Emperor put to
this venerable Bishop, one was. Whether he carried Christ
within him ? He replied, I do ; for it is written, / will
dwell in them and walk iti them. 2 Cor. 6. 16, and Levit.
* Epistle to the Magnesians, sect. 6, t Do. sect. 8. X Do. sect.
13. i Do. do. I Epistle to Polycarp, sect, 3. % Ibid, sect. 8.
* Epist, ad Smyr. sect 1- *' Ibid, sect. 2. Jt Ibid, sect, 3,

472 DOCTRINE OF THE TRINITY. PART VIII,
26. 12. The Emperor then ordered that he should be car
ried to Rome, and there be devoured by wild beasts. Upon
hearing this sentence the venerable man cried out with joy,
I thank thee, O Lord, that thou hast vouchsafed to honour
me with a perfect love towards thee, and hast made me to
be put in iron bonds with thine apostle Paul.
< 42. The relation of his martyrdom farther tells us, that
immediately before he was delivered to the beasts, all the
brethren at Rome kneeling down with him, he prayed to
the Son of God in behalf of the churches.
43. This same pious Relation concludes with an address
to the Holy Trinity : — " Christ Jesus our Lord ; by whom,
and with whom, all glory and power, be to the Father, with
the blessed Spirit, forever and ever. Amen."
44. Polycarp was a disciple of John, and by him made
bishop of Smyrna, A. D. 82. He was burnt alive in the
100th year of his age, and in the year of our Lord 166. —
Irenaeus assures us, that Polycarp always taught those things
which he had learned from the Apostles, and which hc deli
vered to the church, and whicli alone are true. All the
churches throughout Asia bear witness to this, as do the
successors of Polycarp, in his seat, to this day ; wbo was a
far more worthy, faithful, steady witness of the truth, than
Valentinus and Marcion, and other false teachers. — His
genuine writings are only one Epistle to the Philippians. —
In this, however, he is not silent concerning the dignity of
his blessed Master : — Wherefore, says this good raan, girding
up the loins of your mind, serve the Lord with fear, and in
truth ; laying aside all empty and vain speech, and the error
of many ; believing in him that raised up our Lord Jesus
Christ from the dead, and hath given him glory and a throne
at his right hand ; to whom all things are made subject,
both that are In heaven, and that are in earth ; whom every
living creature shall ivorship ; who shall come to be the
judge of quick and dead '.
45. " Now the God and Father of our Lord Jesus
Christ ; and he himself, who is our everlasting high-priest,
the Son of God, even Jesus Christ, build you up in faith
and in truth t-"
* Epist. ad Philip, sect 2, t ibi<J, ,ect.l2,

SECT. 2. Opinions of the Apostolical Fathers. 473
46. There is an excellent fragment of Polycarp, pre
served by Victor Capuanus, and cited by Feuardentius, in
his notes on the third book of Irenasus, where he gives a
good account of the design each of the Evangelists had in
writing his gospel ; in the course of which he advances some
things extremely favourable to our present inquiry : — Mat
thew, says this holy Martyr, writing to the Hebrews, has
inserted the genealogy of Christ, that he might show Christ
to be descended of that race, from whence all the prophets
had foretold he was to be born. But John, who was fixed
at Ephesus, where the law was not known by the Gentiles,
began his gospel with the cause of our redemption ; which
cause was manifest from this, that God willed his Son to be
incarnate for our salvation. But Luke begins with the
priesthood of Zacharias, that, by the miracle of his Son's
nativity, and the office of so great a preacher, he might
make known the di'vlnity of Christ. And Mark, therefore,
sets forth some ancient passages of prophetic raystery, agree
ing to the coming of Christ, that his preaching might not
seem a novelty, but be conformable to what had been an
ciently delivered *.
47. In the circular Epistle of the church of Smyrna con
cerning the martyrdora of this holy man, we have the fol
lowing testimonies to the truths now under consideration : —
" Eighty and six years have I now served Christ, and he
has never done me the least wrong : how then can I blas
pheme my King and my Saviour f."
48. When he was at the stake he made a prayer to al
mighty God. which he finished in these words : — For this,
and for all things else, I praise thee, I bless thee, I glorify
thee, by the eternal and heavenly High Priest, Jesus Christ,
thy beloved Son; with tvhom fo thee and the Holy Ghost,
be glory both now, and to all succeeding ages. Amen J.
49. The Governor hindered the Christians from having
the body of the Martyr, lest, says he, forsaking him that
was crucified, they should begin to worship this Polycarp.
And this was said at the suggestion ind instance of the
Jews, who also watched us, say the authors of this relation,
that we should not take him out of the fire : not considering,
* Lib. .3, V. 3, t Martyrdom of Polycarp, sect. 9-
t Do- sect. 14.

474 DOCTRINE OF THB TRINITY. PART VIII.
say tliej', that neither is it possible for us ever to forsake
Christ, nor worship any ofher besides him. For him, in
deed, as being the Son of God, we do adore : but for the
^Martyrs, we worUiily love them, as the disciples and fol-
lov\ ers of our Lord, and upon the siccounl of their exceeding
great affection towards their Master and their King *.
50. " God who is able to bring all of us by his grace
and help to his etemal kingdom, through his only-begotten
Son Jesus Christ; to whomhe glory, and honour, aud power,
and majesty, forever and ever. Amen f."
51. " But our Saviour Chiist reigning forevermore : to
him be honour, glory, majesty, and an eternal throne, from
generation to generation. Amen X"
52. " Jesus Christ ; with whom, gloiy be to God the
Father, and the Holy Spirit, for the salvation of liis chosen
saints §."
53. " That Jesus Christ our Lord may also gather
me together with his elect : to whom with the Father,
and the Holy Ghost, be glory forever and ever. Amen ||."
These seven witnesses all lived in the first century, which
is usually called tbe Apostolic age. The five first, namely,
Barnabas, Hermas, Clement, Ignatius, and Polycarp, most
of whom sealed the truth with their blood, had every possible
opportunity of being acquainted with the great truths of the
gospel. The believers, who wrote the two Relations con
cerning the martyrdoms of Ignatius and Polycarp, seem
likewise to have been so favourably circumstanced that they
could not be ignorant of the doctrines and practices of the
first age. All these opinions, therefore, delivered by these
seven witnesses, will bid fair for being the true ones, and
conformable to those of the Apostles, by whom they had
been instructed, and from whom they had received them.
Such is the evidence which arises to the Divinity of
our blessed Saviour from the Immediate successors of the
Aposties. The celebrated Brucker says, when speaking of these
Apostolical fathers, The object of their most praise-worthy
* Do. sect. 17. . t Ibid, sect. 20- • Ibid, sect, 21- ^ Ibid
sect. 22. II Ibid, Advert, to the Relation. — This doxology probably
belongs to the btter end of the second, or beginning of the third century -
but, as it is annexed to this Relation, I hare introduced it here.

SECT. 2. Opinions of the Apostolical Fathers. 475
endeavours was, to follow the example of their masters, and
to exhibit the truths of the gospel in such plainness of in
struction, that even the weak and children might be led to
a knowledge of them ; thinking that they had then suffi
ciently discharged the office of teacher, when without the
artificial aids of human erudition, or any mixture of philoso
phical conceits, they had boldly and openly, in their speeches
and writings, held forth to the consideration of all men, even
the most illiterate, the Author of all salvation, and the means
by which the possession of it was to be secured. Of this
we have a singular and shining Instance in the genuine epis
tles now extant of Clemens Romanus, Ignatius, and Polycarp,
who were disciples of the Apostles, and who, combining
the simplicity of evangelic doctrine, with the sublimity of
divine truth, have displayed them in a style worthy of men
distinguished by the name of Apostolic. Hist. Crit. Phil.
V. 3, p. 270. — Dr. Jortin writes. If the opinion of Christ's
divinity had not prevailed coraraonly among the Christians
' of the first and second centuries, how carae It to pass, that
Adrian is said to have designed to deify Jesus Christ, or that
Severus Alexander intended It ? Remarks on Eccl. Hist.
vol, 2, p. 90.

47S

DOCTRINB OF THB TRTNrTY. " P.\R'r VIII.

PAPxT EIGHTH.

SECTION IU.

THE OPINIONS OF THE CHRISTI.\N F.\THERS, WHO LIVED
IN THE FIRST P.\IlT OF THK .SECOND CENTURY, CON
CERNING THE PERSON OF CHRIST, AND THE DOCTRINB
OF THB TRINITV.

Authors of the second age, — Quadratus — Aristides — Eu
sebius — Milfiades. — The term Nazarene, originally
given fo all Christians. — The Ebionites. — Testimony
of Sulpitius Severus : — Of Augustin. — Hegesippus,
the Ecclesiastical Historian. — Witnesses of the Deity
of Jesus.
We will now pass on to those Authors who lived In the
second age.
I allow, says Dr. Priestley himself, all that Bishop Bull
and Mr. Burgh ascribe to the Fathers of the second and
third century ; I allow that they held the doctrine of the di
'vlnity of tbe Son, at least ; but it was in a qualified sense,
and by no means the same that was maint^ned after the
council of Nice. Defence of Unit, for 1787, p. 139. 
Whether the Fathers of the first century also held not the
doctrine of Christ's divinity, the Reader will judge from the
quotations we have just produced out of their writings : and
whether the Fathers of the second and third ages maintained

SBCT, 3. Opinions of the Christian Fathers. 477
it in any other sense than was received at and after the coun
cil of Nice, the following extracts from their works, and the
works of other Authors who have spoken or written upon
tbe subject, will plainly shew.
54. Quadratus was bishop of Athens. He presented an
Apology to the emperor Adrian about the year of our Lord
1 25. "The Apology itself is lost : but Eusebius declares it
was in the hands of many of the brethren in his time ; that he
himself was possessed of it ; and that It contained clear
evidences of the author's understanding, and of his tiuly
apostolical faith and sound doctrine *. St, Jerome also
calls the Apology of this pious bishop a very useful book,
and says it was full of reason and faith, and becoming the
apostolical doctrine f.
55. Aristides was a philosopher of Athens, and became
a convert ]to Christianity in the beginning ofthe second cen
tury. He was a very eloquent man, and presented an
Apology to the emperor Adrian in favour of the Christians
about the same time with Quadratus. Eusebius says he was
a faithful man J. And St. Jerome observes, that he was an
eloquent phIlos<q)her, and a disciple of Christ §. Petavius
relates also, that it was reported of him in the Martyrolo-
gies, how he very clearly and fully discoursed in the pre
sence of the Emperor, that Jesus Christ was God ||.
56. Eusebius informs us, that there w ere in all fifteen
bishops, who presided over the church at Jerusalem, from
the rimes of the Apostles till the siege of that city under
Adrian, about the year of our Lord 136. All these bishops
were Helwews by birth, had sincerely embraced the faith of
Christ, and were thought worthy of the episcopal office, by
those who were competent to judge ^. And as all the other
bishops in the Christian world were in communion with
tiiose of Jerusalem, it will follow, that they also were looked
upon as orthodox in the faith ; for it is well known by those
who are at all acquainted with the history of those times,
that whenever any of the bishops declined from what was
deemed the path of truth on any of the great leading doc
trines of Cbri^ianity, of which the divinity of Christ was

* Eus. Ec. Hist, book 4. eh. 3. t Cat Ec. Script, in Quadrate.
t Eos, Ec. Hist, b. 4, ch, S. i Cat. Ec. Script in Qnadrato.
11 Inpres. ad Tom. S. Dogm. Theolog. f Euseb. Ec, Hist, lib, 4. cap. 5.

478 DOCTRINE OF THE TRINITY. PART VIII.
always esteemed one, they were constantly excluded from
communion by all the rest of the orthodox believers. Euse
bius, therefore, speaking with so much approbation of these
first fifteen bishops of Jerusalem, renders it extremely pro
bable, that they were all considered at that time as main
taining the commonly received principles ©f Christianity *.
Mosheim tells us that the term Nazarene was originally
given to all Christians, and that it was afterwards appro
priated to those Christians of Jerusalem, who considered
the observance of the Mosaical rites as necessary to salva
tion. These were distinct from the Ebionites, and not
placed by the ancient Christians in the heretical regis
ter, while the latter were considered as a sect, whose
tenets were destructive of the fundamental principles of the
Christian religion. But, after the second destruction of
Jerusalem by Adrian, they deserted the ordinary assemblies
of Christians, and were then reckoned to be a distinct sect,
but yet were treated by other Christians with great gentle
ness, as agreeing in the main doctrines of Christianity.
Eusebius tells us expressly, that the Ebionites believed
Christ to be only a common man, born of Joseph and Mary.
But there were others called by the same uame that ob
served the ceremonies of the Mosaical law, and yet, avoid
ing their absurd notions, believed the pre-existence of
Christ, and that he was God, the Word and Wisdom of the
Father. Sulpitius Severus, a good historian of the fourth century,
attests the same thing. He tells us that the emperor
Adrian placed a guard to keep the Jews out of Jerusalem,
which was of service to the Christian faith : for they almost
all, together with the observance of the law, believed Christ
to be GodX-
St. Augustin also testifies the same thing. He distin
guishes the Nazarenes from the Cerinthians and Ebionites,
and tells us the latter held that Christ was only a man:
but the former, though they observed the precepts of the
law, yet confessed that Christ was the Scm of God§.
57. Miltlades was a man of considerable note towards
the middle of this second age, and is spoken of by Eusebius
* See StiUingfleet on the Trinity, p. ir.
• Sac. Hist. lib. 2. cap, 46. i Lib, de Hseres. c. 8, 9, 10.

SECT. 3. Opinions of the Christian Fathers, 479
as a defender of the doctrines which we usually call ortho
dox *.
58. Hegesippus t, the ecclesiastical historian, lived
before or near the time of Justin Martyr. He came to
Rome about the year 157, while Anicetus was bishop there,
and continued in that capital till the year 185, In friendship
and communion with the said Anicetus, with Soter and Eleu-
therus, his two successors in office. Now it is certain, that
these three Roman bishops were orthodox respecting the
divinity of Christ, because they were held In high esteem
with Irenseus, bishop of Lyons, who, we know, believed
that doctrine, and considered all those who rejected it in
the light of heretics. It will follow, therefore, from these
premises, according to the spirit and practice of those times,
that Hegesippus must have been sound in the faith.
Here then are five other witnesses, or to speak more
exactly, here are four eminent Individuals, and a series of
fifteen bishops In the raost ancient church in the world, who
all seem to have been orthodox'in'the faith, on the great
doctrines now in question, and who all lived before the
time that Justin Martyr came forward as a defender of the
Christian faith. These, together with the seven former,
who preceded them, * make the ' number of witnesses in
favour of orthodoxy in the prime of antiquity exactly twelve :
witnesses sufficiently numerous and circumstantial to de
termine what were then deemed the genuine doctrines of
Christianity. *' Ec: Hist. I. 5. c. 23.
t See a defence of Hegesippus's orthodoxy in Bishop Horsley's Tracts,
p. 169.

480 DKITY OP JESDS. P.\RT VIII.

PART EIGHTH,

SECTION IV.

THE OPINION OK .H«TIN MARTYR CONCERNING THE PERSQN
OF CHRIST, WITH A VINDICATION OF HIM FROM THE
CHARGE OF INNOVATION.

Justin Martyr. — Jesus preached his own Deity.— -Dr.
Priestley not to be credited. — Deists more consistent
than Socinians.  Declaration of Julian.— —Justin
Martyr's first Apology.  Internal arguments that
Jtcstin did not invent the Doctrine of the Trinity.—
Was considered the chief Champion of Orthodoxy : —
His Writings veiy decisive : — His Sentiments avowed
by fhe great body of believers.
We are now come to the time of Justin Martyr. It is
necessary we should pause a little, and attempt to vindicate
his character from the aspersions of the Socinians. For Dr.
Priestley asserts, that the doctrines of the Trinity and di
vinity of Christ were never known and received in the
Christian church till introduced by him from the Platonic
school*. On the contraiy I affirm, with all possible con
fidence, that the pre-existence and divinity of Christ were
clearly preached by our Saviour himself — by St. Peter — St.
* We find nothing like divinity ascribed to Christ before Justin
Martyr. History of CuiTuptions vol. i. p. .32.

SECT. 4. Opinions of Justin Martyr. 481
P'iul — and John*. Nay, what is more, I solemnly affirm,
that Philo, the learned Jew, who lived in the time of
oixx Saviour and his Apostles, was a believer in both these
doctrines f.
^ Moreover, most of the foregoing testimonies, to the pre-
existence and divinity of Christ, extracted from the writings
of the Ancients, whether Christians or Heathens, are prior
¦ to the time of Justin Martyr. The reader then will judge
what dependence can be placed on the declarations of Dr.
Priestley as a writer upon these great subjects. His History
of Corruptions abounds with such unfounded assertions.
With the utmpst confidence we appeal to all antiquity,
whether Jewish, Heathen, or Christian, for the truth of the
doctrines we espouse. All antiquity avo\|^s the fact, that such
doctrines were taught. And these facts are so plain, clear,
and stubborn, that all the sophistry of the most dexterous
Polemics cannot overturn thera. It cannot be. The doc
trine of Christ's divinity rests upon the most undoubted
historical evidence. The bible is full of it. Christian,
Heathen, and Jewish antiquity is full of it. And, in my
opinion, the Deists themselves act a more consistent part,
in rejecting the whole bible, as a fable, than the Socinians
do, who pretend to embrace revelation, and yet caishier
some of its important and distinguishing doctrines. How
much more according to truth than Dr. Priestley's, is the
declaration of Julian the Apostate, w ho acknowledges that
John did teach that Jesus Christ was God : — ^Therefore, says
he, neither Paul, nor Matthew, nor Liike, nor Mark, at
tempted to say, that Jesus was God, but the good natured
John, who perceived that now (at the time of writing his
gospel) a great multitude, in hiany of the Grecian and
Italian cities, were carried, away wiih this disease. — He first
dared to speak it J. — What this learned Emperor says of
Paul, Matthew, Mark, and Luke, is not strictly true. For
though the three Evangelists in question do not so fully
teach the doctrine of Christ's divinity as John ; yet they do
teach It in a language sufficiently clear and intelligible to
* It is not necessary to repeat here the proofs of tins assertion. Let
the Reader consult the whole of the third part of this Plea . .
t Sec part 6, sect. 2. * Julian apud Cyril, I, 10,

4S2 DKITY OF JKSl^' PART VIII.
candid Renders. Paul, however, is mucli fuller upon the
subject than any one of tlic three. And John, even in
the opinion of this implacaliic eiicniy of Christianity, did
teach the doctrine. Important coiucssion ! For if John
taught it, surely Justin Martyr was not the inventor of it.
^^'e Jn.sist upon it, however, that Paul, in particular,
taught the doctrine in question twenty or thirty years be
fore John wrote his gospel. But as this subject has already
undergone a discu.s.sioii in the former part of this work, it
will not be iK'ce.ssMiy to return to it iif;;iin, but only refer
the reader to what luis been there advanced. Several other
arguments, indeed, iircscnt themselves to our consideration,
which have not yet been attended to, whereby it is demon
strably proved, that the divinity of onr blessed Saviour had
been geiicrally rccci\ od ¦.imong Cliiistiaus, long before Justin
Martyr wrote liis .Apology, or tlie Dialogue with Trypho,
tho learned Jew. Somo of those arguments I will now sub
mit to the coiisideiation (if tlio candid reader, and appeal
to his judj^mont for the valitlity of them. If one or more of
them sliall fail, perhaps anoiher of them may recommend
itself as being entirely satisfactory. To rae they are all of
some weight. And if any one of them is conclusive, the
point in debate is gained.
Justin .Martyr presented his first Ajiology to the Emperor
Antonius Pius about the year of our Lord HO. The inter
nal marks of its being agreeable to the principles then com
monly received among Christians are incontestable. He
lays before the Emperor the doctrines of Christianity with
out disguise, and appeals to him for the jiiopriety of thera.
He expressly says they believed tlic Trinity and the incarna
tion of the Son of God.' And all this he docs, without
giving the least intimation, that his sentiments upon these
subjects were novel, and peculiar to himself. He evidently
all the way through, defends them as the coinmon and well
known principles of beliovors.— Moreover, hc lived in the
metropolis of tlio Roman empire during the time the bishops
Tclesphorus, Hyginus, Pigs, and Anicetus presided over the
church there; tlie first and last of whom suflbred martyr
dora in defence of tlic truth, He was in comraunbn with
each of these bishops iu thoir course, drew his pen more
than once in defence of theif rightejous causc, and stopped

SBCT. 4. ^^ Opinions of Justin Martyr. 483
the torrent of persecution which raged against them.
Nay, what is more, during his abode at Rome he lived in
communion with the venerable Polycarp, the disciple of
John, and bishop of Smyrna, who came thither about the
year 158, to consult with Anicetus concerning the time of
celebrating Easter. He was also in communion with He
gesippus, who came to Rome nearly at the same period, and
continued there till the day of his death. /VVhether they
were intimately acquainted or not, history does not say,
though it is exceedingly probable they were, as they are.
known to have been countrymen, and both in communion
with the same bishop.
Another argument, arising from internal evidence, may
be this : Justin, in the Dialogue between himself and Try
pho the Jew, proposeth two questions : The first is. Whe
ther Jesus Christ is the ^promised Messiah ? This question
he saith he can maintain against Trypho, though he should
pot acknowledge tbe Messiah to be any more than a mere
"man. The second question comprehends more than one
head ; for it goes to inquire whether the Messiah had a
being •'before his Incarnation ? Whether he was God? And
whether he was born of a Virgin ? All these he declares
were the true doctrines of the ancient Jewish prophets, and
of Jesus Christ himself. He advanceth all these things, as
being well known and generally received among Christians.
He quotes multitudes of passages'out ofthe Old Testament
in favour of these doctrines, and carefully endeavours to con
fute the dltferent solutions, which the Jewish Rabbins made
use of to evade the force of his arguments. This renders it
certain that the proofs which were drawn from the books
of the Old Testament were by no means new to the Jews,
but' that they had often been ur^ed by the Christians, and
as frequently answered by the Jews. This v>as particularly
the case with that remarkable passage In the first chapter
of Genesis, wliere the Almighty Is introduced as saying,
" Let us make man in our image." The Christians long
before the time of Justin urged these words as a proof of the
Trinity. And even the learned Philo acknowledged, that
the expressions Implied the talking; in of others as fellow
ivorkmen. But sorae of his countrymen gave one interpre-
ii2

4S1 DEITY OF JESUS. PART VIII.
tation, and sorae another. Some said, God spake to his
Angels. Some, that he spake in the plural because of his
majesty. Others, that he spake to tiie elements. All these
inventions of the Jews, Justin takes notice of, and rejects
them as improper and unnatural. If, therefore, he was the
first inventor of the doctrine ofthe Trinity, and the other
doctrines therewith connected, why doth he take notice of
and reject with scorn all those silly evasions made use of
by the Jewish Rabbins ? It appears, then, that the Chris
tians, before his time, did believe the doctrine of the Trinity,
because the Jews, during his own age, made so many dif
ferent answers to the difficulty In question.
Another internal argument in proof that Justin was not '
the inventor of the doctrine bf the Trinity, but that it had
pre'Vailed among Christians before his time, ariseth from the
manner in which he speaks of those among them, who re
jected the divinity of our blessed Saviour, and believed him
to be born of Joseph and Mary. There are some among us,
says he, who confess that he is Christ, but affirm him to be
man born of men ; whh whom I do not agree ; nor could it
be said by most of those who are of my sentiments ;' for we
Jiave befen commanded by Christ himself, not to believe the
injunctions of men, but to believe those things which were
preached by the blessed Prophets, and taught by Christ him
self. From hence it appears, that though there were some ini
the days of Justin who believed Christ to be a mere man,
yet the great body of the Christians, who gave heed to the
holy Prophets and our blessed Saviour, were of a different
opinion, and believed as Justin did concerning him.
It is remarkable, that Socinus is compelled to acknow
ledge, both in contradiction to himself. Dr. Priestley, and
all our other Ebionites, That from the infancy of the church,
there had been very many pious, learned men, martyrs too,
who had embraced this grievous error, namely, that Jesus
Christ is that one God, who created all things, or certainly
begotten of his proper substance*. This concession is
giving up the point. For if there were very many from the
infancy of the church, who espoused these doctrines, and
* Epistle 3d "to Radecius.

SECT. 4.' Opinions of Justin Martyr. 485
some who even died martyrs, how can the Socinians say,
that Justin Martyr, who lived aboyt the middle of the.^sccond
century, was the inventor of them ?
Another internal argument will arise from the conduct*
of Justin in his Dialogue with Trypho, where he represents
the Christians of his own age as beingiendowed with the
gifts, of miracles, and the power of^ ejecting devils inthe
iiame of our blessed^ Saviour, as of the true God *. Now
we do not read,; that either the Ebionites, or Cerinthians,
those ancient heretics, ever had, or ever pretended to be
favoured with, this supernatural power. And it is very re
markable, that Irenseus makes this a; distirrguishing mark
between the catholic church and all the assemblies of
heretics f. ^, ".
Another argument for the divinity of Chiist ariseth from
the conduct of Trypho the Jew, and adversary of Justin,
who frequently objects to the Christians, that they worship*"
ped Jesus Christ as God;^while Justin undertakes to justify
their conduct in so doing ; a sufficient proof that Justin
was not the Inventor of the doctrine.
Another argument of the same kijid arises from this con
sideration, that neither Trypho the Jew, nor Rabbi Jocha-
nan, objected to the novelty of the doctrine of the Trinity,
which they undoubtedly would have done, had it been lately
invented; but both proceed upon the principle, that the
doctiine was commonly received by the Christian church.
Another argument wjll arise from the assertion of Irenaeus
in the second and: third sections of the first book of his
learned Work.; For he saith, that the common faith of
the churches, all the world over, was that of the Trinity and
the divinity of Jesus Christ. Dr. Priestley says these doc
trines were never heard of till Justin wrote in defence of
thera. Now we know Justin published his Dialogue with
Trypho the Jew in defence of these doctrines about the
year 140. Irenseus wrote the above declaration about IJO ;
that is, thirty years after Justin's Dialogue was published.
It follows, therefore, that Justin must have converted all the
world to his own way of thinklngy and to an erroneous, blas
phemous, and idolatrous -way of worship, inthe course of
* Dial, with Tryp. p. 3Ji. . . t Lib. 4, c. 45^

486 DEITY OF JESCS. P.aUT VIII.
thirty voars ! Credat Judseus Apella ! What absurdities
will not men, sensible, learned, and worthy men, embrace'
in defence of a .system ! Alas for poor huraan nature !
Arguments the raost weak and inconclusive shall be as cg-
gent as demonstrations; and demonstrations themselves
shall appear utterly fallacious. Such is the power of preju
dice ! I pretend not to be raore exempt than my fellow
creatures. Let sober men judge between us ! '"*
Another argument in proof that Justin was not the first
broacher of the doctrine concerning the Holy Trinity arises
from the history of Rabbi Jochanan. He lived at Babylon,
and was the chief of the Jewish synagogue there, while
Justin lived and taught in Greece and Rome. Now this
Rabbi takes much pains to^jjastruct the Jews in Babylon
^ow to answer the Christians, who proved a plurality of per
sons in the Divine Nature from the Ixioks of the Old Testa-
inent. Babylon was at a vast distance from Rome. The
Romans were almost'always at war with the people of those
countries in the period of which we speak. It is not, there
fore, in the least probable that Rabbi J(y;hanan should ktiow
any thing of the new and unheard of principles taught by
, Justin, at such a distance, and under such circurastances. —
It is more likely, that the very name of Justin had never
rfeached his ears, much less that he was acquainted with his
religious principles, and thought it necessary to arm his bre
thren of the synagogue against them. Be these things as
they may, it is certain this celebrated Rabbi undertook to
confute the arguments which the Christians brought from
those passages in the Old Testament, that seem at least to
Imply a plurality in the Godhead. He particularly considers
the proofs which Christians even then drew from — " Let us
make man — t'ome and let us go down — ^What nation is so
great who hath Gods so nigh — I beheld till the thrones weie
cast down and the Ancient of days did sit — Beware of him,
for my name is in hira." How could he answer arguments
which never had any existence ? It is evident, therefore,
that the Christians in and about Babylon believed the doc
trine of a Trinity at that time. And from thence it will
follow, with a degree of probability amounting almost to
certainty, that Justin Martyr was not the original author of
that doctrine.

SECT. 4. Opinions of Justin Martyr. .^ 487
An argument, similar to this of Dr. Priestley, was,^ even
so early as the latter end of the second, or beginning of the
third century, urged by the heretics against the doctrines of
the Trinity and divinity of Christ : only It happens, ^unfor
tunately, that Dr. Priestley contradicts, in some degree, the
assertions of his ancient brethren. For he says, these doc
trines were unknown in the Christian church till invented by
Justin. Now Justin was martyred about the year 163. —
These ancient heretics say, that the doctrines in question
were unknown till thetirae of Victor, bishop of Rome, who
died in the year 201. But, to pass over the contradictions
of t^se ancient and modern Socinians, let us attend to the
answer that was given thera at that time by sorae unknown
defender of the divinity of Christ. Some say it was Caius,
and others ascribe it to Origen. Who the person was is of
no great consequence In the present argument. His words
are taken frora a discourse he had written against the heresy
of Arterao, who, like Dr. Priestley, believed that Jesus Christ
was no more than a mere man. That the true apostolical
doctrine of the simple humanity of Christ was preserved till
V Victor's days, but that It was corrupted from that time, raay
¦¦^possibly be somewhat probable, says this author, if what
they assert had not, first, been confuted by the holy scrip
tures ; and, secondly, by the writings of those Christians
who were raore ancient than Victor, such as Justin, Miltiades,
Tatian, and Cieraent, and of raany others ; in all whose
books the divinity of Christ is maintained. . For who can be
ignorant of the writings of Irenaus, Melito, and the rest,
who have taught, that Jesus Christ was God and, man at the
same time ? The psalms also andj hymns ofthe brethren,
written since the beginning by the faithinl, do set forth the
praises of Christ, the Word of God, ascribing divinity to
bim *. So that since the doctrine of the church has been
preached for so many years, how can they say, -that till Vic
tor's time the whole church was of their opinion ? Are they
not ashamed to invent this calumny against Victor, who
^-
*- " The worsIiiPi hymns, and 'doxologies addressed to the three per
sons, as old as Christianity ij^elf, and as unanimously and constantly ad
hered to are all so raanj^^proofs of tlie trutli of what %ve assert, tliat the
blessed Tliree, Father, .Son, and Holy Ghost, were the God ofthe primi-
tive Christians." Fiddes's Theo. Spec. vol. 1, p. 393.

488 DKITY OF JESUS. ' PART VIII.
knew very well, that Theodotus the currier, who was the
first author of the sect of those that deny the divinity of
Christ, was turned out of the church by Victor himself? —
For if this bishop had been of the same mind with Theodo.-
tus, how comes it to pass that he excommunicated him upon
the account of his doctiine * ?
These arguments raay be sufficient to show, that, from
what quarter soever the doctrines of Christ's divinity and
the holy Trinity raight spring, Justin Martyr was not the
author and inventor of thera. — We will now proceed to ex
amine what those doctrines really were which he embraced
and taught to mankind.
59. Justin Martyr is one of the most eminent Christians
and scholars in this period. He was born A. D. 103, and
beheaded at Rome A. D. 167, His sentiments upon the
subjects in question are well known. He is considered as
one of the chief champions of the orthodox faith. We will
produce a few passages from his valuable writings : — God,
says he, the Father of righteousness, and purity, and every
¦virtue ; Mm and his only-begotten Son, together with the
Spirit, who spake by the Prophets, we tvorship and adore -f.
60, " The master who instructed us in this kind of wor
ship, and who was born for this purpose, and.crucified under
Pontius Pilate, is Jesus Christ, whom we know to be the
Son of the true God, and therefore hold him the second in
order, and the prophetic Spirit the third, and we have good
reason for worshipping in this subordination, as I shall show
hereafter. For here they look upon it as a downright mad
ness, to assign to a crucified man the next place to the im
mutable, eternal God, Parent of all things, being entirely in
the dark as to the mystery of this order J."
61." We deliver the truth ; and nothing but the truth ;
and that Jesus Christ alone is properly the Son of God, as
being the Logos, and First-begotten, and Power of God, *
and by his counsel was made man §."
62. " Lest any one should object, that we can show no
Reason why our Christ should not be looked upon as a mere
man, I shall enter upon the proof of his Divinity ||."
• See StiUingfleet on the Trinity, p. 52.
t Pint Apology, sect. 6. X Ibid, sect. 16. § Ibid, sect. ?!.
II Ibid, sect, 37..

SECT. 4, ^, Opinions of Justin Martyr. 489
63. "They who affirm the Son to be the Father, are
guilty of not knowing tlie Father, and likewise of being ig
norant, that the Father ofthe universe has a Son, who being
the Logos, and First-begotten of God, is also God *."
64. " Next after the unbegotten and ineffable God, tve
adore and love him who is the Word of God ; because that
for our sakes he became man, and was made partaker of our
sufferings, that he might heal us f,"
65. He speaks of the Son's generation in these words :
— " In what has been said already, I have briefly shown,
that the Power, w^ich the Vord of tbe prophet calls God
and Angel, is not a name only, as the light of the sun,' but
numerically another. Isaid this Power was begotten of the
Father, by his power, and counsel,' and will, but not by way
of abscission, as though the Father's essence was divided';
or such as all other things, which being divided, or cuti are
not the same as before. And I exemplified in those things
which we see set on fire by another, that other not being
diminished thereby, but being able to set on fire many more, !
itself remaining the same J."
66. " I can show, that he' (Christ) even pre-existed the
Son of the Creator of all things, being God, and was born
man tlirough a virgin §."
67, " In the beginning, before all creatures, God begat
a certain Rational Power out of himself, which is also called
by the Holy Ghost, the Glory of the Lord, and sometimes
Sou, and sometimes Wisdom, and sometimes Angel, and
sometimes God, and sometimes Lord and Logos ||.''
68. " That ye might also know God, who came forth
from above, and became man among raen, and who is again
to return, when they who pierced hira shall see and bewail
himH." 69. " He, the Almighty, the Creator of all things, the
invisible God, he hath planted araong men, and engraved in
their hearts, the heavenly truth, the Word holy and incom
prehensible ; not sending, as any one would conjecture, a
servant, an angel, a prince, an earthly potentate, or one to
whom he had entrusted the administration of heavenly
things ; but the Artificer and Maker of all things, by whom
* Ibid, sect. 83. t Apol. 1, prope finem. X Dial, with Trypho,
p.- 3,58. i Ibid, p. ^Q7. II P. 284. li P, 288.

