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 OK TUK 
 AT 
 
 PRINCETON, K. J. 
 
 x> o :>r -V -!• I <j >r t j !<• 
 
 SAMUEL AG N E W , 
 
 OF P H I I, A n K L P H I i , PA 
 
 
 /% ^nyiycy& S/<:ty^ -/^o^. 
 
 I ' Case, 
 I Booh, 
 
 Division 
 Section, 
 No. 
 
 
F T r^ T-T T* 
 
 SERMONS 
 
 Preached at the 
 
 Cathedral Church 
 
 ^i/^r OF Sr^!T^^^^ 
 
 ' St. PAUL, 
 
 In DEFEuNCE of the 
 
 DIVINITY 
 
 O F .O U R 
 
 Lord Jefus ChrijI, 
 
 And of the 
 
 HOLY SPIRITi 
 
 A T T H E 
 
 LECTURE founded by the Honoured 
 hzd^Y MOTER. 
 
 By JAMES KNIGHT, D.D. Vicar of 
 St. Sepulchres, London. 
 
 Per legem & prophetas fimiliter Verbum & Semetipfum &: 
 Patrem prasdicabat : Et audivit quidem univerfus populus 
 fimiliter, non fimiliter autem omnes crediderunt. Iren, 
 lib, 4. c. 14. 
 
 LONDON: 
 
 Printed for R. and J. Bonwicke, and VV. and J. Innys, ii> 
 Sl.Pauh Chnrh-yard, 1711. 
 
T O T H E 
 HONOURED 
 
 Lady AI Y E R, 
 
 The following 
 
 SERMONS 
 
 ARE 
 
 Humbly Dedicated. 
 
 A 2 PRB- 
 
iiimi^^:^^^^^^^^^}^^^^^^ 
 
 
 
 P R E F A C E. 
 
 THE defign of the difceurfeSy which 
 are here pubUfhedy is principal^ 
 ly to injiruB us in the nature and dtgni^ 
 ^y^^-Jefiis Chrift, who is the Son of 
 Gody afuhjeB which Re afon has nothing 
 to do with without revelation^ which a-* 
 lone difcovers the exigence of a Son : For 
 which reafony the arguments I have 
 fifed are drawn from the writings of both 
 Teftaments y the only monuments of re^ 
 vealed Truth. 
 
 The paff^ges cited I have endeavour^ 
 edto explain from fcripture it f elf that 
 isy by comparing and dlujirating the do'* 
 Brine in one place with the Me in ano^- 
 ther, the exprefjtons here with the 
 
 parallel there y comparing * fpi ritual 
 
 ■ -I I II - ■ . ■ ■ i_. I. » ■■'fl 
 
 * I Cor. ii. 13. 
 
 A 3 things 
 
PREFACE. 
 
 thltlgs with fpifitual. For the God of 
 love in condefcenfion to our weaknefsy 
 and in order to preferve the tmprejjlons 
 of Truth wh'tch the mind has received^ 
 and the affairs of life are apt to wear 
 outy has repeated it often by the mouth 
 of his Prophets y andpropofedit to us in 
 different manners^ in compliance ^ as is 
 probable y with the different talents and 
 dtfpofitions of men. For experience 
 teaches us that truth tn one drefs will 
 recommend it /elf to fomey who will not 
 receive or regard it in another-^ that 
 isy a compendious form of fignificant 
 words y a fentencey or proverb^ may be 
 befi fitted to gain perfons of keen parts y 
 but Itttle application. The fame truth 
 delivered at large ^ or deduced and pro^ 
 pofedtn a multitude of words y may zvork 
 upon others y who/'e patience is greater to 
 fearch out a matter by flow fiepSy than 
 their parts quick to difcern on a fudden^ 
 or learn fromy a hint the r elation y conne- 
 xtOHy and confequences of things. And 
 
 the 
 
PREFACE. 
 
 the fame Truth propofed in the vail of 
 ftmilitudes^ figures^ and dark fayings^ 
 may he befl fafhioned to procure it the 
 refpeB and efleem of men y whofe value 
 of knowledge artfes in proportion to the 
 time and pains it cofls them in difcove^ 
 ring it. In which fever al forms and 
 methods of addrefs to the weaknefsy 
 capacity^ and difpofttions of men y the 
 fame truth is taught and inculcated^ and 
 the different paffages varioufly repre* 
 fenting the fame truth mutually contri- 
 bute to illufirate each other. 
 
 But hecaufe it is evident that different 
 feBs or parties in Religion ^ do generally 
 agree in refolving their faith into the 
 authority of Scripture ^ which each in- 
 terprets according to the fcheme they 
 have fever ally embraced -^ and hecaufe 
 it is certain that the fame words could 
 not he delivered in contrary fenfes^ or 
 fuch as are inconfijlent one with the o^ 
 ther ; and a certain fixed and deter mi^ 
 natefenfe was annexed to the words y and 
 
 A 4 deftgned 
 
PREFACE. 
 
 d^figned to be convened by the Spirit 
 of God'^ I have fup ported the meaning 
 /. have put upon words or pajfages of 
 fcripture^ fo far as I was ahle^ with the 
 judgment of the DoBors of the primitive 
 Church ,• thinking it impojjible in a mo- 
 ral fen fe ^ that thofe good men fhould 
 j^uccejjively concur to impofe upon the 
 church afalfe interpretation of notorious 
 paffages of the facred writings^ for the 
 following reafons. 
 
 That the Spirit of God was given to 
 the Church to guide ^ and inftruB it in 
 neceffary Truth. 
 
 That according to the records of thofe 
 
 ^jorly ages^ the extraordinary gifts of the 
 
 Spirit of God continued in the Churchy 
 
 were undoubted ^ evidences of his pre^ 
 
 fence with it. 
 
 That it cannot be fuppofed^ while the 
 Spirit of God was prefent with the 
 Church in fo remarkable a manner^ and 
 the. Church it felffo little removed from 
 thetim£s of the Apoftles^ that the letter 
 
 of 
 
PREFACE. 
 
 of fcripture ^ efpe daily in matters of 
 greateji concern^ fhouldbe generally tm^ 
 derjtood tn another fen fe^ than what was 
 agreeable to the Spirit of God^ and to 
 that which the /ipoftles had taught and 
 delivered. 
 
 That the DoBors of the Churchy thro^ 
 the difficulty of the times ^ and the dan- 
 gers they ivere expofed to on account of 
 religion^ were more concerned to pre- 
 pare for the bleffings of another world 
 by recommending the Truth to the con- 
 fciences of men^ than provide for the 
 flefhy and the enjoyments of the prefent^ 
 by dividing the Churchy and f educing the 
 fimple with pernicious doctrines. 
 
 That their writings fuppofe^ or ex^ 
 pf^f/iy ciffirm^ that fcripiure was re- 
 ceived m an uniform fenfe in the 
 Churches of Chrijt^ 
 
 The confequence of which is , that 
 whenfoever it appears^ that the DoBors 
 of the Church Juccefjlvely agree jrom the 
 
 very 
 
PREFACE. 
 
 very hegtnmng , m an f uniform mterpre-^ 
 tat'ton of certain pajfages of the facred 
 writings^ relating to the chief and fun* 
 damental articles of revealed Truth y 
 fuch interpretation ought to he received 
 as the mind of the Spirit tn the for ef aid 
 pa[fages ,• and conclufiom drawn from 
 fuch expofitions are not founded on the 
 doSr'tnes of men ^ hut the mind of the 
 Spirit contained and conveyed in the 
 letter of Scripture. 
 
 And forafmuch as the Hebrew or ^- 
 riginal text was not a language general- 
 ly known to the Chrijlian Fathers^ and 
 pajfagesmay be cleared^ and arguments 
 improved from a moderate skill in the 
 for ef aid language^ I have called in its 
 ajjifance for certain remarks^ which 
 could not he expected from the comments 
 and writings ofmofi ofthofe DoBors, 
 
 I floall farther ohferve that according 
 to the writings of the Old TeHament ^ 
 there is a certain ftyle or manner of 
 
 I Iren. lib. 4. c. 69. 
 
 fpeech 
 
PREFACE. 
 
 fpeech peculiar to God^ founded on his 
 nature y attrihutet^ and works , which 
 none can [peak in^ in his own Perfon^ or 
 he fpoken of by others^ but God only. For 
 fuch ftyle being fitted to exprefs the ma- 
 jefiy^ wifdom^ and goodnefs of God ^ with 
 other perfe&ions of the divine nature^ 
 whenfoever it ts ufed^ impreffes on the 
 mind a notion of Dtvimty , and argues 
 the Perfon^ by ivhom it is ufed or applied 
 to Himfelf^ to he really God^ or a proud 
 ufurper of his name and honours. As 
 for inflance^ I am God, is the "^ fiyle of 
 Him who IS infinite in power ^ and fu^ 
 pre am over all-^ but the Prince ofl^'^vQ 
 who was mere man^ or whofoever may 
 he meant under that figure^ derogating 
 from God by prefuming to /peak in the 
 fame ftyle y is reproved and fentenced to 
 condign punifhment in the following 
 manner y f Becaufe thine heart is lifted 
 up, and thou haft faid, I am God, — 
 
 * Gen. xlvi. 3. Pfal. xlvi. 10. Ifai. xlv. 22. 
 t Ezek. xxviii. 2, 7, 9. 
 
 yet 
 
PREFACE. 
 
 yet thou art a man and not God — » 
 Behold therefore I will bring ftrangers 
 upon thee, &"€. From which we may 
 infer ^ that whofoever /peaks in the fly le 
 of the one and the true God in his own 
 Perfon^ or applies it to himfelf and is 
 witneffed to be true by the Holy Ghofl: 
 or is fpoken of by others enlightened and 
 inflruBed by the fame Spirit according to 
 the flyle which himfelf ufes^ has a right to 
 /peak in the language of Divinity ^ and 
 is truly God in perfeBion and effence. 
 
 I fjjallalfo obferve^ that faBs are ap- 
 pealed to in the OldTefiament^ as proofs 
 of the Godhead of the Perfon aBingy 
 which fimply ccnfidered without revela^ 
 tion^ may not be thought fuch evident 
 proofs of the Truth of it. For the light 
 of nature difcovering to none^ in what 
 proportion knowledge and power are 
 committed by God to inferior agents^ or 
 in zvhat manner they are fuffered to aB 
 in producing effcBs^ we cannot always 
 with certainty affirmy what are proofs 
 
 of 
 
PREFACE. 
 
 of the Godhead of the Agent ^ or what 
 may be attributed to fecond Caufes, For 
 as none can infer from the knowledge of 
 government confidered in general^ the 
 proportion of power ^ which inferior ma- 
 gtflrates in particular States are each 
 of them entrtdfied with^ for the better ad- 
 minifiration of public k affairs-^ nor in 
 what methods they are obliged to pro- 
 ceed in difcharge of their office ; but 
 mufi take information from authentic re- 
 cords^ or Perfons skilled in each Conjii- 
 tution : So none can infer from the ge- 
 neral notion of Divine Providence y what 
 fort of talents and degrees of power crea- 
 tures have received for producing effeBs^ 
 and promoting the order and happinefs 
 of the world 'y but mufi learn the cccono- 
 my of Almighty God from the difcoveries 
 made by his own Spirit in the facred 
 writings. And whatsoever aBs of power 
 and knowledge y and manners of working 
 are afcribed there to the one God^ arid 
 alledged as proofs of his Godhead and 
 
 Supremacy' 
 
PREFACE. 
 
 Supremacy y are dotibtlefs fuch as the 
 Spirit reprefents them. The confe^ 
 quence of which isy that the for ef aid a&s 
 cannot he performed^ nor effeBs wr ought y 
 nor can things he done m the fame man-^ 
 ner hy a Being lefs than Almighty God. 
 For were that poffihle , how are they 
 proofs of the Godhead of Him hy zvhom 
 they are performed? And who can af- 
 fure uSy that a mere creature may not 
 mfinuate a falfe perfuafion that himfelf 
 is God J hy the very arguments^ which are 
 ufed and alledged hy the one God as in- 
 fallihle proofs of the Truth of his God- 
 head? But if none can perform them 
 hut Almighty God^ it will then follow^ 
 that whofoever is affirmed hy the Spirit 
 of God to have wrought theje effeBs^ or 
 performed thefe aBs^ which are fcri-- 
 pture proofs of the Godhead of the A-* 
 gent^ is True God. 
 
 In relation to the manner of managing 
 the proofs y fmce the Son of God is fome^ 
 times reprefentedin a portion offcripture 
 
 in 
 
PREFACE. 
 
 in different charaBevs inferring Divtni^ 
 ty^ which cannot be brought under one 
 head or point of difcourfCy nor ranged 
 under many^ without the inconvenience 
 of dividmgthe paffage^ citmgithypiece- 
 meal as the fuhje^i requires^ and f re-- 
 quently recurring to the fame chapter : 
 I have made it my bufinefs , wherefo- 
 ever I could ^ m confide ring a text^ to 
 purfue It as far as the context would lead 
 me ^ that the whole being reprefented m 
 one vieWy might appear with the beau- 
 ty^ energy^ and force ^ that naturally a- 
 rife from the feveral parts conneBed to^ 
 gether^ and illufirating each other. 
 
 In fhort^ I have been more follicitom 
 to efiablifh the doBrine of the Godhead 
 of the Son on proper arguments taken 
 from fcripture ^ than clog the fubjeB 
 with objeBions and anfwers. For ho- 
 neft hearts and common underfiand- 
 ingSy whofe concern is greater to difcern 
 truthy than know the multiform wind- 
 ings of error ; being once convinced of 
 
 the 
 
PREFACE. 
 
 the goodnefs of the proofs that infer a 
 doclrtne^ will be fathfied therewith^ thd* 
 they be not qualified to retidrn an anfwer 
 to every objector. For they well know 
 that ohjeBions mujl fall^ where the proofs 
 of a doclrtne are clear and conclufive. 
 To zvhich I may add^ that ohjeBmg is 
 endlefsy the purfmt of which wearies 
 the mind^ draws it too far from the 
 main arguments^ and is apt to leave it 
 in confufion and obfcurity. I fpeak in 
 relation to common hearers^ who claim 
 a /hare in the advantage intended by 
 publick difcourfes. As for other perfons 
 of better parts and greater improve- 
 ments^ their skill in languages ^ their 
 knowledge of books^ and their good un- 
 derfiandmg ajfifted and enlightned by 
 divine grace^ will ever furnifh them 
 with fuffictent anfwer s to every obje&ion 
 pretended to be grounded on reafon or 
 authority. 
 
 Christ'§ 
 
Christ s Divinity 
 
 Proved from Gen. i. ^6. and other Texts of 
 the Old Testament. 
 
 The Firfi Sermon preached on Tuefday 
 November 8. 1710. 
 
 Luke xxiv 27. 
 
 And beginning at Mofes and all the 
 Prophets , He expounded unto them in 
 all the Scriptures^ the things concern^ 
 ing himfelf. 
 
 THE Text is a proof, that the things 
 relating to the Son of GodS are 
 contained m the writings of the 
 Old Teftament, which are here meant by 
 Mofes and all the Trophets ; and j^. 44 
 
 by 
 
 3 Infeminatus eft ubiqiie in Scriptmis ejus (Moyfis) Fi- 
 lius Dei. hen. lib. 4. c. 23. 
 
% Christ's Divinity Serin. I, 
 
 by the law of Mofesy the Trophets^ and 
 the Tfalms ; (for the iacred books were 
 anciently comprehended under thefe titles) 
 that the light they afford is lufBcient to 
 inftrud: us in the myftery of Chrift, and 
 produce a lively and jufti'fying faith ; and 
 that none can exped to dilcern and em- 
 brace it, but fuch as are taught by the ^ Son 
 of God, or affifted with the grace of his 
 Holy Spirit; for fays the text, He ex- 
 founded tinto them in all the Scriptures, 
 she things concerning himfelf. 
 
 Upon this foundation "^ the Fathers pro- 
 ceeded in their difputes with the ""JewSj 
 proving from the writings of their own Pro- 
 phets, the Divinity of Chrift, his birth in 
 the Flefli, his fufferings upon the Crofs, and 
 his Refurredionj Afcenfion^ and Dominion 
 over all. 
 
 Since then fuch a treafure of facred 
 Knowledge is contained in thefe ancient 
 and inlpired records ; and the great Article 
 of our Chriftian Faith, the Divinity of 
 Chrift, has been already aflerted with much 
 
 'Zs-oXys.lu/ B^eoPioyloov., %btiv re Trctr^g ^£^5 tf av, ^ ijS ^sr^g tfcc- 
 
 T-KJcc ? r}« ^ ^'^- Ofig' ii^ Joan. p. 80. E. 90. A. 
 ^ Luke xxiv. 45, 
 
 y^^«s «y?yf?, fays Trypho (0 Juftin, p. 277. ed. Parif. 
 
 ekarnefs? 
 
Serm. I. proved from Gen. i. 16. 3 
 
 clearnefs, judgment, andftrength, by proofs 
 drawn principally from the writings of the 
 new Teftament, I Ihall make it my endea- 
 vour in the following Difcourfes to enlarge 
 on the evidence of the books of the Oldj 
 that the things relating to the Son of God, 
 being eftablifhed in the mouth of thefe "^two 
 witnefles, the humble and fincere may be 
 ftrengthen'd and confirmed in the faith of 
 the dodJrines they have learnt from their 
 youth, and the Church has acknov/ledged 
 for many generations. And to do this 
 with the better fucccfs, I fliall have due re- 
 gard in this darker part of the oracles of 
 God, to the joint fentiments of fiich emi- 
 nent Saints, whofe fimplicity in manners^ 
 and fidelity to Chrift, together with their 
 nearnefs to the times of the Apoftles, may 
 be fuppofed to have qualified them to re- 
 ceive the truth, and propagate it pure and 
 unmixed to pofterity. 
 
 The paflages cited and expounded by 
 Chrift, were probably fuch as chiefly rela- 
 ted to his death, refurredion , afcenfion 
 into Heaven, the Glory following, and 
 the progrefs of the Gofpel among ^ Jews 
 
 ^ Merito fecundiim inftitutionem veteris & novi Te- 
 ftamenti, 5c Deum 8c hominem Chriflum Jefum & credi- 
 mus ^ tenemus. No-vat. de Trinit. c. 25. 
 
 55^^1^,26,46,47. 
 
 B 2; and 
 
4 Christ's Divinity Serm.L 
 
 and Gentiles ; for the ftrange event of his 
 rifing from the dead, which had juft hap- 
 pened, and rhe confequences of it being, the 
 lubjed: matter that at prefent furprized them 
 and employed their thoughts; the portions 
 of fcnpture that explained this oeccnomy 
 of divine providence were beft fitted to the 
 prefent occafion. But it is fcarce credible 
 that thefe facred books, which every where 
 exprefs in types and predidions, the diffe- 
 rent charadlers in which he ihould come, 
 the principal adions of his myfterious life, 
 and the benefits arifing to the world from 
 them, fliould contain nothing of the ex- 
 cellency of his Nature, and the greatnefs of 
 his Perfon, in proportion to the difcoveries 
 that are made of him in the New Tefta- 
 ment; or that Chriftian Dodors of the firft 
 ages Ihould fo generally agree to prove to 
 the Jews from their own writings, that 
 Chrifl: w'as the God that appeared to their 
 Fathers, if they had not been taught by the 
 light of the Spirit, or certain tradition, that 
 the Scriptures they alledged for this very 
 purpofe, were infallible proofs of the thing 
 they were brought for. 
 
 The palTage of Scripture I fliall firft con- 
 fider in purfuit of the bufinefs I am at pre- 
 fent engaged in, are the following words 
 which God fpake, when he was now ready 
 
 to 
 
Serm. I. proved from Gen. i. 16. 5- 
 
 to create man. ^Let tis make man^ fays 
 He, in our imager after our like?iefs. Whe- 
 ther they be meant of one only reprefent- 
 ed as confulting with, and refolving in him- 
 felf to create Man ; or of one Ipcaking to 
 and inviting another to concur and co-ope- 
 rate in the fame effed, is matter of enquiry. 
 The Grammatical fenfe, which ought not 
 to be receded from without reafon, implies 
 many^ as appears from expreffions of the 
 like form in the book oiGenefis. § Go to^ 
 let us ^''makebrick^ and burn them through^ 
 ly. And again, go tOy let us ' build us a 
 city and a tower ^ and let us ^make us a 
 name. And in this fenfe is the text un- 
 derftood by Jewifh Doctors, induced as is 
 probable by the Genius of their tongue, 
 which would not admit of another fenfe 
 than that w^hich was literal. Thilo fays, 
 that the words ^ let us make^ fignijie ;plu- 
 rality. Which is alfo confirmed in other 
 treatifes "^ of the fame Author, and may be 
 farther prov'd from Jonathan's paraphrafe, 
 the Jevvifli " comments in the great Bible, 
 
 ^ Genef. i. 26. n\i;y3 g Genef. xi. 3, 4. 
 
 l\Xvidii<i ^>^ ^ ■z!r(Hr,a-au^ if^ponvofd/ja* 'ZS%/< ^vfu^. p. 312,^ 
 
 ed. Parif. 1552. 
 
 KPTILIOTT. p. II. & ^ C^fx^O-' ijolAfX?. p. 233. 
 
 n Ab, Efra. Sal. Jarchi. 
 
 B 3 and 
 
6 Christ's Divinity Serm. L 
 
 and other learned and "* ancient Dodors. 
 And in the lame fenfe is the text under- 
 ftood by the earheft writers of the Chri- 
 llian church , as will be made to appear in 
 the procefs of this difcourfe. 
 
 But before I proceed to confider the Per- 
 fons whom God confults with , and who 
 operated with him in creating man, it is 
 proper to obferve, that another fenfe is 
 put on the words by later Expoficors. Some 
 are for rendring them after this manner, leP 
 man ^be made-^ but this is contrary to the 
 Chaldee paraphrales, the Syriac^ Septua- 
 gint, and Latin verfions, and the foremen- 
 tioned Dodlors of the Jewifli church. O- 
 thers explain them in a different way, as if 
 God fpake in the ftyle of "^ Kings, or of 
 great ^men, who ufe the "^ plural for the 
 lingular Number ; but the inftances brought 
 from the facred writings will not fupport 
 this groundlels remark. As for inftance, 
 "" Abfalom fays, give counfel among you 
 what we Jhall do : where the plural we is 
 not ufed for the finguUr /, or Abfalom a- 
 lone, but for him and the people united 
 
 o Vid. Maimon. More Nevoch. par. 2. c. 6. 
 P See Ab. Efra, who reje^s it. 
 
 91 q See Juftin'i Dialogue with Trypho, p. 28 j, of the 
 Paris Editiony and Ab, Efra "Juho rejeits the interpretation. 
 .f a. Sam» xvi. zo. 
 
 fogether 
 
Serm.I. proved from Gen. i. i6. 7 
 
 together in the fame confpiracy ; as if he 
 had faid , give counfel among you , what 
 we [hall do for our common fafety. Ab't- 
 thophel's advice was indeed inch as none 
 could execute with the fime fuccefs but 
 Abfalom alone, who was ready to proceed 
 and confirm rebellion with the fin of in- 
 ceft. But this bold onfet on his Father's 
 honour was the fail of all, being adviied 
 by the council, approved by the people, 
 and done to ftrengthen them in their pre- 
 fent Confederacy. It was the neceflary 
 ftep to the fecond part of Ahitho^hel's pro- 
 ject-, which himfelf would execute in con- 
 jundlion with the people on the life of 
 *David. ' Let me now choofe out^ fays 
 he, twelve thoufand men^ and I will a^ 
 rife and piir file after 'David this night, 
 
 A fecond inftance is taken from Daniel^ 
 who fpeaks thus to the King o{ Babylon y 
 ^ This is the dream , and we will tell the 
 interpretation thereof before the King. 
 But the Pronoun we is not meant of Da- 
 niel alone, but includes him and his three 
 friends, whofe joynt prayers procured him 
 the knowledge of the king's dream. For, 
 fays the context , " Daniel went to his 
 hotife , and made the thing known to Ha- 
 
 s i Sam. xvii. i. c Dan. ii. 36. " y. 17, 18. 
 
 B 4 naniahj 
 
8 Christ's Divinity SermJ. 
 
 naniahj Michael^ and Azariah^ his com- 
 f anions^ that they would dejire mercies af 
 the God of heaven concerning this fecret. 
 And their prayers were heard , and their 
 requefts granted; for, fays©^^/^/, ""Thotp 
 haft made hiowit unto me now what we 
 dejired of thee. And the thing revealed 
 to T>aniel alone, is faid to be difcovered 
 to all four, becaufe it was obtained by their 
 joint addrefTes ; for^ adds he , thou haft 
 now made known unto us the Kiitg's mat- 
 ter. And in the fame fenfe of the Pronoun 
 we does he fay to the King , we will tell 
 the interpretation thereof before the King: 
 For T>aniel told it in the name of all, fince 
 the thing was revealed in regard of the 
 faith and piety of alL There are other 
 inftances befides thele, fuch as Rehoboam's 
 words to the young men, ^ What counfel 
 give ycy that we may anfwer this feo^ 
 fie ? where the anfwer made was as much 
 theirs who gave the advice, ^s it was Re^ 
 hoboam's who approved and returned it; 
 and Art_axerxes his ftyle in the book of 
 Ezra^ "who writes thus, the letter which 
 ye fent unto us^ hath been plainly read be* 
 fore me. But the King wrote in a different 
 tongue from that of the Jews, and there is 
 
 ■• ? ;)^> 2.3. y I Kings xii. 9, 
 
 00 
 
Serm. I. proved from Gen. i. 26. 5 
 
 no reafoning from the genius ^ of one to 
 another language. There are other pafTa- 
 ges of lefs weight, that arc brought to 
 prove that one may fpeak in the ftyle of 
 many J which I fliali not confidcr, fince 
 there is no need to trouble you with an- 
 fwers to flight objcdions. 
 
 It was eafier for the Je'-jus to difcern a 
 pluraHcy in the words of the text , than 
 find out the Perfons whom God fpake to. 
 Some ' were of opinion, that the fouls of 
 men were created together on the firft 
 day, and that God confuked them and ask- 
 ed their confent before He would put them 
 into bodies of flelh. TPhilo '' fuppofes He 
 fpake to his Towers^ others "" to the Ele- 
 ments, and others to Angels, as the Au- 
 thor of the paraphrafe which is called Jo- 
 natban's^ and other ^ learned and ancient 
 Rabbies. The words of the paraphrafe are 
 thefe following, And God fa'td to the An- 
 
 2 Ste Aben Ezra on Genefis the fir fl. 
 a Menafi'. Ben If. de rreat. prob. 15, i6. & Concil. 
 Quseft. 6. in Genef. 
 ^ iifg/t Qjfx^'T- :^lciXeKT. p, 233. &: ziys^ <pvfx^, p. 311, 
 
 c Juft. Martyr, p. 185. MenafT. Ben If. Concil. Qusd. 
 6. in Genef. 
 
 ^ See Juftin. Mart. p. 185. ed. Parif. Tertul. adv. Prax. 
 c. II. Maimon. More Nevoch. par. 2. c. 6. Sal. Jarchi, 
 Ab. Ezra, Menaf. Ben If. Concil. Qii^^ft. 6. jn Genef. 
 
 £els 
 
lo Chp.ist's Divinity Serm. I. 
 
 gels who miniflred before him^ who were 
 created on the fecond day of the creation 
 of the worlds let us make matiy &c. And 
 ic is a noted faying of the learned Jews^ 
 that ^ God does nothing without confult- 
 ing with the family above ^ or, his holy 
 Angels. But thefe expoficions are ground- 
 lefs and weak. For Firfi^ Had the foul 
 lubfifted on the firft day, it doubtlefs fub- 
 fifted in the image of God ; But how could 
 it be faid, by becoming man on the' fixth 
 day, to be made in an image in which it 
 fubfifted before it was man, or became flefh ? 
 we may therefore infer, it received iisfub- 
 fjience and image together on the fixth day. 
 Secondly, If God be fuppofed to fpeak 
 to his Powers as they ftand for Attri- 
 butes, the meaning of the text is no more 
 than ibis, that God had determined to dif- 
 play the variety of his Powers and Attri- 
 butes, more in the frame and workmanfhip 
 of man, than of any creature He had yet 
 made ; which does not came up to the 
 force of the terms, which in other pafTages 
 of the facred writings fignifie Perfons fpeak- 
 ing to Perfons, or one exhorting and con- 
 fulting with another. Thirdly j Let us 
 
 e Maimon. More Nevoch. p.i. c. d. Buxt. Lex. Tal- 
 mud, p. 1753. 
 
Serm. I. f roved from Gtv\.\, r6. ii 
 
 make man^ implies efficiency, and for that 
 reafon excludes the elements, which are no 
 efficient but material Caufe. And Lajtlyy 
 Where is it faid, that Angels concurred m 
 creating man ? Or that man was made in 
 the image of Angels ? Scripture reprcfents 
 them as miniftring ^ Spirits that affift man 
 in his pafTage thro' the trials and troubles 
 of life; as protecting fomc, and punilhing 
 others; as the morning ^ Jtars which fang 
 together, and the fons of God^ which 
 fhotitedforjoy, when the earth was found- 
 ed, and the Wifdom, Goodnefs and Power 
 of God began to appear in creating the 
 world. But none but God is faid to have 
 made it, none but He to have formed man 
 /;/ his own image after his likenefs. ^I 
 am the Lord^ fays He, that maketh all 
 things ; that flretcheth forth the heavens 
 aloney that fpreadeth abroad the earth by 
 ^y felf And again, / have made ^ the 
 earth, and created man upon it. Which 
 agrees well with Mofes's account in the 
 following words, fo God created ^ man : 
 ^nd the Lord God ^ formed man of the dufl 
 of the ground, &c. in all which the whole 
 
 f Heb. i, 14. e Job. xxxviii. 7. ^ jfaj xliv. 24. ] 
 \ ibid. xlv. Ii, ■ ^ Gea. i. 27. ' ibid. ii. 7. 
 
 ? work 
 
I^ Christ's Divinity Serm.I. 
 
 work is afcribcd to God, and nothing is 
 faid of inferior "" agents. 
 
 But farther, the image of God, which 
 rnan was created in, partly confifts in domi- 
 nion and power. For when God faid, let us 
 make man in our image after our likenefs^ 
 He adds, and let them have dominion over 
 thefijh of the fea^ and over the fowl of the 
 airy &c. But it no where appears that the 
 Angels of God have the like dominion. 
 " Thou haft, crowned him with glory and 
 honour ; Thou madefi him to have domi- 
 nion over the works of thy hands ; Thou 
 haft -put all things under his feet^ is fpo- 
 ken of men, andnot of Angels; which the 
 Apoftle applies in an eminent fenfe to the 
 Son of God as the Head of mankind, in 
 the Epiftle to the "" Hebrews ; and was then 
 fulfilled, when all power was given him 
 in heaven and p earth after his refiirrecStion, 
 
 n» Nullius indigens omnium Deus, verbo condidit om- 
 nia & fecit, neque Angelis indigens adjutoribus ad ea, 
 quae fecit, neque, &c, Iren. i'lh. 2. c 2. 
 
 Non ergo Angeli fecerunt no5, nee nos plafmaverunt, 
 nee Angeli potuerunt imagincm facereDei, nee alius quis 
 prseter Verbum Domini, lih. 4. c. 37. 
 
 Extendi, inquit, coclum folus, quantum ad caeteras vir- 
 tutes, folus, prseftruens adverfus conjeduras hsereticorum, 
 qui mundum ab Angelis & Poteftatibus diverfis volunt 
 ftrudum : qui & ipfuin Creatorem aut Angelum faciunt, 
 aut, &c. Tertul, adv. Prax. c. 19. 
 
 n Pfal viii. 5, 6. » Cap. ii. 6, P Matth. xxviii. 18. 
 
 and 
 
Serm. L f roved from Gen. i. ^6. 13 
 
 and "^ he fate douvn on the right hand cf 
 the majefly on high. But iuch a dominion 
 is expreffly denied to be granted to Angels 
 by the fame Apoftlc, in the following 
 words ; To ' "iL^hich of the Angels faid He 
 at any time^ fit on my right hand until I 
 make thine enemies thy footjiool? Are they 
 7iot all minijlring Spirits fent forth to mi- 
 nifter for thejn ixiho Jhall be heirs of fal- 
 vation ? Dominion is exercifed by the heirs 
 of fa Iv at ion whom the Angels minifter to, 
 and Chrifl: will exalt to the fame ' throne 
 which himfelf fits on. If then the Angels 
 of God have no fuch dominion as the Sons 
 of men, bur are miniftring Spirits, how can 
 it be faid, that 7nan was made in the image 
 of Angels after their likenefs^ when part 
 of the image, in which he was made, con- 
 fifts in dominion over all creatures ? 
 
 The truth of the text then, which the 
 learned Jews w^ere generally ignorant ofi 
 can only be expeded from the Chriftian 
 Fathers, who tell us the Perfons whom 
 God fpake to. Barnabas fays, that he 
 Ipake to the Son. ''The Lordy fays he, 
 
 q Heb. i. 3. Ephef. i. lo, 21,21. ^ Heb. i. 13, 14. 
 
 s 2 Tim. li. 12. Revel, iii. 21. 
 
 f Et ad hoc Dominus fuftinuit pati pro animd noftra, 
 ciim lit orbis terrarum Dominus; cui dixit die ante con- 
 ftitutionem feculi, faciamus hom'mein ad imaginem ct' ft- 
 mliitidhiem nojiramf Epift, c. 5, 
 
 s fnffered 
 
t^. Christ's Divinitv Serm. L 
 
 fu-ffered for our foul^ being Lord of the 
 world', to whom He, (that is, the Father) 
 /aid on the lafi day of the creation, let tis 
 make man, &c. which he afterwards re- 
 pears in the next chapter. Hermas fays, 
 " his Father confulted with him in order 
 to create. Jufiin "" writes in the fame man- 
 ner, rcjeding the opinions of the Jewifh 
 'Dod:ors, fome of whom faid, that God 
 Ipake to himfelf alone, others to the ele- 
 ments, and others to Angels. To whom 
 may be added a cloud of witneffes , as 
 "iTheophilus Antiochenus, ^ Irenatis, ^ Ter- 
 tullian, ^ Origen, " Novatian, with other 
 later but eminent Fathers ; who all affirm 
 that He ipake to the Son ; but fome, to the 
 
 " In concilio Patri fuo adfuerit ad condendam creatu- 
 lam, Sim. 9. §. 11. 
 ^ Pag. 285. ed. Parif. 
 
 yo) «i TTJi Ica/T^ C^ip'Vj p. 96. ed. Parif. 
 
 z Ad'eft enim ei femper Verhum Sc Sai>ientia, Filius & 
 Spirhus — ?.d quos & loquitur, dicens, faciamus hominemi 
 &:c. Itb. 4. c. 37. /i^. 5. c. 15. 
 
 a Immo, quia jam adhasrebat illi Filius, fecunda Perfo- 
 na, Sermo ipiius ; Sc certia, Spiritus in Sermone; ideo 
 piuraliter pronuntiavit, faciamus, & nojiram, &c, adv, 
 Prax. c. 11. 
 
 ^ uv6^oj7rov, &c. in Matth. p. 266. & cont. Celf. p. 63. 
 
 c Quis enim non fecundam Filii poft Patrem agnofcat 
 cffe Perfonam, cum legat di(fium a Patre confequenter ad 
 F ilium, faciamiii hcminemj dec. c. u, 25. 
 
Scrm. I. proved from Gen. \. z6. i^ 
 
 Son and Sj^irit together. Nay, the Coun- 
 cil of Sirmium anathematizes all, who fay- 
 that the Father ipake to himfclF and not to 
 the Son. The words are thefe, '^ If any 
 one fay^ that the Father did not fpeak to 
 the Son when He fa'td^ let us make man^ 
 but that God f pake to himfelf let him be 
 accurfed. And it is not improbable that m 
 this refped. He is called by the Prophet 
 "" Wonderful Counfellor ; for fo the words 
 fhould be rendered conjundly, and not fe- 
 parately, agreeable to the tide given to 
 God by the fame Prophet, ^ This alfoj fays 
 he, cometh from the Lord of hojls^ which 
 is g wonderful in counfel^ and excellent in 
 working. 
 
 If then God the Father fpake to the Son, 
 or the Son and Spirit, the confequence is 
 this, that the Son and Spirit are joint Crea- 
 tor with God the Father, or the Perfoa 
 fpeaking ; for to what were they exhorted 
 but to make man? The Father wills as firft 
 
 Ae'/wv, cchX' ouJtvv sr^; siwt^v Xeyot r '^iov «f>j3C5vaf, uvxdefoc 
 t?-a. Socrat. lib. 2. c. 30. 
 
 e )iyv ^5b3 \h. ix. 6. T 5' y.'vo^V^v ^^^x-^y"^^ ^ C^'^^^r 
 
 >tov y^ i^Cxrlw ej^-jvcc Asyoj*. Hippol. COnt. NoCt. §. lO. 
 
 QjuZ^y^is ^o^a t5 t\cc]o^^, CI. Alex. Strom, lib. 7. 
 p. 832. 
 5 Ha. xxviii. 29. s n^y j>i?aT 
 
 in 
 
i6 Christ's Divinity Serm. If. 
 
 in the Godhead who fays , le^ us make ; 
 and the reft approve and concur with the 
 Father in producing the effed:. From whence 
 we may form the following queftion, Whe- 
 ther the expreffion which God ufes, let tis 
 ^ make many and the joint working of the 
 three Peribns in confequence of it, do not 
 infer an ^' equality of nature ? The manner 
 of fpeech, which God ufes, is the very fame 
 that is ufed by man to his fellow creatures 
 of the fame nature and abilities with him- 
 
 lelf Go tOy' let us make bricky btiild 
 
 ns a city^ ajid make us a name^ faid 
 
 the men of Shhiar one to the other, and 
 not to creatures lefs than themfelves. And 
 if God Ipeak in the ftyle of man that im- 
 plies an equality, what can be the mean- 
 ing of fuch a ftyle, but to inftrud: the 
 mind, that the Son and Spirit are equal to 
 tli€ Father, or Perfon fpeaking, in nature 
 and power ? Is there any inftance in the 
 whole Bible, where God comprehends the 
 creature and himfelf^ or any Being undoubt- 
 edly lefs and inferior to Himfelf, in the firft 
 plural, or the pronoun we'i Whenever He 
 commands them to perform acfts w^hich 
 
 'ic-6:t^-j. Chryfo. in loc, 
 i Genef. xi. 3. 4. 
 
 himfelf 
 
Serm. I. proved from Gen. i. x6. 17 
 
 himfelf concurs in, He fpeaks in terms 
 which proclaim his greatnefs above all o- 
 thers, and referve to him the honour of 
 the firfl: Caufe -^ ^ I am come down^ fays he 
 to Mofes^ to deliver my people out of the 
 hand of the Egyptians^ and to bring them 
 Mp out of that land', come now there- 
 fore^ and I will fend thee unto Tharaoh^ 
 that thou mayeft bring forth my people 
 
 the children of Ifrael out of Egypt. 
 
 Certainly ^ 1 will be with thee. He def- 
 cends Himielf to deliver ihtjews from E- 
 gyptian fervitude: He fends Mofes for the 
 iame purpofe ; yet He never ranks and 
 joins him with himfelf: He never fays, W^ 
 will bring forth the people, we will do 
 this, or will do tl^t ; but fecures his prero- 
 gative by letting him know, that it is God 
 who fends, fupports him with his prefence^ 
 and gives him fuccefs ; and that God's arm, 
 and not his own (hould work the delive- 
 rance. And were God the Word an m- 
 ftrument only in God's hand, and not a 
 joint and proper efficient, we may well in- 
 fer He would not have faid, let m make 
 man^ w^hich implies equality, but have u- 
 fed a ftyle, which like that before would 
 have Ihewn him fole and proper Creator. 
 
 ^ Exod, iii. 8, lo. ' ii, ii. 
 
 C Secondly, 
 
i8 Christ's Divinity Serm. I. 
 
 Secondly, the work they concur in, the 
 work of creating, attributed folely to the 
 one God in the reft of the writings of the 
 old teftament, infers an equality in the 
 nature of the Perfons. Let us make matiy 
 evidently implies that they were joint effi- 
 cients. There is no hint of different de- 
 grees of creating power, of efficiency in 
 one, and a bare inftrumentai compliance in 
 the others. The thing formed was thp 
 common efl^ecft of their joint ad:, nor is a- 
 ny thing faid that the different Perfons had 
 different provinces , or that the foul of 
 man was the creature of one, and the or- 
 ganized body the workmanfhip of the o- 
 ther ; the Father and the Son are never re- 
 prefented as ading feparately one from a- 
 nother, but always in "" conjundion. If 
 then all concur in the fame effed, and in 
 every part of the fame effed, if they are 
 like efficients, for the fame expreffion oima- 
 king man is alike applied to the Three Per- 
 fons, and the nature of things is learnt 
 from their powers; the creating power, 
 which is proper to God , and the lame in 
 all, will infer an equality of nature in all ; 
 that is, that the Father, the Son, and the 
 
 John V. 17, 19. 
 
 Holy 
 c 
 
Serm. I. proved from Gen. i, 2(S. 19 
 
 Holy Ghoft, are the one God and Almighty 
 Creator. For \i making man^ or the work 
 of creating, be fcripture proof chat the Fa- 
 ther is God, making man will be equal 
 proof of the Godhead of the Son, and the 
 Holy Ghoft; or, if no proof of the God- 
 head of thefe can be drawn from their fliare 
 in creating man, what inftance of creating 
 power can prove the Godhead of the Father 
 of all? That which I have faid of the e- 
 qnahty of power in Father and Son, is con- 
 firmed from the dod:rine of the New Tefta- 
 ment, where Chrili fays, " JVhatfoever he 
 (the Father) doeth^ ihefe alfo doeth the 
 Son likewife : that is, there is no degree 
 of divine power, which the Father employs 
 for producing effedts, which is not exerted 
 by the Son alfo; for were more employed 
 by the Father than the Son, the efFedts of 
 the greater could not be wrought by the 
 Son of God , who only aded by a lefler 
 power ; and how could it be faid , that 
 whatfoever the Father doeth , thefe alfo 
 doeth the Son likewife ? But if the things 
 done by the Father's power, are alike per- 
 formed by the Son of God, their power is 
 equal fo far as it is known, they are joint 
 Creator, and the One God; that is, the 
 
 ^ John V, 19. 
 
 C z one 
 
%o Christ's Divinity Serm.I. 
 
 one neceflary and eternal Being, for that 
 only is the One God. And the truth of 
 this will farther appear from the following 
 words, ° /o God created man\ and p the 
 Lord God^ Jehovah Elohim, formed man\ 
 *i and the Lord God made woman. Where 
 the One God with a i^erb fingular is put in 
 the place of the Perfons creating ; the con- 
 fequence of which is, that the One God is 
 the lame with the Perfons who created 
 man. 
 
 Again, the exemplary caufe , as well as 
 efficient of the creature man^ was a plura- 
 lity of Perfons in one Godhead; Let us 
 make man in our image ^ after our like- 
 nefs. The fame, who created him, the Fa- 
 ther, the Son, and the Holy Ghofl:, were 
 the exemplary caufe after which he was 
 made, were joint "" Archetype as well as 
 Creator; for it is our image y ^ after our 
 likenefs^ which implies more than the i- 
 mage of One. But farther, if the image 
 of God which man vi^as created in, and was 
 loft by fin, cannot be recovered but by con- 
 templating each of the three Perfons, or blef- 
 
 o Genef. i. Z7. p c. ii. 7. q f. 22. 
 
 ^ Unum enim funt , quorum imaginis & fimilitudinis 
 unum eft homo fadus exemplum. H'tl. d: Tr'in lib. 5 . f. 8. 
 
 <" Homo enim ad comraunem fir, fecundiim veritatem 
 fermonis, imaginem. nil. de Irin. lib, 5. §. 8. 
 
 fed 
 
Serm. I. f roved from Gen. i. 26. tx 
 
 fed Trinity, it is reafbnable to infer that 
 That which was manifeftcd of all three, 
 was the exemplary caufe of the creature 
 man. The antecedent may be proved from 
 the following pafTages of the facrcd writings. 
 As for me^ fays the Tfalmisi to the Father, 
 ' / will behold thy face m right eoiijnefs : I 
 Jhall be fatisficdy 'when I awake ^ with thy 
 likenefs. We know^ (ays Scy^?^;/ of the Son, 
 ^ that when He Jhall appear^ we Jhall be 
 like him ; for we Jhall Jee him as He is: 
 And St, Tatilf^ys of the Holy Ghoft, " IFe 
 all with open face^ beholding as in a glafs 
 the glory of the Lord^ (that is, the Lord 
 the Spirit, f, 17.) are changed into the 
 fame image from glory to glory , even as 
 by the Lord the Spirit, That thefe three 
 are the One Gody may be gathered from 
 the words of the following Verfe, "" So God 
 created man in his own image ; where the 
 
 ftyle 
 
 r Pfal. xvii. 15. "I John. iii. 2. w 2 Cor.iii. i8. 
 
 X f, 27. Ipfe a femetipfo fubftantiam creaturarum, & 
 exemp um fadorum, & iiguram in raundo ornamento- 
 rum acc:pien?. a femetipfo, that i; , jrom the Son and 
 Hcly Ghofi in waion v/uh himfelf, for in that term are they 
 both com'prehended according to the context. Per femetip- 
 fum con'ilituit, & fecit, 6^ adornavit, & continet omnia; 
 uuhich is thus explained a little after, adeft enim ei fem- 
 per Verbum & Sapientia, Filius & Spiritus, per quos & 
 in quibus omnia libcre & fponte fecit; Where per quos 
 is put in the place of per femetipfum. Iren. lib, 4. c. 37. 
 
 C 3 -^»^ 
 
XL Christ^s Divinity Serm. L 
 
 ftyle is changed from the image of many 
 to that of one , on occafion of which we 
 may reafon thus : 
 
 The image, which man was defign'd to 
 be made in, according to that which the 
 Father fpake to the Son and Spirit, was the 
 image of many , the image of thofe who 
 y concurred in creating him, the Father, 
 y the Son, and the Holy Ghoft, as appears 
 from the words, Let m make man in our 
 image ^ after our likenefs. 
 
 It cannot be fuppofed that thefe blefled 
 Perfons w^ould create man in another image 
 than that which was propofed. 
 
 Man therefore was created in the image 
 of the Father, the Son, and the Holy 
 Ghoft. 
 
 But man was created in the image of one 
 
 And agamy hie Pater, hie Deus, &c. qui fecit ea per 
 
 *remetipfum, hoc eft, per 
 
 * So the woman is called Verbum & Sapientiam fuam, 
 the felf of the man by St. lib. 2. c. 55. And on the other 
 Paul, Ephef. V. 28. ^^c^«y^ fide he calls the lather the 
 iho' they are two Perfons^ felf of the Son, Si enim ex- 
 yet they are one fiefh, iftens in Patre (Logos) cog- 
 
 nofcir, hunc in quo eft, hoc 
 eft, femetipfum, non ignorat. lib.i. c. 24. 
 
 yy Cum quibus enim faciebat hominem, 6c quihus fa- 
 ciebat fimilem ? Cum Filio quidem, qui erat induturus 
 hominem, Spiritu vero , qui erat fandlificaturus homi- 
 nem, quafi cum miniftris 8c arbitris, ex unitate Trinitatis 
 loqaebatur. Tertull, adv. Prax, c. iz. 
 
 that 
 
Serm. I. proved from Gen. i. 26. 23 
 
 that is calkd God, as it is written, fo God 
 created ^ man in bis own image \ which 
 is doubtlefs a full and perfed: account of 
 their doing the thing propofed and agreed 
 on, the creating man in the image of many. 
 
 The image of one then , who is called 
 God^ and of the Father, the Son, and the 
 Holy Ghoft, is the fame image. 
 
 And consequently the One called God, 
 and the Father, the Son and the Holy Ghoft, 
 are the fame Archetype; that vs^ the three 
 Perfons are the One God , in the image of 
 whom man was created. 
 
 For if the Father alone be meant by the 
 God who created man in. his own image ^ 
 and the thing propofed was perfedtly fulfil- 
 led by his making man in his own image ^ 
 as the words of fcripture plainly import: It 
 will then follow that the Father alone was 
 the Archetype of man ; but the Son and 
 Spirit were joint Archetype according to 
 the words immediately preceding. The 
 confequence of which is, that the Son and 
 Spirit are both included in the one God, 
 who created man in his own image , or 
 in whofe image man was created. And if 
 the three Perfons are one God, and the 
 Son and Spirit are ranked with God in the 
 
 C 4 term 
 
2,4 Christ's Divinity Serm.I. 
 
 term our^ which implies equality, as I have 
 already ihewn from the ftyle of fcripture, 
 the Son and Spirit are of one lubftance to- 
 gether with the Father, or equal in nature 
 tho' different in Perfon. 
 
 The fum of the dodrine gathered from 
 the text is this that follows. 
 
 That more Perfons were concerned than 
 One in creating man. 
 
 That the Father, the Son, and the Holy 
 Ghoft were the Perfons concerned. 
 
 That they were joint Creator, of equal 
 power, equal efficiency : 
 
 And one God, fince none is Creator 
 but God only. 
 
 That man was made in the image of all, 
 according to the counfel and purpofe of 
 God : 
 
 And yet made in the image of One who 
 is called God. 
 
 And confequently, that the three Per- 
 fons are all comprehended in the One God 
 wB'o created man in his own image ; or , 
 the One God and the three Perfons are one 
 Being. 
 
 The truth of this dodrine is repeated and 
 confirmed in other paffages of the facred 
 writings. The Pialmift fays, ^ Let Ifrael 
 
 a Pfal. cxlix. 2. 
 
 rejoice 
 
SeriTi. I. proved from Gen. i. 26. 2^ 
 
 rejoice in his makers ; let the children of 
 Sion be joyful in their King, Elihu like- 
 wiie in the book o^ Jobj ^ None faith 
 where is God my makers. And the pro- 
 phet Ifaiahy Thy makers ^ thy husbands ^ 
 the Lord ofhojts is his name. Where the 
 Perfons concerned in creating man, are cal- 
 led makers in refped: of their number, but 
 the Lord of hojis and the King oi Ifrael^ 
 in re(pec3: of their unity in eflence and 
 power. 
 
 To thefe inftanccs fome have obje<5led, 
 that man is fpoken of in the like ftyle in 
 the facred writings ; that titles of dominion 
 are attributed to him in the plural number; 
 and that plurality of Perfons can no more 
 be inferred from fuch like expreflions in the 
 nature of God, than oj" any particular and 
 eminent man: As for inftance, it is faid 
 Genef xxiv. 9. That the fervant put his 
 hand under the thigh of Abraham his Ma- 
 fters. And again "^^ The butler and the 
 baker had offended their lords the king of 
 Egypt. And in the firft book of Samuel^ 
 ^ 1 faw Gods., fays the Tythonefs^ afcend- 
 ing out of the earthy that is, Samuel the 
 Seer, the late judge of the children of if 
 
 b Job XXXV. 10. c ifa. ]iv ^, o Genef. xl. i. 
 
 ^ I Sam. xxviii. 13, 
 
 racL 
 
%6 Christ's Divinity Serm. L 
 
 rael. In anfwer to which, I fliall firft pre- 
 mife, that the ftrefs of the proof of a Tri- 
 nity of Perfons in unity of nature creating 
 man, is not laid on thefe laft citations fe- 
 parately confidered, or without regard to 
 the firft of Genefis ; but fcripture af- 
 furing us according to the mind both of 
 learned Jews and moft ancient Chriftians, 
 that more were concerned than one Per- 
 fon in creating man; and the church ac- 
 knowledging thro' all ages that the Perfons 
 concerned were Father and Son, or the Fa- 
 ther, the Son, and the Holy Ghoft; And 
 the fame fcripture '^ likcwife affirming that 
 the one God is creator of all things and 
 none other ; I think it is clear, that what- 
 foever is written in terms of plurality of 
 the one God as crr.ator of man in the fa- 
 cred oracles, muft be underftood in pro- 
 portion to the account given us of God's 
 creating him in the book of Genejis, and 
 may be brought and alledged as a proper 
 confirmation of the forefaid account. This 
 being premifed, I fliall confider the obje- 
 diion, which runs thus. 
 
 Terms of dominion, power, and autho- 
 riiy are applied to man, who is one perfon 
 in the plural number ; the like terms there- 
 
 f Job ix. 8. Ifai. xliv. 24. MaUc. ii, 10. 
 
 fore 
 
Serm. I. frovedfromG^Vi,\,rG. ^j 
 
 fore fpoken of God, do not infer a plura- 
 lity of Perfons in the divine nature. But 
 the contrary reafoning ihould rather be 
 ufed ; the original pattern, in the image of 
 which man was created, is fpoken of in 
 terms of the plural number, being three 
 Perfons and one God ; man § therefore the 
 image of God, is foraetimes fpoken of in 
 like manner in the facred writings. 
 
 The truth then is this, the creator of 
 man is a plurality of Perfons in one God- 
 head. Titles of plurality are properly gi- 
 ven him on this account. Man is made in 
 his image and hkenefs. The like terms of 
 the plural number may be therefore applied 
 to him as made and fubfifting in the image 
 of God. This image is partly difcovered 
 in acSts of dominion over other creatures, 
 as God faid^ have dominion over the fifh 
 of the fea^ &c. It therefore follows that 
 terms of dominion may be applied to man 
 in the plural number as fubfifting in the 
 image of Almighty God, the Governor 
 of all things, who is one and many. 
 
 From what has been faid, I think it ap- 
 pears that man was created by a triune Pow- 
 
 g So Judges are called Elohim, Pfal. Ixxxii. I. hecaufe 
 they are in the place of God, or jud^e not for man, but for 
 the Lord, who is with them in the judgnienr, i Chron, 
 xix. 6. Jxom, xiii. i, 8cc. 
 
 er, 
 
2l8 Christ's Divinity Serm. I. 
 
 er, three Perfons and one God. And if 
 , nothing lefs can regenerate man than that 
 which created him, and the difpenfation of 
 the gofpel is a difpenlarion of regeneration ; 
 the difpenfation of the gofpel muft be found- 
 ed on the power of three Perlons and one 
 God, regenerating man as they created him 
 at firft : that is, of the Father, the Son, 
 and the Holy Ghoft, the one God, into 
 whofe name believers are baptized. 
 
 I fliall now proceed to iome other paf- 
 fages of the old teftamenr, which prove a 
 plurality of Perfons in the Godhead ; as 
 Genef. iii. 22. The Lord God fa'id^ behold^ 
 the man is become as one of us to know 
 good and evil. The pronoun us fuppofes 
 plurality, and is fo underflood in this very 
 place both by Jews and Chriftians. One 
 OF us, fays ^hilo^ ^is not f aid of One but 
 of many. Jonathan's, paraphrafe runs thus. 
 The Lord God fpake to the angels which 
 minifired before him. And of the fame 
 mind is ' Ahen Ezra with other Dodors 
 of the Jewifh ^' church. Of chriftian wri- 
 ters, Jujlin in his dialogue with Trypho 
 
 h To '-'i (iJ§ «§ YifjLU'i QTyC i(p' £vo^ y'AA* tV; ■cuA^c^m t/^sj. 
 3-5^ Qj^vjjtr, .-^J^.Ac^r. p. 233- 
 
 ' In loc. ^ 5^«Jult. Mart, p. 18 j. Tertull. adv. 
 
 Prax. c. 12. 
 
 the 
 
Serm. I. proved from Gen. iii. 21. 29 
 
 the Jewy fays that ^ One of \^s>y fignifies 
 plurality^ at leaji two^ and is not figura- 
 tive as the Sophijis would expound it^ 
 who can neither fpeakj nor conceive truth. 
 And in this lenle is it taken by "" Tertul- 
 lian\ but with this difference, that Ter^ 
 tulltan affirms that the words were direct- 
 ed to the. Son and Spirit, but Jujtin to the 
 Son, without any mention of the Holy 
 Ghoft. From this interpretation I think it 
 will appear that the three Perfons are of 
 one effencc, equal in nature. For Firji^ the 
 Son and the Spirit are ranked with the Fa- 
 ther in the firft Perfon, or all comprehend- 
 ed in the pronoun us ; which I have alrea- 
 dy (hewn implies an equality in efTcnce or 
 nature. Secondly ^ They are ahke fpoken 
 of in refpedl of their knowledge of good and 
 evily as they were of their power to create 
 man, that is, without any hint of diffe- 
 rence in degree, of greater in one, or let 
 fer in another ; for fays God, ^f^dam is be- 
 come as one of us to know good and eviL 
 
 ruuoi]c')Vy y^ TO eXxX.i'^oy ^V6 vi.iu.iiivy.i>tf p. 285. To Jj, w$ 
 
 « f4J3de A£y«v r ciXY,6^.<x,^ , iu.i}^£ vo«» ou/jsif^^'or, p. 359* 
 
 "^ Sed & in fcquentibus : Ecce Adam faclns eji tanquam 
 uniis ex nobis, fallit aiit ludit, ut cum unus, & folus, 6c 
 iingu'aris effet, numerose loqiieretur, adv. Prax. c. ii. 
 
 If 
 
30 Christ's Divinity Seriii. I. 
 
 If then the fame knowledge as well as po- 
 wer is liippofed in all, and the fiature of 
 things is known from their perfecStions ; an 
 equality of all in knowledge and power, 
 will infer an equality in nature or effence : 
 that is, the three Perfons are one God, 
 fince the divine effence is one only. And 
 this dodrine of the equality of Son and 
 Father in knowledge is confirmed in the 
 writings of the new teftament ; all things 
 that the Father hath are mine^ fays the 
 Son, " where the treafures of truth are 
 comprehended in all^ for of truth is He 
 fpeaking. The like may be faid of the Holy 
 Ghoft, for fays St. Taul^ He fearcheth all 
 ° things^ yea the deep things of God. 
 
 It may be worth while to refledt on the 
 words which the ferpent fpoke to deceive 
 Adam. Gen.iii.5'. God doth knoWyf^Lj sHe^ 
 that in the day ye eat thereof then your eyes 
 jhall be opened^ and ye Jhall be as Gods^ ra- 
 ther God, the one God, knowing good and 
 evil:, for the word Elohim is fo ufed from 
 
 n Joh. xvi. 15. in omnibus autem nihil fubllradum eft. 
 Iren. lib. 4. c. 37. in Matth. xi. 17. 
 
 /udd^v Ti courtS ^« ; «AAi» 73-^o!r>^xCeiv y- auinv e-ly.o<; soe ev, 
 
 0£oy o-Aoi. Clem. Alex. P^edag. lib. i. c. 6. p. 113. ed. Ox. 
 See alfo p. 832,. 
 o I Cor. li. 10. 
 
 the 
 
Serm. I. proved from Gen. xi. 7." 31 
 
 the beginning oiGenefis to this very place, 
 for the one God ; and the defign of the 
 tempter was to make them believe, that 
 by tafting the fruit which God had forbid- 
 den, they might come to the knowledge 
 and Wifdom of God, the fame God who 
 gave them the precept. When therefore 
 God fays, the man is become as one of uSy 
 the meaning is this, he is become as God; 
 for he hints at the promife the ferpent had 
 made, which was likenefs to God, and not 
 to Angels. But one of m are indefinite 
 terms, equally applicable to each of the 
 Perfons meant and comprehended in the 
 pronoun us. It will therefore follow that 
 each of the Perfons is alike comprehended 
 p in the name Gody and confequently one 
 with the true God. 
 
 Another text, which proves a plurality 
 of Perfons in the Godhead, is this that fol- 
 lows, "^ And the Lord faid^ go to^ let 
 
 m go down^ and there confound their lan- 
 guage ; the fame ftyle which the people 
 had ufcd a little before; "" go to^ let m 
 
 P Thus two perfons are both comprehended in the name 
 Adam, as it is [aid, God created man, in the likenefs of 
 God made He him : male and female created He them ; 
 and bleiTed them , and called their name Ada-m , in the 
 day when they were created. Ge;ie'\ v. ii. 
 
 ^ Genef. xi. 7, ^ i'- l^ 4. 
 
 make 
 
3x Christ's Divinity Serm.I. 
 
 make bricks go to^ let m build m a ci- 
 ty. The Jews underftand it as they do 
 the reft, in the plural number; fuch as 
 ^Philo, the ' Paraphraft, ^^ben " Ezra, 
 and ^ others ; but affirm here as they did 
 before , that the Lord fpake to his angels 
 or powers. But according to the interpre- 
 tation already given of the like expreflion, 
 Let us make man^ the words muft be fpo- 
 ken to the Son and Spirit; for none were 
 concerned in creating man, in forming his 
 mouth, and giving him utterance, but the 
 Father, the Son, and the Holy Ghoft ; and 
 who fliould concur in the ludden effedt 
 which the text fpeaks of, or frame the 
 mouth to fpeak on a fudden different lan- 
 guages, but the fame Perfons which at iirft 
 made it to exprefs one ? But the power of 
 fpeech is the fble efFedof almighty power; 
 from whence it will follow that the three 
 Perfons, the Father, the Son, and the Ho- 
 ly Ghoft, the joint authors of the power 
 of fpeech, and the variety of tongues which 
 the text fuppofes, are the one Almighty 
 
 t/t <rvy^v(r' ^ic(,>siyJ~l. p. 2,33. 
 
 ^ Dixit Dominus fepiuaginta angelis qu^ftabnnt coram 
 eo; venite nunc, 6c cicfcendamus, &c. Targ 'Jon. 
 " In loc. 
 *f Maimon. More Nevoch. pars i, c. 6. 
 