490 DEITY OF JBSUS. PART VIII.
he formed the heavens, and shut in the sea in its proper
bounds ; whose mysteries all the elements faithfully observe,
from whom the sun has received his charge to measure out
the day, whora the moon obeys, when he commands her to
shine in the night, and tbe stars which follow the course of
the moon ; by whom all things are ordered and bounded, to
whora all things are subject, the heavens, the sea, and all
that in them is ; the fire, the water, the abyss, what is in
the heights, and depths, and betwixt thera : hira he hath
sent to them. For what end ? As a man would think, to
tyrannize over them ; to awe and terrify them ? No ; he
sent hira as a king sends a king his son, in clemency and
meekness. He sent him «* a God. He sent him to raen.
He sent him to save ; to persuade, not to compel by vio
lence : for violence is not in God *."
Besides all these, and a vast number of similar declara
tions, dispersed through this great man's writings, it is most
evident that the divinity of Christ, and the other capital doc
trines that are connected therewith, were the coraraonly
received principles of the church at that time. For neither
in his Apologies, nor yet in his Dialogue with Trypho the
Jew, does he deliver the principles therein laid down as his
own private sentiments, but as the avowed sentiments of the
great body of believers. And for the truth of them he ap
peals to the Emperors, to the Jews, and to all the world.
His vindication is not so much the vindication of himself
and bis own opinions, as the vindication of Christ, of all his
followers, and of the great, leading, and fundamental truths
of his religion. % Epistle to Diognetus,

SECT. 5. '•' Opinions of fhe Christian Fathers, 491

PART EIGHTH.

SECTION V.

THE OPINIONS OF THE CHRISTIAN FATHERS, WHO LIVED 'S-
IN THE LATTER PART OF THE SECOND CENTURY, CON
CERNING THE PERSON OF CHRIST, AND THE DOCTRINB
OF THE TRINITY.

Opinions of Tatian : — Of Alexander : — Epipodiiis :-—
Melito, bishop of Sardis : — Theophilus, bishop of An
tioch : — Athenagoras, the Athenian philosopher :—
Andronicus : — Athenogines : — Blandina : — Irenceus — ¦>
His simplicity and sincerity — His testimonies :— Of
Clemens Alexandrinus.
70. Tatian was a man of eminent learning. After his
conversion to Christianity he became a scholar of Justin
Martyr, and consequently must have lived about the middle
ofthe second century. And whatever other opinions he
might entertain, it is certain he held the doctiine of our Sa
viour's pre-existence and divinity : for he saith, that he was
born by communication, not by abscission. For that which
is cut ofl^, says he^ is separated from the first; but that
which hath something in participation, taking its part of the
economy, makes not him indigent from whom he received
i^. As mwy fires are l|ghted by one firebrand, and the light
of the first brand is not diminished by giving light to those

492 DEITY OF JESUS. PAUT VIII.
many; so the AVord proceeding from the power of the
Father, hath not made the Father tliajf begat him without
Word or Reason *." .^,
71. Alexander, the fifth" of the seven sons of a cenain
Christian nanied Felicitas, who with their mother suffered
martyrdom at Rome about the year 1 50, said to the Judge,
" I ara a servant of Jesus Christ. Him I confess with my
mouth, in him I believe with my heai't, and him I incessantly*
adoreA^." 72. Epipodius, who with another Alexander suffered
martyrdom at Lyons about the year 178, said to the Judge
upon that solemn occasion : — " You do not know that our
eternal Lord Jesus Chiist, whom you say was crucified, rose
again from the dead, who by an ineffable mystery being
both God and man, hath marked out for his servants the
road to eternal life, and leads them to heaveaily king
doms!.". 73. Again: — Having his mouth running with blood, in
consequence of the blows given him by order of the Judge,
the same Epipodius broke out into this exclamation : — " I
^confess Christ to be God with the Father and the Holy
Ghost, and it is but just I should lay down my life for him,
who is both my Creator and Redeemer §,"
74. Melito was a very learned and laborious man. He
was made bishop of Sardis about the year 160. All his
works are lost, except one short epistle, and some fragments.
From these fragments, however, it fully appears^What
sentiments he entertained concerning our blessed Saviour:
— " There is no necessity," says he, " to prove the real
and true human nature of Christ's soul and body, from his
actions after his baptism. For what was done aiter his
baptism, especially his miracles, did manifest and confirm ?
to the world, the deity of Christ veiled in the flesh. The
same person being perfect God, and perfect man, confirmed
to us both these natures ; his Godhead by the miracles he
wrought in the three years after his baptism, and his man
hood in the thirty years before it, in which the imperfection
of the flesh concealed the tokens of his Godhead, although
he was true God eternally [j."
• Tatian's Orat. cont. Grsecos, p. 145. t Ruinarfs Acta Sincera
Mart, p, 22. tlhiA,^. Qi, J Ibid, p. 65, fl Anastatii Hode^, c, l«.

SECT. 5. Opinions of tlie Christian Fathei's. 493
75. Again : — " We ai'e not the worshippers of stones
void- of sense, but of the only God, who is before all, and
over all, and of his Christ, "who Is truly God before all
ages*." 76. Theophilus, being a studious, inquisitive man, be
came convinced of the truth of Christianity, and was made
bishop of Antioch about the yeai' of our Lord 168. We
have nothingof his remaining, except his books to Autolycus.
But from these it is plain he fully acknowledged the doc
trines which we now usually call orthodox : — " By the Son
of God," says he, " we must by all means iMiderstand the
Word, always existing in the mind of God," ¦*
77, Again : — " The three days before the creation of the
sun and moon were types of the Trinity, of God, his Word,
and his Wisdom."
78. Again : — " The Word was God, and sprung from
God." 'M-.
79. Again: — "When the Father said. Let us make
man in our own image, he spake this to no other but to his
own Word, and his own Wisdom f ." *
80. Athenagoras, a learned Athenian philosopher, be
came a convert to Christianity in the second century. He
addressed an Apology in favour of the Christians to the Em
perors Aurelius and Comraodus about the year 180. In this
valuable composition, which is still extant, he delivers his
sentiments very freely upon the subject in question : — '^ It
is abundantly plain," says he, " that we do not deny the
existence of a God: we who maintain, there is one un-
:' created, eternal, invisible God, not subject to passions, not
i to he circumscribed in place, nor capable of divisibility, only
to be comprehended in the mind and spirit, and endowed
with incomprdiensible glory, beauty, power, and majesty ;
by whom all things were made through his Word, were dis
posed in this beautiful harmony, and are con,tinually sus
tained. We believe too in the Son of God. Let not this

% Pascal Chronicle, anno Christi 164
+ See his Books to Autolycus, passim. — In making the three first days
ofthe creation typical of the Trinity, I do not mean to assert>that Theo
philus reasoned discreetly ; but the observation constitutes a substantial
proof of this matter of fact, that lie embraced the doctrines of the
Triaity. *'

494 DBITY OF JESUS. PART VIII.
be a subject of ridicule, because we mention a Son of God :
we have not the same notions of God, the Father, or the
Son, as your absurd Poets aiid Mythologists have, who make
their gods as foolish and as wicked as themselves. The
Son of God is the Word of the Father, in power and
energy : by him and through him were all things created :
for the Father and the Son are One : the Father is in the
Son, and the Son is in the Father, by the unity and power
of the Holy Ghost : For the Son of God is the Wisdom
and Word of God, If you desire a farther explanatipn of
the meaning of Son in this point, I will endeavour to give
you a brief one : He is the First-Born of the Father, but
not as ever beginning to exist ; for from the beginning,
God, being an eternal mind, must have had, from all eter
nity, the Word in hiniself ; and as the wisdom and power,
he exerted himself in all things : all matter was subject to
liira by formation, and the elements blended together, and
mixed by his operation. The prophetical Spiiit too con- _
firms this : The Lord possessed me in the beginning of his i
way, before Ms tvorks of old. And as for the Holy Spirit,
/who speaks to us in the Prophets, we assert hira to proceed
from God, as a beam proceeds from the sun, and is reflected
back again. Who then can but wonder, to hear us charged
of Atheism, who declare, there is God the Father, and God
the Son, and God the Holy Ghost ; who acknowledge their
power in unity apd distinction * }"
81. Again : — *' We acknowledge God, and the Son his
Logos, with the Holy Ghost, one as to their power, even
the Father, the Son, and the Spirit ; the Son to be the
Mind, the Word, the Wisdom of the Faiher, and the Spirit
to proceed as Hght doth from fire f."
82. When Andronicus suffered martyrdom towards the
close of the second century, the Heathen judge objected to
him, that Christ whom he invocated and worsMpped was a
man, who had suffered under the government of Poijtius
Pilate, and that the Acts of his passion were then extant J.
83. Athenogines suffered martyrdom about the year. 196.
Basil nfentions a saered hymn, which he ascribes to him as
its author. It was expressly addressed to our blessed
« Legat,pro Christ, p. 10. t ibid, p, 12. * Baron, an. 190.

SECT. 5. Opinions of the Christian Fathers. 495
.£, Saviour, and containedta doxology to the whole Trinity : —
" We laud the Father, Son, and Holy Spirit of God *." ¦'
84. Blandina towards the Tatter end of the se^cond cen
tury obtained the crown of martyrdom in France, and is
.said not to have been sensible of pain, though she was tos
sed by a wild bull in a net, "while she made hex prayers to
Christi." 85. Irenaius,j;.the disciple of Polycarp, was made bishop
„ of Lyons in France, A. D. 1 78, and beheaded by Severus,
A. D. 202. He wrote an excellent work against the heresies
of the age In which he lived, most of which is come down
I, to our own times, though In a very imperfect state.. In this
celebrated work, however, we find most of the errors which
* prevail In the present day, concerning the person of Christ,
strongly and justly opposed. This single consideration, me
thinks, should stagger our zealous Socinians, and make them
pause In theh opposition to the divinity of our blessed
Saviour. I profess before God, that I should be very much
alarmed at obstinately and professedly maintaining such
principles as this good man clearly condemned as heretical.,
Tiiere is a passage recorded by Eusebius, which gives
one a very high opinion of the simplicity, sincerity, zeal,
and inviolable regard to truth both of Polycarp and this
learned and pious Father. It is in a letter which Irenceus
wrote to Florinus, who had deviated from the truth to the
errors of Valentinus. In this Epistle Irenseus endeavouts to
reclaira Florinus.' " These opinions, O Florinus," said he,
" that I may speak sparingly, do not appertain to sound
doctrine. These opinions are dissonant .from the church, I
and drive those who give their assent to them into the
greatest impiety. These sentiments even the heretics, who
are without the church, have not dared to publish at any *
time. These opinions the presbyters who lived before our
times, who also were the disciples of the apostles, did in no
wise deliver unto thee. For I saw thee, when being yet a
child I was In the lower Asia with Polycarp, behaving thy-
-;^self very well in the palace, and en^.eavouring to get thyself
well esteemed by him. For I remember the things,; then
done, better than what has happened of late ; for what we
* Basil de Spirit. Sanct. c. 29. Consult Knowles's Primitive Christ
tianity, p. 45. t Ecc. Hist, bf Euseb. b. 5. ch. 1, ; , '*

496 DEITY OF JEStTS. PART VIII.
learned, being children, increases t6getlier with the raind^,
ifcelf ; and is closely united to it. Insomuch, that I am
able to tell even the place where the blessed Polycarp sat
and discoursed; also his goings out and comings inj his
manner of life; the shape of his body; the [discourse^ he
made to the people ; the familiar converse which, he said,
he had with John, and with the rest who had seen the
Lord, aud how he rehearsed their sayings, and what they
were which he had heard from them concerning the Lord;
concerning his miracles, and his doctrines. According as
Polycarp received them frora those, wiio with their own eyes
beheld the Word of life, so he related them, agreeing in all
things with the scriptures. These things, by the mercy o( !,
God bestowed upon me, I then heard diligently, and copied
thera out, not in paper, but in my heart ; and by the grace
of God I do continually and sincerely mminate upon them.
And I am able to protest in the presence of God, that if
that blessed and apostolic presbyter should have heard any
such things, he would presently have cried out, and stopped
his ears; and according to his usual custom would have
Said, Good God ! for what tiraes hast thou reserved me,
that I should suffer such things ! And he would have run
out of the place, where he was either sitting or standing,
should he have heard such words as these. And this may
be manifes led frora those epistles of his, which he wrote
either to the neighbouring churches to confirra them, or to
sorae brethren to adraonish and exhort thera *.
,. Irenaeus was evidently both learned, pious, and Inquisi-
b^tive, and was brought up under the venerable Polycarp.
Polycarp was the disciple of John. John was the bosom
friend of the Saviour of the world. So that Irenaeus was
but three removes from Christ himself, 'and sealed the truth
of his doctrines with the blood of his heart. One may,
therefore, reasonably suppose, that If Irenaeus delivered his
sentiments at all upon the principles of religion, hS must
be very competent to judge what was truth and what was
error f. But he has delivered his sentiments, and written -
* Ec. Hist. Enseb. lib, 5. cap. 20.
t It is evident that he was uot only competent to judge, but that he
was extremely anxious to have Uie true principles of religion handed
down to posterity. For Eusebius tells us, that he added to one of his

SECT. 5. Opinions of the Christian Fathers. 497
professedly upon the doctrines then in dispute, and now in
dispute between the orthodox and what he calls the heretics,
and is decidedly in favour of the former and in opposition to
the latter. It ought, therefore, to be something very ma
terial indeed on the side of heresy that should determine our
minds to embrace it. Nothing less, I think, than absolute
demonstration should in this case influence any man. The
Ebionites of old, and the Socinians of the present times, are
by this pious and learned Martyr considered as fundamen
tally wrong. No man, I think, should presume to contra
dict tbis determination. At least I dare not do it.
Let us, however, see what he has advanced upon the
subject now under consideration: — " For the church," says
he, " though dispersed through the .whole worid, fo the
ends of the earth, hath received from the Apostles, and
their disciples, this faith in one God, the Father Almighty,
wbo hath raade the heavens, the earth, the sea, and all
things in them ; and in one Jesus Christ, the Son of God,
incarnate for our . salvation ; and in the Holy Ghost, who
preached by the Prophets the dispensations of God, and his ¦
coming, and his generation of the Virgin, and his passion,
and resurrection frora the dead, and the assumption of our
beloved Lord Jesus Christ in the flesh into heaven, and
his coming from heaven in the glory of the Father, to
gather all things together, to raise all human flesh, that
so every knee in heaven. In earth, and under the earth
may bow, according to the good pleasure of the invisible
Father, to Chiist Jesus our Lord, and God, and Saviour,
and King; and every tongue shall confess to him, and he
shall execute just judgment in all things. Wicked spirits,
and sinning angels, unjust, wicked, and blaspheraous men,
and those who have becorae apostates from the truth, he
will send into everlasting fire : but upon the just, and up
right, and those who observe bis precepts, and upon such
as have persevered from tbe beginning in his lovcj or
have been brought to it by repentance, he will freely be-
books this solemn and religions obtestation--" I adjure thee, whoever thou
art that shalt transcribe this book, by onr Lord Jesus Christ, and by his
glorious coming, wherein he shall judge the quick and the dead, that thou
compare what thou transcribest, and diligently correct it by the copy
from whence thou transcribest it, and that, thpu likewise transcribe this
adjuration, and annex it to thy copy." Ec. Hist. book'. 5. ch 20,
K k

498 DBlTY OF JESUS. P.^HTVllI.
stow life everlasting, and surround thcni with eternal bright-
Bess *."
86". Again : — " This preaching and this faith are re
ceived and faithfully preserved by the church, as If she in
habited one house, though dispersed throUgliont the whole
world. She believes these tilings, as having but one soul
and one heart, and she preaches these things in concord,
and teaches and delivers them, as having but one mouth ;
for the languages of the world are dissimilar, but the power
of tradition is the .same. And neither do the churches in
Gerraany believe otherwise, or teach otherwise, nor in Spain,
nor among the Celtae, nor in the East, nor In Egypt, nOr in
Libya, nor such as are established in the middle of the
world ; but as the sun created by the Almighty is one and
the same in all the world, so the preaching of the ti-utl) ap-
peareth every where, and* enlighteneth all men, who wish to
come to the knowledge of the truth ; and neither will he,
amongst the governors of the church, who is very power
ful in speech, say things different from these; for no man
is above his master; nor will he, who is weak in .speech, in
validate the tradition. For as the faith is one and the same,
neither he who can say much, usually adds, nor does he,
who can say but little, usually diraiuish f,"
87, Again :-^" Since then we hold the rule of faith,
namely, that there is one God Almighty, who made all
things by his Word, who filled and framed them out of
nothing into being, as the scripture saith. The heavens
tvere made by the Word of the Lord, and all the hosts
of them by the breath of his mouth. And again, AU
things tvere made by him, and tvithout him was nothing
made. All things excepts nothing; but the Father made
all things by him, whether visible or invisible, sensible or
intelligible, temporary things for a certain end, or eternal;
and since God made all these things, not by angels, nor
some powers distinct in sentiment from him, (for he wants
BOtliing) but by his Word and Spirit makes, disposes,
governs, and gives existence to all. He who made the
world; (for the world comprehends all things) he who
formed man ; he who is the God of Abraham, the God of
* Lib. t. ch. 2. t Ibid. b. 1. ch. 3.

SECT. 5. Opinions of the Christian Fathers. 499
Isaac, and the God of Jacob, besides whora there is no other
God, neither beginning, nor power, nor fulness : he is the
Father of our Lord Jesus Christ, as we have shown. There
fore holding this rule, though they use many and various ar
guments, we easily prove that they have gone off from the
truth*." 88. Again : — " Suppose the Apostles had left us no
scriptures, must we not have followed the order of tiaditionj
which they committed to those with whom they entrusted
the churches ? To this, many nations of the Barbarians,
tvho believe In Christ, assent, having salvation written in
their hearts by the Spiiit, without letters or ink, and dili
gently preserving the old tradition, believing in one God,
the M^er of heaven and earth, and bf all things in them by
Jesus Christ, the Son of God ; who, out of his exceeding
love towards his own creature, suffered himself lo be born of
a virgin, uniting in himself man to God, sufFei-ed under Pon
tius Pilate, rose again, was received into glory, and shall
come again the Saviour of those that are saved, and the
Judge of those that are judged, sending Into eternal fire
those who change the truth, and despise his coming and his
Father's. They who without letters have believed this faith,
are, with respect to our language. Barbarians ; but with res
pect to sentiment, moral, and conversation, very wise, through
faith, and please God, living In all justice, chastity, and v« is-
dom. To these persons. If any one report the inventions of
heretics, speaking to them In their own language, they
quickly shut their eyes, and fly as far as possible from them,
not enduring to hear their blasphemous discourse -|-."
89. Again : — " Neither the Lord, nor the Holy Ghost,
nor the Apostles would have definitively and absolutely de-
norainated him God, who was not God, nor given this name
to any, unless he were the true God ; neither, from their
own persons would they have called any Lord but God, that
beareth dorainion over all things, the Father and his Son,
who hath received dominion from the Father. Seeing then
that the JFathef is truly Lord, and that ihe Son is truly
Lord, the Holy Ghost has deservedly signified thetii by the
appellation of Lord |."
* Lib. 1, ch, 19, t Lib, 3, ch. 4, * Book 3, ch. 6,
Kk 2

500 DfilTY OF JESLS. PAHT VIU.
90. Again i — " Such is the stability of the Gospels, that
even the Heretics bear witness to it, since each of them en
deavours to confirm his own doctrines by proofs from those
writings. For the Ebionites, using only the gospel accord
ing to Matthew, are by that very thing convicted oiF error,
not conceiving rightly concerning the Lord. Marcion, cur
tailing the gospel according to Luke, may be proved a blas
phemer against the only God, from the parts whicli he rcr
tains. 91. "Being invisible he was made visible, being income
prehensible hc became comprehensible, being impassible
he becarae passible, and being the Word of God he becarae
man*." Again : — " Having plainly shown, that the Word,
whicli was with God in the beginning, by whora all things
were raade, and who was always present to mankind, that he
was in the last times, according to the predetermination of
the Father, united to his own creature, being raade raan ca
pable of suffering; thereis no room for contradiction, who
say. If therefore Christ was then born, he was not before. —
For we have showed that the Son of God did not then begin
to be, having always existed with the Father; but when he
was incarnate, and made raan, he took upon hiraself the sad,
forlorn condition of man, compendiously procuring salvation
for us ; that so what we had lost in Adam, the likeness and
similitude of God, we raight recover in Christ Jesus. For
since it was impossible that raan, who was once subdued,
and thrown off by disobedience, should be renewed, and re
ceive the reward of victory ; and also Irapossible that he
should obtain salvation, who was fallen under sin ; the Son,
wiio was the Word of God, descending frora the Father, and
perfecting the dispensation of our salvation, did both for
usf." 92. Again :¦ — " That none of the sons of Adam is called
God, as the Lord is called, we have demonstrated from the
scriptures ; and to all who have attained but a moiety of the
truth, it is obvious, that he alone of all raankind is denomi
nated God, aud Lord, and the eternal King, and the Only-
begotten, and the incarnate Word, both by the prophets,
and apostles, and the Holy Ghost himself. And these things
* Book 3, ch. 11 and 13. t Lib. 3, cap. ':o.

SECT, 5, Opinions of the Christian Fathers. 501
the scriptures would not have testified of him, had he been
but a Man as all other men are : but the holy scriptures tes
tify both these things of him, that, different from all other
men, he alone had in himself a glorious generation from the
most high Father, and that he also accomplished a glorious
birth of a virgin ; that he was a man without beauty, ob
noxious to sufferings, riding on an ass's colt, drinking vine
gar and gall, despised of the people, and bowing down even
to the death ; that he was the holy Lord, the tvondeiful
Counsellor, beautiful in forra, the mighty God,^ coming in
the clouds the Judge ofthe universe. All these things have
the scriptures prophesied concerning him. For as he was
man that he might undergo temptations; so was he the
Word that he might receive glory; the Word lying dormant
that he might be liable to temptation, and dishonour, and
crucifixion, and death ; but the raan being taken into tlie
Word, that in It he might sustain his sufferings, and con
quer, and rise, and be taken up into heaven *."
93. Again: — "They again who say, that Jesus was
merely a man, continuing in the bondage of their former
disobedienoe, having to the last no conjunction with the
Word of God the Father, nor receiving freedom through the
Son, according to that saying of his ownj If the Son make
you free, ye shall be free indeed. But nqt knowing him,
who is the Emmanuel of the virgin, they are deprived of
his gift, which is eternal life. And not receiving the incor
ruptible Word, they continue in the mortal flesh, and are
liable to the natural debt of death, not accepting the anti
dote of life t."
94. Again : — " Our Lord redeeming us by his own blood,
and giving his own soul for our souls, and his own body for
our bodies, and pouring out the Spiiit of the Father for the
adunion and coramunion of God with men, bringing God
down to men by the Spirit, and again, by his incarnation,
raising man to God, and, in his advent, actually and assuredly
conferring on us incorruptibility by communion with God ;
the doctrines of heretics fall altogether. For they are vain,
who hold this doctrine. The Ebionites also are vain, not
receiving the union of God and man, by faith, into their
£0ulsj." • Lib. 3, cap. 21. t Lib. 3, ch. ?1. X Lib S, ch. l.

502 DKITY OF JESl?. PART VUI.
95. Again: — "All heretics are unlearned, and ignoTant
of the divine dispensations, particularly of the scheme res
pecting niiiu, blind to the truth, and they contradict their
own salvation. —Some introducing another Father beside
the Demiuigus. Sorae again saying, that the world, and
the substance of it were raade by certain angels. Some,
that the suiJstance of tbe world sprang up from itself, and is
self produced, far separate from him, who, according to them,
Is the Fa her. Some, that It took its substance from cor-
rupiion and ignorance, being among the things within the
Fuller. Some treat the doctrine of our Lord's visible ad
vent with contempt, not admitting the incarnation. Some,
ignorant of the dispensation of the virgin, say that he was
begotten by Joseph. And some indeed affirm, that the eter
nal life could neither receive his soul, nor his body, but
only the inward man. — But all these are much later than
those bishops to whom the Apostles delivered the care of
the churches *."
I have given the sentiments of this learned bishop and
martyr pretty much at large. Considerably more to the
same, purpose might be selected from the five l^ooks of his
valuable work. The above quotations, however, will be per
fectly sufficient to satisfy the reader what doctrines were
esteemed apostolical by this venerable man, and how little
dependence can be placed in the most confident assertions
of tlie learned advocate of Socinianism, when he declares,
that Irenaeus did not consider the Ebionites in the light of
heretics f."
96. About the close of the second century, or the begin
ning of tire third, flourished Clemens Alexandrinus, the
friend of Irenaeus, scholar of Pantaenus, and tutor ofthe fa
mous Origen. Some of his works are come down to our
tiraes, from whence it appears, that he was sound in his
principles of the Christian faith. For in the exhortation to
the Gentiles, he stiles Chiist the living God, that was then
worshipped and adored: — Believe, says he, 0#nan, in him
who is both man and God : believe, O man, in hira who
suffered death, and yet is adored as the living God t."
* Lib. 5, cap. ) P. t Sec Dr Priestley's View of the ArgumenU
for the Unity of God, p. 21. t Clem. Protreptic. p. 84. .

SKCT. 5. Opinions qf fhe Cluislian Fathers. £03
97. Again : — In the end of his Paedagogue, he himself
addresses his prayers to the Son jointly with the Father, in
these words : — Be merciful to thy children, O Master, O
Father, thou Ruler of Israel, O Son, and Father, who are
both one, our Lord *.
9S. Again: — Speaking of some words of Plato, he saith,
I understand them to be spoken of the Holy Tiinity ; for
the third indeed is the Holy Ghost, the second is the Son,
by whom all things tvere made, according to the will of the
Father f.
99. Again : — " O children, our Paedagogue is like to God
his Father, wiiose Son he is, without sin — he is God in the
form of raan, immaculate, who executes the will of his Fa
ther, the Word, God, who is In the Father, who is on the
right hand of the Father, and with this forra he is God J."
100. Again: — "There is one Father of all things, one
-Word of all things, and one Holy Spirit, who is every
where §."
101. Again: — "Let us give thanks to the only FatlW
and Son, to the Son and the Father, to tlie Son our teacher
and master, with the Holy Spirit ; one in all respects ; in
whom are all things ; by whom all things are one ; by whom
is eternal existence; whose members we are; whose is the
glory and the ages ; who Is the perfect good, the perfect
beauty, all- wise and all-just : to whom be glory both now
and for ever. Amen ||."
102. And again: — "This (namely, the nature of the
Son) is the greatest excellence, which disposes all things
according to the will of the Father, and governs the universe
in the best manner, effecting all things by an indefatigable
and Inexhaustible power, in which he so works as to see into
hidden thoughts. For the Son of God nevtr leaves his
watch-tower, being not divided, not separated, not moving
frora place to place, but being always every where, and no
way circumscribed or limited, all intellect, all his Father's
light, all eyi^ seeing all things, hearing all things, knowing
all things, searching powers by his power. To him the
whole host of angels and gods are subject ^."

* Paadag. lib. 3, ch. 12, p. 311.

t Strom, lib. 5.

t I^aedag.

lib. 1, ch. 2. §

il PsEd. l.b. 7, ch. 7.

Ii Strom,

lib. 7,

504 bEITY OF JESrs. PART VIII.
All these are authors of the second age, and may be con
sidered the third iii succession from the Apostles. Christ
taught the Apostles ; the Apostles taught Ignatius, Polycarp,
and others ; Polycarp taught Irenaeus and his contemporaries.
In this short space of time there w as no great room for the
introduction of erroneous doctrines, especially as the believers
of those days were extremely jealous of innovation, and had
the sacred oracles in their hands.

SECT. 6, Opinions of the Christian Fathers. 505

PART EIGHTH.

SECTION VI.

THE OPINIONS OF THE CHRISTIAN FATHERS, AND OTHERS,
OF THE THIRD CENTURY, CONCERNING THE PERSON OP
CHRIST, AND THE DOCTRINE OF THE TRINITY,

Testimonies in support of fhe Deify of Jesus, and the
Doctrine of the Trinity. — Minufius Felix considered
aur Redeemer as more than man. — Tertullian — Milner
too severe upon his Character and Writings. — His
opinion : — The opinion of Origen, the most leamed of
the Christian Fathers : — Of Cyprian Bishop of Cir-
thage : — Of Gregory, a disciple of Origen' s : — Of
Dionysius Alexandrinus: — of Dionysius Romanus:
— Caius : — Hippolitus : — Africanus : — Novatian, 8fc.
The doctrine, of the first and second ages is sufficiently
clear and satisfactory. We will now proceed to take a con
cise view of the doctrine contained in the writings of the
third centurjf where we shall find the same sentiments
abundantly confirmed by a still larger number of learned
and excellent persons. The first author we will begin
with, is,
103. Minutius Felix, He lived in the beginning of the
third century. Cave says about the year 220. In that elegant

50<> DEITY OF JESUS, PART VUI.
little work of his, intitled Octavius, he tells us the Chris
tians of his time neither worshipped a criminal nor a mere
man for a God. But as they certainly did pay divine ho
nours to Jesus Christ in that age, it follows as a necessary
consequence, that they raust have considered him as moie
than human. His words are thus translated : — " Whereas
you (Heathen) tax our religion with the worship of a crimi
nal and his cross ; you are strangely out of the way of truth,
to imagine either that a criminal can deserve to be taken
for a Deity, or that a mere raan can possibly be a God.
He surely is raiserable in good earnest, whose hopes all
hang upon a mortal ; foi' his whole comfort expires with
the man." This fully implies, that this excellent lawyer
considered the Redeemer as moi-e than a mere man.
104. Tertullian was born at Carthage about the year of
our Lord 156, becarae a convert fo Christianity, and was
baptized in 196, and, after various revolutions in his reli
gious sentiraents, died at the place of his nativity, A. D.
246, in about the 90tli year of his age.
Mr. Milner, in bis very valuable History ofthe Church of
Christ, vol. 1. sect. 3. ch. 2. has been, in my opinion, some
what too severe upon the character and writings of this
great man. They may not, they do not, abound with all
those evangeljcal views tliat raight be wished ; but yet seve
ral of the essential doctrines of the gospel are clearly and
strongly defended. Jerome says, that his Apology takes in
all the treasures of huraan learning. Lactatitius tells us,
that he has fully pleaded the Christian cause, Tinceptius
acknowledges him to be the smartest, strongest, and raost
irresistible writer of the age ; and that he is such a genius
among the Latin*, as Origen was among the Greeks.
Balsac, his Editor, speaks very highly of hira. And even
St. Cyprian, of whom Mr. Milner has spoken with so much
just approbation, never passed a day without reading some
of this great man's writings, and was wont to say, when he
called for Tertullian's works. Give me my master. He
was certainly an extraordinary man, and an able writer in
defence of the doctrines of the gospel, before he was sedu
ced to Montanism. A few extracts from his wrirings will
satisfy the reader concerning hi? general principles, though,
it must be observed, he is not always consistent with himself.

SEcr. 6. Opinions ofthe Christian Fathers. 507
" That is the rule of faith," saith this learned and elo
quent man, " by which we profess what we believe, namely,
that, by which we believe, that there is only one God, and
no other besides the Creator of the world, who made all
things of nothing by his Word first of all sent forth ; that
the Word, called the Son, appeared variously to the patri
archs In the narae of God, always spoke in the prophets,
lastly, was brought down into the virgin Mary by the Spirit
and power of God the Father, was made flesh in her womb,
and being born of her, became Jesus Chiist, from thence
preached a new law and a new promise of the kingdom of
heaven, wrought miracles, being fastened to a cross rose
again the third day, being taken up into heaven he sat down
at the right hand of the Father, sent the power of the Holy
Spirit to supply his absence, and to influence those who be-^
lieve, that he will come with glory to receive his saints to
the enjoyment of eternal life and the heavenly promises, and
to judge the wicked to everlasting fire, when the resurrec
tion of the flesh shall have taken place. This rule, instituted
by Christ, admits of no questions among us who are not
heretical, and make the persons concerned in them here
tics *." 105. " We believe that there is only one God, but
under this dispensation, which we call oeconoray, that the
Son his Word, who proceeded from him, by whom he
made all things, and without whom nothing was raade, is of
that one God; that he was sent by the Father into the
virgin, and born of her, raan and God, the Son of man and
the Son of God, called Jesus Christ ; that he suffered, died,
and was buried according to the scriptures ; that he was
raised by the Father, taken into heaven, and seated at the
right hand of the Father; that he shall come to judge both
the quick and the dead ; that he sent down, according to his
own promise, the Holy Ghost the Comforter from the Fa
ther, the Sanctifier of all those who believe in the Father,
and the Son, and the Holy Spirit ; that this rule had come
down from the beginning of the gospel, even before any of
the ancient heretics, much more before the modern Praxeas;
both the late rise of all the heretics in general, and the
* De Prajscript. adversus Haeret. p. 73.

•503 DEITY OP JESUS. TART VIII.
novelty of Praxeas in particular, but of yesterday, will
prove *."
106. "Tbe Father is God, the Son is God, .ind the
Holy Ghost is God, and every one of them is God f-"
107. " The connection ofthe Father in the Son, and of
the Son in the Paraclete, makes three cohering one from
the other ; which three are one thing, not one person, as it
is said, I and the Father are one, with respect to unity of
substance, not to singularity of number J."
108. " The name of the Father is, God Almighty, the
Most High, the Lord of Hosts, the King of Israel, who is,
as the scriptures teach. These we say belong to the Son
likewise, and that the Son came In these, and always acted
in them, and so manifested them in himself to men. All
that the Father hath, saith he, is mine ; why then not his
names ? Wherefore when thou readest Almighty God, and
thd Most High, and the Lord of Hosts, and the King of
Israel, and He who is ; consider whether the Son be not
demonstrated hereby ; who is, in his oivn right, God Al
mighty, as he is the Word of Almighty God §."
109. " It is the property of the faith of a Jew, so to
admit the Divine Unity, as not to include therein the Son,
and after him the Spirit. For what difference is there be- ,
tween the Jews and us but this ? What need-of the gospel, if
it do not clearly hold out to us the Father, the Son, and the
Spirit, as constituting the Divine Unity ? God hath so
ordered this new sacrament (baptism) that his Unity should
now be believed in a new manner, as inclusive of the Son
and of the Spirit ; and that God, whose Unity was not
clearly apprehended, as comprehensive of the Son, and of
the Spirit, when he vvas preached in time past, raight now
be openly known according to his proper naraes and per
sons ||."
no. " We Christians do affirm a spirit to be the pro
per substance of the Logos, by whom all things were made,
in which he subsisted before he was manifested, and was the
Wisdom that assisted at the creation, and the power that
• Adversus Praxean, cap.-2. ^ Cont. Prax. cap. 13.
X Ibid. cap. 25. ^ Ibid. cap. 17.
» Adv. Pi ax. sect. 31.

SECT. 6. . Opinions of the Christian Fathers. 509
presided over the whole work. The Logos, or Word, issuing
forth from that spiritual substance at the creation of the
world, and generated by that issuing or progression, is for
this reason called the Son of God, and the God, from his
unity of substance with God the Father, for God Is a spirit.
An imperfect Image we have of this in the derivation of a
ray from the body of the sun ; for this ray is a part without
any diminution of the whole, but the sun is always In the
ray, because the ray is always In the sun ; 'nor is the sub
stance separated, but only extended. Thus itis in some
measure in the eternal generation of the Logos ; he is a
Spirit off a Spirit ; a God off God, as one light is generated
by another: the original, parent light, remaining entire and
undiminished, notwithstanding the communication of itself
to many other lights. Thus it is that the Logos which
came forth from God, is both God and the Son of God, and
those two are one. Hence it is, that a Spirit off a Spirit,
or a God off God, makes another in mode of substance, but
not in nuraeiicalness or idenity of essence ; and so the Son is
subordinate to the Father as he comes frora hira as the prin
ciple, but is never separated. This ray of God then de
scended, as It was foretold, upon a certain virgin, and In
her womb was incarnated, and being there fully formed the
God-Man, was born Into the world ; the divine and human
nature making up this person, as soul and body do one
man. — ^This is the Christ, the God of Christians *.'' — ^This,
and much more than this to the same purpose, is to be found
in the writings of this great man. We will now pass on to
the works of one that is greater than he.
111. Origen is generally considered as the most learned
of all the Christian fathers. He was born at Alexandria,
A.D. 185, and after much persecution, and infinite labour,
in promoting the cause of learning and truth, he died at
Tyre, A. D. 253, in the 69th year of his age. Of the pre-
existence and divinity of Christ, with other points there
with connected, he hath largely spoken, upon various occa
sions. The following extracts from his works will justify
these assertions. • Apol. cap. at.

510 DEITY OF JESUS. PART Vlll.
" Whereas there aie many, who think they understand
Christianity, and yet some of thera differ frora their ances
tors ; and whereas the doctrine of the church is preserved,
being delivered down from the Apostles by the order of suc
cession, and remains In the churches to this very time, that
only is to be believed true, which in nothing differs from
the chmch's tradition. Now we must knoW that the holy
Apostles, when they preached the Christian faith, treated
very plainly concerning some points, which they thought
necessary to salvation for all believers ; though before those
who were not forward in their search after divine know
ledge; leaving the reasons oftheir assertions to be inquired
into by those, who should be thought worthy to receive from
the Spirit the excellent gifts of the Spirit, and especially
the gifts of the word of wisdom and knowledge. Of other
points, they only said, that they were, but said nothing how,
or whence they were ; that so all those of their posterity,
who were more studious than others, and lovers of know
ledge and wisdom, raight have scope for the exercise of their
wit, namely, those who should make themselves worthy and
capable of wisdom. Now the particulars, which were
plainly treated in the apostolical instruction, are these :
First, That there is one God, who made and composed all
things, and who made them out of nothing, &c. — that this
God, as he had promised before by his prophets, sent the
Lord Jesus Christ in the last days, &c. — then, that this Jesus
Christ who carae, was born of the Father before every crea
ture : that he, when he had ministered to the Father In the
creation of all things (for by him were all things made)
emptying himself In the last days, was made man ; was in
carnate, though God; and remained God, though made
man. He assumed a body like unto our body, with this
only difference, that he was born of the virgin by the Holy
Ghost *."
112. " By the gospel It is revealed, that all things Vvere
made by the Son, and that Without him nothing Was made.
Let hJm, then, who reads, understand from this, that the
name of the Almighty Is not more ancient ih God than the
name of the Father ; for by the Son the Father is almighty j
* Ap. Pamp. Mart, apud opera Jer, vol. 9,

SECT, 6, Opinions of the Christian Fathers. 511
fbr through Wisdom, Which Is Christ, God hol^s the univer
sal dominion, not only by authoi'ity of him who has the do-
ininion, but even by the spotitanecrtis duty 6f those w^vo ate
subject to him. But that you niay confess that the Father
and the Son possess ol>e and the same Omniptoteiice, as he
is one and the sa«ie God ahd LtJrd with the Father, htear
John in the Revelation speaking in this maniier: TItese
things saith lie, which is, and tvhich tvas, and tvhich is to
come, the ALMIGHTY. Rev. 1. 8. But Who iS to
come, the Almighty, besides Christ ? As none should be
offended that the Father is God ; ahd that the SavIOul' like
wise is God ; so none should take bffenCC seeing the Fa
ther is alrmghty, that it is also said, the Son is almighty.
For in this manner that will be true which he saith to the
Father, For all mine are thine, and till tMn'e are fntne,
and I am glorified in them. John 17. 10. But if all
which belong to the Father are Christ's, ainong the all
things appertaining to th'e Father is alSo omnipotence, with
out doubt the only-begtitten Son also ought tb be omnipo
tent, that all things which the Father hath, the Son may
have also *."
113. " Let us describe as well as We can what an here
tic is : Every one who jMroffeSSes to believe In Christ, and
yet says there is one GC(d of the law ahd the prophets, and
another of the gcdspels, &c.-^— Our opinion must be the same
concerning tbosfe who haVe any false notions of our Lord
Jesus Christ, whether adeotding to thetti, who say he was
born of Joseph and Mary, svrch ate the lEbiohites and Valen-
tinians ; or according to theih who deny him to be the
First-bom, the God of the whole c'rtation, the Word, and
Wisdom, which is the beginning of the ways of God, be
gotten before any thing was tnad6, before the foundation ot
the worlds, before all thfe hills ; and who Isay that he is only
man f,"
114. "We worship otae God, fhe Father and the Son.;
and our reasoning stands still in full force against others ;
neither 'do we give divine honbui- to an Upstart being, as if
he bad no existence befoi'e. For 'JV'e believe him when he
says^ IBtfore Ahiith&m was, I drh ; and again, / am the
« Peri arclwh, vol, 1. \ Com. on Tit 3. 10.

512 DEITY OF JESUS, PART VIII.
truth. Neither is any of us of so raean and servile under
standing, as to imagine, that the substance of Truth had not
a being before the appearance of Christ in the flesh. There
fore we worship the Father of Truth, and the Son, who is
the Truth, two things in personal substance, but one in
agreement, and consent, and identity of will ; so that who
ever sees the Son, tvho is the brightness of the glory of
God, and the express image of his person, sees God in
him, as being the true image of God *."
115. " We worship one God, and his only Son, and
Word, and Image, with supplications and prayers to the
utmost of our power, offering our prayers to God over all,
by his only-begotten Son ; to whom we first present them,
beseeching hira, who is the propitiation for ouv sins, as our
High-Priest, to offer our prayers, and sacrifices, and inter
cessions to God, the Lord of all things. Therefore our faith
relies only upon God, by his Son, who confirras it in us.
And, therefore, Celsus has no reason or colour for his charge
of sedition, or departing from God upon the account of his
Son; for we worship the Father, whilst wc admire and
adore the Son, who is his Word, and Wisdora, and Truth,
and Righteousness, and whatever else we are taught to be
lieve of the Son of God, begotten of such a Father f."
116. Frora the account which is given us by Eusebius,
of Berryllus, bishop of Bosra, in Arabia, we may more fully
understand what were the real sentiments of Origen respect
ing the person of our Saviour. For when this Berryllus had
embraced sorae new doctrines foreign to the faith ; " daring
to affirra that our Lord and Saviour, before his coming
among men, had no proper and distinct subsistence ; nei
ther any Godhead of his own, but only the Deity of the
Father residing in him ;" he was reproved by Origen for his
want of orthodoxy ; and being convinced of the error of his
new opinions, he was brought back to the true faith. — See
Euseb. Eccl. Hist. 1. 6. cap. 33. — The learned Fiddes in his
Theologia Speculativa gives us the opinions of Origen con
cerning the nature of Christ in a few words, referring to the
several places in his works where the authorities may be
found. Origen declares, says this writer, that " Christ is
* Cont. Cel. 1. 8. p. 385. t Ibid, p, 386.

SECT. 6. Opinions ofthe Christian Fathers. 613
properly Son of God : — Son by nature, and not by adoption :
— eternal: — eternally -generated : — uncreated . — creator:
God by nature; the power and wisdora of God, frequently :
— consubstantial :  oranipresent : — iramutable : — incom
prehensible *." — From these several quotations it incon
testably appears, that whatever might be the sentiments of
Origen concerning the person of Christ, and the doctrine of
the Trinity, the opinions of Socinus are so far from receiving
countenance, that they are directly condemned.
117. Cyprian was born towards the latter end of the
second century, converted from Paganism to Christianity,
A. D. 246, made bishop of Carthage in 248, and received
the crown of raartyrdom, A. D. 258. He has given us the
most unequivocal declarations of his sentiraents on the sub
jects now under consideration. " Nor did Jesus Christ,"
says he, " our God and Lord, teach us how to behave in
this particular by word only ; but his practise accompanied
his instructions, and he led us by example as well as by
precept f."
118. " Tills is our God, not the God of all, but of us
Christians only who believe and trust in his name J."
119. " God, the Father, hath appointed that adoration
should be paid to his Son ; and the apostle Paul, in con
formity to that appointment, hath expressly told us, that
God hath highly exalted him, and given him a name,
which is above every name ; that at the name qf Jesus
every knee should bow, of things in heaven, and things in
earth, and things under fhe earth. And in the book of
Revelation, we may observe the angel restraining John,
who would have worshipped him, frora doing it, saying,.
See thou do it not, for I am tity fellotv- servant, and one of
thy brethren ; adore the Lord Jesus. How uncommon a
person must this Jesus be, and with what extraordinary
patience endowed ; who, though he be worshipped in hea
ven, is not yet avenged upon eaith §."
120, " Daniel, and the three famous youths, observed
more especially the third, the sixth, and the ninth hours j
three remarkable distinctions, with some eye of allusion and

• Vol 1. b. 4, chap. 2. p- 391 . t In Pat sect. 4.
tibid. sect, 16; § Ibid. sect. 16.
tl

514 DErfY or JEstrs. part vm.
regard to the blessed Trinity, which was afterwards to b<j
revealed to tbe world in these latter days : for the first hour
advancing to the third, gives us one notion ofa Tiinity ; the
fourth proceeding to the sixth gives us another ; and last of
all tlie seventh carried on to the ninth, exhibits the perfec
tion of the ternary number*." — This is surely a very fanci
ful interpretation, and without any just foundation in the
meaning, of the Spirit ; but it shews sufficiently well how
strongly the doctrine of the Tiinity was impressed upon the
mind of this good man.
121. "Our Saviour hath said, / and my Father are one.
And again it is written of the Father, Son, and Holy Ghost,
that these three are onef."
122. "Of this grace of God, this new oeconomy, this
latter method of salvation, the Word, and Son of God is
made the messenger and manager, who by all the prophets,
go as far backward as you please, was spoken of under that
character, a.<* a teacher sent from God, ta enlighten raan
kind sitting in darkness. This is the power, the Word, the
Wisdora, the Glory of God. He descended into the worab
ofa Virgin, and through the operation ofthe Holy Ghost,
took upon him our flesh ; and God by these wondrous
means united hiraself to man. This Christ Is our God,
and being a Mediator between two, he jjut on the man, that
he miglit lead him to God his Father; Christ became man,
that man raight becorae like Christ J."
123. " Christ was the First-begotten and the Wisdom
of the Father l»/ whom all things tvere made §."
121. "The angel who appeared to the patriarchs is
Christ and God\\."
125. " Christ is God f .
126. " Christ, who is God, was to come and enlighten,
and save mankind **."
127. Christ, though always the Son of God, was to be
born however according to the flesh ff ."
128. " Christ was God and man, that he might be the
fitter to be the Mediator between them XX"
' De Orat. Dom, sect, 21. t De Unit. Ec. sect. 5. x De vanit.
idol. sect. 6. 5 Test.adver. Jud. lib. 2, sect. 1, || Ibid, sect, s!
<; Ibid, sect. 6. | Ibid, sect, 7. tt Ibid, sect- 8. ** Ibid, sect, lo!

SBCT, 6. (pinions of the Christian fathers. 515
1 29. " We have an advocate with the Father Jesus
Christ, our Lord and God*."
130. " Our Lord after his resurrection instructing his
disciples how they should baptize, says ; All the power is
given unto me in heaven and in earth ; go ye therefore
and teach all nations, baptizing them in the name of the.
Father, and of the Son, and of the Holy Ghost. Here he
intimates the Trinity, in whose sacrament the nations were
to be baptized. Does Marcion believe this Trinity ? Does
he believe the same Father the Creator, as we believe in ?
Does he acknowledge the sarae one Son Christ, born of the
virgin Mary; who, being the Word, was raade flesh, and
suffered for our sins ? Marcion and all other heretics hold a
very different faith f .
131. " If any one could be baptized araong the heretics,
he might also obtain remission of sins : and if he obtained
remission of sins, be sanctified and made the teraple of God.
I ask. Of what God? If of the Creator : he could not, who
did not believe in hira : if of Christ ; neither could he be
his temple,' who denies Christ to be God : If of the Holy
Spirit, since these three are one ; how could the Holy Spirit
be reconciled to hira, who is an enemy to the Father and
the Son J."
It is not meant to justify the reasonings of the several
passages which are produced In this treatise, whether from
the Jews, the Heathens, or the Christian fathers ; but only
to prove this matter of fact, that the doctrine ofthe Trinity,
in a light more or less obscure, was taught by these several
denominations of men.
132. Gregory, bishop of Neocaesarea, was the disciple,
and the glory of the famous Origen. He was made bishop
in 239, and died in peace, A. D. 265. His Creed is well
known. " There is one God," says he, " the Father ofthe
living Word, the subsisting Wisdom, and power, and eternal
Chaiacter; the perfect Begetter of him that is perfect, the
Father of the only-begotten Son, the Lord alone off him who
is alone; God off God; the impress and image of the
Deity, the effective Word. The Wisdom which compre
hends the constitution of the universe, and the power which

* Epis. II. t Apud. Ep. 73, * Ihid,
1.12

515 DEITY OF JFSUS. PART VIII.
made the whole creation ; true Son of the true Father ;
invisible off invisible, incorruptible off incorruptible, immor
tal off immortal, and eternal off eternal. And one Holy
Spirit, who hath his existence frora God, and who appeared
by tbe Son, naraely, to mankind. The image of the Son,
perfect off perfect, the Life, the Author of the living, the
holy Fountain, Holiness, and the giver of sanctification, in
whom God the Father is manifested, who is over all, and
God the Son who is through all. The perfect Trinity, not di
vided or alienated in glory, eternity and kingdom. There is,
therefore, nothing created, nothing servile, in the Trinity.
Nothing superinduced, that was not before, but came in
afterwards. The Father always had a Son, and the Son a
Spirit. There was always the sarae Trinity without change
or turning." 133. Again: — " Let us comrait hymns and praises to the
King and Creator of the universe, the sufficient fountain of
all good tilings, to him who herein heals our infirmities, and
is alone able to supply our defects, to the Prince and
Saviour of our souls, to his first-begotten Word, the Crea
tor and Governor of all things ; since hc alone can send up
to the Father perpetual and incessant thanksgivings for him
self, and for us all, particularly and universally. For he
being the Truth, the Wisdora and Power of the Father of
all things ; fuvtherraore, being in hira, and naturally united
to him. It is not possible, that out of forgetfulness or impru
dence, or any infirmity, like one who is remote from him,
he should either not reach the Power of powers, or though
he can, should voluntarily (which is not to be supposed)
omit it. He only Is able perfectly to fulfil all that dignity of
praises which belong to him ; he whom the Father of all
things having united to himself, he himself only not con
taining himself In him, hath in a certain manner honoured
with an every way equal power to that of his own ; and is
honoured by bim, which he the first and only one of all
beings hath obtained, he the only-begotten, God the Word
in him. — The raost perfect, the living, the animate Word of
him, the first Mind *."
* Opera Greg, Thaumat, passim,

SECT. 5. Opinions ofthe Christian Fathers. 517
134. Dionysius Alexandrinus studied under Origen, was
made bishop of Alexandria, A. D. 247, and died there in
265. He calls Christ — Uncreated apd the Creator — God
by nature, the Word of the Father — consubstantial with the
Father. — Christ is imrautable, as being God the Word. —
Christ is God over all, our refuge. — Jesus Christ, who is
God over all, the Lord and God of Israel. — He shall not
escape unpunished, who blasphemes the benevolent Spirit :
for the Spirit is God*."
135. "To God, even the Father, and his Son our Lord
Jesus Chiist, with the Holy Ghost, be glory and poiver, for
ever and ever. Amen f."
136. Dionysius Romanus was made bishop of Rorae,
A. D. 259, and died in 269. Nothing of his remains but
some fragments, in which he says : — I raay justly speak
against them, who divide, split, and destroy the raost vene
rable doctrine of the church of God, making the monarchy
three certain powers, separate subsistences, and three Deities.
For I am persuaded that sorae of the catechists and preachers
of God's word teach this opinion ; raen diametrically oppo
site to the heresy of Sabellius. For he blasphemes In saying
that the Son is the Father ; they, on the other hand, preach
up three Gods, after a sort, dividing the Holy One into three
hypostases, alien from one another, and wholly separate. —
For it is necessary that the Divine Word be united to the
God of the universe. The Holy Ghost also raust closely
adhere to and abide in God. And it is also absolutely ne
cessary that the sacred Three be suraraed up, and gathered
together into one, as a certain centre, that is, into the al
mighty God of the universe."
137. " It is no common, but the greatest blasphemy,
to say, that the Lord was raade with hands."
138. "We ought not either to divide the wonderful Di
vine Unity into three Deities, or to rautilate the dignity and
the excellent greatness of our Lord, by saying, that he is
created ; but to believe In God the Father Alraighty, and in
Jesus Christ his Son, and in the Holy Ghost, and to believe
that the Word is united to the God of the universe. For,
says he, / and the Fatlier are one : and, I in the Father,
• Epfst. adv. Paul, passim, t Frag, apud Basil,

518 DEITY OF JESUS. PART VIII.
and the Father in me : so would the Divine Trinity, and the
sacred doctrine of the monarchy be preserved *."
139. Caius, the presbyter of Rome, lived about the mid
dle of the third centuiy ; and we are told by Photlus, that
he spake exactly of the divinity of Christ, our true God ;
he both called him by the narae Christ, and unexceptionably
described his ineffable generation from the Father f ."
140. This sarae Caius observes, that there were anciently
many psalins and hymns composed by the brethren, and
transcribed by the faithful, setting forth the praises of Christ
as the Word of God, and ascribing divinity to him J."
I'll. Hippolitus, the martyr and bishop of Portua, was
the disciple of Clemens Alexandrinus, and flourished about
the year 220. In the few fragments of his works which re
main, he says : — ^The Divinity is such after the incarnation,
as it was before, in nature infinite, incomprehensible, with
out passions, change or variation, power itself, and, to say
all, essentially subsisting, and the only infinitely powerful
good." 1-12. "To him (Christ) be glory and strength, together
with the Father and the Holy Spirit, in the holy church,
now and for evermore. Amen §."
143. " If the Word was with God, being God, why shall
any one object that we talk of two Gods ? I will not declare
two Gods but one, yet two persons."
1 14. " The Father is one, but there are two persons, be
cause there is a Son, and the third is the Holy Ghost. —
We cannot think otherwise of God as one, unless we believe
really in the Father, the Son, and the Holy Ghost. — ^Who
ever should leave out any one of the three, would not glorify
God perfectly, for the Father is glorified by this Trinity,
seeing the Father willed, the Son effected, the Spirit mani
fested II ."
145. "We can have no right conception of the one
God, but by believing in a real Father, Son, and Holv
Ghost H." ^
146. "He is said to be exalted, as having wanted it be
fore; but In respect only of his humanity. And he has a
• Frag, apud Athan. t Apud Bibliothecam. X Ec. Hist Euseb
c. 5. 1. 28. § Apud Anast. IJib. J Hipp, c. Noet. n. 20, Ed. Fa-
bricu. IF Cont. Koetu*, passim.

SECT. 6. Opinions of ihe Christian Fathers. 519
name given him ; as it were a matter of favour, wMch is
above every name, as the blessed Paul expiesses it. But in
truth and reality, this was not the giving him any thing,
which he naturally had not from the beginning. So far
from It, that we are rather to esteem it his returning to what
he had in the beginning essentially and unalterably; on
whicli account it is, that he, having condescended to put on
the humble garb of humanity, said. Father, glorify me tvith
the glory tvhich I had tvith thee before the world tvas :
For he was always Invested with divine glory, having been
coexistent with liis Father before all ages, and before all time,
and the foundation of the world*."
147. About this period lived Africanus, a man, as Euse
bius says, expert in all manner of knowledge and literature.
A doxology of his is still extant : — " We render thanks to
him who gave our Lord Jesus Christ to be a Saviour, to whom
with the Holy Ghost be glory and majesty for everf ."
148. Paulus Samosatenus, bishop of Antioch, denied the
divinity of our Saviour in the third century. Against him
was held one or more councils at Antioch. Six hjshops of
that age wrote to the said Paulus an epistle to dissuade him
from his erroneous opinions, whicli epistle is still extant. —
In this letter they trace the divinity of Christ up to the times
of tlie Apostles, and then assert this to be the true apostolical
faith concerning the person of our blessed Lord ; namely.
That he Is the Wisdora, the Word, and the Power of God,
existing before ages, not in foreknowledge, but in essence
and subsistence, God and the Son of God J. The names of
these six bishops were Hyraenaeys, Theophilus, Philotecnus,
Maximus, Proclus, and Bolanus.
149, Novatian, the pfesbyter of Rome, lived about the
middle of the third century. He wrote a treatise on the
Tiinity, which is usually considered as agreeable to the com
monly received doctrine. In this treatise are to be found
many valuable remarks upon the subject now under consi
deration. The scripture, says he, as well declares God
Christ, as man God. It has as well described the man
Jesus Christ, as the God Christ our Lord. For it doth not
* Hipp. vol. S, p. 29. t Basil de Sp. Sancto, c. 29. X Apud
Bibl. Patrum, torn. ll. See teo Eccl. Hist. .of EuseJ). b. 7, c. 30.

520 DEITY OF JBStJS. PART VIII.
only propose him, as tbe Son of God, but of man also ; so
that being off both, he is both, lest if be was only one, he
could not be the other. For as nature has taught, that we
should think him to be really in nature raan, who is off man;
so the same nature hath taught, that we should believe him
to be God, who is oft' God ; lest, if he sliould not be God,
though off God, he should not also be man, though off man :
and both of tliem should be in hazard, each from the other,
whilst the one is shown to destroy the credit of the other *."
1 50. " If Christ is only a man, how is he present where-
cver he is called upon, since this is not the nature of man,
but of God, to be present in every place ? If Christ is only
a raan, why is the man Invoked as a mediator in our prayers,
since the invocation of a man to procure salvation must be
judged ineffectual ? If Christ is only a raan, why do we
place our hope in him, since cursed is the hope that is
placed only in man f."
151. " If Christ were only a man, how could he say, I
and my Fullicr arc one ? For how is it, I and my Father
are one, if he be not both Son and God ? who may there
fore be said to be one, as he is from him, and as he Is his
Son, and as he is begotten of him, and as he came from him,
by which he is very God J."
152. " Whereas it is the property of none but God to
know the secrets ofthe heart, and yet Christ knows what is
in man : whereas it is in the power of none but God to for
give sins, yet Christ doth forgive sins : whereas it is of no
man to come down from heaven, and yet he descended from
thence : whereas no man could utter that saying, / and my
Father are one, and Christ alone, frora a consciousness of
his own divinity, did say it : and whereas, finally, the apos
tle Thomas, furnished as he was with every proof of Christ's
diviiiity, said in answer to him. My Lord, and my God:.
whereas t^e apostle Paul writes in his Epistle, Whose are
the fathers, and from whom, according to the flesh, Christ
came, who is '.ver all God blessed for evermore : whereas
the same apostle declares, that he was made such, not by
man, or through man, but through Jesus Christ : whereas
lie contends that he learned the gospel, not of men, but by
* De Trinit. sect, 31. t ibid, sect. 14. * Cap, 23.

SECT. 6. Opinions of the Christian Fathers. 521
Jesus Christ : upon all these accounts we must conclude,
that Christ is God*."
153. Theognostus Alexandrinus lived sometime in the
third century, and was the disciple of the great and justly
celebrated Origen. A fragment of his, which still remains,
bears araple testiraony to the orthodoxy of his opinions on
the subject before us : — ^The essence of the Son, says he,
is not something externally invented, nor something brought
into being from nothing ; but it came from the essence of
the Father, as splendour from light, or vapour frora water.
For neither the splendour nor vapour, is the very water, or
the sun, nor is the essence of the Son something different
from the Father, but t.He efflux of the Father's essence, that
same essence of the Father not admitting division. For as
the sun remains the same, and is not lessened by the rays
it sends forth, so the essence of the Father undergoes no
change, though It sends forth the Son, Its image f,"
154. Lucian, the martyr, was a presbyter of the church of
Antioch, In tbe third age, and a very eloquent and learned
man. His creed is said to have been as follows : — " We
believe agreeably to evangelical and apostolical tradition, in
one God, the Father Almighty, Creator and Maker of all
things ; and in one Lord Jesus Christ; his only-begotten
Son, God, by whom all things were made, begotten of the
Father before all worlds, God off God, Whole off Whole,
Alone off Alone, Perfect off Perfect, King off King, Lord off
Lord ; the living Word, Wisdom, Life, the true Light, the
Way of truth, the Resurrection, the Shepherd, the Door,
Immutable and Unchangeable, the exact Image of the God
head, the Essence, Power, Counsel, and Glory of the Father,
the First-born of every creature, who was in the beginning
with God, God the Word, as it is written in the gospel.
The Word was God ; by whom all things were made, and
in whom all things consist, who in the last days came down
from heaven, and was born of the virgin according to the
scriptures : and in the Holy Ghost, which was given to the
believers for their consolation, sanctification, and perfection ;
as our Lord Jesus Christ commanded his disciples, saying.
Go ye therefore, disciple all nations, baptizing them in the
* Ibid, c, 13. ^ Apud Athan,

522 DEITY OP JESUS. P.VRT Vlll.
flame qf the Fatlier, and the Son, and fhe Holy Ghost ;
namely, of the Father, who is truly Father ; of the Son, who
is truly Son ; and of the Holy Ghost, who is truly Holy
Ghost : the words not being simply words, and of no signi
fication, but accurately denoting the subsistence of every
one named, and their glory and order ; so that they are in
subsistence three, in consent one *."
155. Methodius was & bishop of Tyre in the third age,
and a martyr in the Dioclcsian peisccution. Hc wrote many
things, but few of his pieces are now in being. It appears,
however, from what remains of his works, that he was ortho
dox in the faith of the Son of God : For thus he speaks of
the Word : — Though he was God, he took upon him human
flesh, for this purpose, that we beholding the divine exem
plar of his life, set before us as in a table, might imitate the
exactness of a painter in copying it.
156. " Christ, the man, was full ofthe pure and perfect
divinity, and as God, was after sorae sort Included In the
man." 157. " For that he was, and truly is God, existing in the
beginning with God, and existing as God, Governor and
Pastor of the heavenly world, &c. f"
158. Porphyrins, a martyr of Palestine, and one of the
scholars of Paraphilus, about the raiddle of the third century,
when be was surrounded with flaraes, we are told, called
upon Jesus, the Son of God, to be his helper, and with those
words gave up the ghost J.
159. In the same year Acacius, bishop of Antioch, being
carried before the president Martian, said to hira, — If you
think yourself bound to obey a man, who in a short time
mast leave tlie world, and his body become the food of
worms : how ranch more strictly am I bound to obey the
most powerful God, who lives forever, and who has said.
He that shall deny me before men, him will I deny before
my Father who is in heaven. Martian then said, — You
have now all at once confessed that error of your people,
which I always wished to be informed of. Has then God a
Son ? A. He has. Q. Who is this Son of God ? A. The
Word of truth and grace. Q. Is that his name ? A. You
* Apud Athan. t Apud Bibliothccxn, tom. 3. x Euseb.
Mart, of Pedestine, ch. 11.

SECT. 6. Opinions of the Christian Fathers. 523
did not ask me his name, but who he is. Q. Tell me his
name. A. He Is called Jesus Christ *.
160. In the Acts of the martyrdom of Nicephorus, who
suffered about the year 260, it is related, that Sapricius, who
was first apprehended, was asked by the Governor, Of what
profession are you ? A. I am a Christian. Q. Are you of
the clergy ? A. I have the honour of being a priest. — He
then added. We Christians acknowledge Christ for our Lord
and Master ; because he is the true God, and the Creator
of heaven and earth, and of all things therein f.
161. In the year 250, Pionius, a priest of Smyrna, as also
Sublna, and Asclepiades, were apprehended and carried be
fore Polemon, and being asked what God he adored, Pionius
answered : — The alraighty God who created the heaven and
earth, and all things therein, who hath made hiraself known
to us by his Word, Jesus Christ. The President then
addressing himself to Asclepiades, asked. What are you ?
A Christian. Q. Of what church ? A. Of the catholic
church. Q. What God do you worship ? A.Christ. What
then, said Pi >lemon, is that another God ? To which Ascle
piades replied, No, he is the sarae God whom they have
just now confessed.
When they were brought again before the Judges, these
asked. Why do you not sacrifice ? A. Because we are Chris
tians. Q. What God do you worship ? A. Hira who made
the heavens and adorned them with lucid orbs ; who made
the earth and decked it wilh flowers and trees, and fixed the
bounds of the sea. Q. Do you mean him who was crucified ?
A. Yes, I mean him whom the Father sent for the salvation
of the world J.
162. Pierius, a presbyter of the church of Alexandria,
flourished Inthe third age, and was a man of great eminence.
His works are all lost ; but Photlus tells us, that he was per
fectly sound in the article of Christ's divinity.
Such is the evidence ofthe three first ages to the divinity
of Christ, and those other doctrines which are therewith con
nected ; from whence it appears that these Fathers acknow
ledged the eternity and divinity of the Word, and of the
Holy Ghost, with the Trinity of persons in the one living
* Ruinart's Acts ofthe Martyrs,' p. 141. + Ibid, p. 246.
t Ruinart's Acts ofthe Martyrs, p. 1?8.

524 DEITY OF JESUS. PART VIII.
and true God. Whether they were right in so doing makes
no part of our present inquiry. The matter of fact is all we
are concerned to prove. The Holy Scriptures alone must
determine the validity and importance of doctrines.
* Tliere is a good abridgment of the doctrines of the three first ages
in the first volume of Dupin's New History of Ecclesiastical AVritcrs,
p. 179.

SECT. 7' ¦ Opinions of the Christian Faihers. 525

PART EIGHTH.

SECTION VIL

OPINIONS OP THE CHRISTIAN FATHERS, AND OTHERS, WHO
FLOURISHED IN THE FOURTH, AND THE BEGINNING OF
THE FIFTH CENTURIES, CONCERNING THB PERSON OP
CHRIST,' AND THE DOCTRINB OF THE TRINITY.

!t%e people of Phrygia worshipped Christ as God. — St.
Felix died praying to him as the Lord of heaven and
earth. — Jesus adored as God by Tlielica — Vitalis —
Victor— ^Euplius — Afra—Faustus — Januarius, and
Marti alts. — Sentiments of Phileas — Quirinus — Arno
bius, and Lactantius. — Mr. Lindsey's rash assertion.—
Testimonies of Alexander — Eusebius— ^Firmicus Ma-
ternus — Athanasius — Macarius — Hilary — Ausonius
— tyril — Basil, Sfc. — Dr. Fiddes sums up the evidence
ofthe Christian Fathers.
The sentiments of the primitive Christians, who lived
Sometime before the Council of Nice, have been detailed
pretty much at large; we will now proceed to lay before the
reader a short view of the opinions, which prevailed on these
great subjects, immediately before, during the time of, and
for some years after, that important period.
163. In the beginning of the fourth century a whole
city in Phrygia, raen, women, and children, were all burnt

526 DEITY OP JESUS. PART TUI.
to death, as they were at their devotions, " calling upon
Christ, the God over all*."
164. St. Felix, who suffered death at the sarae time,
under the Dioclesian persecution, prayed in the manner
following, during his last great conflict : — " O Lord God of
heaven and earth, Jesus Christ, I bow my neck to thee as a
sacrifice, who livest to all eternity ; to whom belong glory
and magnificence forever and ever. Amen f."
165. Inthe Acts of Thelica, who suffered about the
sarae time, we have this prayer :—" I give thanks to the God
of all kingdoms. Lord Jesus Christ, we serve thee. Thou
art our hope, thou art the hope of Christians. Most holy
God, raost high God, God almighty, we give thanks to
thee for thy great name J."
166. Vitalis, a martyr in this century, St. Arabrose tells
us, made this his last prayer : — " O Lord Jesus Christ, my
Saviour and my God, command that my spirit may be
received ; for I desire to obtain the crown: which thy holy
angel hath shewed me §."
167. Victor, who suffered death for the faith of Chiist at
Marseilles, about the year 303, in his speech to the Presi
dent said, " How worthy is he of our love and our adora
tion, who, when we were his enemies, loved us first, and in
order to rescue us, remaining God, he became man, not
diminishing his divinity, but cloathing himself with our
humanity II ."
168. When Euplius was suffering under the torments
Inflicted on hira by his persecutors, Calvisianus said to
hira : — " Euplius, lay aside this madness, worship the gods,
and you shall be set at liberty." To which he replied; " I
adore Christ, I detest devils. I adore the Father, and the
Son, and the Holy Ghost. I adore the holy Trinity, besides
which there is no God ^."
169. Afra was burnt at Augs burgh in 304. When
tied to the stake she prayed in the following words : — " O
almighty Lord God, Jesus Christ, who tamest not to call
the righteous, but sinners to repentance, 8fc." — ^And, when
fire WHS put to the faggots, she prayed again in thesewords :
* Eus. Eccl. Hist. 1. 8,cap. 11. t Baron.- Annals, 302. X Ibid, 303.
§ Exhwt. ad Virg, vol. 1, p. lOS. || Ruinart, p. 301. ^ Ibid, p. 439.