 Lord 
 
Serm. t. proved from Gen. xi. 7. 33 
 
 Lord audCreacour, the Origin of all things. 
 That they are joint authors ot the power 
 of fpcech, the ible effect of almighty pow- 
 er, will appear from the ftyle which the 
 Perfons fpeak in , or are fpoken of by o- 
 thers in the lacred writings ; as for inftance, 
 God fays to Mofes ^ Who hath made 
 ^ man's mouth ? or, who maketh the dumb 
 and deaf? — have not 1 the Lord? Now 
 therefore go , and I will be with thy 
 mouthy and teach thee what thou /halt fay . 
 And again to Ezekiel^ ^ / will make thy 
 tongue cleave to the roof of thy mouthy 
 that thou /halt be dumb. — But when I 
 fpeak to thee ^ I will open thy mouth. 
 But the Son fpeaks in the like ftyle accord- 
 ing to the Gofpels ; for, fays He, ^ Settle 
 it in your hearts , not to meditate before 
 what ye /hall anfwer^ for I will give you 
 a mouth and wifdom^ which all your ad- 
 verfaries Jhall not be able to gainfay nor 
 refifl. I will give you a mouthy an aU' 
 thoritative expreffion, like that of God to 
 his fervanc Mofes ^ I will be with thy 
 mouth'. He does not fay the Father ihall 
 give you by my means , but / will give 
 youy as joint fountain together with the Fa- 
 ther of the different ble/Iings of nature and 
 
 sExod. iv. ir,ii. yEiek.iii. 26,27. ^Luke xxi. 14^ t?- 
 
 t> grace.- 
 
34 Christ's Divinity Serm. I, 
 
 grace. The like is afErmed of the Holy 
 Ghoft by the Son of God , ' the Holy 
 Gbojiy fays he, Jhall teach you in the fame 
 hour what ye ought to fay ; the very teriBS 
 which God ufes to encourage Mofes ^ ^ I 
 will — teach thee what thou /halt fay. 
 Which was eminently fulfilled in the day 
 of Pentecoft, when the Spirit of God en- 
 lighten'd their minds with feafonabie trath, 
 and enabled their mouths to utter and ex- 
 prefs it in variety of tongues; and was a- 
 gain fulfilled in other perlbns, andminifters 
 of the Word, who were afterwards endow- 
 ed with the like gifts of the Holy Spirit; 
 as it is written , To one is given by the 
 Spirit *" the word of wifdom ; to another 
 the word of knowledge by the fame Spi- 
 rit ; — to another prophecy ; — to another 
 divers kinds of tongues — to another the 
 interpretation of tongues. But all thefe 
 worketh that one and the fame Spirit^ di- 
 viding to every man fever ally as He ^ will. 
 As He will^ ' that is, as a principal agent 
 ading in the liberty of his own will ; the 
 like ftyle which is ufed in the context, in 
 relation to God. But now ^ hath God fet 
 
 a Luke xii. ii. ^ Exod. iv. ii. 
 
 c I Cor.Xli.8, 10, II. ^ Kct&eoi /3«Af^5. 
 
 e Bafil. contra Eunom. p. 83. A. Greg'. NyfT. contra 
 Eunom. p. 61. C. 
 
 ^ I Cor. xii. 18. fhe 
 
Serm. I. proved from Gen. xi. 7. 3^ 
 
 the members^ every one of them in the ho^ 
 dy , as it hath pleafed him, or, as He 
 8 would. If then the Holy Ghoft.. the Spi- 
 rit of the Father, and the Spirit of the Son, 
 taught the dilciples the variety of tongues, 
 they were concerned to know as preachers 
 of the Word; and if the fame power over 
 the mouth of man is attributed to the Son 
 and the Holy Ghoft in the new teftament , 
 as is attributed to God, and God only, in 
 the writings of the old ; for the power of 
 each is exprefled in terms of the like im- 
 port : and if ability to fpeak be the fole 
 efTedl of almighty power, it is juft to infer 
 that the Father, the Son, and the Holy 
 Ghoft confounded their language, or were 
 joint author of the different tongues that 
 were then fpoken ; and in confequence of 
 it, are alike partakers of almighty power, 
 and alike comprehended in the One God. 
 For the Scripture faySj The Lord, ^ (that 
 is, the plurality of Perlbns comprehended 
 
 in 
 
 ^ i/.g. Jultin fays. That Jehovah who defcended to 
 fee the tower ^ was the Son of God. In Dial, cum Tryph. 
 p. 356. 
 
 TertuUian, That he confounded their language, Filius 
 itaque eft, qui ab initio judicavit, turrim luperbiffimam 
 clidens, linguafque difpertiens, adv. Prax. c. i6. 
 
 And Novaiian the fame ^ Quern volant hie Dfium d^^" 
 D z cendilTe 
 
3(5 Christ's Divinity, 5^f. Serm.L 
 
 in, usj did there confound the language 
 of all the earth. 
 
 I might farther add, that the three Per- 
 fons are comprehended and exprcfltd in 
 the firft plural ; but I have fliewn already 
 what may be inferred from this fort of ftyle 
 in the facred writings. 
 
 From what has been faid I think it ap- 
 pears, that Jehovah Elohim^ the Lord 
 God, the God of the Jews, the Creator of 
 man, and confequently of all things, and 
 the Judge of all Men, is three Perfons and 
 one God, or three Perfons in one neceflary 
 and undivided Eflence: Which accounts 
 for the manner of citing paflages of the old 
 teftament in the books of the new, and the 
 writings of the Fathers ; where things fpo- 
 ken of the Lord God, the God of the Jews, 
 are interpreted and applied to the Son and 
 Spirit, as comprehended in him, which I 
 fliall endeavour to fliew in the following 
 difcourfes. 
 
 cendiffe ad turrim illam , & homines tunc illos vifitare 
 
 quserentem? neque ergo Pater defcendit neque 
 
 angelus- — fupereft ergo, ut ille defcenderit, de quo 
 apoftolus Pauius: qui defcendit, Ipfe eft qui afcendit, &c. 
 hoc eft, Dei Filius, Dei Verbum. T)e Trimt. c. ij. The 
 a6l h particularly affirmed of the Son, as Judge of the 
 world, but not exclufive of Father and Spirit, 
 
 Christ's 
 
Christ s Divinity 
 
 Proved from Deut. xxxii. 43. and other 
 Texts of the Old Testament. 
 
 The Second Sermon (reached on Tuef- 
 day December 6. 1710. 
 
 Luke xxiv. ^7- 
 
 And beginning at Mofes and all the 
 Trofhets , He expounded unto them in 
 all the Scriptures^ the things concern- 
 i7tg him/elf, 
 
 IN my former difcourfe , I endeavoured 
 to ftiew that man was created by a 
 plurality ofPerfons; that the Perlbns 
 were three, the Father, the Son, and the 
 Holy Ghoft ; and that thefe three were Je- 
 hovah Elohim^ the one God and creator of 
 the world, whom the Jews worftiipped. 
 And this I proved from the ftyle of fcri- 
 pture; the dodlrine of the Jews^ who ac- 
 D 3 knowledge 
 
^8 Christ's Divinity Serm. IT, 
 
 knowledge a plurality exprefled in the 
 words, let us make man ; and the fenci- 
 ments of the chriftians of the firft ages, who 
 affirm the Father to have fpoken to the Son 
 and the Holy Ghoft. I alfo confirmed the 
 truth of the dodlrine of three Perfons in one 
 Godhead, from like paflages of the book 
 of Genejis, and other expreflions of the 
 lacred writers. I fhall now proceed to fliew 
 in particular, that Jehovah Elohim^ the 
 creator of man, with other names, titles, 
 and terms exprefling Divinity, are attribu- 
 ted to the Son as well as to the Father, 
 and (bme to the Spirit, in the writings of 
 the old, as cited in the books of the new 
 Teftament, or interpreted according to the 
 analogy of faith. And here I muft pre- 
 mife, that the writers of the books of the 
 new Teftament being under the influence 
 of the fame Spirit, the Spirit of God, which 
 a/fifted and infpired the writers of the old, 
 could alledge the pa/Tages of the old Tefta- 
 ment in no other fenfe, than that which was 
 intended by the Spirit of God: Forfuch paf. 
 fages being brought in proof of fome right, 
 t\ih^ attribute, or name belonging to the 
 Son, or as records and witnefTes of his 
 pafl adtions, or predidions of fomething He 
 ihould do and fufler, and cited \\\ the hghc 
 of the Holy Spirit, it cannot be fuppoied 
 ^* thaic 
 
Serm. II. proved fromJ3twt,xw{\. 43. 3^ 
 
 that the Spirit of God would direct them to 
 pafTages as proofs of a thing, which they 
 were no proofs ofi if they had not been 
 delivered in that meaning. 
 
 The paflTage of fcripture which I Ihall 
 firft confidcr, is cited by St. Taul in his 
 cpiftle to the Hebrews ; ' Let all the an- 
 gels of God worfhip him: Which together 
 with the context runs thus : And again^ 
 or rather, lijhen He bringeth again the 
 firft begotten into the world, H^ faith^ 
 and let all the angels of God worfhip 
 him. The words are taken from the book 
 oi^euteronomjy and are part of a fong 
 which Mofes was commanded to teach If 
 raelf as a witnefs againft them in the lat- 
 ter days, and the time of their calamity. 
 The apoftle cites them from the verfion of 
 the ^ feventy in which they are found, tho' 
 not in the Hebrew fo far as appears from 
 the common copies. But whether they 
 were a part of the ancient //(f^/^^-ze^dropt by 
 pofterity ; or by whatfoever authority they 
 were added to the Greeks they are decla- 
 red prophetic by the Spirit of God in the 
 
 a Heb. i. 6. 
 
 b Where Juftin found them fub fin. Dial, cum Tryph.^ 
 find to which Hilary refers, lib. 4. 33. compared with 
 his comment on Pf. Ixvii. §. 4. and not from Pf. xcvii. 7. ^ 
 "Will evidently appear hy comparing the p^JJages, 
 
 D 4 author 
 
4p Christ's Divinity Serm.II. 
 
 author of the epiftie ; they are cited in 
 company with other palTages of the old 
 Teftaraent ; their authority is the fame with 
 the reft of the iong ; and they are an infal- 
 lible '^ key CO the knowledge of the God 
 whom the context fpeaks of. 
 
 The place of rhefong which the words are 
 found in, is read thus according to the He- 
 brew ^ Rejoice^ O ye nations^ with his feo- 
 fie ; for He will avenge the blood of his fer- 
 vantSj&Cc, But according to the leventy, the 
 verle begins with the following words, Re- 
 jo ice J O ye heavens^ with him^ and let all 
 the ^ angels of God worfhip him. Rejoice^ 
 O ye Jtations^ with his people, 8cc. The 
 paflage is proper as ic is thus read, and ac- 
 cording to the analogy of the lacred wri- 
 tings, where heaven and earth are exhorted 
 to rejoice in view of the judgments of God 
 on the wicked. ^ Let the heavens rejoice^ 
 fays the Pfalmift, and let the earth be glad 
 before the Lord\ and why ? for He co- 
 meth , for He comet h to judge the earth : 
 He fh all judge the world with right eotif^ 
 ncfS'i and the people with his truth, 
 
 <= Apoftolus — ex Perfona Unigeniti Dei — inteiligendi 
 totius hujus fermonis interpres eft„ HiL de Tr'm. lib, 5. 
 §. 36. lib, 4. c. 33, 
 
 ^ Deur. xxxii. 43. 
 
 c According to the reading of tbs Roman copy, 
 
 ^ JPlaL xcv!. iJi II. 
 
Serm. II. proved from Deut. xxxii. 43 . ^x 
 
 The Perfon they are applied to by the 
 author to the Hebrews^ as prophetic of 
 Him, is the Son of God ; for iays the con- 
 text, When He bringetb again the fir ft- 
 begotten tn the world, or when the Father 
 manifiefterh the Son at his fecond coming. 
 He faith ^ and let all the angels of God 
 worjhip Him. Htm, that is, the Firfl-be- 
 gotten Son, not the Father in the Perfon 
 of the Son. For the words belong to the 
 Son of God, not as the means of approach- 
 ing the Father, but as the objed: of wor- 
 Ihip, and confcquently greater than the an- 
 gels of God commanded to worfhip Him. 
 But the Perion worfhipped is defcribed in 
 the chira(3;ers of the True God thro' the 
 whole long which the words are a part of, 
 the confequence of which is, that the Firft- 
 begotten Son the Perfon worfhipped is true 
 God, or together with the Father is the 
 true God. 
 
 But to enter more particularly into this 
 matter, the ground of joy both to Jew 
 and Gentile, and of the worfhip paid to 
 the Son of God by the holy angels ; or 
 the ground of joy both in heaven and 
 earth, is the redemption of the world by 
 the blood of Chrift ; the deliverance of 
 his people from the efFedis of fin, the op- 
 preffion of the wicked, the power of the 
 ' gtave 
 
^^ Christ's Divinity Serm. IF. 
 
 grave, and everlafting punilhment ; and the 
 vengeance executed on his harden'd, obfti- 
 nate, and implacable enemies ; as I think 
 will appear by confidering the import of 
 the words preceding and s following the 
 text. For that praife is due to the Son of 
 God as Redeemer of the world from the 
 holy angels as well as from men, we may 
 learn from the pafTages of Icripture follow- 
 ing ; ^' / heard the voice of many angels 
 round about the throne j and the beaftsy 
 and the elders : and the number of them 
 was ten thoufand times ten thoufand^ and 
 thoufands of thoufands ; faying with a 
 loud voicey worthy is the lamb that was 
 flainy to receive power ^ and riches^ and 
 wifdom^ and Jirengthy and honour^ and 
 gloryy and bleffing. And the like doxolo- 
 gy is afterwards given in the next verfe 
 both to Father and Son, by every creature 
 in heaven, on earth, and under the earth, 
 iaying, bleffmg^ and honour ^ and glory ^ 
 and power be unto him that fitteth upon 
 the throne^ and unto the Lamb for ever. 
 Bur the Perlbn redeeming, or the Son of 
 God who receives praile on account of re- 
 
 g Compare them with Revel, xii. ii, ii. xviii. 6, 20. 
 xix. I, 1, 7, II, &c. to the end of the chapter. Ifa. xliv. 
 zi, 23. xlix. 13. 
 
 b Revel. V. II, II. 
 
 demption, 
 
Serm.II. frovedfromDcut.xxxn.^^. 43 
 
 demption, ufliers in the promi(e of delive- 
 rance thus in the fong of Mo/es, ' See now 
 that /, even I am He^ and there is no 
 God with me : I kill^ and I make alive ; 
 ^ I wound and I heal: Neither is there 
 any that can deliver out of my hand. For 
 I lift up my hand to heaven and fay^ 1 
 live for ever^ &c. He fpeaks in the ftylc 
 of the great God, that the church might 
 know He was one with Him, and capable 
 thereby of working the redemption He pro- 
 mifes to perform. That this is the ftyJe of 
 the great God is evident of it felf. There 
 is no God with me. That Chrift fpeaks, is 
 plear from the paflage cited in ih^Hebrews ; 
 for He who promifes deliverance to the 
 church, is the fame who is praifed or wor^ 
 jhipfed by the angels in profped: of per- 
 forming it. That He fpeaks of himfelf, is 
 evident from hence, that the Son of God is 
 the Perfon worlhipped; that the Perlbn 
 worfliipped is the Perfon who redeems ; 
 jhat He who redeems, is the Perfon fpeak- 
 ing, who fays, / even I am He. For if 
 the Son fpake in the perfon of another, and 
 
 '^ii. 39,40. Hsec ita unigenitus Deus per f^naumMoy- 
 fen tcftatur, vtdetey -v'ldete, &c. Hit del'nn. Ut.K, 5 07 
 'Ub.4. §.33. ' 
 
 k Ego, inquit (Chril^us) perciKiani & fanabo, Tertull, 
 dt refurrefi, carnisf c. 9. 
 
 not 
 
44 Christ's Divinity Serm.II. 
 
 not of Himfelf, another redeems, another 
 is rejoiced in, another worjhifped by the 
 angels of God, And how could that which 
 is roeant of another, and not of Chrift, be 
 cited as prophetic of the Son of God by 
 one infpired with the Spirit of truth ? Or 
 that, which is meant of the true God, and 
 in fuch inftances as are proper to him, be 
 cited of one that is lefs than God, lijejus 
 Chrift be not true God, fince fuch appHca- 
 tion naturally tends to confound beings, 
 and may induce many to exalt him who is 
 no God, to the place and honours of the 
 true God ? It will then follow, that if 
 Chrift I'pake in the ftyle of the one and the 
 true God, if He (pake of himfelf and not 
 of another, when He fays, /, even I am 
 He\ and the words of Chrift be infallibly 
 true , He is really one with the true God, 
 one in nature, tho' different in Perfon. 
 
 The ftyle which He fpeaks in, is moftly 
 fuch as is attributed to him in the new 
 Teftament. As for inftance, J^. 39. ^ /, 
 even I am He, is the fame which He ipeaks 
 in the gofpel of St. John^ before Abraham 
 was^ ^ I amy or, / am He. And, If ye 
 believe not that I am //<?, or " / am, ye 
 
 I 'Eyw «>r Sept. "» John viii. 58. iyu «>/. 
 
 Jhall 
 
Serm.ll. J^rovedfromDcut,xx^\l^3. 45- 
 
 Jhall die in your fins : The Greek is the 
 lame in St. John and the Seventy. / kill 
 and I make alive ; / wound and I heal. 
 And f. 41. / whet my glittering fword^ 
 are well exprefTed in the following words, 
 "" I am the refurreEiion and the life : He 
 that believeth in me^ though he were dead^ 
 yet Jhall he live ; which belongs to his 
 healing and quickening power, p And, re- 
 fent^ or elfe I will come unto thee quicks 
 ly^ and will fight againft them with the 
 /word of my mouth ; — and I will kill her 
 children with deaths which belongs to his 
 work of feverity and juftice, his wound- 
 ing and killing. Again, Neither is there 
 any that can deliver out of my hand^ a 
 notable expreffion which Chrift repeats in 
 the fame gofpel on the like occafion of 
 quickening and healing. °^ I give unto 
 them eternal life^ and they jhall never 
 ferijh^ neither jhall any pluck them out 
 of my hand. And ii. 40. / live for ever^ 
 which Chrift repeats in the book oi Reve- 
 lations^ ^ I am the living One. And St. 
 Teter confirms in the following words, 
 ' The word of God liveth and abideth for 
 ever. Hitherto it appears, that the ftyle 
 
 o John xi. 15. P Revel, ii. i6. compared within. 23. 
 °. John X. 2.8. '^ Revel, i. 17, 18, *iPet. i. 23. 
 
 Gf 
 
4^ Christ's Divinity Serm.lL 
 
 of God which the Son ufes in the fong of 
 Mofesy is confirmed in the writings of the 
 new Teftament. There is one expreflion^ 
 the propriety of which may probably be 
 doubted of in relation to the Sou, which 
 is this following, ' And there is nO God 
 with me. Which ig yet true, notwith- 
 Handing the Father be God alfo. For He 
 is not a different God from the Son, as 
 the text means, fince their Godhead, " na- 
 ture, or efTence is one ; but the Father in 
 the Son, or the Father and the Son are the 
 one God. And for this reafon a like ex- 
 preflion in the prophet Ifaiah is apphed to 
 Chrift by the learned ^ dodlors of the pri- 
 mitive church. Surely "" God is in Theej 
 and there is none elfe^ there is no God. 
 Verily thou art a God that hidejl thy felfj 
 O God of Ifrael the Saviour. That is, 
 the Father in the Son, and together with 
 
 « Deut. xxxii. 39. chc hi 0^05 ss^aIu) IftS. LXX, 
 
 « Non eft enim natura Divinitatis alia, ut pfseter fe 
 Deus ullus lit. Nam cum ipfe Deus fit, tamen etiam per 
 naturae viitutem in eo Deus eft. Et per id, quod ipfe 
 Deus eft & in eo Deus eft, non eft Deus praeter eum : 
 cum non extet aliunde quod Deus eft, & in eo Deus fit, 
 habens in fe & quod ipfe eft, & ex quo ipfe fubfiftit. HiL 
 de Jrin. /. 5. c. 37. 
 
 w Tertul. adv. Prax. c. 13. Cyp. adv. Jud. lib. 2. c. 6, 
 Hippol. cont. Noet. §. 4. Paires Synod. Antioch* adv« 
 Paul. Samof. and othtrs, 
 
 X Ifai. xlv. 14, 15* 
 
 the 
 
Serm. II. proved fromT>t\it. xxxii. 43. 47 
 
 the Son is the one God, the Saviour of 
 IfraeL Or as the Seventy read it, for 
 God is in thee^ and there is no God y be- 
 fides thee. For thou art God^ and we 
 knew not ^ or we knew ^ thee not^ O God of 
 Ifrael the Saviour, That is, they did not 
 know that God the Word, whom the Father 
 dwells in, was God incarnate, or God ma- 
 nifefted in the Son of Mary , which St. 
 John confirms in the following words: 
 * He was in the worlds and the world 
 was made by him Him^ and the world 
 ^ knew him not. He came unto his own^ 
 and kis own (the Jews^ his peculiar people) 
 received him not. 
 
 Befides thefe I have already mentioned , 
 there are other names, characters, or titles 
 attributed to the Son in the Song of MofeSy 
 fuch as ^ God J ^ rock,, "^ a God of truths 
 and the ^ name Jehovah proper to the 
 one and neceflary being, which are all found 
 in the new teftament ; as for inftance. 
 Lord God^ in the Gofpel ^ of St. Luke\ 
 Rock, in 8 the firft epiftle to the Corinthi- 
 ans ; and God of truth, or the trtie God^ 
 
 y So reads the Chaldee Paraphrafe, and vulrr. Lar. 
 * 'OvK ^^HfS/j. • John i. 10, I r. mJtzI dx £y.a». 
 
 ^ f. 18. ^- y. 30, 31. dj^. 4. e V. 36. 
 ^ Luke i. i<5. g { Cor. x. 4. 
 
 m 
 
48 Christ's Divinity Serm.IL 
 
 in the writings ^ of St. John, I might far- 
 ther obferve that he is called Creator ^ in 
 the fame Song^ a title given him in the 
 ftrongeft terms by the author to the ^ He- 
 brews ; Creator of man, in the fame (tyle 
 with the Father himfelf ; in terms of effi- 
 ciency , as joint worker in his own ^ pow- 
 er; which confirms that which I proved 
 before, that when God faid let m make 
 man^ he Ipake to the Son, or moved him 
 to concur in the work of creating, as joint 
 efficient together with himfelf Whatfoe- 
 ver may be faid of the Son's creating in a- 
 nother ftyle, it no more deftroys his pro- 
 per efficiency, than any can deny that the 
 Father is deliverer in a proper fenfe, be- 
 caufe it is written in the book of Pfalms , 
 ^By thee I have run thro' a troop j and by 
 
 ^ r. John. V. 20. »Wef r lo^^xvlw Cvx> h hh)iO(; o^o- 
 
 That isy Joftiua was a type of Jefus Chriji the true God. 
 Orig, Comment, in lib. Keg. p. 36 
 
 , i f. 6, 15. Several pajfages of this fong are applied to 
 Chrift hy the following Dolors : As for inflame, f. 4, 6. 
 hy Iren. lib. 3. c, 20. er lib. 4. c. 23, 51. f. 35. by 
 Tertul. de patient, c. 10. f. 10, 11, 12, by Clem. Alex. 
 Paedag. p. i^i.ed. Ox^zp'f.i^y 14- h ^^^ fame, p.iz^. 
 
 ^ Heb. i. ID. 
 . 1 Atqui conftitit Chriftum omnia ilia quae fecit, nomi- 
 nis fui poflibJhtate feciffe. Arnob. p. 142.. cd. Parif. 
 1580. 
 
 in Pf. xviii. 29. So Pf. xliv. 5. 
 
Serm. II. proved from Deut. xxxii. 43. 49 
 
 my God have I leaped over a wall: And 
 in the book of Hofea, " / will fave them 
 by the Lord their God, and — not — by boWj 
 Sec. the Lord their God is proper Dclive- 
 rer, notwichftanding the ufe of the parti- 
 cle by , and the Son Creator , tho' the 
 world and all things were made by him. 
 
 There are other expreffions in the fame 
 Song, that agree with the things which are 
 fpoken of Chrift, as J^. 9. the Lords'" por- 
 tion is his people ; Jacob is the lot of his 
 inheritances conformable to which are the 
 words of St. John, p He came unto his own, 
 and his own received him not : And 3^. 20. 
 / will hide my face from them^ I will fee 
 what their end Jh all be\ of the like mean- 
 ing with the following w^ords, "^ Tet a lit- 
 tie while am I with yoti , and then I go 
 unto him that fefit me : Te floall feek me, 
 and Jhall 7iot find me ; and where I am, 
 thither ye can7iot come"". The ftyle of the 
 whole evidently fhews , that the God fpo- 
 ken of is the one God ; and the citation 
 made by the author to the Hebrews^ that 
 
 ^ Hofea i. 7. 
 
 o Underfiood of Chrift. C. Alex. p. 832. pjohni. II. 
 
 qjohn vii. 33, 34. 
 
 ^ Compare aljo Deut. xxxii. 17,21. -w'lth i Cor x. 20,22. 
 where the apojile alludes to the forefaid paJfageSy and the 
 liOrd provoked is the Son of God. 
 
 E the 
 
JO Ghrist's Divinity Serm. IL 
 
 the whole appertains to the Son of God ; 
 and the agreement of the ftyle with the 
 new teftament , that there is nothing in it 
 that may not be affirmed of the Son of 
 God. The confequence of which is, that 
 the Son , or Word, is one with Jehovah 
 the true God ; that is, that the Father and 
 the Son are the one God. From whence it 
 will follow, that the fame names, titles, 
 and attributes which don't exprefs the di- 
 ftindion of Perfons, belong to both 5 and 
 the Father and the Son are the Creator of 
 man, the Redeemer of the faithful, th€ 
 Judge of the world, and the objed: of wor- 
 Ihip both to men and angels ; the fame at- 
 tributes, and the fame Godhead, which 
 worlhip is paid to, being in common to 
 both. And we adiually find that the wor- 
 fliip of the Son is defcribed in the charadlers 
 of the temple-fervicc, an inftrudtion to us, 
 that the higheft worlhip paid by the Jews 
 to the true God, is due to the Son both 
 from men and angels : As for inftance, the 
 four beafts, which anfwer the tribes of the 
 children of IJrael according to their Stan- 
 dards*', and the Elders on the throne ex- 
 
 preffing 
 
 ' It is a tradition among the Jews, that the four Jian- 
 dafds of the camp of Ifrael had each the form , the firfi of 
 a Lyon, the fecQ?id cf a Man, thi third cf an Ox, and 
 
 the 
 
Serm. II. proved from Deut. xxxii. 43. ^x 
 
 preffing the ' courfes of the Priefts and Le- 
 vices, with their "harps in their hands, and 
 their vials of incenfe, both reprelentations 
 of prayer and thankfgiving , fell before 
 Chrift'*', and offered hiro praife in hke man- 
 ner as '^ the fingers offered it to Almighty- 
 God in the temple of Jerufalem, being 
 Priefts of the Son as well as of the Fa* 
 ther y. 
 
 Another paflage of the old teftament ci- 
 ted in the new, from which it appears that 
 the Son is one with the true God, are the 
 words following, Thou^ "^ Lordy in the be- 
 ginning haft laid the foundation of the 
 earthy ^ and the heavens are the works of 
 thy hands. They Jhall ferifto^ but thou re^ 
 maineft : and they all jh all wax old as doth 
 a garment y and as a vefture /halt thou fold 
 them upy and they ftoall be changed-^ but 
 thou art the fame^ and thy years fail not. 
 The prefent text is brought by the apoftlc 
 
 the fourth of an Eagle ; which are the four likenejfes of the 
 four beafti. Aben Ezra on Numb. ii. 2. 
 
 t I Chron. xxiv. and xxv. « i Chron. xv. i6,2rJ 
 
 w Revel. V. 8, 9, &c. x 2 Chron. t. 12, 13. 
 
 J Revel. XX. 6. compared with c. i. 6. and v. 10. 
 
 « Heb. i. 10, &c. 
 
 'xiv (^vt)T£v. Chryfoft. in Epift. ad Hcb. 
 
 OEcum. in loc. & Thcophyl. 
 
 Ex CT 
 
5i Christ's Divinity Serm.IL 
 
 or author to the Hebrews^ as joint proof 
 together with the former, that the Son of 
 God is fuperior to angels. He begins the 
 comparifon at the fourth verfe , Being 
 made fo much better than the angels ^ as 
 he hath by inheritance obtained a more 
 excellent name than they\ which he af- 
 terwards purfues to the end of the chap- 
 ter, {hewing the difference, partly from the 
 things which are ipoken of the Son, part- 
 ly of the angels in the infpired writings. 
 The charader of the latter is ^ given us in 
 Ihort in the following words taken from 
 the "" Tfalmsj who maketh his angels fpi- 
 ritSy and his minijiers a fame of fire \ 
 which he paraphrales thus , ^ are they not 
 all miniflring fpirits ^ fent forth to mini- 
 f erf or them who Jhall be heirs offalvati- 
 on. But the excellence of the Son is pro- 
 ved by citations out of different writers, 
 which amount to this, That God ^ is his 
 Father^ and He is his Son in a fpecial 
 manner ; that ^ the angels worfoip him ; 
 that § he fits as King at the right hand of 
 Gody on the throne of glory ^ and ^ is the 
 Lord Jehovahy the Creator of the world. 
 
 b Hebr. i. 7. 
 
 c Pfal. civ. 4. 
 
 d f. 14. 
 
 e f. 5. Pfal. ii. 
 
 7. 1 Sam.ii. 14. 
 
 i f. 6. Deut. 
 
 xxxii. 43. LXX. 
 
 g y. 8,9,13. 
 
 Pfal.xlv.6,7. 
 
 h f. 10, II, 12. 
 
 Pfal.cii. 25, &c. 
 
 
 who 
 
Serm. II. proved fromV[2A. en. i^y^c. 5-3 
 
 who endureth for ever. An objedtion is 
 ' made to this laft paiTage, that it cannot 
 be meant of the Son of God, becaufe it is 
 part of a prayer to the Lord , put up by 
 the prophets, or the people of the JewSy 
 who cannot be fuppofed without an abfur- 
 dity to have directed a prayer diftindHy to 
 the Son. But firft, How does it appear 
 that the Prophets, or Jews in the "Pfal- 
 mijt's time, had no notion of the being of 
 the Word, his cxiftence in the beginnings 
 his exiflence with God^ and that the Word 
 wa^s God, and together with the Father the 
 objedof worihip? Secondly, If the pro- 
 phets or people had no knowledge of the 
 Word, or Son, yet how does it follow 
 from their want of knowledge, that he was 
 not included in the Lord God, whom the 
 prayer was addrciTed to ? Thirdly, Did the 
 Jews know in the days of Mofes^ or the 
 ages after, that the Word or Son was con- 
 tained \v\ Jehovah s the God fpoken of in 
 the Song of Mofes ? If they did know, the 
 fame may be fuppofed in relation to the 
 Tfalm we are now fpeaking of. If they 
 did not know, and this notwithflanding a 
 paflage be cited from this very fong, ori- 
 ginally meant of the Lord Jehovah by the 
 
 * Origin 0/ Sabellianifm, /. 8j. 
 
 E 3 author 
 
f4 Christ's iOiviNiTY Serm. II. 
 
 author to the Hebrews^ to prove that the 
 Son is the^obje(5l: of worlhip, why fliould 
 we think that another paflage meant in the 
 ^falmf^ of the Lord Jehovah^ might not 
 be cited by the fame author, as a proof of 
 the majefty and power of the Son, tho' it 
 be not fuppofed, that the Tfalmift otjews 
 knew that the Word was included in Je- 
 hovah ? ^ Since then the author of the E- 
 piftle, or the apoftle of Chrift exprefles the 
 excellency of the Son of God above all an* 
 gels, by citing a pafTage which declares the 
 fubjed, to which it belongs, to be Lord 
 Jehovab, eternal, immutable. Creator of 
 the world , and Reftorer of all things, 
 
 I fliall now proceed to examine more par- 
 ticularly into the importance of it, that the 
 excellency of the Son , for the proof of 
 
 ^ Heb. h 6. 
 
 ' What the fame author fays of the Son of God's wor- 
 jhipphig himfelff is introduced with a perhaps, p. 8(5, 
 That the Son cannot be included in the term hands , but 
 the name Lord, is evident from the manner of introducing 
 the pajfage by the particle And, zUhich fuppefes a repetition 
 9f fomethmg preceding ; as for inflame, f. 8. Unto the 
 Son He faith, thy throne, O God, ^c, fo f. lo. And 
 
 He faith* again unto the Son, 
 
 ^ The Syriac reads, and Thou, Lord, in the begin- 
 again, fvs it is f. 5. /hewing ning, crc where Lord in th^ 
 hereby y that the citation at latter does as much relate to 
 the tenth verfe was, in the the Son of God , as God /'» 
 apinionoftheTranfiatorsjOi tljf former. See this palTage 
 proper to the Son, as that vindicated in Dr. IVaterland'h 
 in the fifth. '"'' Defence offome§j^erieSyp.^^, 
 
 which 
 
Serm. II. proved from P(al. cii. 15-, C^r. 55^ 
 
 which it is urged by the apoftle, may ap- 
 pear in the light which the paflage affords 
 us: Thou^ Lordy in the beginnings haft 
 laid the foundation of the earth. The 
 ^falm Ihews that the Lord (poken of is 
 the Lord Jehovah^ the one lupreme and 
 neceflary Being, whom the Jews vvorlhip- 
 ped. For the Tfalmift begins with the 
 following words, Hear myfrayer^ O Lordy 
 and let my cry come unto thee^ }^. i. He 
 reprefencs him as the object of the addref- 
 fes of the afflided, and the praife of the 
 comforted, j^. 17, 18. As the Saviour and 
 Reftorer of the Jewijh Church, or the 
 Church univerfal in the time of its diftrefs, 
 f, 13, 19, 10, II. And foretells the conver- 
 fion of the Gentiles to him , as the God 
 whom their Kings Ihould reverence and fear, 
 f. 15-. This is the Lord whom the text 
 (peaks of; and this Z/^r<^ is the Son of God, 
 or in thisL^r^is the Son comprehended, ac- 
 cording to the dodrine of the author to the 
 Hebrews. If any fliould fay that the words 
 of the Tfalm do not belong to the Son of 
 God, but the Father only, dwelling in the 
 Son, and operating thro' him; it willrhen 
 follow , that the Father alone is the Lord 
 fpoken of, the objed: of w^orfliip, the Sa- 
 viour of the Church, the God acknow^edg- 
 l^d both by Jew and Gentile^ and ccnie- 
 P 4 qucncly 
 
j;6 Christ's Divinity Serm.II. 
 
 quently He, whom the text fpeaks of as 
 eternal, immutable, Creator of the world, 
 and Reftorer of all things; for the lame 
 Lord runs thro' the Tfalm, from the be- 
 ginning to the end. But how can expret 
 fions belonging to none but the Father on- 
 ly, be brought as proofs of the greatnefs of 
 the Son , without confounding different 
 Perfons? Or if any Ihould fay, which is 
 much the fame, that the palTage is applied 
 to the Son of God, not in refpedt of his 
 perfonal greatnefs, but as ading and crea- 
 ting in the Father's power: I mud firft ob- 
 ferve that the name Jehovah is given to 
 the Son in the cited paflage "" , as compa- 
 red with the context ; and how can the 
 name which is proper to the one and the 
 true God, be applied to the Son, if He be 
 not one with the true God? Secondly, 
 creating the world is the known charade- 
 riftick of the one God thro' all the writings 
 of the old teftament. I "" am the Lord 
 that maketh all things ; that ftretcheth 
 forth the heavens alone, that /preadeth 
 abroad the earth by my felf. But the cha- 
 radlers of Creator are aiBrmed of the Son 
 in the ftrongeft terms, in the cited pafTage, 
 Thou, Lord, in the begimiing haji laid the 
 
 «» f. iz, " Ifai. xiiv. 21. See alfo Job ix. 8. 
 
 foundation 
 
Serm.II. /^rovedfromPl^il.cu.x^^^c. 5-7 
 fomidation of the earthy and the heavens 
 are the works of thine hands ; a flyle more 
 copious, yet meaning the fame wirh the 
 following words in the firfl: oiGeneJls ^ In 
 " the beginning God created the heaven 
 and the earth: Which Ihews that the Son 
 was included in the God who created the 
 world , and was joint efficient and proper 
 Creator together with the Father. For if 
 God's creating the heaven and the earth 
 imports that the God, of whom \x. is affirm- 
 ed, was maker of both in the ftridt and 
 proper fenfe of creating; the hke muft be 
 meant in the words of the Vfalm in relati- 
 on to the Son. But if founding the earthy 
 and "-JDorking the heavens with his own 
 handsy do not import, that the Lord or 
 Son, who performed both, is proper Crea- 
 tor ; from what expreffions of the old tefta- 
 ment can we poffibly learn that the God 
 of the Jews is proper Creator ? And if the 
 Son of God be proper Creator, and creating 
 the mark of the true God, it will then fol- 
 low that the Son is one with the true God. 
 The terms of creating applied to the Son, 
 are fuch as are ufed by the one God, to 
 raife an idea of the truth of his Godhead^ 
 and the greatnefs of his power : As for 
 
 inftance, 
 
 3 
 
58 Christ's Divinity Serm. II. 
 
 inflance, Where p waft thou^ when I laid 
 the foimdations of the earth? "Declare^ if 
 thou haft under ft anding^ fays God to Job^ 
 to infinuate a fenfe of his eternal exiftence 
 and almighty power, and mortify Job with 
 a contrary view of his own imperfedions. 
 And the greatnefs and majefty of Almighty- 
 God is demonftrated by "David in the like 
 ftyle. O Lord my God, lays he, thou art ve- 
 ry great, "^ thou art c loathed with honour 
 and majefty, — who ftretcheft out the hea- 
 vens like a curtain. — who laid the founda* 
 tions of the earthy that it fhouldnot he re- 
 moved for ever. And if fuch terms are ufed 
 to exprefs the eternity, power, and majefty 
 of God; applied to the Son , they are like 
 declarations of his Godhead alfo^of the 
 greatnefs of his power, and the brightneft 
 of his majefty. What has been faid of the 
 Son's creating the heaven and the earth, 
 may be like wife faid of his changing and 
 renewing them, a work attributed to the 
 Son of God by the author ' to the He- 
 brews in the lame ftyle, in which it is 
 affirmed of the God of the Jews in the 
 book of ^ Haggai, 
 
 P Tob xxxviii. 4, q Pfal, civ. i, i, 5. 
 
 f Hag. ii. 6. 
 
 Thirdly^ 
 
Scrm.II. f roved from PfaL cii. i$^ ^c. 5-9 
 
 Thirdly^ ^ Thou art the fame ^ according 
 to the feventy, " or Thou art He, accord- 
 ing to the Hebrew, apphcable only to the 
 true God, is fpoken ot the Son in the ci- 
 ted paiTage, and argues him God in his own 
 Perfon, or one in nature with the true God. 
 For the pronoun He "" imphes the jamc 
 with the "" n^mejehovahy and cxprefTcs him 
 who necefiarily is, the >' one eternal & im- 
 mutable God. As for inftance, "Deut. xxxii. 
 39. God fays, See now that I even I am 
 He J and there is no God with me. True 
 Divinity and neceflary exiftence are here 
 affirmed of the God fpeaking exclufive of 
 others ; but I have ihewn already that the 
 Son is included in the God fpeaking accord- 
 ing to the doctrine of the author to the 
 Hebrews, It is no wonder then that the 
 fame author expreflly applies the words of 
 the Tfalm which are meant of the one and 
 
 "• l^V ^ OUUTXIC, H. 
 
 " ]>iin ^n^i^. Thou art He in truth, and there is n:>ne 
 hefides Thee, Ab. Ez^ra in loc. 
 
 ^^ Ipfe vero idem eft quod EJi, veluti Moyfi famulo 
 fuo dixit, Ego fum qui [urn. Ambrol". in loc. I am He, 
 U rendered by lyu h/lci. LXX. Deut. xxxii. 39. & al. ego 
 fum folus. Vulg. Lat. Jonathan paraphrafes it thus^ Vi- 
 dete quod ego nijnc fim ^i fum, & fui, &- ego fum qui 
 futurus fum ; where he makes He, to be of the fame ipt- . 
 tort with m, » jj», ^ !?Ai*/4"'^» 
 i I See Ab. Ezra on Ifai. xliii, 10. 
 
 immu- 
 
6o Christ's Divinity Serrn.II^ 
 
 immutable God, to the Pcrfon of the Son 
 comprehended in him, when a htrle before 
 He had applied in efTcd: a like exprcflion 
 of the fong of Mofes to this fame Perfon. 
 Again, the Prophet Jeremiah fays, "^ Are 
 there any among the vanities of the Gen- 
 tiles^ that can catife rain ? Or can the 
 heavens give [bowers ? Art not thou ' He, 
 O Lord our God? Therefore we will wait 
 upon thee : For Thou haft made all thefe 
 things. Thou art He, is ufed for the one 
 and the true God, the creator of all things, 
 and ^ giver of rain, in oppofition to Idols 
 or falfe Gods, which were no creators, and 
 confequenrly uncapable of refrefliing the 
 earth wich feafonable fliowers. If then 
 Chrift be the Perfon that is called He m 
 the forefaid Tfalm ; if the term He Signi- 
 fies the one and neceflary Being, the fame 
 with Jehovah^ as appears from the ufe of 
 the term in fcripture, and the verfion of 
 the feventy , who put "" I am<, in the place 
 of the original / am He\ and is confe- 
 
 ^ Cap. xiv. 21. 
 
 * So Pfalm xliv. 4. the original jJiould be rendered^ Thou 
 art He, O God my king: That is. Thou art God my Sa- 
 nj'tour', for it immediately follows, command deliverances 
 for Jacob. See LXX. & Vulg. 
 
 ^ Job xxxviii. 15, z6, 2,7, 28. 
 
 quently 
 
Serm.II. _provecifromVS3.\.cili$i^c. 6\ 
 
 quently proper to the true God : The Son 
 with the Father is the one neccflary and e- 
 ternal Being, or the true God, the creator 
 of all things, and dii'penfer of the bleflings 
 and comforts of Hfe. If we look into the 
 writings of the new Teftament, the Son 
 fpeaks in the like ftyle, and confirms his 
 right to the name He. '^ / teU you^ fays 
 He, before it come^ that when it is come 
 to pafsy ye may believe that I am He. 
 That is, that I am God the Word, God 
 the Son appearing in flefli, who together 
 with the Father am the one true, and om- 
 nilcient God : The fame argument which 
 Jehovah ufes in the book of Ifaiah to 
 prove himfelf the one and the true God, in 
 oppoficion to idols, ^ Te are my witnejfes^ 
 faith the Lordy — that I have declared 
 things pad, and things to come, that ye 
 may know and believe me^ and tinderftand 
 that ^ I amHe\ that is, the true God and 
 only Saviour, as appears afterwards. If 
 then the knowledge of events both pad and 
 future, was a good proof that the Being 
 was He or true § God^ who knew and fore- 
 told them ; the like knowledge of events 
 to come, which Chrift had difcovered in o- 
 
 d John Xili. 19. 'on lya «ct/. e Jfaj. xliij. 10. 
 
 f Ot< lyu c4,ut. So c. x!i. 4. g See c. xli. 2.3. 
 
 ther 
 
6o Christ's Divinity Serm. IL 
 
 ther inftances befides that which the con- 
 text mentions, and for this purpofe, ^ that 
 the church might know at the rime of ful- 
 filling that Chrift is He^ muft infer the 
 truth of the Godhead of the Son. For if 
 luch knowledge be not fufficient to prove 
 the Divinity of the Son of God, how is it 
 an argument of the Godhead of Him, who 
 Jpake to the Jews by the prophet Ifaiah? 
 
 There are other characters given to the 
 God, who calls himfelf //^ in the prophet 
 Ifaiahy which are all afcribed to the Son of 
 God in the new Tcftament. As for in- 
 ftance, the God of the Jews fays, ' / the 
 Lord^ the fir ft and with the laft I am He. 
 And again, I am ^ He^ I am the firft^ I 
 alfo am the laft. Mine hand alfo hath 
 laid the foundation of the earthy and my 
 right hand hath fpanned the heavens. 
 In conformity to which , the Son of 
 God who calls himfelf He in the ^ gof- 
 pel of St. John^ fays in the Revelations^ 
 "^ I am the fir ft and the laft : And He 
 is the founder of the earthy and the ma^ 
 ker of the heavens according to the do- 
 drine of the " author to the Hebrews. If 
 then the fame ftyle which the Father ufes to 
 
 ^ John xiv. 29. xvi. 4. ^ Ifa. xli. 4. 
 
 k Ifa. xlviii. 11, 13. * Johnxiii. 19. viii. 24,28, 58. 
 
 m Revel, i. 11, 17- " Heb. i. 10. 
 
 declare 
 
Serm. II. proved from Pfal. cii. ^s, ©r. 6i 
 declare himfelf the true and only Gody is 
 uled by the Son with relation to himlelf, 
 and by infpired writers, what Ihould forbid 
 us to infer the fame concerning the Son, 
 as we do of the Father ; that is, that as the 
 Father is the one and the true God, but not 
 exclufive of the Perfbn of the Son, fo the 
 Son is the one and the true God, but not 
 exclufive of the Perfon of the Father : Or 
 the fame charadlers applied to both are e- 
 quai arguments of identity of nature, and 
 that both Perfbns are the one God ? 
 
 From what has been faid, I think it ap- 
 pears, that the paflage cited by the au- 
 thor to the Hebrews^ from the book of 
 Tfalrnsy is applied to the Son confidered as 
 God in his own Perfon, and as acfting and 
 creating in his own power, derived from 
 the Father, together with his nature ; and 
 that the Son with the Father is Jehovah y 
 He, or the one neceflary and eternal Be- 
 ing, the creator and founder of heaven and 
 earth ; as I iliall farther Ihew by arguments 
 taketi from the things recorded of the Son 
 of God, and compared with paflages of the 
 old Teftament. Firft then, power over the 
 winds and waves of the Sea is a fcripture 
 argument, that the God of the Jews is fu- 
 perior to all in power and faithfulnefs : °0 
 
 ? PfAl. hxxix. 8,9! ' 
 
 Lord 
 
64 Christ's Divinity Serm. II. 
 
 Lord God of hojis, fays xh^TffalmiJiy who 
 is aftrong Lord like unto thee ? Or to thy 
 faithfulnefs round about thee "i Thou ru* 
 left the raging of the fea : When the 
 waves thereof arife Thou ftilleft them. 
 But ruling the lea and (tilling the waves is 
 affirmed in fa6t of the Son of God in the 
 new Teftament : As for inftance, it is re- 
 corded in St. Marky p that There arofe a 
 great ftorm of windy and the waves beat 
 
 into the fhi^t fo that it was now full. 
 
 And they awake him^ and fay unto him^ 
 Mafter^ careft thou not that we perijh ? 
 And He arofe and rebuked the wind^ and 
 faid unto the fea^ peace^ be ft ill : And the 
 wind ceafedy and there was a great calm. 
 Parallel to which are the words of the 
 TfalmiB, which I ihall here fubjoin, "^He 
 commandeth and raifeth the ftormy windj 
 
 which lifteth up the waves thereof • 
 
 Then they cry unto the Lor din their trou- 
 ble^ and He bringeth them out of their^ 
 diftrejfes. He maketh the ftorm a calm^ 
 fo that the waves thereof are ft'tll. In 
 both which paffages a ftorm arifes, the 
 waves are lifted up, and the perfons in di- 
 ftrefs call for deliverance , the one to J^- 
 hovahj and the other to Chrift ; in confe- 
 quence of which, the ftorm ceafes, the 
 
 I I r 
 
 P Mark iv. 37. <i Pfal. cvii 25, &c. 
 
 waves 
 
Serm. II. proved from Pfal. cii. 25-, ^c. 65* 
 
 waves are ftill, and the people are deliver- 
 ed, the one by Jehovah^ and the other by 
 Chrifl:, who fays wirh authority, peace, 
 be fitll. Befides which, the Tfaljnifi con- 
 dudes with the following words, So ' He 
 brtngetb them to their dejired haven : An 
 effcd: recorded in the golpel of St. John of 
 another dcmonftration of the power of 
 Chrifl: o'er the wind and the fea, ^ mme- 
 diately the Jh'tp in'as at the land whither 
 they went. If then the works of power 
 wrought in the fea, which the TfalmiH 
 ipeaks of, are a fcripture proof that the God 
 of the Jews^ by whona they were wrought, 
 is fuperior to all in power and faithfulnefs, 
 or fupream God ; and the fame works were 
 performed by the Son in the fame element, 
 and are attributed to him in hke manner 
 as they are to Jehovah the God of the 
 Jews^ it will -then follow, that God the 
 Word, or the Son of God by Vvhom they 
 were wrought, is fupream God, and confe- 
 quently one with the God of the Jews % 
 for the God over all, or fupream God, is 
 but one God. It muft alio be obferved, 
 that h\s fotmding the world \% another proof 
 in the fame Tfalm ^ that the God of the 
 Jews is fupream God ; which alike holds 
 
 X^ 30. s John vi. 21. ^ f. 11, 
 
 F for 
 
66 Christ's Divinity Serm. II. 
 
 for the Godhead of the Son., who found- 
 ed the worlds according to the do(5lrine of 
 the author to the Hebrews ". 
 
 Secondly^ In the book of "Job it is thus 
 written of the one God, "" which alone 
 fpreadeth out the heavens^ and treadeth 
 ufon the waves of the fea. Where tread- 
 ing on the fea is joined with creating or 
 fpreadlng out the heavens^ as an equal acSfe 
 of almighty power, and afcribed folely to 
 the one God. When then Chrift walked 
 on the waves of the fea, as the gofpel^ 
 affirms, what did He teach us by this out- 
 ward a<^, but his power and Godhead which 
 command the elements, in refped; of which 
 He is one with the God and creator of all, 
 things, and the Saviour of the faithful in 
 ail their diftreffes? And that, which He 
 taught, by this wonderful fad:, He confirm- 
 ed ni words to his frighted difciples, fay- 
 ing, ^ Be of good cheer ^ it is /, or^ I a???^ 
 be not afraid, I am is a manner of fJDeech, 
 which I have fliev*^n before, \s ufed by the 
 one and the true God to exprefs his necef- 
 ftry and eternal exiftence, or the truth of 
 his Godhead ; and applied to himlelf by 
 the Son of God, is an argument to us, that 
 
 « c. i. lo. X Job ix. 8. y Matih, xiv. 25, 
 
 26, 27. 2 f. 27. 
 
 He 
 
Serm. 11. j?roved from Pfal. cii. 25-, ^^c. 6f 
 
 He is one with Jehovah, the ncceflary be- 
 ing and the true God. That is, that He 
 is God the Word, who wrought wirh the 
 Father in creating all things, and has con- 
 fequently power and dominion over all: 
 Tho' it is not improbable it was nor un- 
 derftood in this full fenle at the time He 
 fpake it. 
 
 Thirdly, The Godhead of the Son and 
 his creating power, is farther evident from 
 the works He wrought on the perfons of 
 men. As for inftance, He gave feet to 
 the lame, eyes to the blind, hearing to the 
 deaf, voice to the dumb, and ftrength to 
 the man with the withered hand, as vifible 
 proofs that the feveral parts and organs of 
 the body were created at firfl: by his mighty 
 power ; and He finifli'd all in raifing the dead;j 
 that men might difccrn that He breathed 
 into Adam the breath of life, and would raife 
 up the dead at the lait day. For, fays He, 
 ^marvel not at this ; that is, at the ^ care 
 wrought on the impotent mzvij forthe hour 
 is coming in which all that are within the 
 graves jhall hear his voice ^ and come 
 forth, Sec. In fiiorr. He cured the blind, 
 *" as light of the world-, and reftored the 
 fick, and quickned the dead) as the ^te^ 
 
 ■ John V. 28, 19. b c. vii. zr. ^ John ix. 6, (jTc. . 
 John X!. 15, CTT. 
 
 F 2, furre6iion 
 
68 Christ's Divinity Senn.II, 
 
 JurreEiion and the life^ or together with the 
 Father the living God. ^ Had theie been 
 performed, uot by ihe power of the Son of 
 God, but the Father only, nothing could 
 be inferred to prove that the Son is God 
 and Creator. All that is alledged, would 
 amount to no more than a clear deraon- 
 ftrarion of the Majefty, Power, and God- 
 bead of the Father working in the Sen. But 
 llnce Chrift adted by his own power as well 
 as the Father's, and the things w^-ought 
 were the effeds and tokens of divine pow- 
 er, it will then follow, that the Son of God, 
 the fubjedt of that power, is himlelf God 
 and Creator of the world ; or together 
 with the Father, the God meant in the 
 following words of the prophet Ifaiah^ 
 '^ Behold your God will come with ven- 
 geance^ even God with a recompencct He 
 will come and fave you. Then the eyes of 
 the blind jh all be opened^ and the ears of 
 the deaf jhall be unflopped. Then Jhall 
 the lame man leap as ,an harty and the 
 tongue of the dumb fing, ^ 
 
 That the things were wrought by the 
 power of the Son as well as the Father, I 
 think will appear from the following con- 
 fiderations. 
 
 « ITa. XXXV. 4r 5» 6. 
 
 Fitfy 
 
Serm. II. proved from Pfal. cii. 15-, ^c. 69 
 
 Ftrfi^ From the manner, which his mira- 
 cles and cures were fomctimcs performed in. 
 Teace^ be fillip ^Taid He to the fca when 
 the waves roared. Iwill^ be thou clean^^ 
 to the faithful leper. Be it: unto thee, e- 
 ^e7i as thou wilt ^\ to the woman of Ca- 
 naan \ with other expreffions of authority 
 and power that produced their cfFed:. For 
 the iea was calm, the leper was cleanfed, 
 and the devil departed from the woman's 
 daughter. The ftyle was like that of the 
 great God who ads from himfelf; who faid 
 at the beginning, Let there be 'light: 
 and there was light. Who utters his voice, 
 ^ and the earth melteth. Who fays, be ftiU 
 to the raging nations, and war ceafeth to 
 the end of the earth. Be Jiill\ fays He, 
 and know that I am God, The efFcd: that 
 followed his powerful word, was a full 
 proof of the truth of his Godhead : And 
 the like eSi^ that followed the word of 
 the Son of God, who laid to the fea, peace, 
 he Jf illy is a like deT.onftration that He is 
 God the Word, who together with the Fa- 
 ther is the true God. 
 
 It was altogether new and furprifing to 
 the JewSy that one who appeared in the 
 
 f Mark iv. 39. g Matth. viii. 3. ^ ibid. xv. zS. 
 ' Genef. i. 3. ^ Pfal. xlvi. 6. » f. 10. 
 
 F 3 figure 
 
yo Christ's Divinity Serm. IL 
 
 figure of man, (hould a:6l in a* manner which 
 feemed peculiar to the God of Ifrael. They 
 'uuere all amazed^ fays St. Mark "", tnjb- 
 much that they quejiioned among them- 
 felves^ faying^ What thing is this ? What 
 new do6irine is this ? for with authority 
 commandeth He even the unclean fpirits^ 
 and they do obey him. And the like afto- 
 nilhmenc mingled with fear, appeared when 
 he filenced the wind and the fea ; for fays 
 the Evangelift, " They being afraid won- 
 dered^ faying one to another^ what man- 
 ner of man is this ? for He commandeth 
 even the winds and water ^ and they obey 
 Him. There were no fuch inftances of 
 authoriry and power in the wonders 
 wrought by their prophet Mofes ; for \t 
 was not fit that the fervant in the houfe^ 
 fliould appear with the enfigns of theauthori- 
 ty of the Son, ° who built the houfe as God 
 and Creator, and was Lord of that which 
 himfelf built. And if Jojhua fpake in thq 
 like ftyle, and but once fpake, when he 
 faid , P Sun , 7?^?;^^ thou fill upon Gibeon, 
 <and thou moon in the valley of Ajalon. 
 And the fun flood ftilh and the moon 
 '— - — ~ — ' -' ' — ' f 
 
 "^ Mark i, 17. n Luke viii. 25. «> Heb. iii. i. — 7. 
 
 P Jofti X. II, 13. Ille imperavit Soli ut ftaret ; & fte- 
 tit, $c iftius typo ille magnus erar. lUe imperabat, fed 
 Dominus efficiebat. Hieron,in PfaL Ixxvi. 
 
 Jtayed ^ 
 
Serm. II. f roved from Pfal.cii.if, ^c. yi 
 
 Jiayed: Ycc he fj^akc this as a type of the 
 Son '\n the power of the iziord^ who prefi- 
 gured hereby the things He would do m 
 the fuhiefs of time for faving the world, by 
 becoming flelli, or appearing and ading in 
 the nature of man. 
 
 Secondly, That the Son wrought by his 
 own power, tho' not exclufive of the powd- 
 er of the Father, will appear from confi- 
 dering by what power the apoftles adled, 
 and performed their wonders. Now the 
 power they wrought by, was that of the 
 Son as well as the Father ; for fay the dif- 
 ciples to Chrift, "i Lord^ even the devils 
 are fitbjeEt unto its through thy name-, or, 
 thy power ; for name (lands for authority 
 and ^ power, according to the queftion put 
 to the apoftles by the Jewijh Sanhedriuy 
 ^ By what power., or by what name have 
 ye done this? Which Teter anfweis in the 
 following words, ^ By the name ofjefus 
 
 Chrtfl of Nazareth- even by this doth 
 
 this man fiand here before yon whole. 
 
 1 Luke X. 17. 
 
 Slrom. p. 809, edit. Oxon. 
 
 N..men Fiiii Dei magnum & immcnfum efl: , 5: toius 
 sb eo fuftentatur orbis. Her-^n. lib. 3. Sim:<)^. §.14. 
 
 s Ads iv. 7. ^ y. 10. which compare ivUh'hU.i'k xvi. 
 17,. 18. 
 
 F 4 But 
 
72. Christ's Divinity Serm, II. 
 
 But the Son*s name is truly his own, ac- 
 cording to the form prelbribed to the 
 church of admitting converts, " Go^ — and 
 teach all nations^ baptizing them in^ or 
 into the name of the Father^ and of the 
 Sony and of the Holy Gho^\ that is, not 
 only into the faith, confefTion, and Ser- 
 vice of the Trinity, but into the grace and 
 power of the chriftian oeconomy, derived 
 from the Father, the Son, and the Spirit as 
 joint fountain of all good. It will there- 
 fore follow, that the Son's power is truly 
 his own, and that the cures wrought by 
 the apoftles of Chrift, and the things done 
 by the Son of God, were the effed: of his 
 own, as well as the name or power of the 
 Father. But farther, St. Teter denies that 
 the cure was wrought on the lame man by 
 their own power. Why look you^ fays he, 
 "" fo earnefily on ns, as though by our own 
 fower or holinefs we had made this man 
 to walk ? And affirms it was done by the 
 name or power of the Son of God opera- 
 ting thro' them ; his name, faith he, "" thro* 
 faith in his name^ hath made this man 
 flrong^ whom ye fee and know. If then 
 the Son wrought, not in his own, but the 
 name or power of the Father only, and 
 
 » Matr, zxviii, rp. ^ Ads iii. 12. -^ y 16, 
 
 the 
 
S^rm. II. proved from Pfal. cH. 15-, ©r. 73 
 
 the apoftles alfo by the fame power with 
 the Son himfelf, how could they lay that 
 the cure was done by the name of the Son, 
 more than by the power of their own 
 name ? But the apoftles affirm that the cure 
 was done by the Son's name ; it therefore 
 follows that the Son has a name and power 
 of his own ; and fince the apoftles adled 
 by the fame power with the Son himfelf, 
 it farther follows, that the Son a6l:ed by 
 his own name and his own power, as well 
 as by the name and power of the Father. 
 
 Again, the Son fays, ^ / am come in my 
 Father s name ; that is, with the power 
 and authority of God the Father; ^ and 
 the Father ivill fend the Comforter in my 
 name. If then the Son's coming in the Fa- 
 ther's name, is coming with the power and 
 authority of the Father, the Comforter's 
 coming in the Son's name, is coming with 
 the power and authority of the Son ; and 
 the Son of God has a power of his own, by 
 which He adls in conjundion with the Fa- 
 ther. And farther, if the Son a(51:ed by his 
 own power as well as the Father's, and the 
 apoftles adled by the fame power with the 
 Son himfelf, and the wonders wrought by 
 Chrift and his apoftles, were the genuine 
 
 ■' y John V, 43. z i'oiej xiv. 26. 
 
 effcds 
 
74 Christ's Divinity Serm. If. 
 effedls and certain demonftrarions of Di- 
 vine power, it will then follow, that the 
 power of the Son, by which they were 
 wrought as well as by the Father's, is Di- 
 vine power; and the Son of God, whofe 
 power it is, is himfelf God, or together 
 with the Father is the one God. 
 
 To fum up all, that I have faid at prefent, 
 
 PalTages of the old, cited in the wri- 
 tings of the new Teftament, are alledged in 
 the fcnfe in which they were delivered by 
 the Holy Ghoft. 
 
 The Divine Being, or God referred to 
 in the cited paflages, is the fame that is 
 meant in the context of the books from 
 which they are taken ; that is, the God of 
 the Jews^ the Creator of the world, the 
 Saviour of the affli(9:ed, the Objecft of the 
 praife and addrefTes of men, and the one 
 neceflary and unchangeable Being. 
 
 Paflages relating to the one God, are ci- 
 ted from the writings of the old Teftament, 
 and applied to the Son by the infpired wri- 
 ter of the epiftle to the Hebrews. 
 
 The Son of God then according to the 
 dodlrine in the faid epiftle, is comprehend- 
 ed in the notion of the one God ; that \Sy 
 the Father and the Son are the one God 
 
 and Creator of all things. 
 
 And 
 
Serm. II. proved from Pfal. cii. 25-, ©^. y^ 
 
 Andlaftly, the things fpoken of the one 
 God in the cited pafTages, and the context 
 of the pafTages, or the names and expref- 
 fions of greatefl importance, are fuch as 
 are affirmed of, or apphed to the Son by 
 himfelf and' others, in the Golpels and wri- 
 tings of the new teftament. 
 
 The farther ufe I Ihall make of this cpi- 
 ftle, to afTert the Divinity of the Son of 
 God from the writings of the Prophets, 
 fliall be let alone till the next opportunity. 
 
 Christ's 
 
ii^^^igi^ 
 
 HRisTS Divinity 
 
 Proved from Hagg. ii. 6. and other Texts 
 of the Old Testament. 
 
 The Third Sermon preached on Tuefday 
 January 3. 1721. 
 
 VA vA yJi 5ws '/Ji yJ^ 7*^ -/A vJi yJ:. VJi ?,& ?m^ ?A >/<s ?j^ y^ %.^ ?^^ ?A '/y^ PA 
 
 Luke xxiv. ^7. 
 