%Ecf. 7, Opinions ef the Christian Fathers, 52*j
— "O Lord Jesus Christ, I give thee thanks; that thou hast
vouchsaffed, &c. I offer this sacrifice of myself to thee, who
with the Father and the Holy Ghost livest and reignest
God, world without end. Amen *."
170. In the same year, 304, Faustus, Januarius, and
Martialis, who suffered at Cordova, said to Eugenitls : —
" We are Christians, who confess Christ, who is the one
Lord, by tvhom tve and all things were made." — Martialis
said, " Christ is my comfort, whom they with joy and ex
ultation have confessed. For there is one only God, the
Father, the Son, and the Holy Ghost, to whom praise and
glory are due f ."
171. About the year 306, Phileas, bishop of Thumis in
Egypt, was. sent prisoner to Alexandria; and being asked by
the president Culsianus, " Is Christ God ? He replied.
Yes. Q. Was God crucified ? A. He was crucified for our
salvation. Q. Was Paul God? A. No; he was a man
like unto us, but the Spirit of God was in liim, and Wrought
many signs and wonders by him X"
172. Quirihus, bishop of Siscia, who suffered in the
year 309, being asked by Mhxinius, " Why did you run
away ?" replied,. " I did not run away, but obeyed the cora-
mand of ray. Lord : for it is written. If they persecute you,
in one city flee info another. Q. Who commanded this ?
A. Christ, who Is the true God.§."
173. Peter, bishop of Alexandria, died a martyr about
the year 311. From some small remains of his, it appears
that he was sound in the faith concerning the Son of God.
" The Word being made flesh," says he, " by the will of
God, and found in fashion, as a man not deserted by the
Divinity." '
174. " God the Word, lii the absence of man, accord
ing to the will of God, who is able to do all things, was
made flesh in the womb of the virgin, not standing in need
of the presence, or operation of raan,"
175. "And he said to Judas, Dost thou betray the Son
of man with a kiss? These things, and the like, and all the
signs he did, and the powers shew that he was God, and
* Ibid, p. 50«, t Ibid, p, 597. X ^^> P- 549, 558.
$ Ibid, p, 652,

525 DEITY OP JEStTS. PARTVII^f
was made raan. Both points then are demonstrated, that
he was God by nature, and that he was man by nature *."
176. Arnobius flourished in the very beginning of the
fourth century. Seven books of his against the Gentiles are
still extant, from which we learn that his sentiments, con
cerning the person of Christ, were much the same with those
we have akeady produced. " Ought we not," says he, " to
look upon Chiist as God, and worship him with truly divine
worship, from whom we have already received so many
blessings ; and expect he will bestow much greater bles
sings on us hereafter ? — Perhaps some one in a rage may
say, Is Christ then God ? Yes, we will answer, he is God,
— and was sent to us for a most important cause. — He was
the sublime God, God from his internal root or generation ;
and, being God, was sent by God his eternal Father to be
the Saviour f."
177- " If Chiist was God, why was he seen in the form
of man, and killed after the raanner of man ? Answer :
Could that invisible power, that incorporeal substance other
wise coraraunicate himself to the world, and be present at
the councils of men, than by assuming sorae covering of
more solid matter, which raight receive the darted ray of
the eye, and upon which our dull sight raight fix ? What
mortal is there that could see him, that could behold him,
if he should give hiraself to the world, such as he is in
his primogenial nature, such as he would have in his own
quality, in his Deity ? He, therefore, took upon him the
form ofa man, and veiled his power under the similitude of
our kind, that he might be seen and beheld J.
178. " But he was killed after the manner of raen.
Not he himself. For the Divinity is not subject to death ;
nor can that which is one, simple, and not made of any
parts, be destroyed by dissolution. Who then was seen to
hang upon the cross, who died? The man which he put on,
and carried about with hira§."
179. A Heathen in Arnobius tells hira, and in him all
the Christians of that age, that the gods were not enemies
to them, because they adored the omnipotent God, not be-

* Annoti of Grabe on the Works of Bull, p, 172, t Adv, Gentes,
lih. 1, * Lib. 1, $ Ibid,

SECT. 7. Opinions of the Christian Fathers. 529
cause, says he, " You deify, and tvith your daily prayers
worsMp a man that was born, and what Is most infamous,
one that was put to death with vile persons on a cross *."
180. Lactantius was the most elegant writer of all the
Christian fathers. He was brought up in Paganism, con
verted to Christianity in the latter end of the third century,
and died in 316. He is generally supposed not to be so
consistent in his opinions as most of those who preceded
him ; but he is sufficiently clear and satisfactory upon the
pre-existence and divinity of our blessed Saviour. " When
we say," replies he to an objection, " God the Father and
the Son, we do not say different, nor do we separate them
both ; because the Father can not be without the Son, nor
can the Son be separated from the Father. For he can't be
called Father without a Son, nor can the Son be begottea
without a Father. Since, then, the Father makes the Son,
and the Son the Father, there is one mind, one spirit, one
substance to them both. But the Father Is as an overflow
ing fountain ; the Son as a stream running from it ; who,
because faithful and dear to his suprerae Father, Is not
separated, as the river is not from the fountain, nor the ray
from the sun ; because both the water of the fountain is in
the river, and the light of the sun in the ray f."
181. "The Mediator was to be an example of virtue
and holiness to his redeeraed ones, which he could not be
as God; wherefore he incarnated himself, to shew by his
own conquering of the desires of the flesh, that the com
mission of sin was not necessary, but voluntary, and by his
own pattern to encourage and enable us to overcome the
lusts thereof |."
182. " The most high God and Parent of all, when he
would transfer his religion from the Jewish to the Christian
church, he sent a teacher of righteousness from heaven, that
so to his new worshippers he might by him give a new law;
not, as he had done before, by raan only. Nevertheless he
would have him bom as a man, that so, in all things, he
might be like the supreme Father. For he, who is God the
Father, the original and first principle of all things, be
cause he hath no parents, is most Iruly styled by Trisnie-
* Ibid,- t Lib, 4. cap. S9. i Ibid, cap. 25,
M m

530 DEITY OF JESUS. PAHT VIII.
gistus, An-aTfljj xai Ajudtoj, without father and without mother,
as being begotten of none. Therefore also it bdhoved the
Son to be twice born, that so he might become Avatu^ ««»
A/tt»iToif, without father and without mother. For in his
first and spiritual burth he was without motlier, being born
of God the Father only, without the office of a mother;
but, in his second and carnal generation, he was without
father, being conceived in ' a virgin's womb, without the in
tervention of a human father: that so, having a middle
substance between God and man, he might, as it were by
the hand, conduct this frail and infii'm nature of ours to im
mortality. He was made both the Son of God, through the
spirit, and tlic Son of man, through the flesh ; that is to
say, he is both God and man. The diviae power appealed
in him by the works which he did : the frailty of man ap
peared by the suf&rings he underwent*."
183. " That he was both God and man, compounded of
two natures, we learn from the prophets, in their predictions
conceming him f."
All these authors lived, wrote, and finished their mortal
career, before the Council of Nice. This is allowed by
every party. Let any man judge then, what credit is due to
Mr. Lindsey when he says — " If the matter is to be put to
the vote as It were, it is absolutely necessary, that the less
learned sliould be told, what upon inquiry will be found tu
be undeniably true, namely, that the Fathers of, the three
first centuries, and consequently, all christian people, for
upwards of three hundred years after Christ, till the Council
of Nice, were generally Unitarians, wliat is now called
either Arian or Socinian J." How can you advance sMch an
assertion, Mr. Lindsey ? What lengths will oot false zeal
for a party carry even worthy men ? As an honest man, and
a lover of truth, you ought assuredly to retract this declara
tion. Tliis I do not find you have ever yet done, though
Mr. Burgh with such abundant evidence haa proved the
falsehood of It, and though your friend Dr. Priestley was so
far convinced of the Invalidity of It as to declare, " he allows
all that bishop Bull and Mr. Burgh ascribe to the Fatheis
of the second and third century ; I allow," says he, " that
* Lib.*. t Ibid. » Apology, p. 83, 84*

SECT. 7. Opinions of the Christian Fathers. 53 1
they held the doctrine of the divinity of tilt Sort at least ;
but it was in a qualified sense, and by no means the same
that was maintained after the Cotincil of Nic^."
Be it as it iiKay, the reader has now Mr. Lindsey's asser
tion, and the several declarations of the Fatliers of the tlirfee
first centuries before hira, he will therefore be competent f o
judge for himself on what side the troth lies.
184. Atexander became bishop of Alexandria iri the
year 313. In his time, and in his church. Arms arose, whtf
denied the divinity of Christ. Alexander called a council
of the bishops of Egypt and Lybia, in number about one
hundred, to consider of the business, and they wrote a letter
to the bishops of the neighbouring countries, in Which (hey
Jnake use of these words : — '' What these (Arius and his
adherents) have taught contrary fo fhe scriptures, is — fhat
God was not a Father — that the Word of God did hot exi.sf
from all etemlfy-^-that there was a time wheh fhe Soh did
not exist — and that he was created out of nothing." — ^Theri
Alexander and his brethren add^ — " Whoever heard siich
things as these; or, if he should happen to hear them,
would not be astonished, ahd stop his ears that he might
not hear them ? Or who is there that will hot condemn
these, when he hears John Siying, In the beginning tvds
ihe Word, — and, by ntu dill things were made * V
185. Eusebius, Sishop of Cesarea inPaleStlhe, was born
about the year 265, and died in 340, aged 75. He waS an
active member of the Council of Nice, and has written
pretty largely upon the subjects of oui' inquiry. But as we
have already quoted him on fbrmer occasions, We shall only
produce in this place two or three short passages from his
works. " The Son is the one perfect and only-begotten God oft"
God-^^a second Hght like in all things to hiihself. — ^The
generation of the Son is above all coitoparison, and not after
the manner of any natural bodies.-^The Soft was begotten,
not being for any time without existence, and afterwards
made, but existing arid pre-existing before everlasting ages',
and 0O-e*isting alwa;^s as a Son with the father, and not
Veing unbegottefi, but begojtten of the uribegotferi Father,
¦^ Socrates's Kc. Hist. 1. 1, cap. €.
M m 2

5^2 DEITY OT JESnS. PART VIII.
being the only-begotten word, and God oft' God,'not emitted
from the substance of the Father by any separation, section,
or division, but receiving his essence by the ineflable and
incomprehensible will and power of the Father, in a manner
not to be expressed, or comprehended by us, from all ages,
or rather before all ages *."
186. " That he who spake to Abraham" and Moses was
the Son of God^" says this excellent writer, " is plain
from his own words to Moses, when he said, I am the
Lord that was seen by Abraham, Isaac, and Jacob: so
that he possltlvely assures us that he was seen by the Patri
archs. And, indeed, this is sufficiently told us in the ancient
history; as when he is said to have appeared to Abraham in
Mamre, as he sat at the door of his tent. In what shape is
also told us — tliat he appeared as a man. Now that this
was no other than the Son of God,, bur Lord himself assures
us, when he says — Abraham saw my day, and he rejoiced
to see if ; adding to their further astonishment. For before
Abraham tvas, I am. Where it is plain, he fully asserts
his pre-existence. And this he insinuates to Moses, when
he calls himself, I AM THAT I AM. And therefore the
apostle Paul doth justly own hira to be the mediator between
God and the Israelites, when he says ; The law was given
by angels in fhe hand of the mediator. So that this was
the mediator that spake to Moses even before he became
man. Even as the same apostle tells us, when he says :
There is but one Mediator between God and man, the
t^ord Jesus Christ f ."
187. J. Firmicus Maternus presented a treatise on the
errors of the Gentile religions to the Emperors Constantius
and Constans in the year 342. In the treatise he applies
the twenty-fourth psalm to the Son of God in the manner
of Justin Martyr. He calls Christ " God" and " the Al
mighty God,"— says that " the sin of Adam could only be-
corapensated for by such a propitiation as Clirist became
for us ;" that therefore " the Word of God unhed himself
with a human body, that he might conquer death and de
liver man" — that "human nature, by God and man in
union might come from the merit oi obedience to a reign
* Euseb. Eemon. Evan. J. 4. c. 2. t Cont. Marcel. I. 3, c. 21.

SECT. 7. Opinions of the Christian Fathers. 533
of immortality." — ^He then closes his work with an admo
nition to the Emperors : — " Let your cleraency look ever up
to heaven ; frora God let it ever wait for help ; let it implore
the venerable Deity of Christ ; and for the world's and your
own salvation, offer to the God of salvation, spiritual sacri
fices *."
188. Athanasius was born, A. D. 298. He became a
presbyter of the church of Alexandria in 326, the year after
the Council of Nice, when he was only about 28 years of
age. He was chosen bishop of tiiat see, upon the deraise
of Alexander, and, after a life of great labour and persecu
tion, he died in peace, A. D. 373, aged 75 years. The
works he hath left behind him contain ample specimens of
his great talents, and thorough acquaintance with the Arian
controversy. I will produce a few extracts from his writ
ings, because that he was indisputably one of the most able
defenders of the divinity of our blessed Lord of the age in
which he lived ; and though only a presbyter at that time
in the church of Alexandria, one of the most active persons
in the Council of Nice ; and. Indeed, the great bulwark
in the following years against the Arian heresy; Insomuch
that It was commonly said, " Athanasius against the world."
" We confidently assert," says this great man, " and
clearly prove the true religious faith out of the holy scrip
tures; and we place it as a candle on a candlestick. We
alledge that the Son is naturally and substantially the Soa
of the Father ; of the same essence with hira ; his only-
begotten Wisdom; his tme and only Word : that he was not
made, not created ; but begotten of the substance of the
Father ; that therefore he is truly and properly God ; being
of one substance with God the Father : — that he is the ex-
, press and adequate representation of the person of the Fa
ther; light off light; the true and genuine power and
image of his Father's substance. He always was, and is,
and never was not : for the Word and Wisdom of the Fa
ther must certainly be eternal, as well as the Father f."
189. Macarius, the Egyptian, was born in the very
beginning of the fourth century. He appears to have been
a man of personal piety. Fifty of his homilies, and some
" Burgh's Sequel, p, 84, 85, + Orat. 1. adv. Arian, sect, 9.
Mm3

534 DEITY OF JESUS. PART VIII.
Other treatise, are still extant. The divinity of Christ and
the Holy Spirit with the doctrine of the "Trinity are fre
quently raade mention of in his writings. I will produce
a few instances, and refer to the wprks themselves for
Others. " God, who is immense and surpassing all conception,
lessened himself, out of mere goodness, and put on the
member of this body."
1 90. " The Lord embodies hiraself that he may become
the meat and drink of his people. — He appeared to every
one of the holy fathers as he pleased and thought best for
them; after one manner to Abraham, after another to Isaac,
after a third to Jacob; in a different way to Noah, to
Daniel, to David ; to Solomon, to Esaias, and to every one
of the Prophets; after qpe manner to Elias, after another
to lyioses *,"
191. "Consider well thy dignity, how valuable thou
art ; that God hath m'udc thee above the angels, when he
came also of his own accord in person upon earth, on thy
lerrand and redemption. God himself and his angels came
to thy salvation. For the King, the King's Son, held a
consult with his Father, and the Word was sent, and took
flesh upon him, and, concealing his divine nature, laid down
his life upon the cross that he might save like by like. So
great is the love of God towards man ! For thy sake he that
cannot die chose to be crucified f."
.192. " Let us return glory to the Father, and to the
Son, and to the Holy Ghost, for ever and ever. Amen J."
193. "Hilary, bishop of Poictiers, wrote twelve books
in defence of the Trinity, besides other works, and died in
the year 367- His treatise on the Trinity is the largest
and most methodical work of any that we have in all anti
quity upon this subject. To quote every thing that is im
portant in it is not consistent with the nature and brevity of
our plan. I will therefore piodqpe only two or three pas
sages to shew the harmony of his sentiments with those that
are gone before.
In the second book lie s'4ys, "The piystery of the
Trinity is immense and incomprehensible, not to be ex-
* Horn. -K passim. t Horn. 1.5,
I Horn. 7. ad fin. aud in man; other places.

SBCT. 7. Opinions ofthe Christian Fathers. 53S
pressed by words, nor reached by sense. Being unperceiva-
ble, it blinds our sight; it exceeds the capacity of our
understanding. I understand it not. Nevertheless I will
comfort myself in this, that neither do the angels know it,
nor ages apprehend it, nor have the apostles inquired of it,
nor the Son himself declared it."
194. In the seventh book he says, " Jesus Christ is the
true God, Son of the ti'ue God, born before all ages, and
afterwards begotten off Mary."
195. This learned Bishop sent on a certain occasion a
morning and evening hymn in an epistle to his daughter
Abra, which he conceived in the forra of a prayer to Christ,
fbr preservation from the perils of the day and night ; and
concludes witli the common doxology — " Glory to thee, O
Lord,— glory to the Only-begotten — ^with the Spirit, the
Comforter, now, and throughout all ages."
196. Augonius wrote about the year 375. He is full of
the doctrine of the Trinity. In a poem entitled Gryphus
he says, "The one God is three." In another, styled
Epheraeiis, he allots the first hours of the day to prayer.
*' God," says he, '' is to be invoked by me, and the Son of
the most God; their majesty In conjunction with the Holy
Ghost being equal." He then proceeds to the prayer itself
which he addresses to Christ, whom he calls upon by the
titles of, " Saviour, God, and Lord, Mind, Glory, Word,
Son, very God off very God, light off Light*."
197. Cyril, of Jerasalem, died in the year 386. We
have several discourses of his still extant in the form of
Catechetical Lectures, wherein he delivers his religious opi
nions with great freedom. He says, " There is but one
God, the Creator of all things, who is every where present,
who is omniscient, omnipotent, and unchangeable." He
adds, " There is one Lord Jesus Christ, the only Son of
God, God begotten of God, like in all things to him who
begat him, who was from all eternity, w ho sitteth now at
his right hand and reigneth with him. — He is the Word,
and the Word of God, truly united to the human nature. —
He assumed real flesh from the virgin — He was truly man,
subject to hunaan infirmities, and to death itself. — Concern-
* Sec Burgh's Sequel, p, 64,

536 DOCTRINE OF THE TRINITY. PART VIII.
ing the Holy Spirit we ought to have the same notions of
him as of the Father and the Son. He is one, indivisible,
almighty, and omniscient. He ought to be honoured as
the Father and the Son, being one and the same Divinity*."
198. Gregory Nazianzen, the best scholar of the most
learned age of the ancient church, was born, A. D. 324,
and died, A. D. 389. This great man, has spoken at large
upon the divinity of Christ, and the doctrine of the Trinity,
on several occasions. " We ought to acknowledge one God
the Father," says he, " unbegotten and without beginning,
and one Son begotten of the Father, and one Spirit having
his existence from God ; different from the Father, indeed,
in that he has no power of fructification, and to the Son,
as being unbegotten; but in other things of the same
nature, the same honour, the same glory, and the same
dignity f."
He styles it in another place, the adorable Trinity, above
and before the world ; before all time ; of the same ma
jesty, of the same glory, increate, invisible, above our reach,
incomprehensible J."
And again he says, " We ought to hold one God, and
to confess three subsistences, or three persons each with
his respective property according to his subsistence §."
These, with many other sentiraents to the same purpose,
are advanced by this learned and eloquent writer.
199. St. Ambrose, bishop of Milan, was born, A.D.
333, and died, A. D. 397. He was an eminent instrument
of good to the church In his day, and hath left us a consi
derable number of treatises on moral and religious subjects.
Among others, he has written pretty much at large in de
fence of the deity of Christ and the Holy Spirit, with the
doctrine of the , Sacred Trinity. In this faith, it is well
known, and generally allowed, this learned and laborious
bishop both lived and died. In his one book on the divinity
of Christ, and his three books concerning the Holy Spirit,
as well as in his tract on the Apostle's Creed, he has treated
pretty much a large on these profound and mysterious sub
jects. " The diviniry of the Holy Trinity," says he, " is
to be believed to be without beginning and without end,
* Cateches. ll. et 16. p, 98 and i76. t Orat. 26, p. 445.
t Orat. i2. p. i'04. t Orat, 29. p. 490.

SECT. 7. Opinions of the Christian Fathers. 537
although it is difficult for the mind of man to comprehend
it. Hence it may not improperly*, be said concerning it,
that we comprehend this only of it, that it cannot be fully
comprehended. There is therefore one Godhead in the
three, and there are three in whom is one Godhead, There
is no confusion in the unity, neither is there any difference
in the Trinity*."
200. Basil the Great was born, A. D. 328, and died in
37s. He was the friend of Gregory Nazianzen, and worthy
of the honour. As there is no question made concerning
his religious sentiments ; I will only produce the following
extract from his writings :
" The Spirit is not to be supposed the same with the
Father, from its being said that God is a spiiit. Nor yet
may the person of the Son and Spirit be imagined one and
tiie same, from its being said again, ijf any one have not
tlie Spirit of Christ he is none of his : but Christ is in
you. From hence indeed sorae have been led to mistake,
as if the Spirit and Christ were the same. But what say
we ? Namely, that the property of nature is hereby demon
strated, but not any confusion of the persons. The Father
is he who hath a perfect essence, and stands in need of no
thing; the root and fountain of the Son and Holy Ghost.
The Son also Is the living Word in the fulness of the God
head, and the offspring of the Father without any defect.
In like manner the Spirit is full, not part of another, but
considered as perfect and entire in himself. Thus the Son
is Inseparably united with the Father, and the Spirit is inse
parably united with the Son, there being nothing to divide,
nothing which raight cut oft" this eternal conjunction. There
has no age or distance of tirae passed between them, nor
can our mind conceive any separation, by which the Son
should not always coexist with the Father, or the Holy
Ghost with the Son. When therefore we conjoin the Holy
Trinity, think not of it as three parts of something which
only is not in fact divided, (for this were an impious imagi
nation) but understand the inseparable coexistence of three
who are perfect and incorporeal. For where there is the
presence of the Holy Ghost, there also is the presence of
* Tract, in Symb. Apost. p. 89.

53$ DOCTRINE OF THB TRINITY. PART Vlll.
Christ, and where Christ is, there the Father is evidently
also. Know ye not, that your bodies are ihe temple of
the Holy Ghost? And if any one defile the temple of
God, him shall God destroy. Being sanctified therefore by
the Holy Ghost, we receive Christ dwelling in us in the
inner man, and with him the Father, making a common
abode with those who are worthy. The same conjunction
likewise is denoted by the tradition of baptism, and the con
fession of faith. For if the Spirit be different in nature,
how carae he to be numbered together with them ? And if
in a course of time he was only produced into being, and
added to the Father and the Son, how came he to be ranked
with the eternal nature ? So that they who divide the
Spirit from the Father and the Son, and number him among
the creatures, must at once imply the form of baptism to
be insignificant, and the confession of faith defective. For
the Trinity will be no more a Trinity, if the Spirit be taken
from it. And yet if any part of the creation be taken in,
the whole creation raay come in (by the same reason) and
be numbered with the Father and the Son, For what (m
tills case) should hinder us from saying, I believe in the
Father, and the Son, and in the whole creation (for in every
creature ?) Since if it be pious to believe in a part of the
creation, much more will it become us to take the whole
creation into our confession. But if you believe in the
whole creation, you then believe not only in angels and mi
nistering spirits, but in whatever adverse powers there may
be, seeing they also are a part of the creation, and you are
joined to these in the confession of faith. Thus does the
blasphemy against the Holy Ghost lead into wicked and
unlawful assertions : and as soon as you have spoken what
you ought not concerning the Spirit, the dereliction of the
Spirit is manifest frora thence. For as he that shuts his
eyes carries darkness with himself ; so he who departs from
the Spirit, being destitute of him that should enlighten
him, is overwhelmed with spiritual blindness. Moreover,
let tradition have its weight to deter thee from separating
the Holy Ghost from the Father and the Son, This is the
doctrine which the Lord hath taught, and the Aposties
preached; which the Fathers have preserved, and the
Martyrs have confirmed. Let jt suffice to speak as thou

«ECT, 7. Opinions qf the Christian Fathers. 539
hast learnt, and let me hear no more such sophisms as these ;
Either he is unbegotten, or begotten : if unbegotten, he isa
father, if begotten, he is a son ; but if neither of these, he
is a creature. For my pwn part, I acknowledge the Spirit
indeed with the Father, but not to be the Father. And I
have received him in conjunction with the Son, yet not
under the character or name of the Son. But I understand
his relation to the Father, because he proceedeth from the
Father ; and that to the Son, because I hear. If any one
have not the Spirit of Christ, he is none of his. Now if
he were not the proper Spiiit of Christ, how should he ap
propriate us to him ? I hear him also termed the Spirit of
truth ; and the Lord is the truth. But when I hear him
<:alled the Spirit of adoption, tbis calls to mind that unity
lie has by nature with the Father and tiie Son. For how
should that which is alien, adc^t ? How should that appro
priate, which itself is different In kind ? Thus therefore ara
Lcautlous neither to coin new woi'ds, nor dirainish the ma
jesty ofthe Spirit, But as foi' those who dare to call him a
jcreature, I bewail and lament them, that by slight sophisms
and specious fallacies, they throw themselves headlong Into
hell. For because our mind (say they) takes in these three
•things, and there Is nothing In nature which falls not within
this division, that it is either unbegotten, begotten, or cre
ated ; since the Spirit is neither the first, nor the second of
them, TO TjiTov Ufa, it must be the third. This a.fa, (or infcT
rence) of yours, will render you obnoxious to an eternal af«,
or curse. Hast thou searched out all things ? Hast thou
a compass of thought to bring every thing under this divi,
sion ? Hast thou left nothing unexamined ? Hast thou
conceived and shut up all things in thy understanding ?
Dost thou know what is under the earth, or in the deep *?."
201. Qulntus Prudentius was born in Spain in tlie year
348. In the fifty-seventh year of his age he became seriously
religious, and wrote a variety of pieces upon divine subjects.
My business is only to produce such passages from his works
as show his opinions on the dootrine of the Holy Trinity,
and such other as are connected with It, In one of his poems
then he says :— Be present, O Suprerae Father, whom- ao
* Horn, cont, .Sabel, et Arium et Anomosos.

540 DOCTRINE OF TIIE TRINITY, PART VIII.
man hath seen at any time : O thou Word of the Father,
Chiist ; and O thou propitious Spirit ; O thou one Power,
one Light of this Trinity, eternal God off God; O God
sent forth from both *,
" Do thou, O Christ, dispel sleep, burst asunder the
chains of darkness, do away the old offence, and pour into
rae a new light f,"
202. Chrysostom was one of the most able men among
the ancients. He was born A. D. 354, and died in 407. —
No doubt can be entertained of his sentiraents on the sub
jects under consideration. He has spoken at large on raany
occasions. Take the following declaration : — ^They who
erabrace the mad notions of Sabellius, or Arius, says he, do
both of them fall from the soundness of the faith, for want
of observing a due mean. Both those Heretics, indeed, are
called Christians ; but if you inquire into their doctrines,
you will find the one not much better than the Jews, and
little differing from them, except in name ; and the others
very much resembling the heresy of Paul of Samosata ; and
both of thera exceedingly deviating frora the truth. Great,
therefore, is the danger in this respect. The truth lies in a
strict and narrow way, between two steep precipices ; and
there is reason to fear, lest, while we fight successfully
against the one sort of heretics, we ourselves be wounded
by the other. For if we assert the unity of the Godhead,
immediately Sabellius draws that expression to his own im
pious sense. On the other hand. If we make a distinction,
and say, that the Father is one, the Son another, and the
Holy Ghost another, Arius is ready to wrest that distinction
of persons Into a difference of substance. And it equally
concerns us to avoid the impious confusion of the one, and
the mad diversity of the other, by confessing the Godhead
of the Father, Son, and Holy Ghost, to be all one, and by
adding thereunto a Trinity of persons ; for thus shall we for
tify ourselves against both their assaults J.
203. Augustine, bishop of Hippo, was born A. D. 335,
and died in 430. He wrote fifteen books on the doctrine of
the Trinity professedly, besides touching upon the subject
on raany Incidental occasions.
* Hymnus ante Somnum, v. i. t Hymnus ad Galli Cantum ad fin.
X Clirysostom on the Priesthood, b. 4, c. 4.

SECT, 7. Opinions of the Christian Fathers, 541
We believe, hold, and faithfully affirm, says he, that God
the Father begot the Word his wisdom, by which all was
made ; his only Son ; one off one ; coeternal ; most good,
and most righteous : and that the Holy Spirit Is both off the
Father and the Son, consubstantial, and coeternal with
them both. And this is both a Trinity in respect of persons,
and but one God in the inseparable Divinity ; and one om
nipotent in the inseparable power ; yet so, as that every one
of the three be held to be God omnipotent ; and yet alto
gether are not three omnipotent Gods, but one God omni
potent. Such is the inseparable Unity of the three persons,
and in this raanner must they be taught *,
204. Theodoret was au illustrious writer of the church
in the latter end of the fourth century. A single passage of
his works, which I find in the third part of bishop Kidder's
Demonstration of the Messias, will both shew what his opi-
jaions were upon this great subject on which we are treating,
and confirm many observations that have already been made
in some forraer parts of this work. The quotation is from
a sermon of his against the Gentiles. He tells them what
Moses had written concerning their false gods, and that he
lequired In his law the worship of the one true God. This
belief of one God Moses taught in his law, and recommended
the worship of him only. Upon this he brings in the Gen
tiles objecting against the Christians thus : — Perhaps, says
he, you will say, ye Christians have not kept this law invio
lably ; for ye preach not an Unity, but a Trinity : whereas
the Jews, being brought up in the writings of Moses and the
Prophets, worship one only, and reprehend your Trinity :— •
To whom he replies :
" O friends, I think you fit to be pardoned, being igno
rant of the Holy Scripture. Yet I cannot but lament the
extreme ignorance of the Jews, because they being carried
from the womb, as the prophet speaks, and instructed in
divine things from their childhood to old age, are ignorant
of the true theology. For they continuing a long time in
Egypt, and learning polytheism there, the all-wise God did
not think fit plainly to reveal to them the mystery of the
Trinity, that they might not under that pretext fall into the
• ¦* Aug. de Civit. Dei, Ub, 11, cap, S4,

542 DOCTRINB OF THB TRINITY. PART VIII,
polytheism of Egypt. And yet he did not altogether conceal
the doctrine of the Trinity from those who were to come,
sowing some of the seeds of the more peifect theology. And
therefore he gave tbe law under the representation of one,
but did enigmatically insinuaite the Trinity. For these
words. Hear, O Israel, the Lord our God is one Lord,
teach plainly both the Unity and the Trinity ! for God be
ing once, the Lord twice named, declare the Trinity. For
adding, is oiie, he delivered a doctrine agreeable to the Jew s,
and expressed the Unity of the Divine nature : for one is
the essence, power, and will of the Trinity. And therefore
the company of the invisible powers singing a hymn to God.
say Holy thrice, and Lord but once : by the first declaring
the number of properties ; by the other signifying the com
mon dominion : but hereby the Trinity was eAlgftiatically
declared. Elsewhere, however, holy men taught it more
plainly ; for the most divine Moses, Writing the cesmogonyy
and relating the creation of man, affirms that God, the
Creator of all things, said. Let vs make man in our image,
after odr likeness : and he adds. In the image of God
created he him, that he might show the difFeyence of persons.
And when God commanded Noah concerning the eating of
flesh, and forbad him the eating of blood, he affirms, that
the God of the universe said. Whoso sheddeth man's blood,
by man shall Ins blood be shed; for in the image of God
made he man. He doth not say, In my image, but m the
image of God, showing the distinction of persons. And
whei*4hose men met fogethey, who were incensed against
their Maker, to build the tower, that great tower which had
its name from confusion, Moses affirms tliat God said. Go to,
let cs go down, and there confound their language. Let
us go dotvn and confound, shows d parity of hottour. But
the words Go to, sig&ify the Son ahd Splfif, whet Were
joined iu tbe creation. For seeing that when he made man
he said. Let us make man in otJR image, after oWr like
ness ; agreeably hereunto, now he Is dividing one language
hito many, be takes to him his fellow-woifeers, the Son and
Bffiost Holy Spnrit. In after-time, being about to destroy
Sodom and its neighbouring chies, partriers of hei* profane
ness and wickedness, with thunder and fire from heaven, he
mentions to us two Lords, Thus Moses tvrites. Then the

SBCT. 7- Opinions of the Christian Fathers. 543'
Lord rained upon Sodom and Gomorrah brimstone and
fire from the Lord out cf heaven. But lest any should
think, that this prophet alone speaks of the Trinity, hear, O
my friends, what divine David says : By tlie Word of the
Lord were tlie heavens made, and alt the host of them by
the Spirit of his mouth. And again. The hard said unto
my Lord, Sit thou at my right hand until I make thine
enemies thy footstool. And soon afterj theLord, the Fa
ther of the Lord, saith, Tliy throne, O God, is for ever;
the sceptre of thy kingdom is aright sceptre. Thau lovest
righteousness and hateth tvickedness ; therefore God, thy
God hctfh anointed thee with the oil of gladness above tky
fellows. The same doctrine is delivered fb us by Isaiah,
Jeremiah, Ezekiel, and Daniel, Zechariah, and Micah, anti
all the company of prophets."
Dr. FieMes, whom we have so frequently mentioned in
the course of this inquiry, smns tip the opinions of tfie
ancient Chriistian fathers in these words : —
1. "The ancients, in general," says he, " tmanimously
maintained against the HeatherK and Heretics, that there
is but one God in the strict sense. And the same ancients
affirmed the Son to be Gfod in the strict sense; and the
Holy Ghost, to be God likewise ; tmae, in express * terras j
others, 'In words equivalent ; from whence It evidently fol
lows, that they looked upon the three Persons as one God,
2. "The ancients, in general, unanimously asserted a
co-essential and co-eternal Trinity, either directly and ex
pressly, or iraplicltly and consequently ; which, in effect, is
to teach, that the Trinity is the one God.
3. " The titles and attributes ascribed to the Son ex
pressly and frequently (and soraetiraes, though not so often,
to the Holy Ghost; but always understood and iraplied)
are demonstrative proofs that all the three Persons are sup
posed to be comprehended in the idea ofthe one God,

• Tret- contr. Prax- c. 13, Origen. in Basil, de Sp- S- p. 219- Cyp,
£p> ad Jub. p. SOS- Dionys. Alex. Labbe. tom. 1, p- 873. Sabellius's
taunting question to the Catholics ; Eva @m ix,"!"" i ^jsif ©skj. Epiphan.'
Har. 62. shews, that the title of Ood, applied to the Holy Ghost, was
the common language of the chureh, at tliat time. And the argument
may be carried up much higher from this consideration, that the Praxeans
and Noetians made the three persons ofthe Godhead, one person.

544 DOCTRINE OF THE TRINITT. PART VIII.
" To mention only such as are applyed to the Son by the
ante-nicene writers : He is styled God by all in general j
God and Lord by many of them ; Lord God absolutely by
several; particularly by Justin Martyr and Irenaeus, in the
application of texts of the Old Testament : true, or truly
God ; by most of them ; great God by some, and perfect
God : God by nature ; Son by nature ; tme and proper
Son, by many : God of the Jews, of Abraham, Isaac, and
Jacob, very frequently: sometimes, the only God, and the
living God, and counsellor to the Father : Creator of raen,
of angels, and of all things, constantly by all the ancients.
As to bis attributes, he Is represented uncreated, eternal,
consubstantial, either expressly, or in effect, by the concur
rent testimony of the ante-nicene writers. Omnipresent,
omniscient, omnipotent, immutable, incomprehensible, im
passible, &c. by several. In short, every thing is attributed
to him that can tend to raise our ideas of his dignity, and
to denote a person strictly and essentially divine.
4. " The hymns, worship, and doxologies addressed to
the three Persons, as old as Christianity itself, and as unani
mously and constantly adhered to, are all so many proofs
of the tmth of what we assert, that the blessed three. Fa
ther, Son, and Holy Ghost, were the God of the primitive
Christians*." * Theol. Specul. vol. 1. p. 392,

SECT, 8, Miscellaneous Evidence. 54^

PART EIGHTH.

SECTION VIII.

MISCELLANEOCS EVIDENCE TO THE PERSON OF CHRIST, AND
DOCTRINE OF THE TRINITY, FROM COUNCILS, HERETICS,
AND OTHER CIRCUMSTANCES OF THE FIRST AGES.

Early appeals to the Scriptures for the truth qfour Lord's
Deity. — Erroneous opinions successfully encountered
by the Apostles, and their immediate successors. — The
first Council qf Antioch. — Council of Nice : — Venera
tion due to its decision. — Council of Constantinople. — -
Council of two hundred bishops at Ephesus. — Council
of six hundred and thirty bishops at Calcedon. — TTie
treatment of tliose who are denominated heretics proves
that the Deity of Christ and the Holy Spirit were
received as doctrines of Christianity. — The opinions of
the Docetce. — The Novatians, Donatists and Nesto
rians retained the Doctrine of the Trinity.

205. That the raost respectable of the successors ofthe
Apostles were believers in the divinity of the Son of God is
sufficiently clear from the history of those times, indepen
dent of these nuraerous testimonies. ' For, about the middle
of the third century, we have already seen, Caius made an
appeal to the holy scriptures, and the writings of Justin
NO.

546 DOCTRINE OF THB trinity. PART VIII.
Martyr, Miltiades, Tatian, Cleraens, Irenaeus, Melito, and
others, wbich declared Christ to be God and raan. He,
moreover, appealed to certain psalms and hymns of the bre
thren, written at the beginning by the faithful, which set
forth the praises of Christ, the Word of God, and attributed
divinity to him.
In the forraer part of the fourth century, Athanasius
made the same appeal to the Arians : — We give you deraon-
stration, says he, that our doctrine has been handed down
to us from fathers to fathers. But you, ye revivers of Ju
daism and disciples of Caiaphas, what writers can you bring
to father your tenets ? Not a man can you name, of any
repute for sense or judgment. All to a man are against
you *,
To the same purpose speaks St. Austin in the beginning
of the following age. All the catholic interpreters of the
Old and New "Testaments, says he, that I could read, who
have wrote before rae on the "Trinity, which is God, intended
to teach, conformable to scripture, that Father, Son, and
Holy Ghost do, by the inseparable equality of one and the
sarae substance, make up the unity divine f.
We have another remarkable instance on record in the
time of Thcodosius the Great, about, or a little before, the
tira'fe of Austin's declaration, where a challenge is given by
the Orthodox to the Arians to try their principles by an ap-
.peal to the catholic writers, who lived before the Council
of Nice, and abide by the consequence. The Arians, how
ever, conscious the cause would go against them upon this
ground, declined the trial J.
206. During the first two or three centuries^ when any
peculiarly erroneous and obnoxious sentiments arose among
the professors of the gospel, they were usually borne down
and quashed by the authority of the Apostles, and their im
mediate successors. Against Cerinthus and Ebion, John
wrote his gospel and first epistle. When, atter them, other
persons atose and attacked tbe fundamental principles of the
gospel of God, Justin Martyr, Irenaeus, Tertullian, and Ori-

* Atliaoas. de Decret, 'Syn. Nic. p. 233. t Aug. de Trinit.
1. 1, c. 3. t Socrat. feci. Hist. lib. 5, c. 10, and Sozomen, lib, 7,
C. 12;

SECT. 8. Miscellaneous Eviderwe. 547
gen, drew the sword" of the Spirit, and for a time confounded
all their machinations. But when erroneous doctrines be
gan to diffuse themselves far and wide among the brethren,
and their patrons becarae bold and presuraptuous in propa
gating thera, it was not thought sufficient for the friends of
sound and apostolical doctiine to oppose them in their indi
vidual capacity merely, .but numbers of the clergy and other
zealous and orthodox believers were called together fro!»
all the neighbouring districts to consider of the dangerous
tendency of such doctrines, and to bear a public testimony
against them. One of these Councils was held at Carthage by
Cyprian, who in the year 255 assembled together 87 bishops,
besides a great nuraber of inferior clergy, to consider of the
propriety or Irapropfiety of rebaptizing heretics. These
,87 bishops, it seems frora several circurastancesi, were all or
thodox in their opinions concerning the divinity of Christ,
and the doctrine of the Holy Trinity.
207. To these we raay add the first Council of Antioch,-
which was held against Paul of Saraosata, who denied the
divinity of our blessed Saviour, and asserted that he was no
thing more than a mere man. At this Council were 70 bi
shops, and of inferior clergy a considerable nuraber. In their
synodical letter to this vain man, they deliver their religious
opinions pretty much at large. That what every one be
lieves may be more manifest, say they, we have resolved to
publish and explain in writing the faith which from the be
ginning we have received, and which in the catholic church
has been preserved and handed down to our days from tiie
Apostles, who were themselves eye-witnesses and ministers
of the word : — That there is one God, unbegotten, without
beginning, invisible, and unchangeable, of whose glory and
majesty it is not in the power of man to form any adequate
idea. Yet though we have bnt a very imperfect notion of
God, we ought to be content with'what his Son reveals of
him ; who says. No one knoweth the Father save the Son,
and he to whomsoever the Son will reveal him. And as
we learn from both the Old and the New Testament, so we
believe and profess this Son to be the begotten Son, the
only-begotten Son, the image of Jhe invisible God, th/i
first-born of every creature, the Wisdom, the Word, and
the Power of God, existing before all agesj not by foreknow-
N n'2

5-f8 DOCTINE OF THE TniNITY. PART VIII,
ledge, but being in nature and person God, the Son of God.
But whosoever says that the Son of God was not God before
the creation of the world, or who says, that to believe and
proft-'ss him to be God, is professing that there are two Gods;
we look upon such a one as having forsaken the ancient
fai'th ; and all the catholic churches are of our opinion. —
For of this Son of God it is written, Thy throne, O God,
is forever and ever / a sceptre of righteousness is the
sceptre of thy kingdom. Thou hast loved righteousness
and hated iniquity ; therefore God, even thy God, hath
anointed thee tvith fhe oil of gladness above thy fellows.-^
And all the divinely inspired writings declare the Son of
God to be God. We believe this Son, who was always with
the Father, to have fulfilled his father's will by creating all
things. For he spake and they were raade, he coraraanded
and they were created. For he who coraraands any thing
gives his coraraands to another person ; which other person
we are persuaded is no other than God, the only-begotten
Sun of Gody to whom be said : — Let us make man accord
ing to our image and likeness *.
208. The Council of Nice assembled in the year of our
Lord 325, to settle the difterences which had arisen in the
church concerning the person of Christ. At this celebrated
synod were no less than 318 bishops from all parts of the
Christian world, and of inferior clergy a vast concourse. —
After much debating upon the subject, a creed was drawn
up and signed by all the bishops present, except two. In
this creed, it is well known,, the pre-existence and divinity
of Christ were established. " I believe," say they, " in one
Lord Jesus Christ, the only-begotten Son of God, begotten
of his Father before all worlds, God off God, Light off Light,
very God off very God, begotten, not made, being of one
substance with the Father, by whom all things were made :
who for us men, and for our salvation carae down from hea
ven, and was incarnate by the Holy Ghost of the virgin
Mary, and was made man, and was cmcified also for us
under Pontius Pilate. — I believe in the Holy Ghost, the
Lord and Giver of life, who proceedeth from the Father
and the Son ; who witl^the Father and the Son together is
• Labbens's Coun. vol. 1, p. 843.

SECT.S. Miscellaneous Evidence, 549
worshipped and glorified, who spake by the Prophets." — ¦
This is the part of the creed which respects the subjects
we are now upon. And it is remarkable, that even the two
bishops who refused to sign it, as firmly believed the pre-
existence of Christ, and most of the other circumstances
which that creed contained, as those who did sign it, and
speak of Clirist in terms which signify every thing but
absolute divinity, " We believe," say they, " in one God,
the Father Almighty, and in our Lord Jesus Christ his Son,
begotten of him before all ages, God the Word, by whom
all things were made in heaven and in earth, who descend
ed and was Incarnate, suffered, arose, and ascended into
heaven *."
After Arius afld his friends had delivered in their creedj<to
the Emperor Constantine, they further declare, " This raith
we have received from the holy gospels, in which, the Lord
saith to his disciples. Go and teach all nations, baptizing
them in the name of the Father, and of the Son, and of
the Holy Ghost. If we do not believe these things, and
tmly acknowledge the Father, the Son, and Holy Ghost, as
the whole catholic church, and the scriptures teach, to
which we yield an assent in all things, God is our judge
both now and at the day of judgment f." — ^Acelius the
Novatian bishop of Constantinople, being asked by the
Emperor Constantine the Great, what he thought of the
Nicene Council, answered, " There is nothing new in it.
It is what I have received even from the beginning and
from the Apostolical times J," — ^There is so much greater
veneration due to the determination of that Council (than to
any single Father or modern Writer) since the Nicene fa
thers were by far more competent judges of the doctrine
debated by them than we of these latter ages, not only as
they were very near to the times of the old apostolical raen,
but also as they bad the unspeakable advantage of consult
ing the interraediate writers on that subject, and conse
quently, of balancing aright the arguments both of orthodox
and heretical authors — which were extant in their age, but
are long since entirely perished, or such imperfect fragments
left us of them, that no certain judgment can be formed of
* Ecc. Hist, of Socrates, b. 1, ch. 8. t Ibid, cb. 26,
t Apud. .Socrat 1. l,cap. 10.

550 DOCTRnsE OF THE TRINITV. PART VIII.
the original works. So that if we could suppose there were
any thing dubious in the Christian faith, with relation to the
person of our Lord, how is it possible it could be fixed and
determined more authentically, than by the bishops of the
Christian Church, assembled upon that very occasion from
all parts of the world, at no great distance from the Apostles
themselves ? This early and (almost) unanimous assembly
must, therefore, be considered by all impartial men as the
best interpreters of the apostolical writings ; and as such,
and upon so solemn an occasion, having established the
consubstantial doctiine, they have established it for the
Christian church forever. — ^All those circumstances concur-
r;.ed in the Fathers of the Nicene Council that can give
weight and authority to the testimonies of mere uninspired
mert; consequently we have a moral certainty ofthe truth of
that faith that was established by the testimonies of those
Fathers as interpreters of divine revelation. As if so solemn
a decision made by the best judges, so near to the apostolical
age, had been designed by the good providence of God, to
be left as a standing raonument to the church, on purpose
to prevent all disputes of this nature in future ages*."
Both Eusebius and Constantine hiraself bear witness to
the character and equitable proceedings of this celebrated
Council. " It was composed," says Eusebius, " of the
principal learned men of several nations, some famous for
wisdom of speech, some for gravity of life, and some for both.
Some venerable for their age and experience, others for their
ingenuity and wit."
CoRstantine In his letter to the church of Alexandria
signifies, that he with the Council endeavoured that the
truth in controversy might be thoroughly tried out ; and
that all things were narrowly sifted, by the testimony of the
holy scriptures search' d into for that purpose f.
209. After the Council of Nice in 325, there was ano
ther held at Constantinople in 381, consisting of 150
fclshops. This was against Macedonius, who denied the
divinity of the Holy Ghost, as Arius had denied that of the
Son. This Council confirraed what had been approved at
Nice, and added this clause concerning the Spirit :  " And
in the Holy Ghost, the Lord and Giver of life, who pro-
* Allix's Reflections on the Conduct of JUr. \Vhi.ston, p to
^ See the whole Epistle in Socrat- Ecc. Hist, boolt ], chap. 9-

SECT. 8. Miscellaneous Evidence, 551
ceedeth from the Father, who together with the Father and
the Son is worshipped and glorified ; who spake by the
prophets." 210. After this again there was another general Coun
cil of 200 bishops at Ephesus against Nestorius in the year
431, which confirraed the Nicene creed, and made some
small additions concerning the incarnation of the Son of
God, 211. And again in the year 451 there was a fourth ge
neral Council at Calcedon against Eutychus, consisting of
()30 bishops, in which the creeds of the former Councils
were approved and enlarged according to the circurastances
of the times.
212. That the divinity of Christ and the Holy Spirit
were understood to be doctrines of Christianity from the
beginning, is further eonfirmed from the treatment the seve
ral persons met with^ whom we usually call heretics. If
we consider Simon Magus in that light, the scripture in •
forms us what reception he met with from Peter. And
afterwards, when he had been rejected by the Apostle, his
conduct in going about the world deceiving the nations, and
proclaiming himself to be Father, Soh, and Holy Ghost,
seems strongly to imply, that the doctrines concerning these
three divine Persons were then taught among Christians.
213. Cerinthus, who was the next we have any account
of, that denied the divinity of the Saviour, was opposed by
John both in his Gospel and first Epistle.
2 14. Ebion was a disciple of Cerinthus, and espoused
the same errors,^ which were near the principles of our
modern Socinians. He lived about the year of our Lord 72.
— His opinions were opposed by John, Ignatius, Justin
Martyr, Irenaeus, Tertullian, Origen, and others.
215. About the year 195 again, Theodotus of Byzan
tium, revived the sarae heresy, and was opposed by Caius,
Victor, Hippolitus, and the churches of that age.
216. Artemon likewise, about the year 205, was a dis
ciple of Theodotus, and a promoter of his erroneous opi
nions. He too was resisted by the sarae Caius, and those
who had opposed Theodotus his raaster.
217. Berryllus, bishop of Bostra in Arabia, espoused
some erroneous sentiments concerning the person of Christ,

J52 DOCTRINE OF THB TRINITY, PART VIII.
A. D. 242. He was called to an account by the churches
of those days, was convinced of his error by the great
Origen, and restored again to coramunion.
218. Paul of Samosata, bishop of Antioch, A. D. 265,
gave the churches fresh occasion for exerting their zeal in
behalf of our Lord's divinity. Being called upon to answer
to the charge of heresy, he pretended to renounce his errors,
and was reconciled. Soon after, however, he relapsed into
the sarae heresy, and in the year 270, was again accused,
convicted, and deposed.
219. Arius advanced an error concerning the person of
Christ, A. D. 317, somewhat different from the former.
This becarae the cause of asserabling the famous Council
of Nice, where he was conderaned by near 318 bishops, two
or three only of the nuraber adhering to his opinion.
This short view of the several heretics, who arose in
these early ages of the church, shows us in a very strong
light, that the real and proper divinity of Christ was the
received doctrine of the general body of believers from
the very days of the Apostles, Independent bf every other
evidence. 220. As a further proof bf this, it may be urged, that
when the Praxeans, Noetians, and Sabellians, charged the
Orthodox with worshipping three Gods, they never de
fended themselves by insisting that the Father only was
God, and the Son and Spirit creatures ; but they studiously
and conscientiously avoided every thing of the kind, and
insisted, that though both Father, Son, and Spiiit, were
God, yet that there was but one living and true God. They
were three persons, and but one God. This single circum
stance shews plainly, that the doctrine of the Trinity, in the
common acceptation of that term, was then the generally
received doctrine of the church.
221. I think too we may justly argue from the opinions
of the Docetae, which prevailed in the time of John,
¦that Christ was looked upon as much raore than human.
— Indeed, these heretics, who were opposed both by
John and Ignatius, had such an exalted opinion of the
Redeeraer, that they supposed he had nothing huraan
about hira, and that all his sufferings were in appearance
only.

Recapitulation of Evidence. 553
222. Another circumstance, which may be mentioned,
seems to me of some weight in this question, and that is,
when the Novatians, Donatists, and Nestorians, at different
periods, broke oft' from, the Catholics, they retained the
doctrine of the Trinity, as then generally understood, and
only varied from the great body of believers in some inferior
circumstances : In like manner as when the Protestants
broke off from the church of Rome in these latter ages,
they retained all the fundamentals of the gospel professed
by that church, and only rejected the abuses which had
crept in during the preceding ages. The persons who lived
in the first centuries had considerably the advantage of us
for coming to the knowledge of the original doctrines of
Christianity, because they had before them the writings of
abundance of authors which have long since perished in the
«rreck of time.

RECAPITULATION OF EVIDENCE.

We have now gone through every part of our inquiry in
the manner we had proposed-. We have traced the charac
ter of our blessed Saviour from the beginning of the world
to the close of the divine canon. We have seen what were
the expectations of mankind before he carae ; what were
his own pretensions ; what the declarations of both friends
and enemies while he was here upon earth ; and what have
since been the representations of his disciples, when they
were under the fullest degree of spiritual illumination, —
And the sum of all, in one view, is this : —
PART FIRST.
Jesus Christ is the only Saviour, — His character is
infinitely glorious, — He is equal with the Father,— Where
the Deity of. Jesus is discarded, religion declines, — ^The
Unity of God is a first principle of religion.— The gospel

554 Rece^ituhtion of Evidence.
contains a system of moral philosophy, — Jesus was rejected
by the bulk of the Jewish nation, especially the more
learned and polite. — Fletcher reasons irresistibly against So
cinians. — "The pernicious influence of Socinianism. — ^The
doctiine of the Tiinity is ho speculative doctrine. — 'The be
lief of it is compatible with reason — -SHmmaiy of reasoning
upon it. — ^The doctrine of the Atonement an unanswerable
argument for the divinity of Christ. — The aibsm-dity of his
being no more than a mere man. — ^The Scriptures frequently
join him with the Father. — The necessity of his Deity.—
Socinian objections answered. — ^Various passages of Scrip
ture considered. — "The Word of God is the best authority in
the world upon every subject where it is concerned. — ^Difft-
culties attending doctrines are no arguments against the
reception of them.
PART SECOND.
CHRIST is the seed of the woman.— ENOCH'S Lord,
coming to judge the wiidted.^-ABKAHAM's promised seed
—ISAAC'S promised seed. — He is JACOB'S redeeraing
angel — his gathering Shiloh — his expected salvation — the
trae Melchizedek. — The Jehovah tempted by the Israelites.
—The true brazen serpent — BALAAM'S star awd sceptre.
— job's living redeemer. — MOSES's prophet like unto
himself, — HANNAH's anointed king.
He is DAVID'S anointed king, and son of God — his
son of man — holy one — Jehovah — afflicted one — shepherd —
Lord of hosts, and king of glory — atoning sacrifice — light
and tmth^-Gpd, whose throne is established in righteoift-
ness — ascending king, and Lord— rock — Lord God, who
ascended on high-^afHicted servant — righteous and peaceful
king — most-high God — raan of God's right hand, and son
of man — everlasting seed —Lord of the whole earth, whom
the angels adore — everlasting and unchangeable God— God,
who. was tempted in the wilderness — Lord, who sitteth at
God's right hand — Lord, who existed before the morning
star^— iust one,, who ruleth over men.
He is SOLOMON'S wisdora, that existed from eternity
— son of the Creator—son ofthe Father— rose of Sharon 

Recapitulation of Evidence. 555
lily of the valleys— and chief among ten thousand.— AMOS's
God, who overthrew Sodom and GomoiTah — Lord God of
hosts. — He is HOSEA's Lord their God — ^David, king of
Israel — son of God — God — Lord God of hosts — and Je-
btwah. CHRIST is ISAIAH's more than mere man — Emanuel
—Lord of hosts himseli^-^wonderful, counsellor, mighty
God, everlasting father, prince of peace — rod, branch, andi
root of Jesse — crown of glory, and diadem of beauty — pre
cious corner-stone, and sure foundation — God coraing with
¦vengeance and recompense— Jehovah our God — Lord God,
who should come — Lord God", who should feed his flock as
a shepherd — Ijord, king of Israel, Lord of hosts, first and
last— God of Israel, the Saviour, who hideth hiraself — God
alone, unto whom the nations are commanded to look, bow,
and be saved — ^Lord, in whom we have righteousness an(f
strength, and in whom all the seed of Israel shall be justified
and shall glory — God that reigneth'— servant of God, and
man of sorrows, who should atone for the sins of mankind — •
Lord of hosts, and husband of his church— witness, leadec,
and commander to the people — mighty and righteous con
queror of Edom and Bozrah — ^Lord, who- was found of them
that sought him not.
CHRIST is MlCAH's mler in Israel, whose goings forth
have been from everlasting.  JEREMIAH's Being, int
whom man should tmst — ^righteous branch, whose nam els
Jehovah our righteousness — branch of righteousness, whose
name is Jehovah our righteousness.— EZEKlEL's servant
David — shepherd of the Lord's flock — and plant ofrenown.
DANIEL'S stone, cut out of the mountain without hands — ¦
son of man, invested with universal dominion — ^Lord, in
whose name he prays to the Lord God — ^Messiah the prince,
who was to be ciit off as an atoning sacrifice. — HAGGAI's
deshe of all nations,— ZACHARIAH's Jehovah, who should
dwell in, the midst of his people — branch, and servant of the
Lord-^branch, who should build the temple of the Lord,
who should be both a king and a priest, between whom and
the Lord of hosts should be the council of peace.— humble,
just, and saving king— Lord, in whose name the people
should walk up and down— Jehovah, who was valued at
thirty pieces of silver— Jehovah who should be pierced—

556 Recapitulation of Evidence.
shepherd and fellow of the Lord of hosts — Lord God who
shall corae with all his saints. — MALACHI's messenger of
the covenant, and Lord who should come to his temple —
sun of righteousness.
Besides all these declarations of the Old Testament con
cerning the Son of God, we have an account in the same
sacred writings of various appeaiances and mapifestations of
the sarae adorable person. — MESSIAH appeared at the
creation of the world — to our first parents in Eden — at the
confusion of tongues — ^to Abram in a vision — to Hagar in
the wilderness — to Abraham in person In the plains of
Sodom — ^to Abimelech king df Gerar — to Abraham again
concerning Ishmael — to Abraham on the sacrifice of Isaac
— to Jacob in his journey to Padan- aram — to Jacob at
Mahanaim — to Moses in the burning bush — to destroy the
Egyptians — to the Israelites on Mount Sinai — to the Israe
lites in the wilderness — to Moses and Aaron, Nadab and
and Abihu — to Balaam in the way — to Joshua as captain of
the.Lord's host — to the Israelites at Bochim — to Gideon at
^Ophrah — to Manoah and his wife — to Isaiah under the cha
racter of the Narae of the Lord — to Daniel as king of the
whole earth — to Zechariah as man-angel — to Zachariah as
Angel-Jehovah — to Isaiah in the temple : — and to Habak
kuk as the avenger of his people, — ^This is the amount of
the evidence to the person and character of Christ frora
the Old Testament.
PART THIRD.
The evidence from the New Testament is as follows : 
G.VBRIEL, the arch-angel, declared, even before our
Saviour was conceived in the womb, that he was the Lord
God of Israel, born of a Virgin, begotten of the Holy Ghost,
called the Son of the Highest, the Son of God, and an
everiasting King.— ELIZABETH, the mother of John the
Baptist, being filled with tbe Holy Ghost, declared Jesus
Christ to be her Lord, before he was born into the world. 
ZACHARIAH, filled with the Holy Ghost also, declared
that his son John should be the prophet ofthe Highest, and
go before the face of the Lord to prepare the way ; and that
Christ should be the day-spring from on high.  ^The

Recapitulation of Evidence. 557
ANGEL, after his birth, declared Jesus to be Christ the
Lord. — Good old SIMEON, under divine influence, with
the child Jesus In his arms, proclaimed him to be the Salva
tion and Light of the world. — ^MATTHEW represents him
as begotten of the Holy Ghost, and bom of tbe virgin Mary,
as the Saviour of the world, and God in human nature.
JOHN the Baptist, when grown to years of maturity,
bore a more ample testimony to his great Lord and Master
than most or all of those who had gone before him. He
positively declares, that Jesus existed before he himself did :
—That Jesus Christ was both mightier and more worthy
than himself: — That he had the power of bestowing the
Holy Ghost upon whomsoever he pleased: — ^That the souls
of men were all in his hand to reward or punish : — ^That he
is the only-begotten Son of God: — That though he waa
upon earth in his human nature, yet he still continued. In a
way not to be explained by us, in the bosom of his heavenly
Father : — That he was the Lord spoken of by Isaiah : —
That he was the great propitiation, ransom, and atonement
for the sins of the world, represented by the paschal Lamb,
and the morning and evening sacrifice under the Mosaical
dispensation : — That the Spirit of God descended from
heaven and abode upon him : — ^That he liad the power of
bestowing the Holy Spirit upon his followers : — ^That he
was the Son of God : — ^That he was the bridegroom of the
church, and descended from heaven, where he had seen and
heard the will of God, which he declared to the world : —
That the Holy Spirit was given unto him without any mea-'
sure or restriction : — That the Father hath a peculiar love to
his Son, and hath given all things into his hands : — -That
whosoever believeth on the Son of God shall be everlastingly
saved: — That whosoever continueth in disobedience and
unbelief to the end of his days shall be eternally condemn
ed, and the wrath of God abideth upon him, even now in
the present state. — This is the information John the Baptist
gives us concerning the person, character, and offices of the
Son of God and Saviour of men.
NATHANIEL calls Christ the Son of God, and the
King of Israel. — ^MARTHA tells us he was Christ, and the
Son of God, who should come into the world. — PETER/
and all the Apostles, of whora he was the mouth, declared

558 Recapitulation qf Evidence.
most assuredly, that Jesns was the Christ, the Son of the
living God, and of infinite knowledge and understanding.
 ^The MAGI of the East offered to the infant Saviour
gifts expressive of their belief of his Divinity. — ^All the
APOSTLES confessed their belief in the omniscience of
Jesus. — A vrhole ship's crew worshipped Jesus, and acknow
ledged that he was the Son of pod. — ^PILATE would take
no denial, but declared to all the world, that Jesus of Nazar
eth was the King of the Jews.— The ROMAN CENTU
RION, struck with astonishment at the wonder, which
accompanied the crucifixion, cried out. Truly this was the
Son of God. — The very DEVILS confessed Jesus to be the
Son of God, and well knew that he was the Christ. — GOD
himself hath repeatedly declared, that Jesus is his beloved
Son, in whom he was well-pleased, and hath coraraanded
all mankind to hear and obey his high behests. — ^The un
believing THOMAS, without the smallest degree of dis
approbation from his great Master, addressed him as his
Lord and his God .
CHRIST avowed himself the promised Messiah.— He
asserted his own pre-existence in the clearest and most
satisfactory manner upon mahy occasions. — He declares
that there is soraething inexplicably mysterious in his own
nature. — He asserts his own infinitude of knowledge, and
equality with his Father.— He declares his own propei filia
tion. — He assures us he is the Lord ofthe sabbath day. — He
asserts his own omnipresence and omniscience. — He pro
claims hiraself the only-begotten Son of God. — Christ speaks
of himself upon many occasions in the most easy and fami
liar manner as the Son of God, intimating thereby, that
God is his true and proper parent. — Declares he had actual
and almighty existence at the very time his body was laying
lifeless in the grave. — ^Assumes the power of giving natural
and eternal life to all who believe in his name. — ProdaiiBS
himself the Lord and Master;, in an incommunioable sense>
of all his followers.— Declares that his intention in coming
into the world was to make atonement for sin. — Promises to
dwell in his people In common with the Father. — ^Avows
himself to be the way, the truth, and the life, and the only
mediator^ — declares that he who had seen him had Seen the
Father— that he was in the Father and the Father in him—!

Recapitulation of Evidence. 559
that whatsoever any of his disciples should ask the Father in
his name he would give it them. — that he and his Father
would dwell in the hearts of Christians— ^that he would send
the Holy Spirit from the Father — that the Spirit should
testify of him in theiiearts of his people and glorify him — r
that all things which belong to the Father belong also to
him. Declares himself to be the giver of eternal life — that
he and his Father are one — that he was the Son of God-'-
that the Father dwelt in him and he in the Father — and that
he was equal with God. Assumes to himself the power of
working on the sabbath in common with his Father— makes
himself equal with God-^asserts his own power to be like
to that of his Father— declares hiraself the judge of the
world— and claims the sarae honour to himself that is given
to his Father. The manner in which CHRIST performed
several of his miraculous works was in the highest style pf
Deity, and inconsistent with every idea of simple humanity.
He laid down his life in attestation of his being the true
and proper Son of God. , Declares himself possessed of all
power both in heaven and in earth. Requires all the World
to be baptized in his narae. Asserts his own omnipresence.
Declares himself the Alpha and Omega, the beginning and
the ending, the Alraighty, who exists from everlasting to
everlasting, and searcheth the hearts and trieth the reins of
all the children of men.
After this we have the opinions of the apostles and dis
ciples of our Lord when he had withdrawn fi'ora our world,
STEPHEN declares our Saviour to be the Just One—
coramits his departing spirit into his hands^— and dies crying
to him for mercy on his murderers. PETER, and all the
Apostles, being assembled together in one place, invoked
the Lord Jesus to direct the lot for the choice of another
witness in the room of Judas. He assures us, it was not
possible that Christ should be kept in the grave by the
power of death, He speaks of Christ in such a connexion
with the Father and Holy Ghost as seems to imply some
thing more thaq human. He call's him the Holy One, the
Just, the Prince of life, and the Lord of all. He says, that
Christ existed in the days of Noah— that all the ahgelic
world are now made subject to him^-calls him our God and
Saviour— T-Asslare* that heaven is his everlasting kingdom— r

560 Recapitulation of Evidence.
that he bought us from wrath — ^that to deny him who thus
bought us is a damnable heresy — he commands us to grow
in the knowledge of hira — ^and ascribes glory to him forever.
The EUNUCH of Ethiopia declared Jesus to be the Son
of God. JAMES styles him Lord of Glory. It is thought
by some that JUDE calls Jesus Christ the only wise God,
and the only Lord God. The manifestation of our Saviour
to SAUL in his way to Damascus seems to have been a
repetition of the ancient appearances to Adam, Abraham,
Moses and others under the Patriarchal and Mosaical dis
pensations. PAUL, speaking to the Elders of the church of Ephesus,
calls our Saviour God. From a considerable variety of pre
cepts, declarations, and examples, it appears that our blessed
Saviour is an object of religious adoration, and, of conse
quence, that he is, possessed of a nature properly Divine^
Paul speaks of the two natures of Christ, the human and
divine. He contrasts the human and divine nature, and
expressly calls Christ, God over all blessed forever. He
speaks of it as an instance of great condescension in God not
to spare his Own Son to die for mankind — assures us he is
the Lord of glory — ^the Lord from heaven — ^and denounces a
most awful curse upon every man who loves not the Lord
Jesus Christ. He declares that God was in Christ recon
ciling the world unto himself— ^that he was made a sin-
offering for the people that they might be saved — that he
lived in a state of glory before he assumed human nature—
and that he emptied himself of that glory and became a
poor man, to restore us to a state of felicity. He assures
us that Christ was made of a woman for the salvation of
mankind — ^that his love in this undertaking was inexpressibly
great — that he was in the form of God and thought it not
robbery to be equal with God before he came into the world
—and that he is now in his glorified human body able to
subdue all things unto himself. He declares that Christ is
the creator and upholder of the whole universe of things—
that all the wisdom and knowledge of the Godhead belong
to him-^and that he was God manifested in the flesh. He
calls Christ the Lord the righteous judge— and the great
God. The same Apostie tells us that Christ is the Son of
God— the heir of all things— the constitutor of the ages—

Recapitulation of Evidence. 561
the brightness of the Father's glory — the express image of
his person — the sustainer of the universe— the universal
atonement — and the unclianging and unchangeable Creator
ofthe world. We are assured by the same authority, that
Christ was superior to angels, and pre-existed his human
birth — that he was the builder and founder of the Jewish
church — and that he is omniscient— existed at the giving
of the Law on mount Sinai — and is unchangeable in his
nature. JOHN declares that the Word was in the beginning
with God, and was God — that he was the Creator of the
universe, and the illuminator of the moral w'orld — that he
knew the secrets of all hearts — that he was pre-exlstent and
omnipotent — and that he was tiie Son of God the Father,
and the Saviour of all who believe in his name. He main
tains both his humanity and divinity — assures us he is the
propitiation for the sins of tbe whole world — that he laid
down his life for us — that he took upon him human nature,
and in that nature became the Saviour of the world — that
he is one with the Father and the Holy Ghost — and is the
true God and etemal life. This Apostle closes the scriptu
ral canon with a variety of expressions descriptive of the
personal dignity and glory of Jesus. He calls him the
Alpha and Otnega, the first and the last, the Almighty, the
Prince of the kings of the earth — ^he teUs us that he hath
the keys of hell and of death, and hath life etemal to be
stow—he assures ns that Christ searcheth the reins and
heart, and inhabiteth the praises of the whole angelic world
— ^he calls him the Word of God, faithful and true. King of
kings and Lord of lords, the temple and light of heaven — he
says the throne of the Lamb is in heaven, and is the same
as the throne of his Father — that he is the Alpha and
Omega, the beginning and the end, the first and the last,
the root and the odspring of David, the bright and the-
morning Star — the Lord God, and the great God — and that
the Angels are employed as his servants and ministers.
After this, we proceed, in the
FOURTH PART
to examine the scripture-evidence for the doctrine of the
Holy Ghost, and we found. — ^That the Divine Spirit
o o

562 Recapitulation of Evidence.
assisted at the creation of the world. The Holy Spirit is
omnipresent, omnipotent, omniscient, and eternal. To lie
unto hira is the same as lying unto God. Blasphemy
against him is unpardonable. He is joined with the Father,
and the Son, in baptism, benediction, operation, and testi
raony. He was the agent in forming the body of Christ.
He is the power of the Highest. He was the conductor of
Christ in all the actions of his life, while here upon earth.
He striveth with the hearts of raen. Men's bodies, by
being the temple of the Spirit, are the temples of God.
The HOLY GHOST dwells in the minds of all good
men. He qualified the Apostles of Chiist for the work to
which they were called. He is the author, and worker of
miracles. He raised Christ from the dead, and shall also
raise the bodies of believers from the grave at the last day.
He is the author of all prophetic knowledge. He is the
inspirer of ingenious arts and inventions. He is the reviver
of the powers of nature, and the inspirer of courage and
fortitude. He it was who led the Israelites, and gave them
rest, after their forty years travel iu tbe wilderness. He is the
author of all moral and religious excellence, grace, purity,
and holiness. He is the author of all religious gifts among
men. This Spiiit is but one. He hath a real personal exis
tence. He reveals Christ to the rainds of men. lie is the
Spirit of God. He is also the Spirit of Christ. He proceed
eth from the Father and the Son. He is distinguished by
the titles Lord and God. The Holy Spiiit is an object of
religious adoration.
Having thus ascertained the scriptural doctiine concern
ing the Son, and Holy Spirit, we proceeded in the

FIFTH PART

to examine the Word of God concerning the Sacred Trinity,
and it appears that the scriptural view of that mysterious
Triplicity stands thus'i'^l. The word ELOHiM, which
the Hebrew scriptures most commonly use for the name of
t^<e Supreme Being, is considered by many respectable
scholars, both ancient and modern, both Jewish and Chris
tian, as conveying the idea of plurality. Other plural nounS
are used for the name of God in a manner similar to that in

Recapitulation of Evidence. 563
which Elohim is used. God, moreover, sometimes speaks
of hiraself in the plural number, in such a connection as
enforces the plural meaning ofthe wor|d Elohim. In some
passages of holy scripture two or three words are used by
which to express the several persons in the Godhead. There
are other places, where a triple repetition of the same word
seems to intimate the threefold distinction in the Deity.
The three persons of the Godhead are very frequently men
tioned together in the same text or context. Each of the
three persons in the Divine Nature is an object of prayer,
and the hope of Christians.
After having surveyed the Sacred Writings, we examin
ed, inthe
SIXTH PART,
the opinions that were entertained by the ANCIENT JEWS
upon these deep things of God, and found the substance of
what they expected in their Messiah to stand thus : — TOBIT
seeras to intimate a plurality In the Godhead. The book of
JUDITH ascribes the creation of the world to the Spirit of
God, or rather, to the Son and Spirit of God. Under the
image of Tmth raay, possibly, be coraprehended the eternity
and omnipotence of Messiah. ESDRAS .speaks of him
as the Son of God, and the Name of the Lord. The same
ESDRAS calls hira by fhe name of Jesus Christ, Son of
God, and says that he should die. He likewise speaks of
the Holy Ghost as the Inspirer of knowledge. The wise
Son of SIRACH seems to think it was the Logos who con-
Versed with Moses on mount ..Sinai. The ANGEL that
appeared to Joshua is called by hira, the Lord, and the
Mighty One. ELIAS seems to have wrought his miracles
by the power of the Word of the Lord mOst high. He says
he called upon the Lord, the Father of his Lord. MES
SIAH appeared in battle In behalf of his chosen people.
The author of the Wisdora of Solomon calls the third per
son in the Divine Nature, Wisdom, and the Holy Spirit of
discipline declares that he filleth the world. He describeth
the excellence of Messiah under the character of Wisdom,
and attributes unto it such perfections as are inseparable
from Divinity, He prayeth for Wisdom, declaring that she
o o 2