 And beginning at Mofes and all the 
 "Prophets , He expounded unto them in 
 all the Scriptures^ the things concern- 
 ing himfelf, 
 
 I Have already confidered fome texts or 
 paflages of the old teftament , cited 
 and applied to the Son of God by the 
 infpired author of the epiftle to the He- 
 brews '^ there is one behind which I can- 
 not omit, being a farther proof that the 
 Son is God, or one with the God whom 
 the Jews worlhipped. The paflage is 
 
 this^ 
 
Serni. in. Christ's Divinity, 5^r. 77 
 
 this, ' JVbofe voice then Jhook the earth: 
 but now he hath pomifed^ I^V^^?,^ ^^^ 
 once more I Jhake not the earth only^ but 
 alfo heaven. The words are taken with 
 fome variation from the prophet Haggai ^ 
 by whom they are afcribed to the God of 
 the Jews, being thus introduced, ^ Thus 
 faith the Lord of hojis^ yet once , it is a 
 little while^ and I will Jhake the heavens 
 and the earth \ but by the author of the 
 epiftle, to the Son of God; as I hope will 
 appear from examining the context, which 
 runs thus, *" See that ye refiife not him 
 that fpeaketh\ for if they efcafed not^ 
 who re fifed him that fpake on earthy 
 much more jh all not we efcafe, if we turn 
 away from him that Jpeaketh from hea- 
 ven^ whofe voice, &c. The voice^ that 
 is faid to have jhaken the earthy is the 
 voice of him that Jpeaketh from heaven , 
 or that is from ^ heaven, who is not the 
 Father, but another Perfon. For He from 
 heaven, or who fpeaks from heaven, is 
 oppofed to Him that fpake on earth ; but 
 God the Father is no where oppofed thro' 
 this whole epiftle , to any perfon fpeaking 
 on earth, but is rather repreiented as fpeak- 
 
 a Heb. xii. 26. t> Haggai ii. 6, ^ f-'^-S- 
 
 jng 
 
 '^ Th ciT ii 
 
•^8 Christ's Divinity SeriD.IIL 
 
 ing thro' both ; as for inftance, ^ God^ who 
 /pake in time faft — by the prophets^ hath 
 in thefe lafl days fpoken unto us by his 
 Son. We cannot inter then from the ftyle 
 of the epiftle, that the Father is the Perlba 
 fpeaking from heaven. 
 
 Secondly^ The Perfons ipeaking, and op- 
 pofed to each other thro' the whole epiftle, 
 are Chrift on the one part, and angels, pro- 
 phets, and Mofes on the other : As for in- 
 ftance , ^ If the Word fpoken by angels 
 was Jiedfaji J &c. how fh all we efcape if 
 we negleB fo great falvation , which at 
 the firfi began to be fpoken by the Lord? 
 where the oeconomy and Perfon of the Son 
 of God, or Word incarnate, is oppofed to 
 the oeconomy and perfons of the angels. 
 Again, ?>God^ who fpake by the prophets^ 
 hath fpoken by his Son. And again, ^ He 
 that defpifed Mofes' s Law died without 
 mercy^ under two or three witnejfes : Of 
 how much forer puntjhment fupPofe ye, 
 fhall he be thought worthy , who hath 
 trodden under foot the Son of God ? The 
 Son of God, and the Golpel he prcach'd, 
 are oppofed to the law, teaching, and 
 perfons of Mofes and the prophets ; for 
 
 c Heb, i. I, 2. f c. ii. 2, 3. g c. i. i, 2. 
 
 ^ c. X. 28, 29. 
 
 Mofc: 
 
Serm. III. f roved from Hagg. ii. 6. 79 
 
 Mofes and the prophets ading in the vir- 
 tue of the fame oeconomy, which was un- 
 der the influence and diredlion of angels, 
 are together with them confider'd as one 
 m refpedl of their oeconomy, and oppofcd 
 as one to the Perfon of Chrift, w^ho came 
 in the power of a better difpenfation. 
 
 Thirdly^ Since Chrift on the one parr, 
 and angels, prophets, and ilf(9/?j* on the 
 other, are the perfons fpeaking and oppo- 
 fed to each other thro* the whole epiftle, 
 it is reafonable to believe that the Perfons 
 fpeaking, the one upon earthy and the o- 
 ther from heaven^ are the Son of God, and 
 iome eminent prophet, meffenger, or iainc 
 of the old difpenfation. 
 
 Fourthly^ Since the Perfon of Chrift is 
 greatly exalted in the foreiaid epiftle a- 
 bove all thofe that are oppofed to him , it 
 will thence follow, that the nobler Per(bn 
 of the two fpeaking is the Son of God. 
 But the nobler Perlon of the two fpeak- 
 ing is He from heaven , or who Jj^eaks 
 from heaven , as will plainly appear by 
 repeating the words , If they efcafed 
 not , who refufed him that fpake on 
 earthy much more jhall not we efcape^ if 
 we turn away from him that Jpeaketh 
 from heaven. The confequence of which 
 iSj that He from heaven, or who /peaks 
 
 from 
 
8o Christ's Divinity Serin.IIL 
 
 from heaven^ is the Son of God. Which 
 will farther appear from another confidera- 
 tion, that the highefl: punifhment is de- 
 nounced againfl: thofe who negled; hmy 
 ijvho fpeaketh from heaven : in like man- 
 ner as it is againft thole, who negled: the 
 Golpel and Perfon of Chrift ; as chapter 
 the fecond , ' If every tranfgrejjion and 
 difobed'tence of the word fpoken by angels, 
 received a juft recommence of reward , 
 how fhall we efcape if we negleEi fo 
 great falvation^ which at the fir ft began 
 to be fpoken by the Lord ? and chap. x. He 
 ^ that defpifed Mofes law^ died without 
 mercy ^ — of how much for er pinijhment — 
 jhall he be thought worthy^ who hath 
 trodden under foot the Son of God ? We 
 may farther obferve , that ^ He from hea- 
 ven, or who fpeaks from heaven, are like 
 terms as are elfewhere ufed in the facred 
 writings to exprefs the Son ; as for inftance, 
 the Baptift'hys, "^ He that comet h from 
 above, is above all^ meaning Chrift ; He 
 that is of the earth is earthly, and fpeak- 
 eth of the earth , meaning himfeU; He 
 that cometh from heaven is above allj 
 and what he hath Jeen and heard, that 
 
 ' ^- i, 3. I^ y. 28, 29. 1 'O ctV i?(^v«y. 
 
 •"John lii. 31, 32. 
 
 8 ht 
 
Serm.III. proved from Hagg. ii. 6. Si 
 he teftifietb^ meaning the Son. In which 
 words an oppofition is made, hke that in 
 the epiftle, between John and Chrift, the 
 one oithe earthy zxid^fpeakhtg of the earth: 
 The other from heaven^ and teft'tfying the 
 things which He learnt there. So St. Tatil 
 fays, " the fir fl man is of the earthy earthy : 
 Thf fecond man is ° the Lord from hea- 
 'ven. Whofoever then he be who fpake on 
 earth, this we are fure of, that He from 
 heaven is p the Son of God. Tho' it is 
 very probable, that Mofes ^ is the perfon 
 fpeaking on earthy fince he alone is fingly 
 oppofed as giver of a law to the Son of 
 God through the whole epiftle. If Chrift 
 then be the Perfon fpeaking from heaven^ 
 and the voice of him v/ho fpeaketh from 
 heaven^ or publifheth the Gofpel, fhook 
 "■ the earth in publiftiing the law, Chrift is 
 
 the 
 
 n I Cor. XV. 47. 
 
 o 'O KvQ^i^ £| siT^vSf that hy the fame Lord who look- 
 cth down from heaven upon the children of men. Ko- 
 e^^ (ya. ? »2^v« (^<£«y%^ev. Pfal. xiv. 2. Who looketh dozvn 
 to fave, Pf. xxxiii. 13, 18, 19. and to preach the Gofpel as 
 well as to fave, Pfal. cii. 20, ir, 22. Which lafi verfe 
 compare with Pfal. xxii. 23. cited Heb. ii. 12. See alfo 
 Lament, iii. 49, 50. 
 
 p CEcum. & Theoph. in loc. 
 
 q Chryfoft. CEcum. & Theoph. in loc. 
 
 ^ Exod. xix. 1 8. It is worth obfervin^, that the defcent 
 ef Chrifi at his fecond comings and the aftenfon of the 
 
 G faint i 
 
8^ Christ*s Divimxy Serra. IIL 
 
 the Perlbn who Jhook the earthy and pub- 
 lulled the law. But the fame Perfon who 
 jhook the earthy zxid^fpeaketh from heaven^ 
 hath prom'tfed faying^ ' Tet once more I 
 fhake not the earth only^ but alfo heaven ; 
 the confequence of which is, that Chrifl is 
 the Perfon who promifed to fliake them. 
 But He who promifed according to Hag- 
 gai\ is the Lord God of hojis\ it will 
 therefore follow, that Chrift is one with 
 the Lord of hofts, who will jhake the earth 
 and heaven hereafter, or is one God with 
 the God of the Jews, And it is no won- 
 der that /baking or changing the heaven 
 and earth are afcribed to the Son in the 
 llyle oi Haggaiy at the end of this epiftle, 
 when creating both, and changing them a- 
 gain, is affirmed of Hirii in the ftyle of the 
 
 faint i to meet him in the clouds y is foretold in terms which 
 Mofes makes ufe of to exprefs the defcent of God upon Sinai, 
 and the peoples meeting him. As for inflance, 
 
 Exod. xix. 19. lyivot'Ja j' i Thei. iv. 16. cujTsg o 
 04 00)104 T^ QxXTrify®^. i/.ZO. K.v(ia(^ c* QocXTnyfi OeS xx- 
 xaTii^n l^ve/'^y f.\?>.c^ 7uQy,(7-i^. 2 Thef. l". 8. ' ci» 
 'ss-ve^- if. 17. Kj i^Y.yocfe M&)- TsrvQji <pMyog. I Thcf. iv. 1 7. 
 
 ©fhf. /LieOx ov vitpcXcM^ Hi ecTrxvli^a-iv 
 
 A probahle argument^ that the Lord is the fame in both 
 places ; or that the Lord zvho defcends to fini/l} the ivork of 
 redemption and falvation at the lafi day^ cannot be lefs 
 than the Lord who defcended to deliver the law. 
 ^j^. 16. f Hag. li. 6. 
 
 6 Tfalmifty 
 
Serm. III. proved from Hagg. ii. 6. 83 
 
 Tfalm'tji^ at the entrance of it. "^Thou^ 
 Lordy in the begimiing hafl laid the foun- 
 dation of the earthy and the heavens are 
 the works of thy hands. They /hall pe- 
 rijh^ hut Thou remaineft : And they all 
 Jhall wax old as doth a garment ; and as 
 a vejture jhalc thou fold them up y and 
 they Jhall be changed: But Thou art the 
 fame^ and thy years jJoall not fail. So u- 
 niform is this author in his notions of the 
 Son, and fo confident with himfelf in pro- 
 ving his excellency above men and Angels, 
 from pafTages taken from the old Tefta- 
 ment, that belong to Jehovah the God of 
 the Jews. 
 
 Whatibever objection may be here made 
 to the Son's fpeaking or publifhing the law, 
 and jhaking the earthy from what is af- 
 firmed by this very writer, '^That the word 
 or law was fpoken by Angels^ is not pe- 
 culiar to this explication, but of like force, 
 whether it were the Father, or whether it 
 were the Son who floook the earthy and for 
 this reafon fliall not be confidered in the 
 prefent difcoufc. 
 
 From what has been faid, a farther argu- 
 ment may be drawn for the truth of the 
 Godhead of the Son, the very fame that is 
 
 » Heb. i. 10, II, 12. ^- Heb. ii. i. 
 
 G z ufed 
 
§4 Christ's Divinity Serm.IlL 
 
 ufed by Mofes in the book of T>euteronO' 
 my ^ to prove Jehovah to be true God. 
 The words are thefe, """Did ever people 
 hear the voice of God ffeaking out of the 
 m'tdfl of the jire^ as thou haji heard^ and 
 live ? Or hath God ajfayed to go and take 
 him a nation from the midfi of another 
 nation^ by temptations^ h fig'^^'> ^^^d by 
 wonders^ &c. according to all that the 
 Lord your God did for you in Egypt be- 
 fore your eyes? Unto thee it was /hewed, 
 that thou mightefi know that the Lord he 
 is God\ there is none elfe bejides Him, 
 The truth of his Godhead is evident- 
 ly inferred from the wonders which He 
 wrought in the midft oi Egypt ^ and the 
 voice He uttered out of the midft of the 
 fire ; which fuppofes this ; that neither of 
 the two could poflibly be done by a Being 
 iefs than the true God. For were that pof- 
 fible, the fadls mentioned being no demon- 
 ftrations of Divine power, could never 
 prove that He who perform'd them, was 
 true God. If the voice then of Him who 
 jhook the earth at the publiihing of the 
 law, and of Him who /pake out of the 
 midft of the fire ^ be the fame voice, and 
 the Peribn the fame, as evidently appears 
 
 X Deut.iv. 33,34, 35. 
 
 fromi 
 
Serm III. proved from Hagg. ii. 6. 85* 
 
 from the book oi 'Deuteronomy'^ compared 
 \si\i\\ Exodus'^ : and the Pcrion be Chrift 
 according to the docftrine of the author to 
 the Hebrews ; and He who fpake out of 
 the midft of the fire, be the fame who 
 wrought the wonders in Egypt ; and thele 
 fad:s be certain demonftrations of the truth 
 of the Godhead of Him who performed 
 them : It will then follow, that the Son 
 who performed them is true God, or toge- 
 ther with the Father is the Lord God^ be- 
 fides whom there is none elfe. By this ar- 
 gument the God of the Jewsy and confe- 
 quently Chrift is proved in general to be 
 true God. But Mofes proceeds and fhews 
 in particular from his wonders wrought 
 both in heaven and earthy that He is God 
 in heaven^ and God on earthy and there- 
 fore the true and only God. For the ef- 
 fed:s of his power manifefted in the(e, were 
 accounted by Mofes an infallible proof, that 
 He was God over all. As for inftance, ^Otit 
 of heaven He made thee to hear his voice^ 
 that He might inflrtidi thee: And upon 
 earth He /hewed thee his great fire, and 
 thou hear deft his words out of the midfl of 
 the fire. That is, mount Sinai j which is 
 
 y Deut. V. 22. 2 Exod. xix, 18. 
 
 « Deut. iv. 36. 
 
 G 3 part 
 
86 Christ's Divinity Serm.IIL 
 
 part of the earth, ^ burnt wich fire unto the 
 midft of heaven, as Mofes exprefTes it ; fo 
 that the voice proceeding, or the words 
 heard out of the midft of the fire ^ might 
 well be faid to be heard out of heaven. 
 To which he fubjoins the wonders He per- 
 formed in Egypt and the wiiderneft, fay- 
 ing, "^ And becaufe He loved thy Fathers^ 
 
 therefore He brought thee out in his 
 
 fight with his mighty power out of Egypt y 
 8cc, From all which his inference is this, 
 Know "^ therefore this day^ and confider it 
 in thine heart , that the Lord He is God 
 in heaven above, and upon the earth be- 
 neath: There is none elfe. If then the in- 
 ference be good from the forefaid premif- 
 fes, that the God of the Jews is the only 
 God, it will then follow, that the Son of 
 God who wrought the wonders in heaven 
 and earth already mentioned, and will 
 work new ones in the fame places at his 
 fecond coming, is together with the Father, 
 who cooperates with him, the only God 
 both in heaven above, and upon the earth 
 beneath : There is none elfe. 
 
 What I have faid of the Son of God, 
 and grounded on the words of the author 
 
 ^ f, ir. C ij^ ^y, 
 
 d f. 39. compart it with Exod. xvJii 10, ir, 12. 
 
 to 
 
Serm. III. proved from Hagg. \\. 6. 87 
 
 to the Hebrews^ does not contradid:, but 
 agrees wich the do(5trine of the ancient 
 church , which beHeved the Son to have al- 
 ways appeared and fpoken to the Jews\ 
 and wirh the exprefs words of eminent Fa- 
 thers, fuch as Irenaus^ who fays, ^ that 
 the Lord (that is Chrift) ffake the ten 
 commandments him/elf. And Clement of 
 Alexandria^ who fays, ^ That the word 
 declared himfelfthe pedagogue^ or injlrU" 
 ftor^ when He faid in ferfon , / am the 
 Lord thy Gody which have brought thee 
 out of the land of Egypt. 
 
 I have now done wich the paflages of 
 fcripcure cited by the author of the epiftle 
 to the Hebrews^ where the Godhead of 
 the Son is afTerted in the ftrongeft and 
 mod expreffive terms, fuch as belong to 
 the one true and eternal God whom the 
 Jews wor (hipped. I fliall now proceed 
 to fome other portions of the old Tefta- 
 ment cited and explained in the writings of 
 the new, to ihexv you the harmony of its 
 feveral parrs in applying paflages to the Son 
 
 d Decalogi quidem verba Ipfe per femetipfum omni- 
 bus fimpliciter Dominus loculus eft. Iren, lib. 4. c, 31. 
 See alfo c. 27. />. 3 15. 
 
 ^Ks 'Atyvrrla, Clem, Aiex. Paedag. p. 131. 
 
 G 4- of 
 
88 Christ's Divinity Serm.IIL 
 
 of God, originally meant of the God of 
 the Jews. The firft I fliall confider, is ta- 
 ken from the Tfalms^ and is this following, 
 ^ Thou haft afcended on high , Thou haft 
 led captivity captive : Thou hafi received 
 gifts for men^ which is cited and applied 
 to the Son of God in the epiftle to the 
 Ephefians after the following manner, 
 s PFherefore He faith^ when He afcended 
 Mp on high^ He led captivity captive., and 
 gave gifts unto 7nen. The fubjedl referred 
 to in the cited paflage, as it ftands in the 
 Tfalm^ is the Lord God. For the proof 
 of which, I ftiall firft premife that it is u- 
 liial with the Tfalmift^ when He fpeaks of 
 God, to pafs from the third to the fccond 
 Perfon, according to the genius ^ of the 
 facred language. As for inftance, Tfal. 
 Ixvii. He begins thus, God he merciful un- 
 to us J and blefs us : and caufe his face to 
 fhine upon us. But immediately fubjoins, 
 ' That thy way may be known upon earthy 
 thy faving health among all nations. Now 
 this is obierved in the prefent Tfalm^ Let 
 God arife^ fays he in the firft verfe; but 
 in the next thus, Thou ftoalt drive them 
 away, changing the third into the fecond 
 
 f?h\. Ixviii. i8. g Ephef. iv. 8. 
 
 ^ See Kimchi o??. Cbadiah i. 7. ^ f. 1. ■ 
 
 Perfoa 
 
Serm.III. frove/ifromVf2A.hw\i\.i^. 89 
 
 Peribn. SoVC^xlAxyiu. 6. Go^feUeth the fo- 
 I'ttary in families. Bur f.j.O Godj when 
 thou wentejt forth before thy people. And 
 in like manner from Sf. n. to the 17'^ He 
 fpeaks of Godin thethird Perfbn, and then 
 varies as He did before, faying, ^ Thou hajl 
 afcended on high, Thou hajt led captivity 
 captive, &c. 
 
 Secondly, This being premifed, if we 
 turn our eyes to the part of the Tfalm pre- 
 ceding the pafTage cited by St. T^aul^ it 
 will evidently appear that the fubjed: fpo- 
 kcn of, and addreffcd to by the Tfalmifi 
 in different Perfons, is none other but the 
 God of the Jews, who is mentioned almoft 
 in every verfe by one of thefe names, Lord, 
 God, Jehovah, Almighty, and the God of 
 Ifrael; and in the verl'e preceding, is {po- 
 ken of thus , ^ The chariots of God are 
 twenty thoufand, even thou fan ds of an- 
 gels : The Lord is among them as in Si- 
 nai, in the holy place. From whence vve 
 may infer, that the fame fubjc6t is here un- 
 derftood in the cited pafTage immediately 
 following; Thou hafi afcended, that is. 
 Thou, O God, Thou O Lord, whofe cha- 
 riots are angels, haft afcended on high. 
 There was no need to repeat, Lord, when 
 
 i*^. 18, «)^. 17. 
 
 He 
 3 
 
90 Christ's Divinity Serni. IIL 
 
 He pafled from the third to the fecond 
 Perfon, or faid Thou ; for the ftyle"* of the 
 ^falmiji^ and the clearnefs of the context, 
 * and connexion of the paflage to the reft 
 of the Tfalm, direcSt us to the fubje<9: treat- 
 ed of before, as meant and addrefled to in 
 the fecond Perfon. 
 
 Thirdly^ The words following the cited 
 paflage, are a farther proof that the (ubjedl 
 meant, is the Lord God. For having faid, 
 Thou haft led captivity captive^ Thou haft 
 received gifts for men^ &c. He adds, blef- 
 fed " be the Lord^ who daily loadeth us '^ 
 with benefits. That is, who hath given 
 us gifts^ converting the rebelliom, that 
 the Lord God might dwell among them. 
 The fame p who afcended and received 
 gifts, is He who is p blejfed for difpenfing 
 them to men. 
 
 Laftly^ The meaning of the pafl"age ne- 
 cefl^arily requires, that the Lord God be 
 the fubjed: referred to, and none other. 
 For, Thou haft afcended on high : Thou 
 haft led captivity captive : Thou haft re- 
 
 »n See f.l.z- ^ f' 19. 
 
 o With his blejfings, Ab. Ezra, who hath chofen m for 
 his inheritance. Syr. 
 
 pp Benedidus itsque Dominus & Deus efl:, adfcendeus 
 in altum, capiens captivit.Uem, in hominibus dona per- 
 cipiens, .eos fc:!. qui inhabiuturos fe effe non crederent. 
 Bd, in loc, §. 20. />. 20i. 
 
 ceivecf 
 
Serro.III. f roved from Pfal.lxviii. i8. 91 
 
 cetved gifts for men^ is a manner of doxo- 
 logy which defcribes one, who returns in 
 triumph from a conquered enemy. But the 
 great conqueror, whom the context de- 
 Ibribes as breaking, purluing, and fcattering 
 his enemies, is the Lord Almighty ; it will 
 therefore follow that He, who triumphs, is 
 the Lord Almighty, the fame who conquers 
 the enemies of his church. As for inftance, 
 the TfalmiB fays, f. i. Let God arife^ 
 let his enemies be fcattered: Let them al- 
 fo that hate him^ flee before him^ &c. j^. 6. 
 God brtngeth out thofe "juhieh are bound 
 with chains, Sf, 11, ix. The Lord gave the 
 
 word' Kings of armies did flee apace. 
 
 And 3^. 14. The Almighty fcattered kings. 
 In all which, God is reprelented as a migh- 
 ty warriour able to fubdue, and adually 
 conquering at the head of his people, all 
 that oppole him ; and then follows the ac- 
 count of his triumph the effed: of his vi- 
 ctory, in the following words. Thou haft 
 afcended on high^ &c. It mud not be con- 
 cealed that the "fews undcrftand them of 
 their prophet "^ MofeSy or ""TDavid their 
 king. For what reafons I cannot tell, (the 
 context direcfling them to God only) ex- 
 cept they be theie, to wrcfl: from the Chri- 
 
 q Chald. Paraph. & Ra(fc. - Ab. Ezra. ' 
 
 ftians 
 
f)z Christ's Divinity Serm.III. 
 
 ftians a plain proof of the Godhead of Chrift, 
 or the fceming abfurdicy of faying of God, 
 He received gifts ; fince every good and 
 perfed: gift cometh from above. The lat- 
 ter I iliall confider, and obferve, 
 
 Firjij that the words in the original may 
 be rendered thus , ^ Thou haft taken gifts 
 amongft men\ that is, thou haft chofen 
 and leparated fit perfons from the reft of 
 mankind, to ferve in the facred miniftry of 
 thy church ; as I Ihall fliew from particu- 
 lars. Firft, ' the original word, which we 
 render received^ is fometimes ufed for ta- 
 king, fandifying, or feparating perfons to 
 a certain office; as for inftance, And /, 
 behold I have ^ taken your brethren the 
 Levites from among the children of Ifraely 
 
 ' to do the fervice of the tabernacle of 
 
 the congregation. Secondly , the perfons 
 feparated to this fervice are called a gift 
 both to God and the priefts ; a gift to God 
 in the following words, ^ For^ they (the 
 Levites) are wholly given unto me^ or ac- 
 cording to the Seventy , they are given 
 
 ^ Accepifti dona in hominibus, Vulg. Lat. 'ixoL^i<i So- 
 
 t nnpb eXuCeg. LXX. 
 
 V tnnp'? HX'^<pa, LXX. Numb, xviii. 6. So iii. rz. 
 viii. 16,17, 18. 
 w Numb. viii. 16. 
 
 unto 
 
Serm.III. j^rovedfromVM.hyin.i^. 93 
 
 mtto me ""a gift^ from among the children 
 of Jfrael\ ^ gift to the priefts in the fol- 
 lowing terms, > / have given the Levites 
 as a '' gift to Aarorty and to his Sons^ from 
 among the children of Ifrael , to do the 
 fervice of the children of Ifrael in the 
 tabernacle of the congregation. And both 
 God and the priefts are mentioned together 
 in the fame fentence, ' To yoUy (that is, 
 jiaron and his fons) they are given ^ as a 
 gift for y or to the Lord, Thirdly, the 
 original word, "" which according to our 
 verfion is, for men^ does frequently fignify 
 among men. So Jerem, xlix. 15. / will 
 make thee — defpifed ^ among men ; and 
 Numb. viii. 17. All the firfl-born ^ among 
 the children of Ifrael , among ^ men^ and 
 among beajls, are mine. The meaning of 
 the words then, according to the obferva- 
 tions I have here made , may be this fol- 
 lowing , Thou hafi fan£iified amo^ig men , 
 or feparated and chofen from the reft of 
 mankind^ fit per fons as a gift to thy felf 
 and thy faithful people , for the work of 
 
 ^ icTJ^ojitoc "h^TrzoeSoid/jcif &C. iii. 9. ^s^of^ioi ^oi^x stoi fMt 
 
 y Numb. viii. 19. ^ aijn: -^hfjLx hSof^a^, LXX. 
 « xviii. 6. b )2^3n3 riDHD J^oV« h^ofd^oy. LXX. 
 
 c m^jiin. d )o-i>in ^ d^e^^TToii. LXX. 
 
 ^ oDia sV tfoTs. Sept, * DnND. 
 
 the 
 
94 Christ's Divinity Serm. III. 
 
 the minijtry ; that is, teachers and inter- 
 ceflbrs were appointed of God for con- 
 verting the world, edifying the church, and 
 offering up prayers and thankfgivings to 
 God in the name of believers. In which 
 fenfe the pafTage is cited by the apoftle him- 
 felf ; for having faid, s He gave gifts unto 
 men^ after a fliort parenrhefis ot two ver- 
 {es, he explains himfelf thus, ^ Andy or, e^ 
 ven he gave fome apoftles^ and fome fro- 
 fhetSy and Jome evangeliflsy and fome pa- 
 ftors and teachers. The gifts, that were 
 given, were governors and teachers fettled 
 in the church. It is not abfbrd then to fay 
 of God, he received giftsy in the fenfe I 
 have given ; it is rather an acSt of prero- 
 gative and power; for who but God, who 
 alone knows the wants of his church, and 
 the means of preferving it, and of propa- 
 gating truth and religion pure to diftant 
 generations, can appoint and qualify orders 
 of men to promote fo great and ufeful a 
 work, to the end and conclufion of the 
 Gofpel oeconomy ? 
 
 But fecond/jy If the paflage were meant, 
 not of Pcrfons, but ihe gifts of the Spirit 
 
 g Kphef. iv. 8. not ^ou.u, as the Levites are called ^ but 
 ^oux'iiiy hecaufe of the feiarAl orders of apollles , pio- 
 pht:fs, C7T. 
 
 h y^. xt. 
 
 which 
 
Serm. III. proved fromVfz\. Ixviii. i8. 95' 
 which are doubtlefs included, fince by thcfc 
 gifrs the feveral orders and diftindlions of 
 men were conftitured in the church , yet 
 God might be faid to receive gifts in a 
 fcripture fenfe. For firft, the Greek word, 
 'which according to the Seventy (lands for 
 receiving., is ufed by St. John for manifeji- 
 ing or exerting \ as for inllance, Revel. 
 xi. 17. Thou haft taken ^ ^ or received thy 
 great power ^ and haft reigned\ that is, 
 thou haft ihewn or exerted thy great pow- 
 er; for the power of God is effential to 
 God. And in hke manner to take or re^ 
 ceive the gifts of the Spirit, is to raanifeft 
 the Spirit in its feveral gifts, by conferring 
 it on men. Secondly, the word in the He- 
 brew fignifies giving as well as receiving ; 
 for in this ienle does the apoftie cite it, 
 ^ He gave gifts unto men ; which is alfo 
 the reading of the Chaldee paraphrafc and 
 Syriac verfion ; and in this fenie do we 
 find it rendered in the book of Exodus^ 
 "" Speak unto the children of Ifrael, that 
 they bring me an offering ; but in the ori- 
 ginal, that they take for me an offering ; 
 tor the people were to bring or give the 
 offering, and the priefts to receive it. 
 
 * 'e^uKi» n» Exod. XXV. i. See alfo I Kings xvii 4. 
 
 I think 
 
9.6 Christ's Divinity Serm. III. 
 I think it appears then from the context 
 in the Tfalniy and the import of the words 
 which I have now confidered , that the 
 fubjed, which afcended-^w^ received gifts ^ 
 is the God fpoken of thro' the whole T/almj 
 that is, the true Godj the God of the y^*^/, 
 the Protedlor of the church , "" Conqueror 
 of its enemies, the God ° who condudled 
 them thro' the howHng v^ildernefs, in a 
 cloud by day and a light by night ; the 
 God, at whofe prefence, p as Creator of all 
 things, the heavens dropped and the earth 
 trembled ; whofe chariots ^ are myriads of 
 holy angels ; the worfhip "" of Ifrael\ and 
 the God whom the Gentiles ^ fhould ac- 
 knowledge and obey. For all this is af- 
 firm'd of the God whom the paflage refers 
 to. But the palTage is cited and applied to 
 Chriji in the epiftle to the Ephejians : As 
 for inftance, the apoftle fays ' 3^. 7, 8. %- 
 to every one of us is given grace^ accord- 
 ing to the meafure of the gift of ChriB ? 
 wherefore he faith^ that is, in profped: of 
 which the Tfalmifl faith , when Hej that 
 is, Chrifty afc ended up on higbj he led 
 
 " 9, 1—3. ° f."] vf. %. 
 
 fA.h^J]o)v. Cyriil. Hierof. p. 201. ed. Ox. 
 
 r}^', 16, 29. ^>J^. 31. ^Ephef. iv. 
 
 captivity 
 
Serm. III. proved from Pfallxviii.i8,^r. 97 
 captivity captive , and gave gifts unto 
 men. He cires the words, which the Tfal- 
 miji fpake in the Spirit of God, as a proof 
 or predidlion that grace Jhould be given by 
 the Son of God, or according to the mea- 
 Jure of the gift ofChrijt\ a predi(5lion of 
 which , they could not have been, if the 
 Son of God were not the Pcrlon, of whom 
 it was faid, He fliould afcend tip on highi 
 and give gifts unto men% it wiU then fol- 
 low that Chrift is He, who af vended into 
 heaven^ triumphed after vi(9:ory, and gave 
 gifts unto men. But he woo rriumph'd is 
 the fame who conquered, and he who con- 
 quered is the Lord God ; Chrift therefore* 
 who triumphed and conquered, is the Lord 
 ^ God, whom fuch glorious things are fpo- 
 ken of in the Tfalm. 
 