564 Recapitulation of Evidence.
sitteth by ihe throne of God. He assureth us that the
Spirit of God is incorruptible, and pervadeth all nature. He
says it is the Word of the Lord which healeth all things.
He calls the Word of God, Almighty ; says he is seated by
the throne of God ; and it was be who destroyed the Egyp
tians. BARUCH declareth, God shewed himself upon
earth, and conversed with men.
The Teamed PHILO enlarges much upon the nature of
the Divine Being. He says, the Divine LOGOS is tbe
power which made the world. The Divine LOGOS is the
image of God : the Holy Spirit is the image of the Logos,
and the universal light from whence all splendor springs.
Man is made the image of the Divine Logos. God made
the world by his Logos. The Divine Logos is omniscient
and omnipotent. With God are two Supreme Powers, the
first made, the secortd governs the universe. The Divine
Logos is tbe governor of the universe. God made the
world by the Logos. The two Powers of God are unlimited
and incomprehensible. The Supreme God Is superior to his
two Powers, is to be seen without them, and appears in
them. God governs the universe by the righteous Logos,
who is bis first-born Son. The Son of God is an intellec
tual Being. The Father of existence produced the Logos
as his eldest Son, whora he has named his First-begotten.
The first-born Logos of God is the most ancient angel, the
archangel with many names, the beginning, the name of
God, the man according to his Image, the seeing Israel, the
most ancient Word, and the eternal image of God. Tlie
Father of the universe is in the middle of his two powers,
and represents to the mind the appearances, sometimes of
one, sometimes of three. The two cherubim on the inercy-
seat were symbols of the two Powers of God. The most
ancient Word is the Prince of angels, and the Mediator be
tween God and man. The Logos instmcts and influences
the minds of men, spoke to Adara in the garden of Eden,
and to Moses from the burning bush. The Divine Logo.?,
the first-begotten Son of God^ is high-priest of the worid,
which is the temple of the Almighty. The supplications of
the Jewish high-priest were made efficacious through the
infinitely perfect Son of God. The Logos is the character
and image of God, aq^ the viceroy of the great King; the

Recapitulation of Evidence. 565
true manna; the maker, and governor, and enligh tener "of
the worid ; the firet-born Son of the Father. EUSEBIUS
has given us the sentiments of the ancient Jews pretty much
at large. ITiey tauglit, that, the Second Cause is the LOgos
of God, and God off" God. They applied the history of
Sodom and Gomorrah, the hundred and tenth, and the
thirty-third psalms, to the Logos ofthe Father, making him
the fabricator of the universe. Besides the God and Father
of the universe, they introduce a second person and divine
power, called the Logos, the Wisdom and Power of God,
who fabricated the world, conducted all the dispensations of
providence, and to whom various passages of the Old Testa
ment aie applicable. The Logos is the charioter of God,
and the Creator and Governor of the world. A Triad
shines, a Monad reigns in each ; and the world was made
by the Wisdom and Logos of God. The Logos of God is the
second Principal, the first-begotten, the co-adjutor of the
Father's council, the iraage of God, the wisdora of God, the
power of God, the general of the host of the Lord, the angel
of the great council, the true light, and the sun of righ
teousness. After the second Principal there is also a third,
the Holy Ghost, whora they deify and rank in the first and
royal dignity of a Principal of the Universe. The Word of
the everlasting God is eternal and the support of the uni
verse. All the Hebrew Divines acknowledged the Holy*
Ghost to be God, and the inspirer of fhe prophets.
EZEKIEL, the Jew, who lived about two hundred years
before Christ, makes the Angel who spake to Moses out of
the bush, and the Angel that destroyed the Egyptians, to be
the Divine Logos. ARISTOBULUS, who lived near one
hundred and fifty years before the Christian era, makes the
Second Cause the source of light, and the Wisdom spoken
of by Solomon that existed before the heavens and the
eartii. The GRECIAN philosophers got all their notions
of the original of things from the law of Moses. OR
PHEUS says, that all the ancient Lngos shines in the im
mortal Maker of the world, and that he sits on the circle of
the heavens and orders all that is. The Testaments of the
twelve Patriarchs were written towards the close of the
second century. The Testament of Levi says, Messiah was
o o 3

566 RecapituleUion of Evidence.
to he God and Man. The Testament of Zebulon says,
God shall be seen in the figure of man. The Testament of
Nephthali says, God shall appear dwelling among men on
earth. The Testament of Ashur says. The most High shall
visit the earth in the mask tf man, eating and drinking with
iliem. The Testament of Benjamin says, the King ot hea
ven appeared upon earth in the forra of man in a state of
humiliation. Rabbi JOXATH.\X says, the Spirit of God,
mentioned in the first chapter of Genesis, w-as tbe Spirit of
mercies from before the Lord. BERESCHFT RABBA
calls it the Spirit of .Messiah tbe King. Rabbi SIMEON
called liimself, his son, and one of bis scholars, placed in a
peculiar manner, the type o: all that is. He compares God
and his two Powers to three lights. He compares them
again t(.) tiiree heads contained in one head. He speaks of
the word Elohim as containing a great mystery, and refer
ring to a trinity in unity.
The Talmudists are said to acknowledge most of the
particulars revealed in the gospel concerning the Saviour of
mankind. Tbe same Talmudists apply tbe description of
Wisdom in the eighth of Proverbs to Messiah, and declare
it was to him God said, Let us make man. There are three
co-eteroal primordial Heads. Moses, the son of Nche-
mannus, ascribes most of the Divine Appearances in the
Old Testament to Messiah. The Jewish book Reschit
Chocraah says, Tiiere are three Gods, when explained in a
cenain way. The Jewish book, called Midrasch Tillim,
makes mention of tluee persons by whom the world was
made. Rabbi PHINEAS saith, the Holy Spirit rested
upon Joseph all his life. The Holy Spirit, says he again,
rested twenty years upon Ezekiel. The ancient Cabbalists
distinguished God into three lights, and even call them by
the names of Fatiier, Son, and Holy Ghost. The Jews ac
knowledge Christ taught that be was God. The modern
Jews confess tliat Messiah when he comes is to be born of
a virgin. A Jewish prayer composed against the Christians
in tiie year of our Lord 52, takes for granted th-v were
teachers of a Tiinity and the divinity ot Christ. In anotiier
composition, the Jews acknowiedge, that Chiist and his dis
ciples taught that he was God, bom of a viiLjin, by the
Holy Ghost. Josephus has left on record, that Christ was

Recapitulation of Evidence, 567
an extraordinary person. Tlie religious Jews believe that
Messiah is to be God and man, and that he shall die for the
sins of men.
The learned Heathen came under our survey In the
SEVENTH PART,
and were not a little surprized to find, that they too were as
firmly persuaded of a Triplicity in the Divine Nature as the
most enlightened of the Jews. ZOROASTER delivered
various things concerning the complex nature of the Divine
Being. The ancient Persians had their Trinity. The
Egyptians had both a name and hieroglyphic for the Trinity.
MERCURIUS Trismegistus spake of three Principals.
ORPHEUS cleariy asserted the three Principals. PYTHA
GORAS spake ranch concerning the sarae three Principals.
EPICHARMUS considered the Logos as the author of rea
son In raan. PARMENIDES asserted the triad of divine
hypostases. SOCRATES intiraates a full expectation of a
teacher, whom he calls the Divine Logos. EUPOLIS has
the same ideas. PLATO's opinions on this subject bear a
striking resemblance to the doctiine of the Christian Tri
nity. ARISTOTLE had sorae Ideas of a divine teacher,
who might be expected to appear among men. ZENO
makes the Logos the creator of the world, and calls him
God the Word, affirming that he Is eternal. The Romans,
Phrygians, and Samothracians were not entirely strangers to
the triple distinction, though it is probable they knew little
or nothing of the nature of it. CICERO speaks of the three
guardians of the universe. Various instances of a triplicity
among the Greeks and Romans.
VIRGIL hath said such things of some extraordinary
child, as are little applicable to any merely human being.
SENECA, the tragedian, seems to have intiraated some
thing concerning the three Principals. SENECA, the
philosopher, was no stranger to the doctrine of a Tiinity.
PONTIUS PILATE informed Tiberius, that Christ was be
lieved by many to be a God. SIMON MAGUS had some
notions, though extremely absurd, of the triplicity In the
Divine Nature, PLINY bore witness to the religious wor-

568 Recapitulation of Evidence.
ship of Jesus Christ, LUCIAN was well acquainted with
the belief of the Christians concerning the Trinity, and
their practice in worshipping Christ, ADRIAN speaks of
some persons, who urged a patriarch of the Jews to the
worship of Christ, CELSUS acknowledges the Christians
of his age believed Christ was God, and agreed with the
Jews that the Logos is the Son of God, ALEXANDER
SEVERUS had it in contemplation to build a temple to
Christ. NUMENIUS calls the Father the first, and the
Word the second God. PLOTINUS calls the Logos a
second God — affirms that he is not separated from the first
God — but that he is the Son of God. He, moreover, speaks
at large of the three Divine persons, whora he expressly
calls, three persons that are principals ; and assures us this
was no new doctrine, but taught by Perraenides and Plato.
AMELIUS speaks of the Word of God as the Maker of all
things, and applies the description of him by John much in
the sarae manner,
PORPHYRY says tiie Logos is eternal, and that the
Christians weakly worshipped Christ, CHALCIDIUS says
the Logos of God is God, is co-existent with God, and a
venerable God, JULIAN the Apostate acknowledges that
John denominated our Saviour God. LIBANIUS says
the Christians made Christ both God, and the Son of God.
HIEROCLES confesses, that the Christians proclaimed
Jesus to be God- PROCLUS calls the doctrine of three
Divine persons subsisting in the Godhead, The tradition of
the three Gods, the divinely delivered theology, and that
Psyche dwells with the paternal mind. The Scandinavians
inculcate the worship of a triple Deity. The Mexican
Indians entertained some imperfect ideas of a triple Divi
nity. The Hindoos adore three principle deities, who are
still but one. The Tartars and Siberians adore one God
under three denominations. The Chinese, in common with
all the rest of the nations, are found to entertain some ideas
consentaneous to the doctrine of the Trinity. After all
this, it would have been unpardonable to have passed over
the sentiments of the Christian Fathers, who have spoken
so much raore fully upon these deep things of God, than
either the Jews or the Heathens had done before them.

Recapitulation of Evidence. 569
We, therefore, took into consideration what they had ad
vanced in the 'I
EIGHTH PART;
when it appeared that, BARNABAS believed the pre-
existence of Christ— that he was present at the ereation of
the world — that it was he to whom the Father said. Let us
make man — that he was the Lord of the whole earth, before
he took upon him human nature — that the sun is the work
of his hands — ^that he existed in a state of glory brighter than
that luminary before he assumed human nature — that he is
appointed judge of quick and dead — ^^that in his original nature
he was incapable of suffering — that all things were made by
liim and for him — and that honour, power and glory are for
ever to be ascribed unto him, HERMAS believed that the
Son of God is more ancient than any creature — ^that he was
with the Father when the world was made — that he was in
council with the Father upon that occasion — ^that he is
great and without bounds — and that the whole world is sup
ported by him. CLEMENT beUeved, that Jesus had a
being before he was bom of the virgin Mary — that the
Corinthians had the sufferings of God always before their
eyes — that Christians have one God, one Christ, and one
Spirit of grace — that glory and majesty are eternally to be
ascribed to Jesus Christ — that he sprung in a direct line
from Abraham according to his human generation — ^that he
made atonement by his blood, and is the proper object of
prayer — ^that we ought to think of him as God, and the uni
versal judge of mankind — and he is to be worshipped, not
only externally, but with all our inward powers — and that
he existed as a spirit before he took upon him human
nature. IGNATIUS believed, that Christ was God— that he was
God and man — ^that he was both made and was not made —
spmag from God and from Mary— passible and impassible
—that he was conceived In the womb of Mary by the power
ofthe Holy Ghost— that he appeared as God in the form of
man — and was both Son of God, and son of man — before all
ages the only-begotten Son and Word, and made man of
the virgin Mary— that he wa« incorporeal in a body— exempt

570 Recapitulation of Evidence*
from sufferings in a suffering body — and imraortal in a raor-
tal body — that he was with the Father before all ages, ap
peared in the end to us — and in his eternal Word— that both
the apostles and believers are subject to Christ, and to the
Father, and the Holy Ghost — that Christ is above all time,
eternal and invisibje^ imjja^ble and impassible, ; ii^ his
higher nature, though made visible and subject to suffering,
in order to procure the salvation of mankind— that he was a
proper object of praise— raised himself from the grave —
and, though present In the body wf th us men, was united to
his Father in the spirit. This venerable martyr further be
lieved our blessed Saviour to be a proper object of prayer,
aud prayed to bim accordingly in the most diiect terms, and
upon the raost soleran occasions. The believers also, who
wrote an account of his raartyrdom, conclude their narration
with a doxology to the holy and undivided Trinity.
POLYCARP believed that Jesus Chiist is exalted at
the right hand of his Father— that all things in heaven and
earth are made subject unto him— that every living creature
shall worship him— that he shall corae to be the judge of
quick and dead— that he is our everlasting High-Priest,
and the Son of God — that God willed his Son to be incar
nate foi" our salvation— and that Luke made known the di
vinity of Christ This same good man served Jesus Christ
all the latter part of his life, calling him, in the face of his
enemies, his King and his Saviour— and died ascribing
glory to Father, Son, and Holy Ghost. 'The Roman gover
nor at Smyrna strongly intimates, that the Christians of
his time worshipped Jesus Chiist. The believers of that
church also, who wrote an account of his martyrdoip, de
clare that they themselves did and should continue to wor
ship Jesus Christ as the Son of God. And accordingly they
three t'.mes over. In the course of a few lines, ascribe glory
to the three Persons of the Divine Nature, Father, Son, and
Holy Ghost, in which ascription of glory and praise the
transcribers of that Narrative likewise unite. This is the
evidence of tbe apostolical Fathers.
Let us now proceed to recapitulate the sentiments of
the second century.

Mecapitiilaticm of Evidence. 5/1
SECTION THIRD.
QUADRATUS, bishop of Athens, appears to have been
of the true orthodox faith, ARISTIDES, a philosopher Of
the same city, was equally ortiiodox. The first* fifteen
Bishops of Jerasalem to the year 136 were the same.
MILTIADES about. 1 50, held the same opinions. HEGE
SIPPUS was of the sarae feith. n J
SECTION FOURTH.
_ JUS'HN AIARTYR, not the first who held the doc
trine of the Trinity— declares that he and his friends wor
shipped Father, Son, and Spirit— that Christ instmcted
them in adoring in this order— that Christ is the Logos, the
S<Hi, the First-begotten, and Power of God, who became
man— that be Is not to be coasidered as mere man, but
possessed of Divinity- that the Logos! was the first power
next to the Father and Lord of all, and that he was 'made
man— that the Lt^os and Son of God is also God— that,
after the Father, they worsh^ed the Word of God, who
iiecame man — that he was God off God, pife^e^risted in the
form of God, .and was bom man of a VirgiBh^that this Be
gotten of God is sometimes called the Glory of the- Lord,
the Sdn, the Wisdom, and the Angel of God ; sometimes
God, Lord, aad Logos — that be was God and becarae man
— ^tbat he is the Maker and Governor of the universe. He,
moreover, declares, that all these principles were not his
own private opinions merely, but the common, well-known
sentiments erf Christians in these first and purest ages.
TATIAN also received the pre-existence and divinity of
Jesus Christ. ALEXANDER, the martyr, died professiiig
the worship of Christ. EPIPODIUS, the martyr, acknow
ledged Christ to be eternal — God and man — and God with
tbe leather and Holy Ghost. MELITO, bishop of Sardis,
^pe^s of Christ as perfect God and peifect man — as true
Grod eternally^^and declares that the Christians of his day
together with the Father, worshipped Christ, who is triily
God before all ages. THEOPHILUS, of Antioch, declares
that the Word is the Son of God— that the first three days
ef the creation were types of the Trinity, God, bis Word,

572 Recapitulation of Evidence.
and Wisdom— that the Word was God, and sprung from
God— and that when God said. Let us make man, he spake
to his Woid and Wisdom. ATHENAGORAS acknow
ledges the three persons of the Divine Nature, and speaks
of them pretty much at large, in a manner utterly incon
sistent with every idea of Socinianism. ANDRONICUS,
the martyr. Invoked and worshipped Christ. ATHENO
GINES, the martyr, worshipped Jesus Christ, and ascribed
glory to Father, Son, and Spirit. BLANDINA, the martyr,
addressed her dying prayer to her blessed Saviour.
IRENyEUS says, that Jesus Christ is the Son of God,
incarnated of the virgin Mary for our salvation — that it is
the^ood pleasure ofthe invisible Father every creature should
bow to him — that he is our Lord, and God, and Saviour, and
King, who shall judge men and angels, and reward or punish
them according to their respective conduct— that this was
the faith of the whole Christian world at the time he lived —
that God made the whole universe of things by his Word
and Spirit — that Christ vvas God and man united — that he
was truly God and truly Lord — being invisible he was made
visible — being incomprehensible he became comprehensible
— ^being impassible he became passible — and, being the Word
of God, he became man — that he always existed with the
Father, but in due time became incarnate for the salvation
of mankind — that he is God, and Lord, the eternal King,
the Only-begotten, the incarnate Word, the holy Lord, the
wonderful Counsellor, the mighty God, the Emmanuel —
that he redeemed us from death by his own blood — and that
they who say he was nothing raore than a mere man, have
neither part nor lot in his salvation. CLEMENS ALEX
ANDRINUS styles Christ the living God who was to be
adored —says he was God and raan — addresses him jointly
with the Father — speaks of the Trinity, and says tiiat all
things were made by Christ— that Christ is the Son of God,
and God in the form of man — that the Holy Spirit is omni
present, and that the Trinity is to be adored. He says, more
over, that the Son of God is the Governor of the universe 
omnipresent — omniscient — and that to hira all the hosts of
heaveu are in subjection. The sura of the evidence con-'
tained in the third century stands thus : —

Recapitulation of Evidence. 573
SECTION FIFTH.
MINUTIUS FELIX testifies that the Christians of his
day paid divine honour to Jesus Chiist. TERTULLIAN
declares the faith of Christians at considerable length. He
assures us that there is but one God — that he made all things
out of nothing by his Word — that this Word is his Son, who
appeared variously under the old dispensation to the Pa
triarchs in the name of God — that he became incarnate in
the womb of the virgin, and earned salvation for the sons of
men — that he was man and God, Son of man and Son of
God— that the Father is God, the Son is God, and the Holy
Ghost is God, and each one of them is God — that the
names of God the Father belong to Christ the Son — and
that the Word is in his own right God Almighty — that the
Father, the Son, and the Spirit, constitute the Divine Unity
— that the Logos was the wisdom that assisted at the crea
tion, and presided over the whole work— that he is a spirit
off a spiiit, a God off God, both God and the Son of God,
and God-man. ORIGEN afiirras that there is but one God
— that he made all things out of nothing by his Son — that
this Son was begotten of his Father before every creature —
that he emptied himself and became incarnate — that he was
born of a virgin by the power of the Holy Ghost — that he
reraalned God, though, made man^that the Son of God is
omnipotent — that he is the God ofthe whole creation— that
we must worship the Father add the Son — and that they
who say that Christ was only man, are to be considered in
the light of heretics. CYPRIAN says, that Jesus Christ
is the God and Lord of Christians, and is to be adored— that
the Trinity was to be revealed to the world under the Chris
tian dispensation — that the Father, Son, and Holy Ghost,
are One — ^that the Word and Son of God is the messenger
of salvation — that he was the Power, the Word, the Wis
dom, and the Glory of God — ^that he descended into the
womb ofthe virgin Mary, was made raan by the power of
th^ Holy Ghost — and thus God united himself to man — that
he was the First-begotten and Wisdom of the Father, by
whom all things were made— that the Angel who appeared
to the patriarchs was Christ and God-r-that Christ is God,

574 jReeapitulation of . Evidence.
and Son of God, and God and man, and Saviour of the hu
man race.
GREGORY, of Neocaesarea, speaks fully of the Divine
nature. Among other things to the sarae purpose he says :-^—
The Father always had a Son, and the Son a Spirit. There
was always the same Trinity without change or turnlHg.
DIONYSIUS ALEXANDRINUS calls Christ uncreated,
and the Creator — God by nature — the Word ofthe Father —
consubstantial with the Father — God over all — the Lord and
God of Israel. He says, moreover, the Spiiit is God, and
ascribes glory to Father, Son, and Spirit. DIONYSIUS
ROMANUS says, the Divine Word and Holy Spirit must be
united to the God of the. universe, and the sacred Three
must be gathered together, into One. He says also, that it
is blasphemy to say the Ldrd was made with hands — and
that the Divine Trinity and Monarchy raust be preserved^
CAIUS, presbyter of Rome; spake of the divinity of Christ
as the Word of God; saying that many psalms and hyrans
were anciently composed in honour of Chiist. He calls him
likewise true God, and says he sprung in an ineffable man
ner from the Father. HIPPOLITUS, bishop and martyr,
speaks very clearly of the Trinity, and ascribes glory to Fa
ther, Son, and Holy Spirit. AFRICANUS alS*- ascribes
glory to the sacred "Hiree. In the time of JPAULUS SA-
MOSAT ANUS, psalms were usually sung In hohoiir of our
Lord Jesus Christ — and the six bishops who wrote against
his errors call Christ the Wisdom, Word, ahd Power of God
—God and the Son of God. NOVATIAN has written a
treatise expressly on the Trinity, and constantly speaks of
Christ in the highest style of deity, but yet as God and man
united. THEOGNOSTUS speaks of the Son as God off
God, possessing all his Father's nature. LUCIAN, the
martyr, delivered bis opinion on the nature of our blessed
Saviour in very strol^ terms, and much in the spirit of the
Nicene creed, only with greater • copiousness of expression.
METHODIUS^ the mattyt, says, that 'though the Word
was God, he took. upon bim human flesh, that he might set
us an examples PORPHYRIUS, the martyi', invoked Je
sus, the Son of God, surrounded with flames. ACACIU!S
bishop of Antioch, calls Jesus Christ the most powerfur
God. SAPRICIUS, the martyr, in the year 260, declared

Recapitulation of Evidence. 575
to his persecutors. We Chilstlans acknowledge Christ to
be true God, and the Creator of heaven and earth, and of all
things therein. PIONIUS, the martyr, and his companions
confessed boldly to their persecutors, that they worshipped
Christ, the Word of God, and the Creator of all things
PIERIUS, a raan of great eminence, was sound in the faith
of Christ's divinity.
The sum of the evidence in the fourth century is this : —
SECTION SEVENTH.
A whole City in Phrygia were burnt to death svs«hile at
their devotion in the church, " calling upon Christ, the
God over all," FELIX, the martyr, died invoking Christ,
and ascribing glory to him forever, THELICA, the martyr,
died praying to Christ, and calling- hini by various naraes
peeuliw te Deity. UITALIS, the martyr, In his dying
moinehts, invoked -Jesus Christ as his Saviour and his God.
VICTOR, the martyr, avowed before his tormentors both the
Deity and humatiity of Christ. EUPLIUS, the martyr,
said to his tormentors, exhorting him to worship tlie Gods,
" I adore Christ. 1 adore the Father and the Son, and th'e
Holy Ghost. I adore the Holy Trinity, besides which there
is no God." ' AFRA, the martyr, addressed Jesus Christ
as Ahnigbty Lord Gbd',iaDd ascribed glory to Father; Son,
and Spirit, in- her last imohients. FAUSTUS, JANIP-
ARKJS,>and'MARTIALI^,'fniartyrs, ; confessed to their
tormentors. " We are Christians, who confess Christ,' who
is the one Lord, by whom we and all things '^ere niadci
Martialis in 'particular said; Thereis one only God, thfe Fa
ther, the Son, and the Holy Ghost, to ^hotn praise and
glory are due." PHILEAS, bishop and ihattyl', 'boldly re^
plied to the president who tormented hiitij that Christ was
God; QUlB^JfCS, bishop and martyr, declared openly to
his" toABIiiors, that Christ is tme' God. PETER, bishop
and martyr, ackttbwledged' bo?th the divinity and humanity
of our Saviour In Strong terms. ARNOBIUS is a warm
advocate for the divinity of Christ, and the Religious homage
which Is due unto him. He calls him God, the sublime
God, and, moreover, gives the reasons why he took upon
him tbenatwe of man. A Heathen in Arnobius objeets to

5 76 Recapitulation of Evidence.
Christians their daily worship of a man that was born and
cmcified with vile persons. LACTANTIUS assures us
Christ was both God and raan, compounded of two natures.
He reasons at large upon the subject. ALEXANDER, of
Alexandria, assures us the errors of the Arians were never
heard of till they were broached in his time by that deno
mination of men. EUSEBIUS of Cesarea tells us, tliat
the Son is perfect God off God, co-existing always as a son
with the father — that be pre-existed, and appeared as a man
and angel all through the patriarchal and Mosaic dispensa
tions. J. FIRMICUS MATERNUS calls Christ God, and the
almighty God — says that the Word of God united himself
with a human body, and is an object of religious adoration.
ATHANASIUS says Christ is naturally and substantially
the Son of the Father— of the same essence with hira — hia
only-begotten Wisdom — ^liis true and only Word — tmly and
properly God, being of one substance with the Father.
MACARIUS says, God became man — appeared to the
fathers in the first ages of the world — took our nature upon
hira in the fulness of time, and in that nature was crucified.
He, moreover, ascribes glory to the Father, Son, and Holy
Ghost. HILARY wrote largely on the Trinity, and says it
is immense and incomprehensible — that Jesus Christ is true
God — and ascribes glory to the Father, Son, and Spirit.
AUSONIUS says, the one God is three— invokes these
three Persons— and calls Christ very God off very God,
CYRIL calls Christ, God begotten off God — and the Word
of God. He says, we ought to have the sarae notions of
the Holy Spirit as of the Father and Son— that he is al
mighty and omniscient, and ought to be honoured as the
Father and the Son, being one and the same Divinity.
GREGORY NAZIANZEN was one of the most able of
advocates for the doctrine of the Trinity. He has several
discourse upon the subject, in one of which he says — We
pught to hold one God, and to confess three Subsistences.
AMBROSE says, there is one Godhead in the three, and
and there are three in whom is one Godhead, there being no
confusion in the Unity, neither any difference in the Trinity.
BASIL was one of the most able and learned defenders of
the doctrine ofthe Trinity in the first ages, and hath spoken

Addenda. 577
at large upon the subject against all it opposers. QUIN-
TUS PRUDENTIUS addresses prayer both to the Son of
God, and to each of the Persons of the Divine Nature sepa
rately. CHRYSOSTOM confessed and wrote in defence of
the Godhead of the Father, Son, and Holy Ghost, as being
all one, adding thereunto a Trinity of Persons. AUGUS
TINE was the great champion of his day for the doctrine
of the Trinity against its opposers of every description.
THEODORET applies most of the passages, quoted from
the Old Testament in the former part of this Treatise, in
proof of the pre-existence and divinity of Christ, In the
manner we have done, and as it seeras to have been custo
mary to do in these early ages. Miscellaneous circura
stances in proof of the same doctrines. This is the sum o^
the evidence to those evangelical principles, be It what it
may. The reader will conscientiously weigh the whole, and
form his judgment accordingly.
Such is the evidence of all ages, to the truth of these
doctrines.

ADDENDA,

A CONCISE SCBIPTtTRAL VIJBW OP THE DIVINITy OF OUR
LORD AND SAVIOUR JESUS CHRIST.
I. Jesus Christ was in being before he was conceived in
the womb of the virgin Mary,— This appears from the fol
lowing passages of the sacred writings. 1. He was the
God, who fed Jacob all his life long, and the Angel, which
redeemed him from all evil, to whom he prayed that he
would bless the sons of Joseph. Gen. 48. 15, 16. 2. He
was without father, without mother, whhout descent, hav
ing neither beginning of days, nor end of life, Gen. 14.
pp

5X* Addmdit.
J7  2f. Heb. 7. I— 10. 3. The Israelites tempted Chfis<
in the wilderness, and were destroyed of serpents. Exod.
17. 7, 1 Cor. 10. 9. 4. When Jacob returned to hk own
country he had power over the Angel, the Lord of hosts,
with whom he wrestled. Geo. 32. 24 — 30. Hos. 12. 3-^S.
5. His goings forth have been from of old, from ewerlasting.
Micah. 5. 2. 6, We were chosen in Clirist Jesus before th*
foundation of the world: — ^we had grace given us in Chrisir
Jesus before the w orld began :— God, who cannot lie, pro
mised eternal life to us before the world began. Eph.
1.4. 2 Tim. 1. 9. Tit. 1. 2. ?. Jesus Clurist was i^
being when the foundation of the world was laid. John 1. 3.
Col. I. 16. Heb. 1. 2. 8. He preached by the Spuit ia
days of Noah, before the flood. 1 Pet. 3. 19, 20. 9. Jesus
Christ was David's Lord as well David's Son; the i-oet as
well as the qf&pring of that illustrious kingi Mat. 22.
41—45. Psa. 110. 1. Rev. 22, 16, 10- Jesus Christ
came down from heaven. John 3. 13. Ibid, 6. 33, 38^ 41,
42, 50, 51, 58, 62.— He had seen the Father. Ibid. 6. 46.
He was from above. Ibid, 8. 23. — He was not of this world.
Ibid. — He spake those things which he had heard and seen
with his Father. Ibid. 8. 26, 38.^— He proceeded and came
forth frora God. Ibid. 8. 42. — He was before Abraham.
Ibid. 8. 5G— 59. -He came from God. Ibid. 13. 3.— He
made known to his disciples what he had heard of his Fa
ther. 15. 15. — He carae out from Gpd, and came forth
from the Father. Ibid. 16'. 25 — 30. He had glory with
the Father before the world was. Ibid. 17- 5. His disci
ples knew surely, that Christ came out from God, and that
God sent hira. Ibid. 17- 8. God loved Christ before the
foundation of the world. IWd,. 17, 24. Thpii^ he vta^
rich, yet for our sakes he became poor. 2 Cor. 8. 9. God sent
forth his Son made of a woman. Gal. 4. 4, 5. Jesus
Christ was in the form of God, and took upon hioi. the f^rm
of a servant. PhiL 2. 5, 6, He is the Lord from heaven.
fCor. 16. 47.
II. Jesus Christ was, with his Father, the Creator of the
world. — ^This appears from the following passages pf holy,
scripture. 1. All things were made by him, and without
him was not any thing made that was made, Johja Z. 3.
2. He was in the wprid> and th? world was mad? by biaJ

Addenda. 579
Johft I. I0S 3. To us there is but one God, the Father, of
whe^H' are all things, and we in him ; and one Lord Jesus
Christ, by whom are all things, and v<'e by him. I Cor.
8.6. 4. God created all things by Jesus Christ. Eph.
3. 9.. 5, By him were all thisigs created, that are in hea-
'ven>^ and that are in earth, visible and iayisibler whetfher
they be tiirpnes, or dondnionsy or principalities, or powers ;
all things were created by him and for him ; and he is be
fore all tlungs, aad by hint all things consist. Coh I.
15 — I?. 6. By his Son God made the worlds'. Heb. 1. 2.
7. Thpu, Lord, in tbe begiamng hast .laid the foundations of
the earth, and the heavens are the works of thine hands.
Heb. 1. 10.
III. Jesus Christ, in his higher nature^ is tlie -tme ahd
onlyt-begotteq Son of God'. — ^This appears from the follow-*
ing passages. 1. Lo, a voice from heaven, saying. This is
ny beloved Son, in whom I am well pleasedv Mat. 3. 17.
2. Behol^ a bright cloud overshadowed them ; and behold', a
voice out of the cloud, which said j This is my beloved Son,
in whom I am well pleased. Mat. 27. 5. 3. Simon Peter
said to Jesus, Thou art the Christ, the Son of the living
God. Mat. 1$. 16. 4. We beheld his glory, the glory as
of theenly-b^otten of the {•'ather, full of grace and tmth.
John I. 14. 5^ God so loved the world, that he gave his
only-begotten; Son. John 3. 16. 6. He hath not believed
fn t][)e nanpe of the o»ly-begptten Son of God;. John 3. 18.
See top^ John 5. 18. John 19. 7- 1 John 4. 9^. 7. God
sending his own Son, in the likeness of sinful fleshy Rom.
S. 3. 8^ He spared not his own Son, but delivered him up
for us all. Boflo. 8. 32. 9. God hath translated us into the
liingdqm of his. dear Son. CoL 1. J 3, 10, God hath in
these last days spoken unto us by his Son,, whom he hath
appointed) heic of all things, by whom also he made the
worlds j who was the brightness of his glory, and the express
image of his person. Heb.. 1. 1 — 3. IL Christ was a Son
over his own house. Heb. 3. 6.
IV. Jesus Christ is of the same nature ; and equal with
his Everlasting Father, — ^This alsp appears from the follow
ing s^riptitfes,^ 1. Awake, O sword, against my shepherd,
a^nst the man that is my Fellow, saith the Lord of bo&ts*
p p 2

580 Addenda.
Zech. 13. 17. 2. He said God was his Father, makingr
himself equal with God. John 5. 18. 3. What things*
soever the Father doth, these also doth the Son likewise.
John 5, 19. 4. Wie stone thee for blasphemy ; and because
that thou, being a man, makest thyself God. John 10. 33
5. 1 and ray Father are one. John 10. 30. 6. He that hath
seen me hath seen the Father. John 14, 9. 7- Believest
thou not, that I ara in the Father, and the Father in me >
John 11. 10, 11. 8. All things, thatthe Father hath, are
mine. John 16. 15. Ibid. 17- 10. 9. No man knoweth
the Son but the Father; neither knoweth any man the
Father, save the Son, and he to whomsoever the Son will
reveal him. Mat. II. 27. 10. Let this mind be in yoir,
which was also in Christ Jesus ; who, being in the form of
God, thought it not robbery to be equal with God. PhiL
2. 5, 6.
V. Jesus Christ is called both God, and Lord, and
Jehovah. — ^The scriptures following will make this suffi
ciently clear. I. Unto us a child is born — and his name
shall be called — the mighty God. Isa. 9. 6. 2. Say unto
the cities of Judah, Behold your God ! Isa. 40. 9  11. See
too chap. 35. 4, 5. 3. His name shall be called Immanuel;
which, being interpreted, is, God with us. Mal. 1. 25. 4.
In the beginning was the Word — and the Word was God.
John 1.1. 5. Feed the church of God, which he hath'
purchased with his own blood. Acts. 20. 28. 6. Of whom
as concerning the flesh, Christ carae, who is over all, God
blessed forever. Rora. 9. 5. 7, God was in Christ recon
ciling the worid unto himself. 2 Cor. b. 19, 8. God was
manifest in the flesh. iTim. 3. 16. 9. Looking for that*
blessed hope, and the glorious appearifag ofthe great God
and our Saviour Jesus Christ, who gave himself for us. Tit.
2. 13, 14. 10. But unto the Son he saith. Thy thronci. O
God, is forever and ever. Heb. 1. 8. 11. This is the tme
God and eternal life. 1 John 5. 20. 12. Many of the chil
dren of Israel shall he turn to the Lord theh God. Luke
r. 16. 13. Thomas said unto him. My Lord and my God!
John 20. 23. 14. Thou, Lord, in the beginning hast laid
the foundations of the earth. Heb.. 10. 15. This is his
name whereby he shall be called, Jehovah our righteoua-
ness. Jer. 23. 6.

Addenda. 581
' yi. Various other Divine Titles are attributed to Jesus
Christ in holy scripture. 1. He is Most High:— Thou,
child, shah be called the prophet of the Highest ; for thou
shalt go before the face of tlie Lord to prepare his way.
Luke 1 . 36. 2. He is the Lord of glory :— Had they known,
they would not have crucified the Lord of glory. 1 Cor. 2, 8.
3. He is King of kings and Lord of lords :— He hath on his
vesture, and on his thigh a name written. King of kings and
Lord of lords. Rev. 19. 16. 4. He is Alpha and Omega,
the Beginning and the End, the First and tiie Last :— Con-
suh in proof of this. Rev. 1, 7, 8, 11, 17, 18, Ibid, 2. 8.
Ibid, 22. 12, 13, Compare whh these Isa. 44. 6, and 48.
11,12. 5. He is the Lord of Hosts :^Sanctify the Lord of
Hosts himself! and let him be your fear, and let hira be your
dread. And he shall be for a sanctuary ; but for a stone of
stumbling, and for a rock of offence, to both the houses of
Israel. Isa. 8. 13, 14. Compare 1 Pet. 2. 7, 8. where these
words are expressly applied to Jesus Christ. Compare also
Isa. 6. 1—5, with John 12. 41.
yil. Divine attributes are also ascribed to Jesus Christ
in the sacred writings. 1. He is eternal: — His goings forth
have been from of old, from everlasting. Micah. 8. 22.
Corapare Prov. 8 ; Heb. 1st and 7th chapters ; and John
1. 1 — 14. 2. He is omnipresent : — Where two or three
are gathered together in my name, there am I in the raid.st .
of them. Mat. 18. 20;— Lo, I ara with you always, even
unto the end of the world. Mat. 28. 20. 3. He is immuta
ble : — The heavens shall perish, but thou remainest ; they
shall be changed; but thou art the sarae, and thy years shall
not fail. Heb. 1. 11, 12. — ^Jesus Christ the sarae yesterday,
to-day, and forever. Heb. 13. 8. 4. He is omnipotent: —
1 am Alpha and Omega, the beginning and the ending, saith
the Lord, which is, and which was, and which is to come,
the Almighty. Rev. 1. 6, — He is able to subdue all things to
himself. Phil. 3. 21. 5. He Is omniscient ; — Now we are
sure that thou knowest all things. John 16- 30.— Lord, thou
knowest all things. John 21. 17. — He knew all men. John
2. 24. — He knew what was in man. John 2. 25. — In him
are hid all the treasures of wisdora and knowledge. Col. 2. 3.
He searcheth the reins and hearts. Rev. 2, 23. See too
Acts 1. 24, 25-

582 Addenda-
VIII, Tlie honours due to God alone, are now in hearen,
and have been upon eai'th, attributed to Christ.— The fol
lowing scriptures will be satisfactoiy. I . Divine adptation :
^And agam, when he bringeth in the First-begptien into
the world, he saith. Let all the angels of God worship him.
Heb. 1. 6. The four beasts, and four and twenty elders fell
down before the Lamb, having every one of them harps and
golden vials full of odours, which are the prayers of saints.
Bev. 5. 8. 2. Divine praises :— Every creature whicli is in
heaven and on the earth, heard I, s.aying, Blessing, andho.>
uour, and glory, and power, be unto hiin that sitteth upon
the throne, and unto the Lamb forever and ever. Rev. 5i
13. See also Rev. 1. 5, 6; and 7, 10. 3. The honour of
having a temple : — Behold, I will send my messenger, antji
he shall prepare the way before rae, and the Lprd whom yt?
seek shall suddenly come to his temple. Mal. 3. 1. 4,
The honour of having priests to officiate to Him no less
than the Father :— They shall be priests of God and o|
Christ. Rev. 20. 6. 5. Tlie honour of being with his Far
ther the temple of the heavenly Jerusalem : — The Lord God
Almighty and the Lamb are the temple pf it. Rev. 21.2)?,
6. The honour of being with his Father the light of the heaf
venly Jerusalem :— The glory of God did lighten it, and th*
Lamb is the light thereof. Rev. 21. 23, 7- The honour qf
having the river of the water of life flowing froni his throne :
He showed me a pure river of water of life, c}ear as crys
tal, proceeding out of the throne of God and of the Xa^mh.
Rev. 22. 1. 8. As the angels in heaven worship Jesus
Christ in common with the Father, so men upon earth are
commanded to do the same : — The Father judgeth no man ;
but hath committed all judgment unto the Son : that aU
men should honour the Son, even as they honour the Fa
ther. He that honoureth not the Son, honoureth not the
Father which hath sent hira. John 8, 22, 23. 9. Glory is
ascribed to Jesus by the Apostles as well as to the Father :
— ^The Lord shall deliver rae from every evil work, and will
preserve me unto his heavenly kingdom ; to whom be glory
forever and ever. 2 Tim. 4. 18. Consult the context.
Grow in grace, and in the knowledge pf our Lord and Sa
viour Jesus' Christ. To him be glory, both now and fpr
ever. Amen. 2 Pet 3. 18, Unto him that lov«d us, and

Addenda. 58S
washed us firom our sins in his own blood, and hath made
tis kings and priests unto God and liis Father : to him be
<glory and dominion forever and ever. Amen. Rev, 1, 5,
6. 10. The common practice of Christians, in the firstages,
was, to call on the name of the Lord Jesus : — And they
stoned Stephen, calling upon God and saying, Loid Jesus, re-
<;eive my sp»it. Lord, lay not tbis sin to their charge.
Acts 7. 59> 6X^- Compaie Acts 1, 24 ; Ibid. 9, 14, 21 ; 23,
16; Rom. 10. 12— 14; 1 Cor, 1. 2; 2 Cor, 12, 7— 9; 2
T^m, 2. 22 ; and I John 5. 14, 15. 11. Jesus Christ hath
the houpor <>f being the author of grace in common with the
Father : — Grace, mercy, and peace, from God our Father^
and Jesus Christ our Lord. 1 Tim, 1. 2. Rev. 1,4, 5-
fiee also the introduction to several other of th^e Epistles.
12, Jesus Christ hath also the honour of being joined with
the Father in the form of baptism : — Go, teach all nations,
baptizing them In the narae of the Father, and of the Son,
and of the Holy Ghost. Mat. 28. K). 13. The honour
likewise of being united with the Father and the Holy
Ghost in solemn benediction : — The grace of the Lord Jesus
Christ, and the love of God, and the comrauniqn of the
Holy Ghost, be with you all. Amen. 2 Cor. 13. 14.
IX. The Atonement made for the sins of the world by
the death of the Son of God, a doctiine to which the whole
bible, as well as the general history of mankind, bears wit
ness, implies the Divinity of the Saviour, We need only
mention one passage on this head, and refer to a few others ;
All have sinned and come short of the glory of God ; being
justified freely by his grace, through the redemption that is
in Christ Jesus : whom God hath set forth to be a propitia
tion through faith in his blood ; to declare his righteousness
for the remission of sins that are past throu;?;h the forbear
ance of God — that he might be just and the justifier of him
which believeth in Jesus. Rom. 3. 23—26. See, more
over, Isa. 53; Dan. 9j John 10; 1 John 2. 1, 2; and
the whole Mosaic institution compared with the Epistle to
the Hebrews.
APPLICATION.
The above Is the substance of What the scripture ad
vances upon this great subject. How any person, Who gives
the smallest credit to these several declarations of hoi

5S4 Addenda,
writ, can presume to degrade his Savisur to the rank of a
mere man, is not easy to conceive. It is to be feared infi
delity is at the bottom. The word of God is not cordially
believed. It was needful, therefore, to give all diligence to
speak of the coraraon salvation, and to exhort Christians,
that they earnestly contend for the faith once delivered to
the saints ; because there are certain men crept in una
wares, who deny the only Lord God and our Lord Jesus
Christ : For as there were false prophets among the Jews,
even so there are false teachers among us Christians, who
privily bring in damnable heresies, even denying the Lord
that bought them, and bring upon themselves swift destruc
tion ; whose judgraent now of a long time lingereth not,
and whose damnation slumbereth not. See 1 Pet. 2. 1 — 3 »
and Jude 3. 4. If such is our situation, highly does it be
corae us to watch and be on our guard, lest any raan spoil
us through secular philosophy and vain deceit ; for let the
wise ones of the world say what they please to the contrary,
we are assured by the highest authority, that in him are hid
all the treasures of wisdom and knowledge, and that all the
fulness ofthe Godhead dwelleth bodily in him. Col. 2. 3,
9. The exhortation of Peter is, therefore, full in point,
where he saith — Grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ.
To hira be glory both now and forever. Amen ! ! !
Dr. Clarke has given us the following compendious view
of the Son, Holy Ghost, and blessed Trinity. How utteriy
inconsistent it is with every idea of Socinianism the Reader
will easily judge,
I. OF THE SON.
He knows men's thoughts. He knows things distant.
He knows all things. He is the judge of all. It would
have been a coudesceusion in him to take upon liim the na
ture of angels. He knows tbe Father, even as he is known
of tbe Father. He so reveals die Father, as that be who
knows him, knows the Father. He takes away the sins of
the world. He forgave sins, and called God his own Fa
ther. All things are his. He is Lord of all. He is Lord
of glory. He appeared of old in the person of the Father.
He is greater than the teraple. He is the same for ever.
He hatii the keys of hell and of death. He hath the seven

Addenda. 585
cpirits of God. He is the Alpha and Omega, the beginning
and the end. He is the prince of life. He and his Father
are one. Heis in the Father and the Father in him. He
is the power and wisdom of God. He is holy and true.
He is in the midst of them who meet in his narae. He will
be with them always, even unto the end. He will work
with them and assist them. He will give them a mouth,
and wisdom. He will give them what they ask in his name.
He hath life in himself. He hath power to raise up himself.
He will raise up his disciples. He works as the Father
works, and does all as he doth. He has all power in hea
ven and in earth. He is above all. He sits on the throne,
and at the right hand of God. He was before Abraham.
He was in the beginning with God. He had glory with
God before the world was. He was in the form of God.
He came down from heaven, and is in heaven. He is the
head under whom all things are reconciled to God. In him
dwelleth the fulness of the Godhead. He Is the image of
God. He is in the bosom of the Father. His generation
none can declare. He is the word of God. He Is the Son
of God, He is the only-begotten Son of God. He is the
¦first-born of every creature. Other scriptures gpeak thus :¦ —
The kingdom of Christ and of God. The throne-ofGod
and of the Lamb. The wrath ' of God and of the Lamb,
The first-fruits to God and to the Lamb. God and the
Lamb, the light of the new Jemsalem. God and the Lamb,
the temple of it.
Let the Reader corapare the above characters of our
blessed Saviour with that curious declaration of Dr. Priest
ley, where he says, " As to the Divinity of Christ, an inge
nious raan would easily find as raany plausible arguments for
the divinity of Moses," and then judge how little depen
dence is to be placed on the confident assertions of this
over-zealous and misguided man.
II. OF THE HOLY SPIRIT.
He is the immediate author and worker of all miracles.
He is the conductor of Christ in all the actions of his life
here upon earth. Heis the inspirer of the prophets and
apostles. He is the sanctifier of all hearts, and the sup
porter and comforter of Christians under all their difficul
ties. Blasphemy against him is unpardonable. He is eter-

586 Addenda,
nal. He is the power of the Highest. He is the Spirit of
trath which proceedeth from the Father, and which the
world cannot receive. To lie unto him is the same as to lie
unto God. To resist him is the same as to resist God.
He gave injunctions to the church. He is the Spirit of
glory and of God. He knows the mind of God, as per
fectiy as a man knows his own mind. Men's bodies
by being temples of the Spirit are temples of God.
He is the author of liberty and knowledge. He reveals
things which even the angels desire to look into. He raiseth
the dead. We are to baptize in his name. To wish grace
and peace and blessing from him. To appeal to him as wit>-
ness in solemn affirmations. To take heed not to resist him.
To take heed not to do despite to him. To take heed not
to tempt him. To take heed not to grieve him.
m. THE HOLY TRINITY.
** 'The three persons are styled. Once. — " He whldi is
and which was, and which is to come : the seven Spirits
wbich are before his throne : and Jesus Christ, the faithful
witness:" Once — ^The Father, the Son, and Holy Ghost.
Once— The Father, the Son, and the ^irit. Once — The
Father, the Word, and the Holy Ghost. Twice— The Fa
ther, Jesus, the Spirit. Twice — ^The Father, Jesus, the
Holy Ghost. Once  ^The Father, Christ, the Spirit.
Once —The Father, Jesus Christ, the Spirit. Onoe— The
Father, the Lord, the Spirit. Once — God the Father, Je
sus Christ, the Spirit. Once — He that raised up Jesus from
the dead, Jesus, the Spirit. Once — ^The living God, Christ,
the Spirit. Once — The living God, Christ, the eternal Spi
rit. Four times — God, Jesus, the Spirit, Once — God, the
Son of God, the Holy Ghost. Five times— God, Jesus,
the Holy Ghost. Once — God, Jesus Christ the Son of
God, the Spirit of holiness. Once — God, Christ, the
Holy Ghost. Five times — God, Christ, the Spirit. Four
times — God, Jesus Christ, the Holy Ghost. Five times —
God, Jesus Christ, the Spirit. Four times — God, the
Lord, the Spirit. Twice — God, his Son, the Spirit. Once —
God, the Lord, the Holy Ghost. Once — God, Christ,
the eternal Spirit*. ¦* Scri|>tBPe Doctrine of the Trinity, passim.

An INDEX to the Pas»9ge» of ihe Bible that are more or lets
Ulustrated in this Volume.

GENESIS.
1. 1, 2,'."308, 310, 3&I,
352.
18,  323.
26,  363,358.
2. 17,  359.
3. 5,  358.
8,  123.
10.  132,
1&.  66.
22  358,359.
6. %  310.
6  130.
7. 16,....--133.
8. 21.  133.
9. 16,17, "ISS.
11. 7,"  359.
1,9,  138.
12. 1, 3,  68.
14. 17,24, •- 72.
15. 1,6,  133.
15. 1,18, .-ISS.
16. 9,13, .-139.
18. 17,33, .-146.
19. 24,  359.
20. 3,7,  1^-
20. 13.  360.
21. 12,21, ••142.
26. 2,5,---^ 69.
28. 13,14, -• 69.
10,17, -143.
31. 7,  361.
32. 24,30, ••MS.
35. 7,  S-W.
41. 38,  310.
48. 15,16, •• 69.
49. 10,18, •• 70.
EXOOUS.
3. 2.  -.137.
2,7,^---144.
14,  119.
12. 29,30, -.145.
17. 7,  72.
19. 3, 6,^. • . . 145

20. 5,'.  361.
23. 20,22, ••145,416.
24. 9,11. ^^146.
31. 1,3,  311.
32. 1,  361.
34. 6,  361.
35. 30,35, .•311.
LEvi-ncus.
9. 22,  354.
26. 9. 11, 12, 130.
12,  471.
NUMBERS.
6. 24.26, ¦•362.
11. 24, 26, • -311, 312.
21. 5,9,  73.
22. 22,35, -.146.
24. 1,2,.. ..312.
17,  74.
27. 18,  312.
DEUTERONOMT.
4. 7,  364,428.
5. 26,  365.
6. 4,  365.
18. 15,19, •• 74.
32. 12,  317.
32. 43,  130.
JOSHUA.
5. 18,15, ••146.163.
22. 22,  366.
24. 19,  366.
JUDGES.
2. 1,23, ••146.
6. 11.27, ••147.
13. 2,23. '-W?.
1 SAMUEL.
2. 10,  75.
4. 8,  368.
10. 6,10, ••313.
11. 6,  .313.
19, 18,24, ..314,

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53. 13,  103.
54. 5.  105,374.
55. 4.  104.
69. 19,21, •¦374.
61. 1,  375.
63. 1,6,  104,105.
8,10, .'375.
10.14, ••317.
64. 4,  375.
65. 1,2,  105.
JEREMIAH.
10. 10,  375.
17. 5,9, ..••100,108.
23. 5.  no.
6, •...•• 108.
31, 22. •••••. 430.
31,34, .•3n8.
33. 16, ••.•108,1-26.
. EZEKIEL.
1. 12,  .318.
34. 23,24,29,11-2.
36. 2.5.27, .-319.
37. 12,13; ••3ii9.
54. 23,24,29.112. DANIEL.
2. 34.35,^44, 4^,.. 112.
4. 8,  381.
n, •••>•: 375.
26..... ..375.
5. 11,  i320.
14.. ...i. 320.,
18,20, ..375.
^7. 9,..i...375.
13, 14» ,.112, 148.
9. 17,. ••..•112,376.
19, ...... !j'7e.
24,27, .,114.
HOSEA.
1. 6....... 92.376.
3. 5........ 93.
9. 7,......d20.
11. 1,  93.
11. 12.  376.
12. 3, 5....> '93..
JOfiL.
S. 29,  3S0.
AMOS,
4. 10.11, .. 9L
6. 8,<..... 92.

MICAH.
2. 13,  120.
6. 2,  105.
HABAKKUK.
3.  15.
HAGGAL
2. 5, 7,... .320, 377.
6, 9.-.. .114.
ZECHARIAH.
1. 7,11, ..148.
2, 10,11, ..114,377,
3. I,2.....l48, 7, 8,.... 114;
6. 1-2, 13. ..115.
9. 9,  115.
10. 12....... lis, 377.
11. 12,13, ..lie,
12. 10,  .116,321.
13. 7,  lie.
14. 6,  lie.
MALACHI.
1. 6....... 377.
2. 16,  321. .
3. I......,ii7.
4. 2,  117.
1 ESDRAS.
4. 34,41, ..409.
2 ESDRAS.
2. 42, 4«, ..409.
7. 28.29, ..410.
14. 32,  410.
TOBIT.
8. 5, 6,.... 408.
JUDITH.
16. 13,  408.
WISDOM.
1. 4, 7,... -411.
7. 22,30, ..411.
9. 1,4, 10, 11, 18,.. 412.
12. 1,......412,
16. 12,  412.
18. 15,  412.
ECCLESIASTICUS.
45. 5,  410,
46. 5,6,.. ..410.
51. 10,  410.

590

INDBJt.

BARUCH.
3. 35,37, -412.
2 MACCABEES.
15. 27,34. ••411.
MATTHEW.
1. 18.  323.
18,23,  94,105,157.
20,21, ..380.
2. 11,  161,215.
3. 9,11. ••380.
11,  324.
16.17, ••194.324,381.
4. 10,  238.
7. 21, . • . . . .,225.
8. 3.  197.
28.29. ..162.
9. 6,  197.
11. 27,  177.
12. 8,21. ••110,179.
28,  324.
32,  324.
41,  149.
14. 33,  162.
16. 13,16, ••160.
18,19, ••161.
17. 6,  163.
25,26, ••178.
18. 19,20, ••179,226.
19. 17,  53.
20. 23.  53.
28,  188.
22. 41, 45 • • 85. 95, 176, 324,
23. 8,10, ••183.
26. 53,  181.
63,66. ..200.
54, • • 1 . . • 162.
28. 18, 20, . . 54-, 206, 225,
383, 384.
MARK.
2. 5, 7,... .106.
3. 11.12. ..162.
12. 35...,..-324>
13. 32,  54.
14. 61,64,- •.202»
LUKE.
1, 16.17, ..154.
30,35^ ..154.
41,43, ..165.

1. 76,79j ••15*.
2 8,14, •• 92,156.
25.32, ..156.
49,  180.
3. 16,17, ••15e.
4. 41.-  162.
12. 12.  32&.
22. 61,71, ••202.
24. 49,52, ..181,232.
joim.
1. I,.... ••172,193.
1,14. ..275,314.
15,18, ..159.
23,.^..«.159. 29,34, ..159,
33,  326.
49,  160.
2. 16,19, ..181,18-2..
24,25, ..287.
6,  326.
13,  168-
3. 14,15, .. ^S.
16,  179, -204.
27,36, .-160.
14,15, ..126,324.
5. 17,23, ..192,193-
23.23, ..225.
6. 3-2,.. i... 169.
42,62, ..176.
68,69i ..160.
8. 16.  180:
18.19. ..180.
23,  170:
28,29; ..180j
35, 36,. • . 180.
38. ...... '170.186.
42..  .171.
49,  180.
54.  180.
56,59; ..174.
9. 35,37;, .-168.
10. 15,  178.
18.. ..'.•. 182.
23.39. ..185,186.
30....... 31.
11. 25.26. ..182.
27,  160;

INBEK.

591

13. 3,  171,287.
14. l.&c, ..183.
14,  226.
23,  i83.
28,  55.
15. 15,  171.
16. 12.14, ..167' 339.
13,15, ••3-27.
15,  508.
25,30, ••l?!.
30,.  161.
17. 1,  1«1.
3,  65.
5,  •172; 174.
8,  •i^a.
10,  511.
11,21, 24, 25,^. 181.
19. 2,  331.
6.7.  202.
20. 22,  ^7.
26,29, ..16^,1^4.
30,31, ..287.
21. 17,  161.
ACTS.
1. 24,25. ..211,23L
2. 24,30,33, 212,214,241.
3. 14, 15, . .
5. 3,4, ....328.
7. 30,32; -.260.
52,  .208.
55,60, .-208,228.
8. 29,  328.
38^39.. ..329.
9. 3, 6;. ...220.
14,21. .-232.
10. 20.  329.
36,  223.
11. 12.  330.
13. 2,4>....330.
15. 28, ...... 330.
16. 6, 7,.*. .330;
17. 28,.... ..331.
19, 2........ 221, 222, 931.
20. 23; 28, ..m, 359.
21. 11.  332.
22. 16,17,21, 226,230.
28. 25,27, ..832,

ROMANS.
1. 3,4,  240.
1. 7, ..f..f23Q.
8. 9....... 333, 537.
11,..,. ..332.
29,..;...24ei 32,  243-
9. 1, . . , . , . 333i
5... V. ..241,255.
10. 12. 14. ..233.
11. 36,..f..301.
14. 17,18, ..^aQ.
15. 5,6,r..>392.
19,. ...... 333.
1 CORINTHIANiS*
1. 2, ...... 225, 284.
2. 8.  244;
11.  334.
3. 16,17, .•334i
6. 19. 20i ..335.
8. 6,  .57-
10. 9,  ^ 73i
11. 3,  67.
12- 7.9,11, 336.
13. 14.  337.
15. 24,  ,57,
47,  244.
16. 22...... •245,
19. 9,  80;
2 CORINTHIANS,
5. 18;21, '.^246.
6. 16.  471.
8. 9,  247...
12. 7, 9,.. ..229, 336.
13. 14,. •.•.•36-2.
GALATIANS, .
3. 8,17, .. 72,
^. 4,.... ..248.
EPHESIAN-9,
2. 18,  394.
3. 5,.. ..••.338.
3. 19,21, ..249,385.
4. 5.6,.... 58.
7, 8, ... • 83.
5. 19,  485,
6. 5, 8,.... 230.

592

tSt>BX.

2.
3. 4. 1.2.
3. 1
3. 2
2.
3.

1. 2. 3.2.
4.

PHILIPPIANS.
5,11, ..249,252.
10,11. ..2-27.
3,  338.
20,21, ..252.
13.  252.
COLOSSIANS.
15.  92.
16,17, ..253.
2,3.9, .-354,395.
24,  '230.
THESS.\LONL4N8.
12.13, ..340.
THESSALONIANS.

16, 5,
11, 1
12. 5.
16, 2
22.-. 7.8.
18,

230.
 339,395.
 341.
TIMOTHY.  280.
 69.
 265.
TIMOTHY.  232.
256. 231.

2. 1. 2.
3.
4.7. 9.
10.
12. 13. 2. 1. 3.

TITUS.
13.  •2l6,25er.
HEBREWS.

1,6,^8,9...
10. 12.
9.16, 1.6...
7,. . • .
12. 13,
1.10.
14,.... 1,14.

. 88,229,268.
. 89.
• 267,268.
•269.
.269. .341..269.• 72.
•341.• 89.

25,26. •• 70.
8,  270.
JAMES.
1,  217.
1 PETER.
2.  397.
11,12, ..342.
19,  212.

2. 3. 1.
2.3. 4.5.

2 PETER.
1,  216.
11.  216.
16,17,21.398. 1,3.  5.404.
1.  216.
18.  216,231.
1 JOHN.
1,4,  290.
1,2,  291,418.
8,  74.
16,  29-2.
2,3.  293.
9.10,14,293. 7.  293,294,398.
7,8,  343,398.
14,15, ••226.
20,.. •• ..295.
2 JOHN.
S.  231.
JUDE.
3.4, .. 5,217,
14. 15.. -68.
24, 25, 218.
REVELATION.

1. '1.... 1.8.-
4,... 5,6,.7^8,.
11.... 17,-..
2. 2.3,...
4. 
5.  8,13.
7. 10....
18. 8..
19. 10,  92.
17.  302.
21. 0.101-22. 302.
2-X 1.3,6. ..302.
12.13.16,177,303
20.21, .-SOS,

59.
511, 343.
231, 298.
206,299.
206,299,30& 206.
206,300.300,344.
300. 237. 237. 12.

INDEX.

ABBADIE'S opinion on the ex
pression, My Lord and my God,
page 103.
Acts of tlie Apostles, decisive on the
personality ofthe Spirit, 332.
Acacius, Bp. of Antioch, confession of,
522,
Adam, applied to Christ by the an
cient Jews, 2t4,
Adoration, paid to Christ, 224.
Adrain, his testimony, 448.
JEgyptians, ancient, held the doctrine
of the Trinity. 437.
Africanus, worshipped the Trinity, 519.
Afra, the martyr, worshipped Jesus
ofChri.st, 526.
Alexander, of Alexandria, advice of,
concerning prj ing too deep into the
nature of Christ, 205. Doctrines of,
531,
Alexander, the martyr, a worshipper
Christ, 492.
AUix, opinions of, on the N. T. quota
tions from the Old, on Jeremiah, 23.
6. On Dan. 4. 17. 375. On Ihe Tri
nity, 310. Thoughts of, on the coun
cil of Nice, 599.
Ambrose, on the deity of the deity of
the Holy Ghost, 334. Doctrines of,
53.5. On Gen, 1. 26. 357. On Gen.
19. 24. 359, On 2 Thess. 3. 5. .396.
Amelius, t\te platonic philosopher, ap
plies John 1. I. to the Logos, 276,
449.
Andronicus, a worshipper of Christ,
404.
Angel, (hat appeared to Israel, &c.
who 14.5, 148.
;i^n^eb, frequently called men, in scrip
ture, 52, 53. Ministering to Jesus,
215.
Arians, ancient, speak of Jesus as the
apostles did, 253.
Ancients, how they understood, Rev,
1. 7, 8. 299.

Antioch, synod of, applied divine ap
pearances in the O. T. to Christ,
136. Council of, 647.
Apocrt/phal books, on the plurq.!ity of
the Divine Nature, 408.
Appearances, divine, some account of,
122. Prove the deity of Jesus, 138.
Appeal, ofthe orthodox, to antiquity
for the divinity of Christ, 595.
Apthorp, on Isaiah, 9. 6. 98.
Aratus, quotation from, on the omni-
prescence of Jupiter, 331.
Brians, consregations of, generally
decrease, 6. Ancient, speak of
Christ as the Creator, 253.
Arian, interpretation of the introduc
tion to John's Gospel, 279.
Arius, some account nf 601.
Arisfobulus, an ancient Jew, sentimetit
of, on the Logos, 424,
Aristotle, expected a divine teacher,
442.
Aristides, the Athenian philosopher..
orthodox, 477.
Arnobius, doctrines of, 574, 575.
Artemon, some account of, 601,
Asclepiades, a vvoxshipper of Chiist,
MO.
.^M^nflsiifi, applied the divine appear-
finces of the O, T. to Christ, 137
On Christ's being the Son of God,
204. Sentiments of, on the Trinity,
336, 356. Doctrines of, 533. Ap
peal of, to the ancients for the divi
nity of Christ, 54.5.
Athenagoras, on the Son's being one
with the Father, 186, Ascribes
creation to Christ, 97. On the Tri
nity, 384. On the Holy Spirit, 308.
Doctrines of, 493.
Athenogines, a worshipper ofthe Tri
nity, 494.
Atonement, a proof of the divinity of
Christ, 40, 4'?. Short view of the
ductrine of the ibid.
Augustine, on Gen. 1.20. S.57. Doc-
triues of, 540. Appeals to the an-

604

INDEX.

cients for the divinity of Christ, 595.
Maintains the Trinity from Mat, 28.
19. 383, 386.
Ausonius. confessed the Trinity, 535.
Austin, on God's fraternity, 146.

B

BACOX, on the advancement of learn
ing, quoted, 15.
Baptism, institution of. Mat. 28. 19.
ancients and moderns upon the, at
large, 383, 384.
Barnard'.^, quotation fr ni, 21, 2.5.
Baniufin^, on the pie-existence of
Christ, 250. Ascribes Ihe creation
of the mn to Christ, 263. On the
dominion of Clirist, 299. Doctrines
of, 4(il, 465.
Barrington, Lord, conjecture of, on
Saul's conversion, 220.
Barrow, sentiments of, on the Trinity,
3SI,.<j85.
Baruch, book of, speaks of our Sa
viour, 41 -.
Basil, applied the divine appearances
to Christ, 136. A fine passage from,
309. Doctrines of, 537.
Baxter Richard, his views of the Tri
nity, 385.
Bell, on the missions of John and
Christ, 158.
Bellamy, a quotation from, on the di
vinity of Christ, 189, 191.
Btrtiman, on Rom. 11. 36.
Berresclnt, Rabha, on Gen. 1 . 2. 426.
Beryllus, Bp. of Bostra, some account
of, 551.
Bishops, 15 first of Jerusalem, ortho
dox, 477.
Blackaalt, on scriptural mysteries, 27,
28. On the phrase — God's owu Son,
343.
Blessing, of Moses, explanation of,
862, 364.
Blindness, jai'icial, to be dreaded, 18,
19.
Blood of God, bow to be understood,
229.
Books, on the Holy Spirit, recom
mended, 3'.il.
Boyle, two quotations from, 60, 61.
Breastplate, represents the Logos. 418,
Broane, Bp. n fine quotation from,
Ils7, 189.
Brucker, opinion of, on the Fathers
474, 475.
Bull, Bp. on the ancient church, re
commended, 14 Applied the divine
appearances to Christ, 125. Go

Col. 1. 16, 17. 253. Quotation from,
457.
Burnet, on the caution of Christ, 167.
On the manner of Christ's working
miracles, 197.
Burnet, on Stephen's adoration of
Christ, 22. On the atonement, re-
coinmended, 266. On the sevenspi-
rils, 298.
Burgess, on Christ's pre-existence, 177,
na. On his declaring hinself the
Son of God, 200, 202. On the wor
ship of Christ, 226,
Burgli, on Phil. 2. 5—8. 252.
B.itler, Analogy of, quoted, 10. On
the atonement, recommended, 266.

C.tlL'S, doctrines of, .545. 518. Ap
peal of, to the ancients, .594.
Calcedon, council of, 551,
Calvin, on the divinity of the Spirit,
3;i4.
Cainpell, on the two first chapters of
Matthew and Luke, 158.
Cuius, emperor of Rome, adopted his
two sons, 7.
raiV/iff^e, council of, by Cyprian, 596.
C»</io<i'c construction of John, 1. 1—12.
281.
Celsus, testimony of, to the worship of
Christ, 448,
Cerinthus, story of, concerning the
bathj a proof of tbe early reception
of Chrisi's divinity, 43, Some ac
count of, 600.
Chalcidius, acknowledged the three
principles, 450.
Cherubim, symbolical of the Logos,
417.
Chinese, worship a Trinity, 452. Ab-
surdity of treating him as a mere
man, 42.
Christ, divinity of, rejected with dan*
ger, 4. Necessary to the decorum
ofscripture, 42, Necessary tohis
being a proper mediator, 44. Ar
gued from the ancient heresies, 50.
Objections to, answered, ibid. A
treatise on, from the French, 181.
The doctrine of tie Ri formers, 51.
Jeliovah, evidence of his deity, 1 19,
120. The angel that appeared in
ancient times, 145, 148. Either su
perior to man or an impostor, 206.
Simple humanity of, an absurdity.
120. Invocation of, a proof of his
divinity, 224, 237. Worshipped
early through tbe most distant coun-

INDEX.