 It was the apoftle's manner to confirm 
 his dodrine of the Son of God from the 
 old teftament. / continue^ fays he ^ unto 
 this day^ in his apology to Agrippa^ wit^ 
 fieffing both to fmall and great , faying 
 none other things than thofe which the 
 prophets and Mofes did fay Jhould come. 
 And in his folemn conference with the 
 
 C. Alex. p. 624. ed. Ox. And againy Ai^oJKn J o ©soj T>i 
 
 C««A)}ir/a:, t»c f*4v ^W«Atf5, &C. p. 234, 
 w Aa$ XXYi.ll. 
 
 H Jews 
 
98 Christ's Divinity Serm. III. 
 
 Jews at Rome^ ^ He expounded and tefiu 
 fyed to them the Kingdom ofGod^ perfwa- 
 ding them concerning JefiiSy both out of 
 the law of Mofes, and out of the prophets^ 
 from morning till evening, Whacfoever 
 citations were thus made , were doubtJeis 
 the fenfe of Mofes and the prophets ; did 
 doubtlefs relate to the Son of God ; or 
 how were they fitted to perfuade i\\tjews 
 to alTcnt to the things, w hich He taught 
 of him ? Were the cited paiTage meant of 
 another, and not of the Son, in the book 
 of Tfalms^ how could ir prove the thing 
 it was brought for, that grace Jhould be gi- 
 ven to the members cf the churchy accor- 
 ding to the meafure of the gift of Chrifi ? 
 How could it be faid, that He that aft en- 
 ded^ did firfl: defcend^- into the lower parts 
 of the earth ; and He that defc ended, is 
 the fame that afcended up far above all 
 heavens , if he that afcended is not the 
 Son, bu'- the Father only ; fince the Son 
 ^ defcended^ and not the Father, thro' the 
 death of the body into hell and the grave ? 
 
 Should It yet be infifted on, that recei- 
 ving gifts is uled in a fenfe that cannot a- 
 
 ^ A(5i? xxviii.23. y Ivphcf iv. 9, ro. 
 
 Iren. iib. i. c. r. p 41, lib. 3. c. 11. 
 
 gree 
 
Serm. III. proved from Pfal. Ixviii. 1 8,£^f . 99 
 
 gree to the Lord God the fountain of good : 
 I muft farrher reply, that he that afcended 
 being Lord God, as I have fliewn already 
 by comparing the pafiage with the context 
 of the Pfahn^ and fomething being faid of 
 him that afcendedj which leeras inconfift- 
 enr with the nature of God, we ought to 
 infer that the lubjed: referred to is not 
 the Godhead fimply confidered, but united 
 to, and acting in a lefTer nature capable of 
 receiving ; which does not overturn, but con- 
 firm the thing I contend for at prefent, that 
 the Lord God , who afcended on high , 
 is both God and Man, true God and true 
 Man ; that is, God the Word, who became 
 fle/h, and is the Son of God. 
 
 The appointing of officers in the church 
 of God, attributed to the Son in the fol- 
 lowing terms, ^ He gave fome apojllesi 
 and fome prophets^ 8cc. is affirmed of 
 God and the Holy Ghoft in other pafTa- 
 ges of the new teftament: As for inftance, 
 yind God ^ hath fet fome in the churchy 
 fir ft apoftles ^ fecondarily prophet s^ 8cc. 
 
 And again, take heed to all the flock^ 
 
 over the which the Holy Ghoft hath "" tnade 
 you overfeers ; that is, the orders in the 
 
 a ^''E^aKc. b "Eh'Jo 0fo5. I Cor, XJi. 28. 
 
 c Tc zs-^f vu.ee, it uyttv iOelo. A (51. XX. 2.8. 
 
 H % church 
 
jtoo Christ's Divinity Serra.III. 
 
 church are alike conftituted by the Father, 
 the Son, and the Holy Ghoft, as joint 
 fountain of ecclefiaflick authority. 
 
 Another paflage, or rather two united 
 into one, and cited by St. ^aul from the old 
 Teftamenr, is this following, ^ Behold^ I 
 lay in Sion a ftumbling Jtone , and rock of 
 offence, and whofoever believeth on Him^ 
 Jhall not be ^ afloamed. The whole is taken 
 from different places of the prophet Jfaiah, 
 As for inftance, cap. xxviii. i6. Behold^ I 
 lay in Sion for a foundation^ ajlone^ a tried 
 flone^ a jprecious corner Jione^ afurefotm- 
 dation ; he that believeth jhall not make 
 hajie, or^ Jhall not be ajhamed^j according 
 to the Sepruagint. But in St. Taufs words, 
 inftead of ajione^ a tried ftone^ afrecious 
 corner jione^ a fure foundation^ is put a 
 ftumbling ftone^ and rock of offence -^ which 
 the Apoftle takes from the eighth chapter 
 of the fame prophet, where it is thus writ- 
 ten, The Lord of hoHs jhall be "^for a 
 
 ft one of jitimbling^ and for a rock of of- 
 fence. The obfervation I Ihall make upon 
 thefe paffages is this following, That the 
 tried^ precious^ and foundation ftone^ is 
 the one and the fame with theftone of Stum- 
 
 ^ Rom. ix. 33. e 'Ov Kcclcc4^u/j6y,Tej. 
 
 ^ 'Ov f^Tj Kx]coi<^^iw^, ^ ,\'\ 14. 
 
 bling. 
 
Serm. III. f roved from Ifai. viii. i4,?Sr. loi 
 
 hling^ and rock ofojfence ; that is, whofo- 
 ever is meant by one of the exprefliions, 
 the fame is intended by the other alfo ; for 
 otherwife, it is hard to conceive for what 
 reafon the one ihould be put in the place 
 of the other. This being premifed, Ifliall 
 next enquire who may be meant by the 
 ftone of Jiumblingy and rock of offence ac- 
 cording to the prophet, and the Apoftle of 
 Chrift. According to the prophet, the 
 terms are affirmed of the Lord of hoftsj 
 s SanEiifie the Lord of hoHs hir/ifelf fays 
 he, and let him be your fear , and let 
 htm be your dread. And He Jhall be for 
 a fan6ftiary^ that is, to them who fear 
 Him; but for a Jtone of fumbling^ and for 
 a rock of offence to both the houfes of If 
 raeL But according to the Apoftle, the 
 Perfon meant is the Son of God, as will e- 
 vidently appear ; partly from the ftyle of 
 the fame Apoftle in another epiftle ; ^^ we 
 preachy fays he, ChriH crucified^ unto the 
 Jews a fiumbling blocks or rather ' offence : 
 and partly from St. Teter^ who to prove 
 that Chrift is the living flone^ eleEi^ and 
 freciotiSy which the Church is built on, 
 produces the text which St. Taul has va- 
 
 g Ifa. viii. 13, 14. h I Cor. i. 23. 
 
 » SxavJfitAov. As -uTiT^t Qku^^ccXh, a rock of cijfence^ 
 
 Rom. ix. 33. 
 
 H ^ ried- 
 
toz Christ-s Divinity Serm. IIL 
 
 ried, faying, ^ Wherefore alfo it is con^ 
 tained in the Scripture^ behold^ I lay in 
 Sion a chief corner ftone^ electa preciomy 
 (&c. But the jlone of fiumbling^ and rock 
 of offence is put in the place of the eleB 
 /tone. It will therefore follow, that Jcfus 
 Chrift the eleEl fione in relation to ^ God, 
 is xht fone of fiumbling^ and rock of of 
 fence in relation to men ; which will far- 
 ther appear from the context following, 
 "" Unto you therefore which believe He is 
 freciom-, that is, the ele6i fione -' But Un- 
 to them which be difobedient^ the Jlone 
 which the builders dif allowed^ ( which 
 Chrift cites " with relation to himfelf) the 
 fame is made the head of the corner^ and 
 a fione of fumbling^ and a rock of offence. 
 He joins like St. Tatil^ the different paiTa- 
 ges of diftant chapters, fliewing thereby, 
 that Chrift is the lubjedt which both refer 
 to, and confequently He whom the pro- 
 phet mea7it by the precious ft one ^ and the 
 rockof offence: Andlaftly, will appear from 
 the context in the Ro7nans\ where the A- 
 poftle tells us, "" That the Gentiles attain- 
 ed the right eonfnefs of faith '^ that x^^ ac- 
 cording to the ftyle of the fame epiftle. 
 
 ^ \ Ep. ii. 6. ' ^J'. 4- '^ y. 
 
 -> Matth. xxi. 4^. o ^, 30, 
 
 ^Tfm 
 
Scrm.lW. proved from Ifai.viii. 14, ®r. 103 
 
 P The rtghteoujnefs of God by faith of 
 Chrift ; "^for Christ is the end of the law 
 for right eotifnefs. But the Je'jvs mifcar- 
 ried for the following reafon, that they 
 fought righreoufnefs not by faith of the 
 Son of God, but as it were by the 
 works of the law\ "" For they fumbled at 
 that fumbliyig-flone^ or Chrift crucified. 
 And then fubjoins the following words, as 
 it is writ ten J Behold^ I lay in Sion a fum- 
 bling flone and rock of offence : And who- 
 foever beiteveth on him^ Jf?aU not be a- 
 foamed \ fliewing hereby that the fltirh' 
 bling of the Jews^ arid the ftone of fum- 
 bling^ were both foretold by the Spirit of 
 prophecy. If then the Lord of hofs be 
 the flone of ftunibling^ and rock of offence^ 
 according ro Ifaiah : And the Son of God, 
 according to the docStrine of St, !P^/^r and 
 St. T'auly and fcripture be cited according 
 to the fenfe in which it was delivered by 
 the Holy Ghoft, it will then follow that 
 the Lord of Hofts and the Son of God is 
 one and the fame; or, that the Son of God 
 is the Lord of hofts meant in Ifaiah, 
 which I fliall farther Ihew from another 
 paftage of the fame prophet in the fame 
 chapter, ufcd by Sc. Teter in his firft epi- 
 
 p Rom, iij. 2.1 q Chap. x. 4. ' Rom. ix. qi. 
 
 H4 ftle 
 
to4 Christ's Divinity Serm.IIL 
 
 (lie. The paflage is this according to the 
 prophet, ^ Neither fear ye their fear^ nor 
 he afraid^ fanBifie the Lord of hoHs him- 
 felf:, that is, the fame Lord that is called 
 in the yerfe immediately following, a ft one 
 of Jiumbling^ and rock of offence. But 
 in St. Teter thus according to the Syriac 
 and Italic verfions, Be not afraid of their 
 terror^ neither be troubled^ but fanBifie 
 the Lord Chrijt, If this be the true and 
 genuine reading, as is very probable ac- 
 cording to the judgment of an eminent 
 ^Critick, the words of the prophet will 
 have this meaning, SanEiifie the Lord of 
 hoHs ; that is, the Lord Chrift, and He 
 fhall be for " a fanBuary to the faithful, 
 bxxi for ajione of ftumbling^ and for a rock 
 of offence to the hardned and unbelievingo 
 I might farther obferve, that the fame Per- 
 I ■— ^— I. ■■■ II- 'II ». .1 . —-.I 
 
 s Cap. viii. 12, 13. 
 
 « See Mills on theflace^ and Prolegom./'. 119. col i. 
 
 " See Ezek. xi. 16. Tliat is a defence, Exod. xxi. 14. 
 Pfal. xxvii. 5, 2 Kings xf. 2, 3. Chr'tji is the Sanctuary 
 or defence of the Church together with the 'Father y as it k 
 -zpritten, the Lord God Almighty, and the Lamb are the 
 Temple of it, Revel, xxi. 22. St. Peter injiead <j/fanclua- 
 ry writes rif^.-^. Glory, that is, the Schechinah. See Ifa. 
 xi. IQ, Heb. LXX. for the Schechinah or glory refled in 
 the Temple, in refpe£i of which it became a defence ; fo that 
 she Son zv'ith the Father is the light of the Church as well as 
 its defence ; a^ it is written, the glory of God did lighten 
 if, and the Lamb is the light thereof, c. xxi. 23. that is, 
 W! m «Vfl6«'v««"if*« '^ ^o^m ^^ QfSi Heb. i. 3. 
 
 '"• ■■ ■' • ■' fon 
 
Senn.III. j?roved from U2A.V 111,14^^ c. 105- 
 
 fon is called Immamie/, or God with us, in 
 the fame '"^ prophecy, the known name "" of 
 the Son of God, and a probable proof that 
 the Son is meant in the context following. 
 In ftiort, the prophet foreteis in the Per- 
 fons of Rezin and Remaliah's Son, who 
 had formed a projed: to dcpok yibaz, and 
 fet up another on the throne of TDavidy 
 that the Jew atxd Gentile fhould in after- 
 times confpire againft Chrifl: boch God and 
 Man : But their malice ihould return upon 
 their own heads. Ajfociate ^ your felves^ 
 O ye people^ iays He to they^^j-, and ye 
 Jhall be broken in pieces : And give ear all 
 ye of far countries to rhe Gentiles : Gird 
 your fe Ives and ye fhall be broken / '.^ Pieces, 
 
 ^ Speak the wordj and it jhall not 
 
 ft and: And why ? For God if with us. 
 He that is with us, whom ye both oppofe, 
 is the true God, is God the Word in the 
 nature of man. ^ Fear ye not their fear^ 
 nor be afraid. Fear ye not the rage and 
 oppofition of the JeWj nor the power, 
 cunning, and Gods of th;. Gentile. ^ San- 
 Etifie the Lord of hoHs himfelf and let 
 him be your fear ; truft in, fear, and obey 
 the Son, who is Loid of hofts, and God 
 with qs. "^ And He jhall be for a fan 51 u- 
 
 ' vr f, 8, 10. 
 
 f ^, 10. 
 
 xMatth. i. 13. 
 
 « Sf, 11, ^f. 13. 
 
 y Ifai. viij.Q. 
 ^ y. 14. 
 
 ary^ 
 
io6 Christ's Divinity Serm. HI 
 
 ary^ or as Sr. Teter paraphrafes it, ^ ^nto 
 you — which believe He is precious, or, the 
 glory. ^ But for a ft one of jtumb ling, and 
 for a rock of offence to both the houfes of 
 Ifrael, 8cc. Or, according to St. 'Peter, 
 ^Unto them which be difobedient — aftone 
 offtiimbling, and rock of offence. This is 
 the full and ultimate meaning of the pro- 
 phet's words, according to the pafTages ci- 
 ted and explained by St, Teter and Sr. 
 ^aul, both adied by the fame Spirit, and 
 therefore concurring in the fame interpre- 
 tation. The fame Perfon or the Son of 
 God, is afterwards ^ Ipoken of in charader 
 of man, as the pafTage is cited by the ^'au- 
 thor to the Hebrews. 
 
 I fhall now proceed to the remaining 
 part of the cited pafTage, ' Andwhofoever 
 believeth on him, fioall not be ajhamed, a 
 farther proof that Jefus Chrift, the ft one of 
 fiumbimg and rock of offence, is the Lord of 
 hofls, or the true God. For faith in Chrift 
 comprehends more than a bare afTenc to 
 the truth of his dodrines, the fitnefs of his 
 precepts, and the certainty of his promifes; 
 an affcnt or faith, that was due from the 
 Jews to Mofes and their prophets ; to Mo- 
 fes, as appears from the following words, 
 
 d T Pet. ii. 7. c >''. 14. lit flip. f I Pet. ii. 7, 8. 
 e lia. viii. 17,18. ^ Chap. li, 13. i Rom; ix. 3^. 
 
Serm. III. proved from Ifai. viii. 14, ©f . 107 
 
 ^ Z/^, / come unto thee in a thick cloudy 
 
 that the people may hear when 1 fpeak 
 
 with thecy and believe thee for ever^ or 
 
 according to the original, believe in thee. 
 
 And alfo to the prophets, ^ Believe in the 
 
 Lord your God^ lays Jeho/haphat^ fo fhall 
 
 you be eflablifl?ed\ believe his prophet Sy 
 
 or according to the original and Greek 
 
 "" verfion. Believe in his prophets^ fo fhall 
 
 ye proffer. But the faith due to the Son 
 
 of God implies more, a trtifi in his 7tamej 
 
 as well as an afTent to the things fpoken ; 
 
 as it is written, " jindin his name fhall tfje 
 
 Gentiles truH\ that \% in his power or 
 
 Perfon, (for name ftands for "" power, Pper- 
 
 fon, or the p thing named.) The reafon of 
 
 which we may take from St. Teter, who 
 
 fays, "^ That there is no falvation in any 
 
 other ; for there is no other name under 
 
 ^ Exod. xix. 9. ' 2 Chron. xx. zo. 
 
 n Marth. x;i. ii. taken from Ifa. xlii. 4. LXX. 
 
 o The name of the Lord, I fa. xxx. 27. is his power, ac- 
 cording to RaCh. See alfo Ads iv, 7. 
 
 P P The name of God fands for God h'tmfclf, when it is 
 the 6bjeH 0/ praife, Pfal. ]iv. 6. bJefling, ciii. i. thankfgi- 
 ving, cvi. 47. and invocation, cxvi. 4. And the Rahbitis' 
 fre(juently put tz:\i;n in the place of the Lord. The fame 
 is observed among men alfo ^ where name fignifies man 
 or Perfon. Ads i. 15. Revel, iii. 4. xi. 13. 
 
 q Ads iv. 12. 
 
 heaven 
 
io8 Christ's Divinity Serm.III. 
 heaven given among men^ whereby we 
 muji he faved. Bur according to the te- 
 nour of the old Teftament, falvation is ob- 
 tained in the gofpel difpenfation by "" the 
 name of the Lord^ the only name and the 
 only God whom the nations fliall vvorlhip, 
 for there fhall ' be one Lordy and his name 
 one. It will therefore follow, that the Son's 
 name, the ' only name whereby we muft 
 be favedy and confequently fuch as all muft 
 trufi hiy is the name ef the Lordy or the 
 one namey which the prophet fpeaks of. 
 And fmce the name that faves, or the Son's 
 name, is one with the Son, for the Son 
 faves by his own name, Jefus ChriH is the 
 Lord Jehovahy or the true God. Were He 
 left than God, how could He fave, fince 
 none is Saviour but God only ? *" I even I 
 am the Lordy and bejides me there is no 
 
 ^ Joel ii. 31. 
 
 s Zech. xiv. 9. Vor his name jlmll he e/iahli/Jjed in the 
 worldy and there fiall be none befides it. Targ. Jon. Or his 
 name only jh all he mentioned in the world, or the mouth of 
 all, RaQi. Kimchi. 
 
 ^ Not exclufive of the Father and Spirit ; for He that be- 
 lieveth and is baptized (into the name of the Father, and 
 of the Son, and of the Holy Ghofl) (hall be faved, Mark 
 xvi. 16. compared with Matth. xxviii. 19. But in oppofition 
 to angels and other creatures both in heaven and earth, 
 lEiphef. i. 20, n. which fome were difpofed to worfhip and 
 truft in. Coloff. ii. 18. 
 
 « Ifa. xliii. II. 
 
 Saviour, 
 
Serm.III f roved fromK3ii.\ii\.i^,^c. 109 
 Saviour. And how can the Gentiles truH 
 in his name^ if He be not God who can 
 favc and deliver ? To trufl in one that is 
 no God, is pronounced a fin by the Spirit 
 of God ; ""^ Wo to them J that go down to 
 Egypt for help^ and ft ay on horfes , and 
 trutt in chariot Sy becaufe they are many ; 
 and in horfcmen, becaufe they are very 
 ftrong : But they look not unto the Holy 
 One of Ifrael^ neither feek the Lord. 
 And why was it a Sin to truft in Egypt ? 
 Why an apoftafie from the true God ? the 
 reafon is this , "" The Egyptians are men 
 and not God^ and their horfes flejh and 
 fiot fpirit. The guilt of their fin confift'. 
 ed in this, that they put the truft which was 
 due to none but Almighty God, in a Being 
 lefs in nature and power than the true God, 
 robbing him of his honour, and fetting up 
 another in the place of God, a notorious ac&i 
 of apoftafie from Him. But not to truft in 
 the Son of God, is a mortal fin according 
 to the gofpel. It muft then follow, that 
 the Son of God is ^ true God as well as ^ He 
 is man. It cannot be faid, that the name 
 of the Father manifefted in the Son, is the 
 
 ^v Ifa. xxxi. I. ^ f,Z. 
 
 yy Si homo tantummodo Chriftus, cur fpes in ilium 
 ponitur, cum fpes m homine raaledidta referatur? No- 
 vat, de Trinh, c. I 3, CT' 14. 
 
 only 
 
lio Christ's Divinity Serro.Ili. 
 
 only name^ which the Gentiles are to 
 truft in ; for were this fo, the objed of 
 their confidence is not the Son, but the 
 Father only ; but the fcripture affirms that 
 the name they are to truft in is the Son's 
 ^ name, The confequence of which is, 
 that the Perfon of the Son, exprefTed by 
 his name, is really divine. 
 
 But farther, the name of C/?ri/?, which 
 the church is to truft in, is alfo the objedt 
 of its prayers and addrefles; for, (ays the 
 apoftle, ' lVhoft)ever Jhall ^ call on the 
 fiame of the Lord jhaU be faved ; from 
 whence it will follow, that Jejus Chrisi the 
 object of worlhip is true God. That the 
 pafTage is meant of the Son of God may 
 be inferred from hence, that it is reafona- 
 ble to believe, that the name or Perfon 
 whom we ought to invoke for deliverance 
 and fafery, is the fame objed which we 
 ought to confide in, in order to obtain it ; 
 which I have lliewn already is the Son of 
 God. But, 
 
 * See fecond Sermon. a Rom, X. 13. 
 
 ^ That is, pray to the Lord, or call upon him in prayer. 
 See I Kings xviii. 24, 36,37. Mxmchi explains it b-. this 
 pafage. The Lord is nigh unto all them that cal tpon 
 him, to all them that call upon him in truth, Pfa^ . xlv. 
 18. that is, that worfhip him in fpifit and lu liuth. 
 John iv. 23, 24, 
 
 Secondly 
 
Serm. III. proved from irai. viii. 1455^^. in 
 
 Secondly', It is clear from the context, 
 that the name of the Lord^ is the Son's 
 name, or the Perfon of the Son : As for 
 inftance, in the beginning of the chapter 
 the apoftle of Chrift perfues the fubjedl he 
 was treating of before, the rejedtion of the 
 Jews for want of the righteoufnefs of faith 
 in Chrift ; for, fays he, "- Chriji is the end 
 of the law^ for righteoufnefs to every one 
 that bel'teveth. The nature of which he 
 defcribes in a comment on the words of 
 Mofes ; '' fay not in thine hearty who Jhall 
 afcend into heaven? (that is, to bring 
 down Chrift from above,) a clear declarati- 
 on that the Son of God was greater than 
 man, exifted in heaven before his incarna- 
 tion, and defcended from thence to be made 
 flelb. ^ Or who Jhall defcend into the 
 deep ? (that is, to bring up Chrift from the 
 dead,) a like declaration that the Son was 
 man, fince he could not have died , and 
 rifen from the dead, if he had not afTumed 
 a bodyof flcih. So far relates to the objed: 
 of our faith the fVord of God appearing 
 in flefli ; the Word ^ that is nigh us in 
 our mouth , and in vur heart ; fb very 
 nigh us, that it waits at the door of our 
 heart and our lips , that the one may be- 
 
 "^ y. 4' ^ f.6, ^ ;^. 7 * y. S. 
 
 licve 
 
iix Christ's Divinity Serrn.IIL 
 lieve it and the other confefs ic. In what 
 follows, the Apoftle unites the ad, the ef- 
 fect, and the objed of faith, faying-, s If 
 thou /halt confefs with thy mouth the Lord 
 Je/HS^ and jh alt believe in thine heart 
 that God hath raifed him from the deadj 
 thou Jhalt be faved% that \^^ whofoever 
 believes, and accordingly confefles, that 
 Jefm Chr^ft is the Word of God , which 
 exifted in heaven, took upon him flefli, of- 
 fered it on the crofs, delcended into hell, 
 * raifed it from the dead the third day, and 
 afcended into heaven from whence he def- 
 cended, (for all this is the objedt of our 
 faith, according to the comment on the 
 words of Mofes^J he Ihall certainly be fa- 
 yed. It is not fufEcient to affent to the 
 truth of Chrift's refurredion , without be- 
 lieving his afcenfion into heaven ; nor con- 
 fefs his afcenfion, if we do not believe that 
 he firft defcended, or came down from hea- 
 ven. For, according to St. Taul, ^ that 
 he afcendedy (that is, far above all hea- 
 vens,) what is it but that he alfo defen- 
 ded firft (from the fame heavens) into the 
 lower parts of the earth. It was not the 
 refurredion of Chrift only, but alfo his def- 
 cent, his coming from heaven, that offend- 
 
 %y.^. ^^ Ephef. iv.p, lo. 
 
 2 cd 
 
Serm. \\\. proved from Ifa. viii. 14, ^c. 113 
 
 cd the Jews ; ^ They murmured at him* 
 becaiife he faid^ I am the bread which 
 came down from heaven. They fixed their 
 eyes on the human pare, and faid, is not 
 thisjefusthefonofjofefhy who fe father 
 and mother we know? How is it then 
 that he faith, I came down from heaven i 
 And ^' many of Jjis difciples ^ on his ^ re- • 
 peating the fame, faid^ this is an hard 
 faying , who can hear it ? and '"^ departed 
 from him : To prevent which he had faid 
 before, " IVhat and if ye Jhall fee the Son 
 of man afcend up where he was before ? 
 meaning thereby, that his afcenfion into 
 heaven, if they waited with patience, would 
 fully convince them that he came down 
 from thence ; that is, that the natures he 
 conftfted of were *" divine and ° human « 
 I he Lord p from heaven^ which is God the 
 iVord^ and the nature of man which was 
 raifed and afcended. This is the belief 
 contained in the faith of Chrift's refurrec- 
 tion, which joyned with a truft in the Son 
 of God will Ikve the believer, as St. TPatil 
 proves in the fame chapter from the pro- 
 
 i John vi. 41, 41. k j^. 60. ^^.58. 
 
 "^ ii. 66. " ^^, 62. 
 
 &q civ^^oiTt'^. CEcum. in Ephsf. iv. 10. 
 P I Cor. XV, 47. 
 
 I pbe: 
 
114 Christ's Divinity Serm. III. 
 
 phet Ifaiahj ^ JVhofoever believeth on him 
 Jhall not be ajhamedj and why ? 'for the 
 fame Lord over all^ that '\^^ Chrift ipoken 
 of, is rich tmto all that call ufon him ; 
 which he proves from a pafTage of the pro- 
 phet Joel^ ' IVhofoever fhall call ufon the 
 name of the Lord^ fhall be faved-, that is, 
 all fhall be faved, who fhew their faith and 
 confidence in Chrift by their prayers to 
 him. I think it is clear then, that the ci- 
 ted pafTage is meant of the Son according 
 to St. Taul , and that the name called on 
 is the name of Chrifi, or the Perfon of 
 Chrift ; the confequence of w^hich is, that 
 Jefm Chrift^ the objedt of woilliip, is true 
 God. For, 
 
 Firf^ Invocation fuppofes the ^ prefence 
 of the objeil in all places, his capacity of 
 knowing the prayers and neceilities of e- 
 very fupplicant, and a power to grant what- 
 foever is wanting to compleat their happi- 
 nefs ; which feem to be attributes that be- 
 long to none but the true God. 
 
 Secondly y The object of prayer, accord- 
 
 ^>^. II. ■ ^ y. 11. s ^. i^. Joel ii.32, 
 
 * Si homo tantummodo Chriflus, quomodo adeft ubi- 
 
 que invoc2tu?, ciim h32c horainis natura non lit, fed Dei, 
 
 lit adcne omni loco pciLt? Novat. c, 14, 
 
■Scrm.lV. proved from Ifai. viii. 14, ^c. 115- 
 
 in^ CO fcripture is ^ God only ; as ic is writ- 
 ten , '' Thou /halt ^-juor/hij? the Lord thy 
 Gody and him only floalt thou ferve ; and 
 again, "^ He that Jacrificeth unto any God, 
 fave unto the Lord only ^ he fhall be utter- 
 ly dejiroyed; which doubtlefs relates to 
 the better facrifice of prayer and .thanklgi- 
 Ving, as well as the outv/ard facrifices of 
 beafts ; to which may be added, that hear- 
 ing of prayer is one of the charad;ers of 
 the true God. ^'O thou that he arefl prayer^ 
 fays the TfalmijU unto thee Jhall all flejh 
 come. 
 
 If then the objedi invoked according to 
 the prophet is the Lord Jehovah^ but ac- 
 cording to the apoftie the Lord Jeftu^ and 
 Jefiis ChriH is the Lord Jehovah , (for 
 the pafiagc is cited to prove that the Son , 
 'uuho is Lord over all, is rich unto all that 
 tall upon him 'J and the objed: of worihip 
 is true God, it will then follow that Jeffs 
 ChriHj who is Lord Jehovah^ and the ob- 
 jed of worlliip, is true God. 
 
 ^ Si homo tantummodo Ciiiiilus : cur homo in oratio- 
 nibus mediator invocatur, cum invocatio hominis ad 
 prseftandam falutem inefficax judicetur. Novat. ibid. 
 
 ^ iVIatth. IV. 10. 5c Exo.'. xxii. r.o. 
 
 y Pui. Ixv. i. 
 
 i % Christ's 
 
C H R I s t's Divinity 
 
 Proved from Mal. iii. i. and other Texts 
 of the Old Testament. 
 
 The Fourth Sermon preached on Tuef- 
 day February 7. 1721. 
 
 Luke xxiv. 17. 
 
 And beginning at Mofes and all the 
 Trophets , He expounded unto them in 
 all the Scriptures^ the things concern- 
 ing himfelf. 
 
 ^ I '^ H E paifages of fcripture I fliall now 
 1 produce, as proofs of the Majefty 
 -^ and Godhead of Chrifl, are fuch as 
 are cited by the writers of the Gofpels from 
 the old teftamenr. The firft fliall be taken 
 from the gofpel of St. Mark^ which begins 
 thus, ^ The beginning of the gofpel ofje^ 
 
 » Mark i. i, i, 3. 
 
 fiS 
 
Serm.IV. Christ's Divinity,£^c. 117 
 
 fus Chrifl^ the Son of God, as it is ziTit- ' 
 ten in the frophetSj Beholdy I fend my 
 meffenger before thy face ^ vjhich Jh all f re- 
 fare thy "jL'oy before thee. The voice of 
 one crying in the wildernefs , prepare ye 
 the way of the Lord^ make his paths 
 freight. The words I have read , are 
 compofed of parages out of different pro- 
 phets; the firft out of Malachi^ the lad 
 out oilfaiah. The firft out of Malachi is 
 read thus as it ftands in the prophecy , 
 ^ Behold^ I will fend my meffenger^ and 
 he Jhall prepare the way before me ^ 
 or, according to i\\Q^ Hebrew ^ and the 
 vef fion of the '^ Seventy, He jhall prepare 
 the way before my face^ or before my pre- 
 fence. The fubjedt, who fpeaks, is the 
 Lord of Hofts ^ as appears from the con- 
 text; but the queftion is this, whether 
 the way was prepared before him who 
 fpake by the prophet, or before another ? 
 If the words be confidered according to the 
 Hebrew^ it is the opinion of fome, that he 
 who fpeaks is different from him whom the 
 way is prepared for; that is, that the Fa- 
 ther fpeaks, and the way is prepared for 
 the Son of his love, the Word incarnate, 
 the Face of the Father. For, 
 i ^ 
 
 ^ Mai. iii. i. c ^^gS a n^^; -s^o^vdiTTa f^a. 
 
 \ 3 Firji, 
 
?i8 Christ's Divinity Serm. IV. 
 
 Firji, The term Face Hands for a per- 
 fon, or fignifies hirn, whom the Scripture 
 calls either fimply ^ the Angela or Hhe An- 
 gel of the Lord ; or § the Angel of his pre- 
 fence. As for jnftance, Jacob is repreient- 
 ed as wrcftling with a man , *" m the book 
 o^.Genefs; as getting ' the better in the 
 ftruggle with him ; as obtaining his bleffing 
 and a new name^ ^ by which it was decla- 
 red that he had prevailed with God^ and 
 in confequcncc of it would ^ prevail over 
 man% and as calHog the place, where the 
 difpute happened , in the Hebrew '\Peniel^ 
 "^ which according to interpretation, is the 
 Face of God\ for, fays he, / have feen 
 God " face to face ; that is,, in feeing him, 
 who appeared and attacked him in the 
 form of man , he faw the Face or Prefence 
 of God. But this very Perfon is called by 
 Hofea both God and Angel in the follow- 
 
 e Genef. xlviii. i6. HoT. xii. 4. ^ Exod. \\\. 2. 
 
 g [fa!. \yX\\. 9. '■ Gen. xxxii. 24. 
 
 » y. 15. ^ y. 28. 
 
 Si contra Deum fortis fuidi, quanto niagis contra ho- 
 n-ines prscvalebis? Vulg. Lat. 
 "1 y. 30. 
 
 debat utiqiie Deum Jacob cum quo conlui^Vabatur. . 
 
 l^eryidens autoiitatem ejus cum quo lue^atus fuiffet, 
 nomeii Koci illius, in qao conluciatus ell, vocavit vifio- ' 
 nera Dz\^ Novat. 27. 
 
 ■; ■ ■ ing 
 
Serin. III. proved from Mai. iii. i, ^c. 119 
 
 ing words, ° By his ftreugth he had power 
 with God, yea^ he had power over the 
 Angela and prevailed. He had power o- 
 ver the Angela is a repccirion and confir- 
 mation of che former fentence, he had 
 power with God., according to the reading 
 of the vulgar Latin ^ and Chaldee p para- 
 phrafe, which put Angel in the place of 
 God. And foralmuch as it is probable, 
 that the fame angel, which redeemed Jacob 
 from all evil., appeared to, condudled, and 
 faved his poftericy; for, fays he, "i the An- 
 gel which redeemed me from all evily blefs 
 the lads\ and the Angel of God's pre fence 
 conduced the Jewsy according to Ifaiahj 
 who fays, ' /// all their affli^iion he was 
 affli6iedy and ' the Angel of his prefence 
 faved them \ it will then follow, that the 
 Face of God is the Angel of his prefence^ 
 which agrees with the comment of a lear- 
 ned Jewy who fays, ^thst the Angel of his 
 prefence is the Face of God^ of whom it is 
 written^ "my Face y or Pr^kncQ fiall go 
 
 ° Hofea xii. 3,4. P See alfo D. Kimchi in loc, 
 
 1 Genef. xlvui. 16. ^ liai. Ixiii. 9. 
 
 ^ Mafius ad Jof. c. v. Grot, de 'verity Rel. Chrifi. lUf. ^t 
 c 2,1. not, 6. Angeius faciei ejus falvos fecit ipfos. Ni- 
 mirum ille Angeius qui ell Dei facies, o-'c, 
 
 Y Exod. xxxiii. 14. 
 
 1 4 v:;ith 
 
no Christ's Divinity Serai. IV, 
 
 with thee^ and I will give thee reft. If 
 then the Face of God be the Angel of his 
 frefence^ and the Angel of his prefence be 
 different from him whofe angel he is, it is 
 very probable that the Face of God, in the . ^ 
 paflage cited from the prophet Malachi^ 
 is the Angel of his prefence^ and a diffe- 
 rent Perfon from the Lord of hojis who 
 fpeaks by the prophet. 
 
 Secondly y The term face fignifies the ^ 
 
 Perfon of the Son of God, for fo is he 
 
 caird by Clement o^ Alexandria^ and other 
 
 writers; TheWord^ fays he% is the Face 
 
 of God, by which God is manifefted and 
 
 known-, which he fpeaks with relation to 
 
 the words oijacoby who laid, / have feen 
 
 God face to face. And again, upon the 
 
 words of T)avidy ^ This is the generation 
 
 af theVfZ that feek hiniy that feek thy Face 
 
 O Jacob \ or according to the Seventy, 
 
 that feek the Face of the God of Jacob : 
 
 e^^-j' P^dag. lib. I. p. 132.. ed. Ox. Numquid Filius qui- 
 dfcm videbatur, & lie Facies? TertulL adv. Prax. c. 14, 
 "jid. Pamel. in i2ot. 
 
 NiH Fades Dei, qui iitique ChriRus eft, qui imago 
 r?ei invifibilis eft, a-t. Hit. in ?r?/l. cxlii. />. 549. Forma 
 & vuUys &c facies &: imago non dillerunr. in Plal. Ir.viii. 
 p. 128. 
 
 * i^fal. AAy 6. 
 
 He 
 
Serm. IV. f roved from Mai. iii. i,©^. ixj 
 
 He fays, "^ "D avid fe ems to have Jhewn as 
 in a few words that the Saviour is Gody 
 when he calls him the Face of the God of 
 Jacob ; meaning by the Saviour the Son 
 of God, which is alfo repeated m other 
 "" places. The fame is confirmed m the 
 new teftament, where he is called ' the i- 
 7nage of the invifible Godj which plainly 
 declares that the Father is feen and known 
 in the Son ; and the ^ exprefs image of his 
 ^erfon\ whom he that hath feeUy hath 
 feen the Father^ as himfelf teftifies in "" the 
 Gofpel of St, John. It muft alfo be obfer- 
 ved, that the original word, which we 
 render /^^^, is a Noun plural, and fignifies 
 '^ faces ; which is well applied to the Son 
 of God, whom the Father was feen in, in 
 different manners, ^ according to the cir- 
 cumftances and exigency of the times. The 
 fenfe of the paflage then, according to the 
 
 o«|fy Ax-it ^^ -^^TaTTov ocutii httuv t» ©ep Icckuo. Strom. 
 p. 866. ed.Ox. 
 
 z P. 661^, 8c I. The like fs affirmed by Irenaeus, Agnitio 
 
 enim Patris eft Filii manifeftatio. Vilibile autem Fatris 
 
 bilius. Lib. 4. c. 14. 
 
 a Colofi'. i. 15. b Heb. i. 3. c John xiv. 9. 
 
 « Ipfe autem interpretator Patris Verbum , utpote di- 
 ves &: mukum exiftens , non in una figura, nee in uno 
 charadtere videbatur videntibus eum , fed fecund^m dif- 
 penfatioriUiTi ejus caufa?, five efficaciam. Irsn. lib. 4. c.-^i, 
 
 inter- 
 
T^^ Christ's Divinity Serm.IV. 
 
 interpretation I have here given, is this 
 that follows. Behold^ I will fend my nie/^ 
 finger, John the Baptift, and he jhall f re- 
 fare the way before my Face, or the Angel 
 of my prefence, who is God the Word, my 
 only begotten Son, the Pcrfon I am mani- 
 fefted and known in to the world. And 
 this expofition agrees with the manner of 
 citing the paflage in the new teftament, 
 which runs thus, Behold, I fend my mef 
 finger before thy Face, which Jhall pre- 
 fare thy way before thee. The Father 
 fpeaks to a lecond Perfon different from 
 himfelf, who according to theGofpels is the 
 Son of God ; as if he had faid, according 
 to the meaning of both pafTagcs, Behold, 
 I fend my mejfenger before thy Face^ which 
 Jhall fref are thy way before thee, the An- 
 gel of my prefence, or my Face, 
 
 But fecondly. If w^e follaw the reading 
 of the Englijh Bible, the way is prepared 
 for the Terfon lj3eaking , who is Lord of 
 Hofls ; but according to the Gofpels , for 
 the Son of God, or for God the Word, 
 The confequence of which is , that God 
 the Word is the Perfon fpeaking, and the 
 Lord of Hofts ; that is, it is God the Word 
 who fpake by the prophet, Behold, I will 
 fend my mejfenger, John the Baptift, and 
 he Jhall prepare the way before me, at my 
 
 coming 
 
Serm. IV. povedfrom Mai. iii. i, ©^ . 1x3 
 
 coming in flefli ; and the Lord^ whom ye 
 feek , Ihall fiiddenly come to his temple ; 
 or, / the Lord^ whom ye feek^ will fiid- 
 denly come to my temple. For it is ufual 
 with God, according to the ftyle of the old 
 teftament, when he fpeaks of himfelf, to 
 pafs from the firfl: ^ to the third Perfon : 
 And that Chrift is the Perfon fending the 
 Meflenger, is the dodtrine of our Church 
 in her s Homilies and ^' Liturgy. Bur a dif- 
 ficulty arifes from this expofition ; for if 
 Chrift fpeak according to the prophet, how 
 can the words be attributed to the Father 
 in the new teftament ? for Chrift cites them 
 after this manner, ' Behold^ I fend my mef- 
 fenger before thy Face^ where God the Fa- 
 ther fpeaks to the Son. In anfwer to which 
 I muft put you in mind, that the Son fpeaks, 
 not of himfelf, ^buc according to the mind 
 and will of the Father ; nor adls alone, or 
 feparately from him, but in ^ concert with 
 him. The confequence of which is, that 
 the Father fpeaks and afts in the Son, and 
 the words of the Son are the words of the 
 Father, a difference being allowed in the 
 mode of cxpreftion, on account of the dif- 
 
 ^ Zech. xii. 6— ii. ? Of the nativify. 
 
 h Collet Jor the third Snridiiy in Advent. 
 
 '■ Matth. xi.,io. ^ John xiv. lo. viii.28,38. xii. 50. 
 
 • John. V. 19,30. viii. iS. 
 
 ference 
 
124 Christ's Divinity Serm.IV. 
 ference of the Perfons fpeaking; that is, 
 the things which the Son forecels of himfelf 
 in the ftrft Perfon, the Father foretels of 
 tic Son likewife in the fecond or third; 
 as for inftance, Behold, I will fend my 
 meffenger, and he Jhall prepare the way 
 before me^ fays the Son ; but referred to 
 the Faiher, the author of ^// that the Son 
 does, the words will admit of this variati- 
 on, Behold I fend^ or will fend my mef 
 fenge^ before thy face^ which Jhall p-e- 
 ^^r^ thy way before thee. 
 
 According then to the firfl: of the two 
 meanings, the way is p-epared, not before 
 him w^ho fpake by the prophet, but before 
 Jiis Face., Trefence^ or Son ; but according 
 to the laft , the way is prepared for the 
 Perfon fpeaking, who isLordof Hofts, and 
 the Son of God. 
 
 The next enquiry x^^j whether the Son, 
 whom the way is prepared for, be different 
 in nature from God the Father, as he is in 
 Perfon. That he is one in nature will e- 
 qiially appear from either interpretation. 
 For, 
 
 Firsi^ If the Son of God be confidered 
 as the Face and Trefence of the Father, 
 and the Face of God which the patriarch 
 i\\v in the man he wreftled with, be the 
 Son of God, and the y-lngel ofhisprefencey 
 
 K 
 
Serm. IV. f roved from Mai. iii; i, ^c. 125* 
 
 it will then follow, that the Son of God 
 tho' different in Perfon , as he is called an 
 Angel by the prophet Hofea^ yet is one in 
 nature, as he calls himfclf God according 
 to Mofesj and is defcribed in Hofea by the 
 names and charaders of the true God. As 
 for inftance, the man or Angel fpeaks to 
 the patriarch in the following words, "" thy 
 name Jhall be called no more Jacobs but 
 IJraely for as a prince haU thou power 
 with God J Elohim; that is, in prevailing 
 with me thou haft " power with God; an 
 indited: affirmation that himfelf was God. 
 The prophet Hofea fpeaks of them both in 
 the fame ftyle, ° By his Jirength, fays he, 
 he had power with Gody the true God ac- 
 cording to the context, "^yea^ he had pow- 
 er over the Angela and prevailed. The 
 "^ Angel, as I have ihewn a little before, is 
 the fame with "^ God in wheverfe preceding: 
 He wept J and made fti^plication unto him^ 
 unto God the Angel. He joiind him in 
 Bethel \ the fame God, the fame Angel 
 
 ^ Genef. xxxii. 28. 
 
 n Oftendebat Dominus, quod non tantum homo effet 
 qui conludabatur tunc cum Jacob, fed £c Deus. No- 
 vat. c. 17. 
 
 o Hof. xii. 3. p f. 4. 
 
 ^ <4 OvTo^ f^ " AyUxoi, y t^ ©eo?, ^ Kv^ot; ov l^iai ecu- 
 
 eivvH^oMT^ 77J Ixy.uZ-s^roi'AMs^xci. Jult. in Dial, cum Try ph. 
 p. 2,Si. ed. Par. 
 
 which 
 
xi6 Christ's Divinity Serm.IV. 
 
 which wreftled with Jacobs is the very 
 God, the very Perfon that appeared to him 
 in Bethel. And there he /pake with m ; 
 he fpake with the Jews^ or blefTed the na- 
 tion, in the patriarch their anceftor. Even 
 ' the Lord God of Hofts , the Lord is his 
 memorial ', that is^ the memorialof him, 
 whom he has hitherto fpoken of as God and 
 Angela is the Lord Jehovah^ the name 
 ^ proper to the true God. For by this 
 name is the God called who found him at 
 Bethel \ who fpake in the (tyle of the God 
 over all^ ^ when he promifed to multiply 
 his children after him, to give them the 
 land which he then flept in , and that all 
 nations lliould be blefled in him ; who con- 
 firmed the biefling in his own Perfon, which 
 Jacob had '' received from the man he 
 wreftled with, declaring hereby that he was 
 the Perfon that had wreftled with him; 
 that is, the God of Bethel faid unto Ja- 
 cob^ ^ Thy name is Jacob ; thy name fhall 
 not be called any more Jacobs but Ifrael 
 Jloall be thy name ; and he called his name 
 Ifrael'^ whom Jacob w^orihipped as the 
 true God, promifing and vowing on terms 
 
 r Hof. xii. 5. s Exod, iii. i^. 
 
 t Genef. xxviii. 12, ere. ^ Genef. xxxii. 28. 
 
 w Genef. xxxv. lo. 
 
 ©f 
 
 I 
 
Serm. IV. proved from Mai. iii. i, ^c. izy 
 
 of protection, to dedicate a place, and fe- 
 parate tythes to his honour and fervice, 
 and confefs him his God for ever and ever ^ 
 If then thefe titles, charadcrs or marks of 
 the true God, do belong to the Perlon who 
 vvreftled with Jacobs or the Face of Gody 
 and the Perlon wrefthng is the Son of God, 
 it will then follow that the Son of God is 
 the true God ; and fince the true God is 
 but one in nature, and the Father is really 
 and truly God , it will farther follow that 
 the Son is one in nature or e/Tence with 
 God the Father. Nay, the fame Jew^ 
 who affirms that the Face or Tre fence of 
 God is the Angel of his TrefencCy does like- 
 wife affirm it is God ^ hmfelfy in confor- 
 mity to the notion of other ^J^^^j-, and ac- 
 cording to the rendring of the term ^ face in 
 the Greek verfion. 
 
 Secondly^ If the Perfon fpeaking in the 
 prophet Malachi be the Son of God, the 
 
 "^ Genef. xxviii. ii, ctt. 
 
 y Facies Det ipfum lignificat Deiim, quod apud omnes 
 interpretes eft in confefto. ibid. 
 
 z Nominis tetragrammati Jeho-vah cognomen aliquan- 
 do ell CI3''3D (facies,) w^Exod. xxxiii. 14, 15. Cofri p.ig^, 
 
 '^ My prefence is rendered hy uotv^ I my felf, Exod. 
 xxxiii. 14. and thy pKefence , l^y ct^ri^ <rv, thou thy feif, 
 f. 15. and his prefence, l^y otJ-ri's he himfelf, Jfai, Ixiii. 9. 
 and by his prefence, by cw-nq, Deur. iv. 37. for fo the o- 
 riginat V3D13 fljould be rendcndy and not m his light. 
 
 Son 
 
ii2 Christ's Divinity Serm.lV. 
 Son of God is the Lord ofHoJis ; for the 
 Perfon fpeaking is the Lord of Hofts. The 
 coniequence of which is, that he is one in 
 nature with God the Father ; fot the Lord 
 of Hojis is the one God , whofe nature is 
 one, indivifible, eternal. 
 
 But thirdly^ It will farther appear that 
 the Son of God is one with the Father in 
 nature or eflence, tho' different in Perfon, 
 from the pafTage cited in the Gofpel of St, 
 Mark from the prophet Ifaiah, and joyn- 
 ed with the former; for having faid, Be* 
 holdy I fend my mejfenger before thy face ^ 
 which Jhall prepare thy way before thee^ 
 he adds ^ the voice of one crying in the 
 njuildernefs ; that is, of the meflenger or 
 Baptijiy prepare ye the way of the Lord^ 
 or Jehovah ; that is, the way of the Son, 
 whom the Father fpeaks to in the fecond 
 Perfon; for both paffages are produced by 
 St. Mark for the farre purpoie , to prove 
 that the Baptifl iliould prepare the way Xot 
 the Son of God. Make his paths ftraight^ 
 or according to the prophet, ^Make ftraight 
 in the defert a highway for our ^ God, 
 
 b Mark. i. 3. Ifai. xl. 3. ^ li^i. xl 3. 
 
 irotf^Ht; yivii^ «$ 0sh tQ XjgxrK srct^to'cr/xy. CJ, AleX. p. p. 
 
 ed. Ok. 
 
 Oeov ^ciKYva-t. Grig 111 Jo3n, p. 79. 
 
 Where 
 
Serm. IV. proved from Rial. iij. i, ^c. 119 
 
 where the fame Perfon that is called ^ Je^ 
 hovahy is cMcd ' E/ohimy that is, the word 
 of God is together with the Father rhe 
 Lord Gody or the one God, whom the 
 Jews worlhipped. St. LnkegoQ^on with 
 the context following the circd pafTagCj fay- 
 ing, ^ Every valley Jhall he filled^ and e- 
 very mountain and hill Jhall be brought 
 low ; and the crooked Jhall be madejiraight^ 
 and the rough ways Jhall be made fmooih ; 
 and all jlejh Jhall fee the s falvation of 
 God. But according to the Hebrew it ends 
 thus, jind the glory of the Lord Jl) all be 
 revealedy and all flejh Jhall fee it toge- 
 ther. Where the falvation of God is put 
 in the place of the glory of God. But the 
 falvation of God is the Son of God, as it 
 is written, ^ for mine eyes have feen thy 
 '^ Salvation. And the glory of God is itfelf 
 God, being put in the place of the Lord 
 God in this very pafiage, and in other por- 
 tions of holy fcripture, and rendered by 
 the feventy in the fame meaning; iox Jheui) 
 me thy Glory according to the Hebrew^ \$ 
 
 ee Sez Luke i. 15, i6, 17. f L.uke iii. 5, 6. 
 
 f Ta Qijli'e/ov ^ OtQ. Which is taken from the Septua' 
 gint, Ifa. xl. 5. 
 
 h Luke ii. 30. 
 
 ' Ta Qu'Y,cyt'iv Qki. Salutis agriitio — —quae eft FHha 
 T>ei — ^:]ui & faius, & Salvator, & Salutare vere & d.* 
 eitur, 6c eft. Iren. lib. 3. c. ir. 
 
 K Jhe:^ 
 
I30 Christ's Divinity Serin. IV. 
 
 Jhew me rA)' y?// according to the feventy. 
 It will then lollovv, that the Son, the Sal- 
 vation and ^ Glory of God, is Jehovah, E- 
 lohm, or together with the Father the 
 Lord God, that is, one with the Father in 
 nature or effence; for the name Jehovah 
 iignifies him who nccefTarily is. 
 
 Fourthly, That the Son and the Father 
 are one in nature, will likewife appear from 
 the context of the pafTage in the prophet 
 Malachiy ^ And the Lord, whomye feek, 
 jhall Jtiddenly come to his temple : Even 
 the Mejfenger, or Angel, of the covenant, 
 whom ye delight in. The Lord whom they 
 feek, and the Angel of the covenant xs^ ac- 
 cording to the Rabbi before cited , ^ the 
 Face ofGod^ or the Angel of his T re- 
 fence. And according ro others, the " Glo- 
 ry, or "" Mejfiah'^ for they mean bur p one 
 and the fame Perion under both titles of 
 Lord and Angel. That is, the Lord and 
 Angel is the Son of God, the expecSed 
 Mef[iah, who according to the gojpel is 
 God the fVord, the Glory of God. The 
 
 Dial, cum Tryph. p. 284. cd. Parif. ^olu, tQ ^r/,G-ccvT(^. 
 ibid'. 
 
 1 Mai. iii. r. 
 
 m Grot, de veiit. rel. Chriii. lib. 5. c. 21. note 6. 
 
 « Ab. Ezra. %Kimchi. p Kimchi. Ab. Ezra. 
 
 temple 
 
Serm.lV. proved fromM3\,m.\y^c. t^t 
 
 temple which He comes to being called "^hisy 
 is a plain proof of the truth of his God- 
 head, or that He who comes is the wor- 
 fliip o( I/rael^ and the true God. For ac* 
 cording to the writings of the old Tefta- 
 ment, whofe is the temple but the Lord 
 Jehovah's? Whom was it built for, and 
 to whom dedicated, but the lame Lord, 
 the God of the Jews ? It was his Glory 
 that filled the temple, and He only v^^ho 
 received the addrelTes of the whole nadon 
 in the courts of it. If then the temple is 
 the Son's who is called Lord by the pro- 
 phet Malachij and yet is the temple of 
 Jehovah only, the Son is one with the 
 Lord God, the worfhip oi Ifrael, or to- 
 gether with the Father is the one neceflary 
 and eternal being. To which we may add, 
 that his coming to his temple^ is coming as 
 the Glory which fits ' between the Cheru^ 
 bim ; is fulfilling the words of the prophet 
 Ezekiel ' that the glory of the Lord came 
 into the houfe^ the new building, or temple 
 of God, which He is there deicribing; and 
 
 • q Etenim Veritas erat ipfe (fcil. Chriitus) qui ioqueba- 
 tur, & vere s\n^\(i^\i^l [mam domum — dicens,— fcriptum 
 elt, domus men domm oranonts vocah'uur. Iren. lib. 4. 
 
 ^ 'Ot XTuvTav rexvllvi Xoyl^, « KK^f^^ «T< T X^^^" 
 «<^. Iren. lib. 3. c. 11. p. 22. r. 
 ♦ Eiek. xliii. 4. 
 
 K 1 ©f 
 
r^z Christ's Divinity Scrm.IV. 
 
 of the prophet Haggat^ ' That the glory of 
 the latter houfe Jhall be greater than, of 
 the former. His coming to the temple 
 which was made with hands, was an out- 
 ward repreicncation of his coming into the 
 world, the vifible temple which himfelf 
 made according to the dodlrine of Si. John'' 
 and Sr. ^ Taitl^ and of his coming to the 
 church the Ipirimal temple, which himfelf 
 has purchalcd, dedicated, and iandified 
 with his own blood, where He receives the 
 ^praifes and addreflcs of his faints, who are 
 friefts y ofChrifl as well of God. For He 
 came into the worlds and He came tinto 
 his own, as the true '^ light, or x\\^ glory "" 
 of God which rifeth upon the church , 
 and light eth every man that comet h into 
 the world. Or according to Simeon y ^ as 
 the light to lighten the Gentiles, and the 
 glory of God's people IfraeL 
 
 If any fliouldobjed: that the Lord is one^ 
 and the Angel another ; that the Lord is the 
 Father, and the Angel the Son; I fhall ob- 
 ferve, Fir/i^ That the language of the con- 
 text favours the contrary. Who may a- 
 bide, iays He, ^ the day of his coming? 
 And who Jhall jiand when He appear- 
 
 ^ Hagg. ii. 9. u John i. 10. w Col. i. r6. Heb. jii. 
 3, 4. X Revel V. 8, &:c. y Rer. xx. 6. ' John i. 9. 
 » Ifa. Ix. I, 2. »> Luke ii, 31. ^ ip. 2. 
 
 eth^ 
 
Serm.IV. proved fromM^X/m.i.^c. 133 
 
 ethy See. There is nothing here, or in 
 what follows to induce us to believe that 
 two were meant by the Lor<^ and Angel ; 
 for fj/s and He relate to the coming but of 
 one '^ouly. Secondly^ Since God i'pcaks 
 in the firfl Perfon, Behold^ I: And the 
 Lord is fpoken of together with x\\q Angel 
 in the third Perfon, it appears more agree- 
 able to join Lord with the Angel mention- 
 ed in the fame Perfon, than join him with 
 God who Ipeaks in the firfl:, and not in the 
 third ; tho' all three may probably relate to 
 the fame Perfon. Thirdly^ If two Perfons, 
 and not one, were the thing fignified, what 
 \% the realbn that whenfoever the office of 
 the Baptifl: \% defcribed in the new Tefta- 
 ment, He is never mentioned as the fore- 
 runner of two, but of one only? He /hall 
 go before H'tm^ ^^ lays the Angel Gabriely 
 not before them. Thou Jhalt go before 
 the face of the Lord to prepare his ways ^, 
 fays old Zachary. He that cometh after 
 mey is mightier than I ^, fays the Baptifl:. 
 And again, 77?^^ He J!:)ould ^ be manifeji to 
 
 <i Novatian fa'^s on a like pAffagCf Genef. xxxii. 48. Si 
 enirn alterum Angelum vcluiiret intelligi, plurali numero 
 duas Peribnas complexus tiniret ; nunc unius Perfonas 
 lingularem numerum in benedicftione depofuit, ex quo 
 eundem Deum atque Angelum intelligi voluit. Novat. c 17. 
 
 « Luke 1,17. i f. J 6, g Matth. iii. II. 
 
 ^ John I. ^u 
 
 K 3 Jfrael 
 
134 ChrIv<;t's Divinity Serm. IV. 
 IJtaely therefore am I come baptizing 
 with water. I am ' not the Chrijfy but — 
 / am fent before him. And St. Taul^ 
 ^ When John had fir ji preached before his 
 coming the baptifm of repentance. In 
 ihort, the way is prepared but for one on- 
 ly, who is calIed*L<?r^, ^nd tht Lord Gody 
 in the gofpel of ^ Sr. Lnke ; the true Light, 
 the Lamb of God, the Son of God, and 
 theChriH^ 'mSi."^ John -^ 2ind the Saviour 
 JefiiSy by St. Taul in the " A^s. The 
 lame may be obferved of the ancient doc- 
 tors ° of the Chriftian church, that they 
 fpeak of the Baptift as preparing the way 
 but for one only, the Son of God. To 
 fumm up all: He, before whom the way 
 is prepared , is Son of God, and the Lord 
 Gody according to the gofpels, and the 
 words of the prophets cited or alluded to; 
 and is the Lord who fhould fuddenly come 
 to his temple ; that is, is together with the 
 Father the one God, and Objedl of wor- 
 ihip, (for the Lord God is the only God 
 and Objed: of worihip,) and confequently 
 one in nature with the Father. 
 
 ' John iii. 28. ^ A(5ts xiii. 24. ' Luke i. 
 
 *" John i. 9, 29, 34. iii. 28. " Ads xiii. 23, 24. 
 
 o Juft. Mart. p. 268, 269, 270. Iren. hb. iii. c. 9, i r. 
 Orig. in Matth. p. 306, 307. & al, Tertull. adv. Marc, 
 p, 432, 449. cd. Rigalr. and others, 
 
 Anothcf 
 
Serra. Ill proved from Zcch.xu.iOy^c. 135- 
 
 Another paiTage, which dcfcrves confi- 
 deration, is taken by St. John from the pro- 
 phet Zechary : As it ftands in the Gofpel, 
 it is read thus, p Tbey /hall look on him 
 whom they peirced^ but after this manner 
 \i\ the book of prophecy, °^They jlmll look 
 iiponme^ whom they J>elrced\ which is al- 
 fo the reading of the Greeks SyriaCy and 
 Latin ycrfions, and is plainly fuppofcd in 
 the Chaldee paraphrafe. The Subjcd: Ipeak- 
 ing in the firft Perfbn, according to the 
 prophet, is the Lord Jehovah \ for the 
 chapter begins with the following words. 
 The burden of the Word of the Lord for 
 Ifraely faith the Lord^ which Jlretcheth 
 forth the heavens^ and layeth the founda- 
 tion of the earth, and formeth the fpirit, 
 of man within him\ behold^ I will make 
 Jerufalem^ 8cc. from hence he proceeds 
 to the tenth verle, fometimes in the ftyle 
 of the fird Perfon, fometimes of the third, 
 according to the genius of the facred lan- 
 guage ; as j^. 3. In that day will I make 
 Jerufalem a burdenfome ft one ; j^. 4. /// 
 that dayy faith the Lord^ I will f mite e- 
 very horfe with afionijhment -, y. 6, In 
 that day will I make the governors of Jti- 
 dah like a hearth of fire ; t. 8. //; that 
 
 P John xix. 37. ^ Zech. xii. lo. 
 