605

tries, 233. The Son of God before
the creation, 247. Why called the
Son of God, 283. Calle'd the great
God, 2,56. The creator ofthe world,
862. Worship of, common before
Justin Martyr, 446.
Christ, testimony to, A. D. 1.34, 448.
Worshipped, A. D. 230, ibid.
Chrysostom, on the worship of Christ,
226. On the authority of the Spirit,
336, Adores the Trinity, 340. A
passage from, 373. Doctrines of,
.540. On Isa. 6. 3. 371.
Church, early errors of, 24.
Churches, ancient, both eastern and
westerii, over-run by conquerors for
the corruptions which prevailed in
them, 5, 6.
Cicero, ascribes the design of saving
his country to God, 313. Speaks of
a Trinity. 443.
Clarke, his opinion of, on the Soci-
nioiis, 26. On the expression. My
Lord nnd my God, 164. On Christ's
coming down from heaven, 168.
On, Before Abraham was, I am
174. On Christ's calling God his
Father, 193. On Christ's saying,
Thy sins are forgiven, 220. On the
worship of Christ, 226. On Col. 1.
16, 17. 253. Applies all the divine
appearances in the O, T. to Christ,
260. On the introduction of John's
gospel, 280. Allows that Christ is
truly God, 295. Reflections on the
Scripture Doctrine of, 459, 460,
Treated 1 John 5, 7. with great dis
ingenuousness, 295.
Clemens, Romanus, considers the scrip
ture as inspired, 78. On the two
natures of Christ, 241. Alludes to
Phil. 2. 5—8. 250. Doctrine of,
466.
Clemens, Alexandrinus, declares in fa
vor of the Son's pre-existence, 87,
145, Applies the divine appear
ances of the O. T. to Christ, 135,
145. On Christ's truTniscience, 21 1,
270. AUudes to Phil. 2. .5—8.2.50.
On the omnipotence of Christ, 299.
Ascribes ubiquity to the Spirit, 315.
Doctrines of, 503.
Conybeare, applies the divine appear
ances of the O. T. to Christ, 125.
Constantinople, council of, 550.
Constantinopolitan fathers, on the Tri
nity, 397.
Councils, first occasion of, 546.
Creation, of the world ascribed to
Christ by all antiquity, 262. Raises

his character beyond conception,
ibid,
Cr.-atinn of man, the Father spake to
the Son at the, 355, 3.58.
Crellius, applies all great characters
to Christ, and yet considers him as
mere man, 262.
Cudworth, short view of the Heathen
Trinity from, 434, 435, 439,
Cyclopcedia, of Chambers, Heathen
doctrine of the Trinity from, 434.
Cyprian, applied divine appearances
of the O. T. to Christ, 136. On the
mir.iculous conception, 15.5. Calls
Christ our Lord and God, 163. On
Christ's raising himself, 128, On
his being called God, 191. On the
worship of Christ, 236. On Rom.
9. 5. 243. Applies Ps. 50. 1. to
Christ, 368. A fine passage from,
on the Spirit, 328. A prayer of, to
the Spirit, 340. Doctrines of, 513.
On Mat. 28. 19. 364. On 1 John 5.
7. 294.
Cyril, applied the divine appearances
of the O. T, to Christ, 137. On
Christ's being the Son of God, 204.
Doctrines of, 53.5.

D

DAVIS, Dr.'on the deity of Jesus, 30.
Deut, 6. 4. refers to the Trinity, 36.5
Dionysius, Romanus, doctrines of 517,
Dionysius, Alexandrinus, ascribes eter
nity to Christ, 264. Doctrines of,
562.
Dacetce, errors of, a proof of Christ's
divinity, 552.
Doddridge, on Christ's declaring him
self one with God, 186. Lectures
of. recommended, 199. On the
blood of God, 222, On Rom. 9. 5,
241. On Col. 2. 9. 225. Declara
tion of, on the introduction to John's
gospel, 279: On Alplia and Ome
ga, 300, 304.
Doxologies to the Trinity from the an
cients, 393, 394.
Dryden, quotation from, 432.

B

EBJON, contemporary with John,
273. Some account of. 551,
Ecclesiasticus, book of, speaks of the
Son of God, 410.
Egyptians, ihe'xi Trinity, 436.
Ellis, book of, quoted, 8, 24.

606

INDEX.

Elohim, a plur.il noun, shown at largej
332. Olijections to, considered, 361.
Enoch's, his prophecy, 68.
EphruK, council of, 551.
Eiii/t/iaiuii^, on the Trinity, 357,
Eiii:Miipni<, on the love of God to man,
17'J.
Epistle of John, expressions of, illus
trated, 290, 291.
Epictiariiius, speaks ofthe Logos, 439.
Epipodius, doctrines of, 592.
Esdras, books of, speak of the Son of
God, 408, 409.
Euiebius, on the divine appearances of
the O. T. 150. Applies Is. 6. to
Christ, 149. Applies 45th psalm to
Christ, ibid. On the opinions ofthe
ancient Jews, 419. Doctrines of,
.VM.
Enpolis, expected the Logos to come,
441.
Euplius, the martyr, a worshipper of
Christ, 572.
iJiieV/>A', twoiiermonson the Trinity,
quoted, 7, 116.
Evan-, on the atonement, recommend
ed, 291.
Evidence upon 1 John 5. 7. referred to
295.

r. I ITII, not to depeml upon mir com
prehension of its objects, 401.
Faith, rule of, 507.
Falheri, Chrisli.in, applied the Word
to Christ, 2".'i. Doctrine of, con
cerning Christ, the Spirit, and the
TrinitV, 4.57, ."lOl. Utility of the
writings of, 4.5H, 450.
Felix, SI. the martyr, a worshipper of
Christ, 572.
Fiddes. quotation from, 240. On the
worship of Christ, 162. On Christ's
high professions, 184, 185. On
Christ's being one with God, 191.
On Rom. 9. 5. 242. On Col. I, 16.
17. 258. Summary of the sentiments
of Ihe Fathers, from, .543.
Firmicus, Maternns, confessed the di
vinity of Christ, .532.
Fletcher, arguments of, against Dr.
Priestley, 20, 21. ^¦ indicates the
doctrineof the Trinity, 23.
Fleming, on the divine appearances of
the b. T. 147.
Forbes, Duncan, thought of, on the
Trinity, 387.
Fuller, book of, recommended, 247,

GEXTLE.yiAS's Religion (fuoted on
Mark, 13. 32. 51.
Geiii;is, first two verses of, contain the
Trinity, 351.
Gibbon, gives an account of the Logos,
275.
Gilpin, on Rom. 9. 5. 241. On the
atonement, 266.
God, right knowledge of, of great im
portance, 1. Unity of, essential in
religion, 11. Perfeciions of, all in
comprehensible, 6'', 62.
Godhead of Jesus, two natures, 2.39.
(lOiTJf/,- scheme of, attended with some
obscurity, 14, Rejected by many,
16. Principles it iiiclndes, 60. A
system of moral Philosophy contain
ed in it, 14.
Gospel, John's, introduction of, illus
trated, '272, 286.
Grabe, on Rom. 9. 5. 242.
Gray, on Christ's divinity, 10.5.
Gregory, Francis, on images of the
Trinity, 33. Bishop of Neocstsarea,
doctrines of, 536.
Green, translation of the 2 Sam. 23.
1—7, by 8(5.
Grotius, vindicated from Socinianism,
26. Illnstrates the doctrine of the
Trinity, .33. On the worship of
Christ, 226, On the atonement of
Christ, 266. On the opinions of the
ancient Jews, 429.
Guise, applies Jude 24. 25. to Christ,
218.

II

HABAKKUK, the third chapter of,
applied to Christ, 149, 150.
Hammond, apniied all the divine ap
pearances in the O. T. to Christ,
124.
Harwood, on Christ's pre-existence,
73, 75, 173, 17.5, 248. On the an
gels ministering to Jesus, 215.
Hauiker, on Christ's pre-existence,
171, 177.271. Sermons on Christ's
divinity, quoted, 13. On the exal
tation of Jesus, 214. On 2 Cor. H.
9. 247, On the first chap, of He
brews, 2.59. On the personality of
the Spirit, 247.
Hey, book of, un the divinity of
Christ, 8.
Hebrews, epistle to the, excellence of,
258, 259.

Heathens, doctrine of, concerning the
Trinity, 455.
Heretic, What, 511.
Heresies, ancient, some account of, 25.
26.
Hervey, on Zech. 13. 7. 116.
¦Hennas, on Christ's pre-existence, 173,
On the power of Christ, 299. Doc
trine Of, 465. On Gen. 1. 25.356.
Hetruscans, had their triple deities,
443.
Hegesippus, orthodox in the faith, 479.
Hierocles, confesses Christ was held as
God, 451.
Hilary, applied the divine appearances
of the O. T. to Christ, 136. Doc
trines of, 434.
Hill, Ron-land, quotation from his vil
lage dialogues, 347.
Hindoos, worship a Trinity, 451.
Hippolitus, doctrines of, 518.
Home, Bp. discourse of, on the Trini
ty, 12. On the worship of Christ,
232.
Horsley, on the reproaches of Socini
ans, 23, 19. On Saul's eon\er3ion,
221. On the Heathen Trinity, 453.
On the death of Stephen, 209.
Howe, a passage from on the Trinity,
339.
Hurd, on God made manifest, 255.
Hurrion, thoughts of, on the Spirit, 338.
On the worship of the Spirit, 335.
Recommended, 321. Reasons of,
why the Spirit is not so frequently
worshipped, 339.
Hyppoliius, his reasoning upon the
form of baptism, Mat. 28. 19. 386.

IGXATIUS, on Christ's pre-existence,
173. On Christ's raising himself,
182. On Christ's omniscience, 211,
Calls Christ our God and Saviour,
216. Speaks of the passion and
blood of God, 222. On the worship
of Christ, 228. Prayers of, to
Christ, 234. Allusions of, to Rom.
9. .5. 242. Doctrine of, 467, 471.
Defence of, 468, 469.
Ignorance, source of error, 502,
Immanuel, Bp. Pearson's reasoning
upon the name, 1.57.
ladies. East, doctrine of the Trinity
believed, in the, 445.
Infidelity, guilt of it, 15, 16.
Irenceus, ranked the Ebionites among
the heretics, 154. Declares that the
Word existed at the beginning, 87.
Applies the divine appearances to

INDEX. 607
Christ, 1,35, 177. On the worship
of Christ, 23.5. On Mat. 28. 19. 383.
On Romans 9. 5. 242. On the prc-
existent glory of Christ, 250. As
cribes creation to Christ, 263. Gives
an account of the writing of St.
John's gospel, 273, Sentiments of,
on the Trinity, 336. Says Messiah
spake the decalogue, 145, Says the
Trinity created the world, 354, 357.
Doctrines of, 49.5, 502. Solemn ob
testation of, 496, 497. Fine epistle
of, 495, 490. Story he relates, 43.
Isaiah, most decisive in his testimonies
to the glory of Jesus, 94.

JENVXS, SAOME, on the Trinity,
403. On the atonement, ibid.
Jeremiah, prophecies of Jesus, 107.
Jerome, on the writing of John's gos-
Pfl, 27. On Isa. 6. 3. 371. On
Mat. 28. 19. 382, 386.'
Jesus, his equality with, the Father
illustrated, 4. Various .titles as
cribed to him in .the Psalms, 76, 86.
Solomon, a type tof hira, 89. The
righteousness of his people, 108,
112. His universal dominion, 112,
114..
Jews, expectations of, not to be re
garded, 45. Ancient, expected Mes
siah to be superior to Abraham,
to Moses, and even to the angels,
"74. Called theSpiiit Binah, 310.
Applied slaiah 53. to Messiah, 103,
i04. A fabulous story of theirs, 3.5,5,
Testimonies of, to the Logos, the
Spirit, and the Trinity, il2  431
Creed of, 431.
Johnson, on the atonement, 291, 292;
John 5. 7. authenticity of, 293, 343
268. 5. 20, 21. explained, 295.
Jones, book of, on the Trinity, refer
red to, 18. Preservative of, recom
mended, ibid. On Acts 28. 25  ^27,
332. Criticism of, on 2 Pet? I I.
216. ;'
Jonathan, Rabbi, on Gen. I. 2. 426.
Jortin, on Melchizedek as a type, Vl,
72. Applies the divine appear!
ances of the O. T. to Christ. 260
Grants the doctrine of Christ's divi-
nity prevailed in the first second
ages, 475.
Josephus, speaks of Christ, 430.
Julian, the Apostate, applies the Lo-
gos to Christ, 276. Confesses that
St. John preached the divinity of
Christ, 450.

608

INDE.\.

Justin Martyr, Aefence of, 482, 483,
doctrines nf, 4S.'s, 400 Ou the wor
ship of Christ, 234, 235. Adoration
ofxhe Trinity, 340.

K

KEXXICOTT, on Jos. 24. 19. 366.
Kett, on the writings of the Fathers,
458.
£i(/(;er,J3/>.. his demonstration of the
Messiah, 366.
Knox, tbe Christian Philosophy of,
partially recommended, .331.
Koran, applies the Logos to Christ,
276.

T.ACTA.yriUS, doctrines of, 529.
Laic, applied the divine appearances
of the O. T. to Christ, 12,5. ,
Leslie, Socinian. controversy 'oF, re
commended, 34 Short Method with
Dcissof.a means of converting Gil-
donjibid. His iummarv of the doc
trine of the Trlniiy, 34-^39.
Ltghtfoat, says, 'Christ was the giver
of tbe Law, 145. A pplies the seven
spirits to the Holy Ghost, 343. On
the manifestations of tbe Trinity,
381,385.
Libanius, confesses the Christians made
Christ God, 451.
Lindsey, errs concerning the Logos,
130, Attacks the weakest argu
ments of his opponents, 18, Rash
assertion of, 530i
Locke, on the morality of the gospel,
14.
Locke, John, no Socinian, 36.
l/3^os, appeared of old, 130, 274. An
Account of, frora the Ancients, 275,
277.
Loath, on the Septuagint of Isaiah,
109. Isaiah the 53 translated by,
103. On Isaiah the sixth chap. 371.
Ladidn, the Heathen, bears witness to
the Trinity, 447.
Lucian, the Martyr, doctrines of, 521.
M
MACCABEES, second book of,
thought to speak of Christ, 410.
Macarius, doctrines of, 533.
Magi, saying of, 433.
Magus, Simon, attestation of, to the
Trinity, 446, 551. Anthor of here-
sy, 24.
Alan, sinful, needs a Savionr, 21, De

praved, needs a Sanctifiisr, II, How
consii:uted, 15.
Mirfyr, Peter, illustrates 1 Cor. 15,
24. 5S. On 2 Sam. 7. 23. 367.
Martyr, Justin, calls Christ God, and
the Lord of hojts, 80, Considered
all the divine appearances, under
the O. T. to be Christ, 134. The
angel who destroyed Sodom, 142.
Who wrestled with Jacob, 144.
and who appeared in the hush, 144.
On Christ's pre-existence, 173. On
the worship of Christ, 234. Ascribes
creation to Christ, 265. Declares
the Trinity was worshipped in hi^
time, 340. " On the diU'erenl charac
ters of Christ, 83'. On Mat. 28. 19.
383, On Gen. 1.26. .3.58.
Martialis, the martyr, worshipped the
Trinity, 527.
Maximinus, einperoi" of Rome, illus
tration from, 4.
Maximus, partner of Maximinus, ibid.
Mede, on the authenticity of Revela
tion, 297.
Melito, Bp. of Sardis, doctrines of,
492, 493.
Methbdius, Bp. of Tyre, doctrines of,
528.
Memra, the same as Logos, 129, 134.
Messiah, what is predicted of him, Ps.
11. 78.
Mexican Indians held a Trinity, 451.
Michaelis on the N. T, quotations from
the Old, 77. What he says of Egyp
tian Philosophers, 437.
Milner, church history of, very valua
ble, 606. Too severe upon Tertul
lian, ibid.
Milton, no Socinian, 26. Received the
pre-existence of Christ, 126. Ad
dress of. to the Holy Ghost, 308,
On the creation, recommended, 123,
Miltiades, A. D. 150, orthodox, 478.
Minutius, Felix, considered Christ as
more than man, 227.
Miracles, manner of, a proof of Christ's
divinity, 199.
Moses, son of Nachman, applies the
divine appearances of the O. T. to
Christ, 128. 129. Opinions of, on
the Logos, 428.
Mystery, Socinians have changed its
place, 43.

N

NAZIANGEN, Gregory, asserts the
pre-existence of Christ, 309. Two
fine passages from, 309, 333. Doc
trines of.

INDEX.

609

\a:arett£S, not the same as the Ebion
ites, 478.
Xeicton, Sir Isaac, no Socinian, 26,
On the authenticity of Revelation,
297.
Nice, council of, 548.
Jfovatian, on Hosea 1, 6, 7. 92. On
Is. 2. 22. 94. On Christ's descent
from heaven, 163. On Christ's pre-
existence, 175. On Christ's omni
presence, 170. On the power of
Christ, 192, 193. On his being the
Sod of God, 204. On the worship
of Christ. 243. On <5eii. 2. 17. 358.
On Rom. 9. 5. 243. On Gen. 1 . 26.
356. Applies the story of Hagar lo
the Logos, 139. - Doctrines of, 519.
YumenJHs.lhepbilosopher, calls Christ
' God, 448.

OBJECTIOXS to the Trinity answer
ed, 401, 402.
Onkelos, bis paraphrase of. Gen. 49.
10- '•
Opinions, some destructive, as well as
. infidelity, 24.
Origen, declares for the Son's pre-ex
istence, 97, 247. Applies the divine
appearances of the O. T. to Christ,
135. On the roiraculous concep
tion, 155. On tbe offerings of the
wise men, 161. On Christ's power
in raising himself, 182. On the
worship of CliriBt, 1 93, 225, 228, 235,
236, 235. On his being the Son of
Ciod, 205, Ascribes the glory to
Christ, 216. On the eternity of
Christ, 2te. On tbe omnipotence
of Christ, 299. On the Holy Spirit,
309, 441. On Gen. 1. 26. 356, Oo
Isa. 6. 3.. 37 1. A passage from, on
the Trinity, 380. Doctrines of,
more at large, 509 — 513.
Original sio, how spoken of by Bel
sham, 347.
Orpheus, held the Trinity, 438.
Otahale, inhabitants of, bold a Trini-
tv 543.
Omen, declaration of, on Christ's divi
nity, 60. On the personality of (he
Holy Ghost, 345.

PJHPHILVS, what he says of ori
gin, 205.
ParapinMe*, Chaldee, quotations from,
on theXogos, 121, 134.

Parmenides, held a Trinity, 430.
Patrick, on Num. 6. 24—26. 362.
Paul, treated with great indignity by
Dr. Priestley, 258. His writings
establish the deity of Jesus, 219,
262, A very superior writer to the
Doctor, 259. Rescued from these
base aspersions, 271.
Paulus, Samosatenus, council against,
519. Some accountof, ibid.
Payne, on Christ's calling God his own
Father, 195.
Pearson, on the word Emanuel, 137.
On tbe Creed, recommended, 205.
On Jer. 23. 6. 1 10. Proves that the
Holy Ghost is God, 335.
Persians, ancient, held the Trinity,
436.
Peter's Sermon's, 210, 212.
Peter, Bishop of Alexandria, doctrines
of, 527.
Philo, Judasus, applies the divine ap
pearances of the O. T. to the Logos,
12s, 145. Considers the angel at
Sodom as the Word, 142. On the
creation of man by the Mtssiali, 355,
358. Some account of, 413. Oa
Jehovah's appearance to Abraham,
359. Sentiments of, at large, on the
two Powers, 414,
Phrygia, a whole city in, worshippers
of Christ, 526.
Phileas, Bishop of Thumis, confessed
the divinity of Christ, 527,
Pilule, Pontius, held high notions of
Christ, 446.
Piottus, fais testimony, 523.
Plan, of this Apology, 66.
Plato, doctrine of, concerning the Tri
nity, 441. I studied the law of Mo.
ses, 434.
Pliny allows Christians worshipped
Christ in his time, 234, 446. As
cribes the invention of arts to God,
311.
Plotinus, the Philosopher, on the three
Principals, 449. Calls the Logos,
the Son, the Word, and the Image
of God, 264,
Plurality of the Divine Nature, proofs
of, 379. Held by Jews and hea
thens, 407.
Pocock, assures us the Son of God is
the Word, 78.
Polycarp, worshipped Christ, 234,
340. Dyine; ascription of, praise to
the Trinity , 294, 340. Doctrines of,
472, 473i
Porphyry, allows Christians worship
ped Christ in bis time, 233, 450.

610

IKDEX.

Porphyrias, the martyr, a worshipper
of Chnst, 5 J2.
Praiier, frequently addressed by fhe
apostles to Jesus, Jjl. An ancient
one, to the Trinity, 361. By the
followers of the apostles, 2.'>t.
Pre-esisl-nce of Jesus, 'JJ9, -57.
Price, on Christ's descent from hea
ven, 170. On his pre-exislence, 169.
176, 247,249, 293. On Heb. 2.9.
16. 269. On the power and glory
of Christ, 213, 214. On the love of
Christ which passeth knowledge,
249. On Christ's being in the form
of God, 251, On 1 John 1. 9, 10, 14.
C0.>,
Prreslhy, begs Ihe question on the Tri
nity and atonement, 18. And Si.
Paul at issue, 127. His bold asser
tions, 127, 258. Degrades the Re
deemer marvellously, 212. Illus
trates the introduction to John's
gospel, 278. .\mHses himself with
answering the weakest argumenisof
his opponents, 22. His bo.ist "f the
Christian Fathers, 462, 463. Re
flections on his treatment of the F:i-
thers, 461, 463. Gives up the Fa
thers of the second and third centu
ries as orthodox in the main, 476,
On the Epistles of Ignatius, 468,
469.
Proclus, the Philosopher, confessed the
Trinity, 451.
Prudentius, Quintus, a worshipper of
Christ, 539. A passage from, 360.
Psalms, contain clear prophecies of
Jesus, 70.
Pythagoras, held the three Principals,
421.

QV.tDRATCS, Bishop of .\thens, or
thodox, 477.
Quirinui, Bishop of ^i-cl.T, 527.
Quolallons from the O. T. in the Xew,
authors on, 77. R
BAMSA T. Chevalier, quotation from,
on the Trinity, 433.
Randolph, on the expression. My Lord
and my God, 167. On Chrisi's call
ing God his own Father, 194, 195.
On tbe Son of God, 244. Assures
us all the Ancients produce John 1.
1 — 14. as a proof of Christ's deity,
27b, eo.

Reason, not always attended to by af,
49,50. And faith, how compatible,
28, 39.
Recapitulation of theevidence concern
ing the person of Christ from the O.
T. 553—536. From the N. T. 556
— 561.
Recapitulation concernin? the Spirit,
561. Concerning the Trinity, 5o2.
Recapitulation of the evidence con
cerning the Trinity from tbe ancient
Jews. 56J — 566.
Religion, state of it, wherein the deity
of Jesus is discarded, 5, 6. From
the ancient and modern Heathen,
567, 570. From tbe primitive Chris
tians, 57 1, 57 7.
Rcrita, Critical, quoted concerning
the opinions of Sir Isaac Mewton,
26.
Righteousness, Lord our, remarks on,
108—111.
Ril'angeliiis. a Jewish convert, proves
the divinity of Christ, 427.
Run. 9.5. applied by all antiquity to
Christ, 242.
Romans, ancient, held a Trinity, 443.
Rn/liiius, on the character of Father
aud Son, 178.

SABBELLIAX view of John, I. 1_
14, '.'7T.
fiandms, declares Socinus' sense of
John 1. I — 14. to be new and un
heard of, 279.
Sapricius, confessed Christ to be true
Ood, 52J.
Satisfaction of Christ, necessity of it,
40,41.
Srnirin, Mons. on Christ's divinity, 52.
Saviour, necessity of a 1 , 2. His cha
racter, 3.
^randinavians worshipped a Trinity,
451,
Schemes, of religion, all attended «ith
difficulty, ^0>i.
Schlictingius. the Socinian, allows that
Stephen worshipped Chiist, 229.
Scripture decisions clear and infalli
ble, 400.
Seldon, assures us the Son of God is the
Word, 78.
Seneca, the Phil, ascribes all ingenions
inventions to God, 311. All moral
attainments to God, 312- Speaks of
the Trinity, 443.

INDEX.

611

Senecff, the Trag, speafcs of a Trinity,
445,
Separate state, proof of it, 208, S09.
Sermon, efficacy of Peter's, 210,212,
Serpent, brazen, applied by the 'Tal
mud to the Logqj, 72,73.
Sharpe, applied the divine appear
ances of the O. T. to Christ. 124.
Sherlock, on the Socinian controversy,
quoted, 14. On John 8. 58. 174,
Shepherd, on John I. 1—14, recom
mended, 279.
Shuckford, applied tbe divine appear
ances in the O. T. to Christ, 124.
Siberians, hel4 a Trinity, 452.
Smalctus, the Socinian, denies them to
be Christians who refuse worship to
Christ, 227.
Socinians, congregations of, generally
decrease, 5, 6. Foreigi^ deny that
our English ones are Christians, 227.
Sacinian view of John 1. 1—14. 278.
Socinians, how they evade Scrip^tu^e
truth, 347.
^ocinianism, the probable consequences
of its prevalence, 6. Its baneful
effects, 26, Irresistable reasoning
against it, 20—23.
Socinus, a warm advocate for the wor
ship of Christ, 227. Confession of,
that orthodox beUevers had existed
in the church from the beginning,
484.
Socrates, expected the Logos to come,
441.
Sodom, destruction of, a proof of plu
rality, 358.
Son of God, different meanings of that
phrase, 203, 204. Oo his coming
from heaven, 179, 293, 243, 244.
An agent in the natural and moral
creation, 308.
Spirit, Holy, summary view of, 344,
345. His divinity proved by New
Testament writers, 323.
Spirit of God, scripture view of, 308.
Notion of, prevailed among tlie na
tions of the East, 320. Why not so
frequently addressed in prayer as
the Tather, 339. Summary of his
character and works, 344, 345 Dr.
Owen, on bis personality quoted,
345, 346, His ioauence neglected,
331.
Spirits, seven, explained, 298.
Stephen, Horsley, on his death, 209.
StiUingfleet, on the Trinity, 3.50.
SB.n, a lively image of the Trinity, 29.
Swift, Dean, on things above and con
trary to reason, 44.

Schismatics, several in the earliest'ages,
retained the doctrine of the Trini
ty, 653.

TACITUS, the Historian, admits thai
the Christians worshipped Christ in
his time, 233.
Targums, nature of, explained, 67.
quotations from, 673, 70, 374. Cu
rious account from, concerning
three angels sent to Abraham, 141.
Tad'an, doctrines of, 491.
Taylor, on Christ's descent, 169.
Tertullian, illustrates the doctrine of
the Trinity by various similitudes,
31, 32. Considered the divine ap
pearances in the O. T. as belonging
to Christ, 135. On the miraculous
conception, 154. On the offeriiu;s
of the wise men, 161. On Christ's
descent from heaven, 169, On the
worship of Christ, 236. On the two
natures of Christ, 264. On Gen. 1. 26,
S56. On Mat. 28. 19. 383. On Rom.
9. 5. 242. On Phil. 2. a,-.8, 250»
On the omnipotence of Christ, 299,
On the Holy Spirit, 308,309. Doc.
trines of, 506, 509i On the Trinity,
294,
Testament Nem, confirms the Old, 379.
Testaments of the 12 Patriarchs on the
Logos, 425.
Theophilus, of Antioch, applied the
divine anpeacances to CiiT'ist, 13S.,
Doctrines of, 4^3. On Gen. 1 . 36.
356.
Theodoret, applied the divine appear
ances of tfce O, T. to Christ, 137.
Doctrines of, 541.
Theadptus, the tanner, some account
of, 531.
Theognostus, Alexandrinns, doctrines
¦ o^ 521.
iheUcit, the maityr,, a worshipper of
Christ,526.
Tillotson, 44th sermon of, recommend
ed against Socinianism, 62,. 63. On
Christ's being in the form of God,
252. On Christ's being called great
God, 857. On John 1. 1—14. at
large, 283, 387. On the Heathen
Trinity, 436.
Traditions, concerning plurality inthe
Godhead, 436.
Translation, the latitude of Socinians,
222.
Transubstantiation, not parallel to tl)e
Trinity, 46,47.

612

INDEX.

Toiif, allusion in tbe book of, to the
Trinity, 408.
Toland, Brown's letter to him, 187.
Trinity, doctrine of, not contradictory,
28. Illustrations of, 29 — 34. In
comprehensible, 61, 62. Common
ly received by the Ancients, 552.
Held b^ the Persians, . Three
persons of, contained in Gen. 1. 1,2,
361. An imperfect discovery, not a
contradiction, 18. Several symbols
ofthe, 354. Menioned upwards of
an hundred times in the Bible, 380.
Various reasonings on Ihe, 400, 405.
Not a speculative doctrine, 12, 13,

U

Unity, divine, not incompatible with
a Trinity, 49, 50. A first principle
in religion, 350.

VEYSIE, on John 1. 1—14. 282. On
. (he atonement, recommended, 291,
Victor, the martyr, confessed the divi
nity of Christ, 526.
Virgil, afea.Vis great things ofa child
¦ to be born, 444.
Vitalis, the martyr, a. worshipper of
Christ, 526. W
Wakefield, has taken undue li
berties with the scriptures ;in his
translation ofthe N. T. 222. On I
John 5. 7. 343.
Watchers in Daniel's Prophecy, who,
375.
Waterland, eight sermons of, quoted,
11, 12. On the importanre of the
doctrine ofthe Trinity recommend
ed, 14. On similitudes of the Tri
nity, 30. On Gen. 1. 26. 358." On
lsa. 9. 6. 98 On the safety of con
fessing Christ to be God, 245, On
Heb, 1. 10. 268.

WflHs, life of, by Jolinson and Palmer,
quoted. 15. No Socinian, 86, 27.
Watson, on Heb. I. 1. 261.
Wesley, sermon, on the Trinity, 44.
Whitaker, book of, on Arianism, quo
ted, 51. Attempts to shuw that
Clarke died in the orthodox faith,
26. On Christ's manner of working
miracles, 197, 198.
While, sermons of, quoted, 5.
' Tboitghts of, on Socinianism, 86.
On Rom. I!i, 12. 1 i.
Whitby, 'on Titus, 2. 13. 256 Remark.
ofi on an observation of Crellius,
On Colos. 2. 9. 254. On Heb, I. 8.
263
Whiston, allows that Christ is truly
Lord, and God, and God by nature,
•206.
Wintle, on Dan. 9. 24—29. 114.
Wisdom of Solomon, book of, speaki
both of the Word and Spirit of God,
411, 412.
Witsius, observation of, on the seven
Spirits, 343.
Wogan, Esq. on Isa. 2. 22. 94.
Word, of God, applied to Christ at
large,,129,274, 275.
Worship paid to ,)esus, proves his dei
ty, 237.
Wynpersse, Van de, book of, on the
drivinity of Christ, recommended,
267.

XERES, a converted Jew, his- ad
dress to the Jews, 354.

VOUNG, sermons of, quoted, 43.
Z
ZENO, speaks of the Logos, 442.
Zohar, sentiments of, on the Logos, the
Spirit, and the Trinity, 426.
Zoroaster, held tbe doctrine ofa Tri
nity, 435, 436.

An INDEX tf Writers quoted in this Plea, with the particular
Edition of their Works to which we have referred.
Those marked with an asterism are quoted from some other writer
the original work uot being in the author's possession.
AMBROSII opera, a Sorano. Par. 2 torn. 1632.
Arnobius adversus gentes, apud opera patrum. Lug. 1642.
Athanasii opera, Coloniae, 2 tom. 1686.
AthenagoriE Legatio, apud opera, Justini.
Augustini opera, a Guillard. Par. 1541.
Barnabse epistola, a Voss. Amst. 1646.
Basillii Magni opera, 3 tom. Par. 1618-
Baxter's Works, 4 vols. Ijondon. 1707.
Biblia Polyglotta, a Waltono, 6 tom. 1657.
Bingham's Origines Eccl. 10 vols. London, 1710.
Blackwall's Sacred Classics, 2 vols. London, 1737.
Boyle's Works, 5 vols. London. 1744.
Buili opera, a Grabe. London, 1703.
Burnet, Bishoo, on the Articles, London, 1759.
Burnet, Thomas, de Fide. Lond. 1728
Butler's Analogy, by Halifax, London, 1788.
Chysostomi Expositio in epistolas Pauli, 2 tom. 1596.
Chrysostom ou the Priesthood, by Bunce.
Clarke's Scripture Doctrine, London. 1719.
 Sermons, 11 vols. London. 1749.
dementis Romani epistolaea. a Wotton, Cant. 1718.
Clementis Alexandrini, a Pottero, Ox. 2 tom. 1715.
Cudworth's Intellectual System, London. 1678.
Cypriani opera, a Pamelio, Par. 1632.
Cyrilli Hieros. opera, Lut. Par. 1631.
Dionysii Alexand. epistola cont. Paul. Samos. apud opera patrum,
Lugd. 1642.
Dupin's NewHistory of Ecclesiastical Writers, 8 vols. London, 1696
Epiphanii opera, a Petavio, 2 tom. Coloniae, 1682.
Eusebii Pamph. opera, a Robt. Steph. Lut. Par. 1544.
Fiddes's Theologia Speculativa. 2 vols. London, 1718.
Galatinus de Arcanis. Francofurti, 1612.
Grabii Spicilegium, 2 tom. Oxon. 1698.
Gregorii Naz. a Morel. 2 tom. Colon. 1690.
Hammond's Works, 4 vols. London, 1684.
Hippoliti opera, apud opera patrum. Ludg. 1642.
Ignatii epistolae, a Vos. Amst. 1646.
Irenaei opera, a Feuardentio. Lut. Par. 1639.
Jones's Catholic Doctrine of the Trinity, London, 1767.
Josephi Flav. opera, Genevae, 1634.
Justini Mart, opera, Coloniae, 1686.
Kelt's Sermons at Bampton Lect. Ox. 1791.
Kidder's Demonstration ofthe Messias, London, 1726.
Lactantii opera, apud opera patrum, Lugduni, 1642.
Lardner's Works, 11 vols. London, 1788.
Leslie's Works, 2 vols. London, 1721.

, 614
Lightfoot's Works, 2 vols. London, 1684.
Millius in Novum Testaraentum, Oxon, 1707.
Minutii Felicis Octavius, Cant. 1686.
Moore's Divine Dialogues, London, 1713,
Newton's Observations on Daniel and Revelation. London, 1733;
Novatiauus de Trinitate, apud Tertul opera.
Origenis opera, per Euseb. Epis. 2 tqm. Basil, 1571.
Origen cont. Celsum. a Spencero, Cant. 1677.
Pearson on the Creed. London, 1692.
Philonis ojiera, a Grelenio, Lut. Par. 1640.
Polycarpi epistola, a Voss. Amst. 1646.
Pridcaux's Connection, 4 vols. Glasgow, 1743.
Ramsay's Philosophical Principles of Religion, 2 vols. Glasgow, 1748»
""Ruffinus in Symb. Apostolicoriun.
Scott's Christian Life, 5 vols. London, 1747.
StiUingfleet on the Trinity, London, 1697.
Tatiaui oratio ad Graecos, apud opera Justini.
Tertulliani opera, a Pamelio, Par. 1583
Testamenta 12 Patriarch, apud Spicileg. Gr^biii.
Theophilus ad Antolycum, apud opera Justiiu.
Theodoret apud Kidder's Demonstration.
Tillotson's Works, 12 vols. London, 1748.
Wake's Apostolical Fathers, Londoi\, 1737.
Waterland's Eight Sermons at Lady Mpyer's Lecture, Camb. 1720i
Waterland's Vindication, Camb. 1720.
Waterland's Importance ofthe doctiine of th? Trinity, London, 1734.
White's Sermons at the Bampton Lecture, London, 1785.
Whitsii Miscellanea Sacra, Trajeet. ad Rbenum, 1692.
Whitsius de CEconomia, Trajecti ad Rhenum, 1694.
The quotations frora, and references to, most of the other writers
mentioned iu this work, it is hoped, will be found sufficiently ac--
curate for the purposes of consultation. It was not thought neces
sary to specify every one of thera in this list, but only suchas have
undergone more or less alteration in the several editions through
which they have passed. The very numerous translations from the
.Ancients are partly selected, but mostly original. The author
wishes they may convey the sense of the several writers with
competent precision. He can truly say, he hath not designedly
perverted any expression to answer a purpose.

Sewhirst^ Printer, Leed*,

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