 K 4 day 
 
13^ Christ's Divinity Serm.IV, 
 
 day Jhall the Lord defend the inhabitants 
 of 'Jerufalem% f. 9. In that day I will 
 Jeek to deftroy all the nations that come 
 (igainfl Jerufakm : To which he fubjoins 
 jn the following vcrfe, j^nd I will pour 
 Aipon the houfe of T>avid^ and upon the 
 inhabitants of Jerufalem^ the Jpirit of 
 grace and of fuPplicationSy and they fh all 
 look on me whom they have pierced. Where 
 it evidently appears from the frequent re- 
 petition of that day^ that the time is ofie 
 which the prophecy refers to; that the oc- 
 cafion is one^ the diftrefs of the Jewsy and 
 the power of their enemies; and that the 
 Lord is one^ who ftrengthens his people, 
 deftroys their enemies, and pours forth the 
 fpiric of grace and fupplications. But the 
 lame Lord who performs this, is the Per- 
 ion peirced, whom the Jews lliall look on ; 
 for, fays he, They f})all look on me whom 
 they have pierced. It will then follow 
 that the Subjed: fpeaking, and the Subjed: 
 pierced, is the Lord Jehovah the God of 
 i^ii^Jews^ fox Jehovah is but one. But 
 the Pcrfon pierced, according to St.John^ 
 is the Son of God ; for, lays he, "" another 
 fcriptiire faith they jhall look on him 
 whom they pierced \ where he cites the 
 
 John XIX. 37, 
 
 pafTaga 
 
Serm.lV . proved fromZcch,\n.iOy?Sc. 137 
 
 paflige as meant of the Son , and foretel- 
 ling his wounds and fufferings on the crofs, 
 in which it was fulfilled. And he lays a- 
 gain, in another book, ^Behold he cometh 
 with clouds^ and every eye Jhall fee him ; 
 and they alfo which pierced him ; and all 
 kindreds ' of the earth fhall wail becaufe 
 of him: Which latter part \s'' Zechary^s 
 ftylc. The Son of God then is the Lord 
 Jehovah (peaking in the prophecy, whom 
 the Jews Ihould pierce, and afterwards 
 look on ; that is, the Son of man, or the 
 Son of T)avid is included in the Lord^ 
 who fays in the prophet that the Jews 
 fliould pierce him ; and the Lord is inclu- 
 ded in the Son of man, or the Son of ^a- 
 vid pierced on the crols. For how could 
 the pafTage fpoken of the Lord be applied 
 xoChriHy as prophetick of him, if he were 
 not included in the Lord fpcaking? And 
 how could it be fulfilled in the fufferings of 
 ChriH^ if the Lord fpeaking were not in- 
 cluded in the man pierced, and hanging up- 
 on the crofs? But the Subjedl pierced, ac- 
 cording to the prophet, is but one Perfon 
 expreffed by me^ who is Lord of Hofls ; 
 
 5 Revel, i. 7. 
 
 ^ Zech. xii.' li. k^m x<-J.fj >j 7^ -.^ ^vA;*,- ^vA«$. 
 
 and 
 
138 Christ's Divinity Serm.lV. 
 
 and according to the Gofpel but one Per- 
 fon exprefled by himj who is Son of Da- 
 vid-^ for nothing in the context extends it 
 farther. The confequence of which is, 
 fince the Perfon is but one^ that the Son of 
 man included in Jehovah is one Perfon with 
 the Lord of Hojts ; and the Lord included 
 in the man pierced is one Perfon with the 
 Son of IDavid, But the Godhead united 
 into one Perfon with the Son of T>avidj 
 is not the Father's according to the con- 
 ftant tradition of the church, and the goipel 
 of ChriH ; for the Son of the Virgin, or 
 the Son of T)avidy is the Son of God ac- 
 cording to Sr. Ltike^ and the Son begotten 
 is a different Perfon from the God beget- 
 ting, or God the Father ; and how can it 
 be laid then, that two Perfons, Father and 
 Son, are united together into one Perfon ? 
 It will then follow, that the Lord pierced 
 is not the Father, but Jehovah the Son, 
 fiifFering in the nature affuraed of the Virgin. 
 If the paflage be cited in the third Ter- 
 fon in the writings of St. Johuy and not in 
 tht fir fi according to the prophet, it is ea- 
 fy to obferve , that the apoftle cites it in 
 conformity to the context, where he fpeaks 
 of the Son in the third Perfon, I might 
 alfo obferve that the Lord fpeaking panes 
 f;om the firft to the third perfon, in the 
 
 Word3 
 
Scrm.lV . proved fromZcch.xn.io.^c. 139 
 
 words of the prophet: As for inftance. 
 They Jh all look ufon me whom they have 
 fierced-, and they jhall mourn for him ; 
 that is, for me^ according to the obfcrvati- 
 ons I have already made on the ftyle of 
 fcripture. For, whom fliould they mourn 
 for, but for him they pierced? And whom 
 Ihould they pierce, according to the pro- 
 phet, but the Lord of Hofis ^ or the Per- 
 Ibn fpeaking? From whence we may infer 
 that the Lord pierced^ and mourned for by 
 the Jews^ is not the Father ; for how can 
 it be faid of God the Father, that They 
 fhall mourn for him^ as one moitrneth for 
 his only ^^ fon ; and jhall be in bitternefs for 
 him , as one that is in bitternefs for his 
 "^ firH'born ? Can the Father of all be com- 
 pared to a Son ? the unbegotten caufe to 
 that which is begotten ? Is there any pro- 
 priety in fuch a comparifon ? But it agrees 
 well with the Son of God, both fir si-born 
 y Son , and only ^ begotten. The Son of 
 
 w 'E^r' ayoLT-r>T^, LXX. "l^H^H Hcb. 
 
 '^ 'E;r; Tt-f zir^6>lo7iy.Cf>. LXX. The Jews fiiy hc is Mef- 
 fiah, Ben jofeph, RalLai, Kimchi, Ab. Ez'-a ; fir they 
 divide the one into two Siejficihs ; the one fujferinz, and the 
 of her viHoriom ; the Son of Joieph, and the Son cj David. 
 
 y Ronn. viii. 29. U^mjotokov cv zroXXoli uSeApol^. 
 
 ^ John i. 14, 18. f^ovoy9fVr<; t^og. perhaps i^c; t-.a dyot- 
 'TV'Tve; y may fignifie the Ja7?!e, Matth. iii. 17. for the zvord 
 TTl^ is rendered by both thefe terms. Sec Zcch. xii. 10. 
 Pfal. XXV. 16. & ai. Heb. Sept. 
 
 Qo4 
 
f40 Christ's Divinity Serm.IV. 
 God then, and not the Father, is the Per- 
 fon mourned for '^ bttc the Perfon mourned 
 for is the Perfon pierced^ and the Perfoa 
 f'lerced is the Lord of Hojisy who Ipeaks 
 by the prophet; it will then follow that 
 the Son of God, and not the Father, is 
 the Lord percedy or the Lord of Hojis 
 who fpeaks by the prophet. 
 
 I cannot pals by the Syriac verfion, 
 \vhich joins the words of St. John and 
 the prophet, in the following manner, They 
 Jhall look to me on him whom they fter^ 
 ced\ that is, they fliall look towards 
 God in looking on him whom their fa- 
 thers pierced; where two. things are fore- 
 told of the Jewsy that they fliall look to- 
 wards God '\n the latter times, and that the 
 God they look towards, fliall be manifefted 
 in him whom their fathers pierced ; that 
 is, they fliall know and confefs, that God 
 the Word was united to the man that hung 
 upon thp crofs, as a Saviour and Deliverer : 
 In confequencc of which a fountain " Jhall 
 he opp-nedy the fountain of his blood, ta 
 the houfe ofT>avid^ and to the inhabi- 
 tants of Jerufalem , for fin and for un- 
 clemnefs. For, fays Chrift, ^ /, ^if I be 
 lifted up from the earthy will draw all 
 
 "Zech. xiii. i. ^ John xii, 31, 
 
 men 
 
Scrm.lV . proved from.Zcch.xiliQy^c, 141 
 
 «?<?;/ to me. And again, "" As Mofes lifted 
 up the ferpent in the wildernefs^ even Jo 
 mufl the Son of man be lifted up ; that 
 who/oever belteveth in him fhould not pe- 
 rifhy but have eternal life. The Godhead 
 of the Word united ro man , and expoled 
 on the crofs in the body crucified , is the 
 only remedy appointed of God to the faith- 
 ful and penitent, to take away fin, the 
 fling and venom of the crooked ferpent; 
 as the fame Word apprehended by faith ref. 
 cued the Jews, who direded their eyes to 
 the brazen ferpent fixed on a pole, from 
 the efTedls of the biting of the fiery fer- 
 pents, according to the dod:rine of the 
 Chaldee p2ixz^hx2i% who writes thus, ^The 
 Lord faid unto Mofes, make thee a bra- 
 zen ferpent , and fet it in a high place*, 
 and it fhall cojne to pafs , that if a fer- 
 pejtt bite any one, if he looketh upon it he 
 fhall live, if he direct his heart to the 
 name of the Word of the Lord. And Mo-- 
 fes made a ferpent of brafs, and fet it in 
 a high place , and it came to pafs ^juhen- 
 foever a ferpent had bitten any man, if 
 he beheld the ferpent of brafs, and direct- 
 ed his heart to the name of the IVord of 
 the Lord, he lived. The Word of the 
 
 Jcha lii, 14, Is. ^ Numb.- XXI. 8, 9. Targ.'^on. 
 
 Lord, 
 
 4 
 
14X Christ's Divinity Serm.IV. 
 
 Lord, which is here fpoken of, is G6d the 
 Word, who became flefli in the fulnefs of 
 time. For the fVord of the Lordy accor- 
 ding to the ftyle of the fame author, is the 
 ^ Glory of the Lordy or the ^ Glory of his 
 Schechinah: As for inftance, in the fifth 
 verfe of the fame chapter he writes thuSj 
 the people Jpake again fi the ^ Word of 
 the Lordy which he varies thus in the fe- 
 venth verfe , we have fpoken again fi the 
 ^ glory of the Schechinah of the Lord: But 
 the Word s of the Lord^ and the ^ Glory of 
 the Lordy are names or titles of the Son of 
 God. From whence it is probable, that 
 the Word or Glory whom the Jews offen- 
 ded, and diredted their hearts to, was the 
 Son of God ; which I think is confirmed 
 in the following words by the apoftle St„ 
 Tauly who referring to the place, which 
 I am now confidering, fays, ' Neither let 
 us tempt Chrifty as fome alfo tempted y 
 and were deflroyed of ferpents , for none 
 is Chrift in the new teftament but the Son 
 of God. I will not affirm that the bulk 
 
 « e Thefe two expreffion$ are of one meaning', the latter 
 he'wg the paraphrafe of the former. 6c« Exod. xvi. 7. Heb. 
 Targ. 
 
 ^ See Exod. xii. 23. Targ. Jon. 
 
 g Revel, xix. 13. Heb.iv.ii. ^ Sup. p, 119, 13a. 
 
 i I Cor. X. 9, 
 
 of 
 
Serra.IV. proved from Zech.xi.ri,?^^. 143 
 
 of the Jews were apprifed that the power, 
 
 which healed and conducted them, was 
 
 God the Word, but the truth of things is 
 
 not to be taken from popular notions. In 
 
 Ihorr, if what I have laid upon this fubjedt 
 
 be duly confidered, I think it will appear, 
 
 that the Word of God united to the man 
 
 whom the Jews crucified, and operating 
 
 thro' him in a wonderful manner, for the 
 
 deftrudtion of Satan and the ialvation of 
 
 the faithful, is the Lord pierced whom 
 
 the Jews fliall look on, and confequently 
 
 One whom the nation worlhipped in the 
 
 One Lord^ the Objedi of their faith. 
 
 The truth of this is farther confirmed 
 from another pafTage of the fame prophet; 
 And ^ 1 faid unto them^ if ye think goody 
 give me my price ; and if not^ forbear ; fo 
 they weighed for my price thirty pieces of 
 Jilver. And the Lord faid unto me^ cajl 
 it unto the potter ; a goodly price that 
 I was prized at of them ; and I took the 
 thirty pieces of Jilver^ and caH them to 
 the potter in the houfe of the Lord, 
 Which is thus contradled and cited by St. 
 Matthew^ ^And they took the thirty pie* 
 ces of filver^ the price of him that was 
 valued, whom they of the children of If 
 
 ^ Zech. xi. ii,i3. ) Matth. xxvil. 9, 10. 
 
 rael 
 
144 Christ's DivlNitV Serm.lV. 
 rael did value , and gave them for the 
 fotter's fields a^ the Lord appointed me* 
 If the words be confidered as they (land in 
 the prophecy ^ the Terfin prized is the 
 LordGod^f,^. the Shepherd of IJrael.f. 
 7. the God which had made the covenant 
 with the Jews^f. 10. for this very Zc'r^ fays 
 of the price^ caft it unto the potter-^ a 
 goodly price that I was prized at ofthem^ 
 f, 13. but according to the gofpel, the 
 Terjon prized is the Son of God ; the 
 ■ confequence of which is , that the Son of 
 God is the Lord God whom the prophet 
 fpeaks of; for the apoftle affirms, that the 
 prophecy was fulfilled in the purchafe of 
 the field, with the price fet on the Son of 
 God: A plain fuppofition, that the Son 
 was meant by the Lord prized \w the fore- 
 faid prophecy. It cannot be faid that the 
 Father Ipake of himfelf alone, when Jeho- 
 vah faid He was prized of the Jews^ for 
 how could it be fulfilled in the Perfon of 
 the Son ? It cannot be faid that he fpake 
 of himfelf and the Son together ; for ac- 
 cording to the prophet the Subjedi prized 
 is the Lord God; and according to the go- 
 fpel, the Son of God; in neither of which 
 is there any thing found , that extends it 
 farther than to one Perfon. And if one 
 Perfon be the Subjed: prized, and the Son 
 
 of 
 
ScxmXY .proved from Zech.xi. i2,5?r. 14J 
 
 of God be that one Perfon, how can it be 
 faid th^t Jehovah prizedi^ Father and Son, 
 except it appear that Father and Son are 
 but one Perfon ? And laftly, it cannot be 
 faid that the Father fpake in the name of 
 the Son ; for to affirm this is contrary to 
 the fenfe of the primitive church, which 
 agrees in this, that the Son appeared in 
 charadler of God, reprefenting the Father, 
 and tranfa(3:ing the bufineft of all difpcnfa- 
 tions ; but not that the Father put on the 
 Perfon, and fpake and aded in the name of 
 the Son. And is contrary to the doctrine of 
 the new teftament, where the Son de- 
 clares, that he fpake and adled in the 
 Father's name ; but it is no where faid 
 that the Father Ipake and aded in the 
 Son's. 
 
 To fay that the Lord^ or Glory was 
 prized^ fold, or betrayed and delivered to 
 his enemies, is to fay nothing unworthy of 
 God, and inconfiftent with the ftyle of 
 the facred writings ; for it means no more, 
 than that the wickednefs offome, proves an 
 occafion of his bearing for a while the in- 
 fults of others. As for inftance, the jP/z/- 
 misi fays, ^He delivered his Strength 
 
 ^ Pfal. Ixsviii. 6r. 
 
 L into 
 
j^6 Christ's Divinity Serm. IV. 
 
 mto captivity^ and his " Glory Into the 
 enemies hand, when the ark was taken, 
 and the priefts flain ; meaning thereby, 
 that the gl^ry of the Lord overlhadowing 
 the ark, prore<9:ed and accompanied it 
 wherelocver it went, in its feveral ftages 
 thro' the enemies country ; in relJ3ed: of 
 which it might be faid to be captive toge- 
 ther with the ark, according to the faying 
 of the wife of Thinehas, ^ The glory is de- 
 fatted ft om Ijraelj or, is gone into capti^ 
 vityy as the word fignifies. And if This 
 glory could be faid to be delivered into 
 the enemies handy becaufe it was prefenc 
 with the captive ark , as appears from the 
 terrors p it every where Ipread, and the 
 plague it inf]id:ed on the people and their 
 Gods : The fame Glory., which according 
 to the doftrine of the ancient church is 
 tht fVord of God^ may be faid to ht pri- 
 zed and afterwards //^^'f^^, when the man 
 Chrift, with whom it was united in the 
 ftrideft manner from his mother's womb, 
 was fold and betrayed by the traitor Ju- 
 
 n mSiSn the fame vjith TIDD i Sam. iv. 21, 22. for 
 they are frequently ufed in the fame fen fe. Compare Pfal. 
 IXuviu. 61. iv'nh Pfal. xxix. i. xcvi. 7. Ueh. God is cali'd 
 the Glory of their itrength. *!)2Ty nn^^Sn PCal.IxxxiX. 17. 
 
 • I Sam. iv. 21, 22. p chap. v. 
 
ScxmAV, proved from Zech.xi.i2,?^V. i^f 
 
 das, and afterwards hanged and wounded 
 on the crols. I might farther obferve, that 
 God '^delivers, and zhc Glory is delivered; 
 conformable to which arc the words of St. 
 'Pauly who fpcaks thus in the cpiftle to 
 the Romans^ ' He — (that is, God) [pared 
 not hps own So7t , but ^ delivered him up 
 for US all. The delivery of his Glory into 
 the enemies hands , was a figure to the 
 church, that the fame God in the fulncfs 
 of time would deliver his Son, his only be- 
 gotten Son, the fame G/^r>', into the hands 
 of the Romans thro' the wickedncfs of the 
 Jews. And gives us to underftand that the 
 Glory delivered differs from him who de^ 
 livers the Glory; that is, that they are 
 two Perfons in one Godhead ; for the 
 names and titles of the true God are affirm-* 
 ed of the Glory in the facred writings. 
 
 We have hitherto feen then that the 
 Lord was prized according to the pro-* 
 phec; that this was fulfilled according to 
 the gofpel in the Son of God; and \\\ con- 
 lequence of it that the Lord w^s prized in 
 the Perfbn of the Son. That it does noc 
 appear from the pifTage itlclf, as found in 
 the prophet, or cited in the gofpel, that 
 
 q Utt^'i^cdKiv. LXX. ' Rom. viii. 31^ 
 
148 Christ's Divinity Serm.lV. 
 
 ihe Father fpake in the name of the Son ; 
 or fpake of himfelf exclufive of the Son ; 
 or ipake of himfelf and the Son together. 
 The Lord therefore, who fays he ysidLSfri- 
 zedj is the Son of God confidered in the 
 charadter of God and Majt-^ that is, the 
 Son of God, who is the Perfon /ri^;^^, is 
 the Lord God, the Shepherd of IJrael^ 
 the God who had made the covenant with 
 the Jews, the frB covenant; and after- 
 wards fulfilled ^ it , and ejiablijhed ^ a 
 better. 
 
 I ihall fum up all in a Jummary view of 
 the do(9:rine relating to the Son of God, 
 contained in the dole of the book of Ze-- 
 chariah. In the eleventh chapter, Chrijtj 
 or Jehovah, '^ foretels the price which the 
 priefts Ihould give, and Judas fhould re- 
 ceive to betray him to them ; his cafltng 
 down the money in the houfe of the Lord, 
 or returning it again to thofe who bribed 
 him; and the purchafe it fliould make of 
 the potters field. In the thirteenth chapter 
 he is mentioned "" as a Man, as the y Shep- 
 herd of Ifrael, whom the fword iliould 
 fmite, or the power of the magiftrate un- 
 
 t M?»ttb.v. 17. "^ Heb. viii. 6. 
 
 w Zfch. xi. 12, 13. X Zech. xiii. 7. 
 
 1 Compare this vAth Zech. xi. 7. 
 
Serm. IV. proved fro7n Ifa. vii. 14, ^c, 149 
 
 juftly condemn , and his followers forfake 
 in the rime of his affliftion. In the twelfth 
 chapter he fpeaks as Jehovah^ and foretels 
 ^ his coming in majcfty and power ; his ap- 
 pearance to the Jews in the time of their 
 diftrefs; his pouring on them the Spirit of 
 grace and fuppHcarion ; their confefling him 
 to be the Perion whom their fathers crucified, 
 and their Saviour and DeHverer; and their 
 mournmg and repenting for the violence 
 done him, and for their own infidelity. And 
 in the lafi: chapter, his defcent "" is defcribed 
 with his faints and angels on the mount of 
 Olives, from which he afcended ; and he is 
 declared King over all the earthy and ^ the 
 one Lord and Objedt of worlliip, in oppo- 
 ficion to "" idols and falfe gods, but not to 
 the Father and the Holy Ghoft. 
 
 Another paflage for the Godhead of the 
 Son is cited by St, Matthew^ from the pro- 
 phet Ifaiab. He firft tells us that a Vir- 
 gin had conceived'^ that ^ That which was 
 conceived was of the Holy Ghofi ; that the 
 child fhould be a Son, and his name Jefus ; 
 and then Ihews that thefe three things, the 
 
 2 Zech. xii. 9, ro. » Zech. xiv. 4, 5. 
 
 ^ i]. 9. compare it with Ifaiah ii. 10, li, 17, 19. as ex- 
 ■plained Scrm. VII. 
 
 c Zech. xiii. 2. compare with Ifai. ii. 18, 20. 
 d Matth. i. 20, 21. 
 
 L 3 conception, 
 
%f6 Christ's Divinity Serm.lV. 
 
 coHception, birch, and naming of the Child, 
 were forerold by Ifaiah in the following 
 pafTage, which he thus introduces, ^ Now 
 all this was done^ that it might be fttlfil' 
 led winch was f^okrn of the Lord by the 
 f rochet ^ plying^ ^ Behold, a Virgin flmll 
 be with child J and jh all bring forth a Sony 
 and they Jhall call his name E?nmanuel ^ 
 which being Interpreted^ is God with us. 
 It appears from the manner of citing the 
 pafTagc, that the conception and birth which 
 the prophet fpeaks of, were both fulfilled 
 in Mary's conception, and the birth of her 
 Son; and there is no doubt but the third 
 alfo, their calling him £';^;^^;///<:'/, was alike 
 fulfilled in calling him Jefus. For this was 
 the name which the parents gave him, and 
 not Emmanuel^ as it is written, Hols name 
 was called Jefus^ which was fo named of 
 the Angel s before He was conceived In 
 the w^omb. If then Jefus is a name that 
 is proper to the Son , as appears from the 
 reafon affigned by the Angel for impofing 
 the name, ^' He^ that is, the Son, fhall 
 ' fave his people from their fins : and from 
 the conftanc ufe of the fame name in the 
 
 ^ \i\\. vii. 14. f Luke ii. 2.1. S Lukei. 3r. 
 ^ Mattii. i. If. 
 
 * The Father is Saviour, hut not as the S^n ^ ivho faves 
 fpn^rs thro' his oivr^ hloodj, being God a?2d Ma??, 
 
 new 
 
-Serm. IV. proved from Ifa. vii. 14, ^c. 15-1 
 
 new teflament; and if J ejus is put in the 
 place o^ Emmanuel, as fulfilling the irapc^rc 
 of the laid name, it will then follow that the 
 name Emmanuel^ according to its ^ mean- 
 ing, which is God with usy is no lefs pro- 
 per to the Son of God than the name Je- 
 fusj that IS J the Perfon of the Son, or 
 God"" the Word manifefted in flefti, and noC 
 the Father manifefted in the Son, is called 
 Emmanuely or God with us. For were 
 both meant the Father in the Son, more 
 would be implyed in the name Emmanuel 
 than the name Jejtis ; and how could Je- 
 fus, which diftinguiflies the Son from the 
 Perfon of the Father in the new teftament, 
 as well as from others, exprefs a name that 
 belongs to both , or fignifies the Father 
 manifefted in the Son ? The Son of God 
 then, who is only meant by the nzmc Em^ 
 manuely is God with us^ alway with us^ 
 
 ^ Subjundla eft interpretatio Emmanuel, nobifcum 
 
 Deus, uti non folum fonum nominis fpecles, fed & fen- 
 fum. And again t Conftatjam venifTe ilium qui praedica- 
 batur Emmanuel, quia quod fi^nificat Emmnnuel, venir, 
 id eft, nobifcum Deus. Tertull. adv. Jud. c. ix. 
 
 1 Diligenter igitur figniticavit Spiritus Sandus per ea 
 quae didta funt, generationem ejus quae eft ex Virgine, 
 & fubftantiam quoniam Deus. Emmanuel enim nomen 
 hoc figniticat. Iren. lib. in. c. 16. cr lib. iv. c. 66, See o- 
 thsr authorities cited by the learned Dr. Waterland, in his 
 Ttoteii Serm. VI. /. 2.02,103. 
 
 L 4 ^s 
 
i;i Christ's Divinity Serm.IV. 
 
 as himfelf declares , "" to tke end of the 
 world', or true God manifefted in fleili. 
 Which will farther appear from confider- 
 ing the import of the name Jefus^ put up- 
 on ChriB inftead of Emmanuel^ which is 
 thus exprefled in the Gofpel of St. Mat- 
 thew , He (hall "" /ave his people from 
 their fins, I have (hewn ° before, that the 
 Son is Saviour in the full and proper meaning 
 of the word ; for p there is no other name 
 under heaven given among men , whereby 
 we muH be favedy "^ but the name of Je- 
 ftis Chrijl of Nazareth \ that is, no name 
 inferior to That oijefus of Nazareth can 
 fave finners, whom the name of Jefus is 
 fufficient to fave. I have ftiewn alfo, that 
 Jehovah is the name by which we are fa- 
 ved m the Gofpel-difpenfation, and conle- 
 quently implied in the name Jeftis. And 
 it is evident from fcripture, that the name 
 of the Son is his own name ; and that name 
 is ufed for Tower-, otTerfon-, or thtThing 
 named. It will then follow that the name of 
 the Son, fufficient to fave, is the Power or 
 Perfon of the Son of God ; and confequent- 
 ly, that the Son faving is Lord or Jeho- 
 vah^ that \s^ God and Man ; God to for- 
 
 "^ Matt, xxviii. zo. " Matt. i. 21. 
 
 o Serm, III. P Adls, iv. II. 
 
 ^ y. 10. 
 
 give 
 
Serm. IV. proved from Ifaovii. 14, ^c\ i^^ 
 
 give and fave us from fin, and Man to die 
 that he may flied blood, for without blood 
 there is no forgivenefs. And if the n^meje/i^s 
 exprefTes a Saviour which is God and Man 
 in his own Perfon, and is put in the place 
 of the name Emmanuel^ the God with us is 
 the Son of God, or God the JVord mani- 
 fefted in flejh to forgive fins, and expiate 
 the guilt with his own blood. None can 
 be Jefus^ or the Saviour of the world, 
 thzt is not Emmanuel, or God with us; and 
 He that is Emmanuel, or God with us, is 
 God in the flefli for this very reafon, that 
 he may fave the world by delivering it from 
 fin, thro' his own blood ; fo well fitted are 
 thefe two names to (land in the place of^ 
 and illuftrate each other. 
 
 Christ's 
 
Christ s Divinity 
 
 Proved from Is at. ix. 6. and other Texts 
 of the Old Testament. 
 
 The Fifth Sermon preached on Tuef. 
 day March 7. 1711. 
 
 Luke xxiv. ^7. 
 
 Jlnd beginning at Mofes and all the 
 Prophets , He expounded unto them in 
 all the Scriptures^ the things concern^ 
 ing himfelf, 
 
 IN my former difcourfes I principally 
 infilled upon fuch pafTages of the old 
 teftament, as were cited and applied 
 by the writers of the new, and inferred 
 the Divinity of the Son of God. I ihall 
 now proceed to fuch other texts or porti- 
 ons of fcripture, which tho' not all cited 
 in the new Teftamenr, yet belong to the 
 Son, and prove him to be one with the 
 
 truQ 
 
Serm. V. {roved from Ifa. ix. 6, ^c, r^^ 
 
 true God. The words I Ihall begin with 
 are thefe following, ' For unto us a child 
 is born^ unto us a Son is giveny and his 
 name Jhall be called Wonderful^ CounfeU 
 lor^ the mighty God^ the everlafting Fa- 
 ther^ the 'Prince of Teace, According 
 to the opinion of the later Jews^ ^ Heze- 
 kiah was the child whom the prophet 
 Ipeaks of; but it is very probable, that 
 this explication, which does not come up to 
 the force of the terms in the cited pafTage, 
 and the context following, was rather con- 
 trived to oppofe the fenfe of the Church of 
 Chrift, than give us the mind of the Spirit 
 of God enlightening the Prophet. The 
 more ancient Jews evidently faw, that 
 the birth of Chrift was foretold in the paf- 
 fage ; an inftance of which we have in the 
 Targuwy which is call'd Jonathan^s^ his 
 
 name, fays he, f})all be called ^Meffi- 
 
 ah. And this is the dodrine of the chrif- 
 tian church found in the writings of its 
 eminent fathers, and clearly deducible from 
 other paiTages of the fame prophecy, ''cited 
 or alluded to in the new Teftament, and 
 
 * Ifai. ix. 6. 
 
 ^ D. Kimchi. S. Jarchi. Ab. Ezra, the Jews alfo m 
 J'jfl'n Martyr'f time applied Ifa.vii. 14. viii.4. to the fame 
 Fsrfon. 
 
 c Ifa. viii. 13, 14, 17, 18. Ifa. ix. i, 1, 7. 
 
 exprefly 
 
xs6 Christ's Divinity Serm.V. 
 cxprefly applied to the Perfon of Chrift , 
 and the circumftances of the times in 
 which he appeared. Before I proceed to 
 confider the terms which the name is cora- 
 pofed of, the true reading or conftrudiion 
 of the words muft be firft fettled. Jona- 
 than paraphrafes them after this manner, 
 His name Jhall be called lS/lQff\dh from be- 
 fore^ or, by him^ who is wonderful in 
 comtfel^ the mighty God^ who endureth 
 for ever. In which he is followed by 
 other learned and later ^ Rabbiesy who 
 read them thus with little variation, He^ 
 that is, the Lord, who is the wonderful 
 Counfellor^ the mighty Gody the everlajl- 
 ing Father, Jhall call his na^ne the Trince 
 of Teace. The reafon of which feems to 
 be this, they could not conceive that fuch 
 high titles could belong to any but the true 
 God, and therefore divided the feveral cha- 
 radters which the name confifts of, the grea- 
 ter to God, and the lefs to the child whom 
 the Prophet fpeaks of. Or whatever rea- 
 fon might determine the paraphrafl: to 
 fuch a conftrudion ; the other Dodlors 
 who believed Hezekiah was the perfon 
 meant by the child in the text, were ob- 
 liged to follow it by their own fuppofition. 
 
 ^ Rafhi. Kimchi. 
 
 fince 
 
Serm.V. proved fromU^Ay..6y^c\ 15-7 
 
 fince it was not ^ poffible to apply terms 
 of fuch facred import to the fon oiAhaz^ 
 who was mere man. 
 
 That the forefaid reading is not the true 
 one, will appear, 
 
 FirJ}^ From the ftyle of fcripture in like 
 cales. As the words are found in the ori- 
 ginal language, their conflrudion is this, 
 j^nd He jhall call his name Wonderful^ 
 Cotmfellory 8cc. That is, T/jey Jhall callj 
 or, his name jhall be called^ &c. For ac- 
 cording to the genius of the Hebrew lan- 
 guage, it fometimes happens that verbs a- 
 dive of the third perfon, are ufed in ^a 
 paflive or indefinite fenfe. And the verb 
 call in the prefent paflage is thus under- 
 flood in 8 the Latin^ Syriac , and ^ Greek 
 verfions, according to the reading of thei2(3- 
 man copy. 
 
 Secondly^ Were JVonderftil^ Counfellorl 
 the mighty God^ the everlafting Father j 
 &c. titles of the Perfon impofing the name, 
 and not the name impofed on the child, 
 the term Name would be placed at the end, 
 and not at the head of the forefaid titles ; 
 fmce according to the conftant cuftom of 
 fcripture, fo far as I have obferved, the 
 
 ^ Ab. Ezra attempts ity but ivith til fuccefs, 
 ^ Gen. xvi. 14. Job iii. 3. Mic. ii. 4. 
 g Vocabitur. ^ i;«A«ri&f. 
 
 titles 
 4 
 
15'8 Christ's Divinity SeriD."^. 
 titles following always refer to the term 
 Name J and confequently to the Perfon 
 whom the name is impofed on, and not to 
 him who impofes the name. 
 
 Thirdly^ The ancient verfions I before 
 mentioned, and dodiors of the church, un- 
 derftand the terms of the child fpoken oi^ 
 and not of another ; for the eye of rhe 
 prophet was fixed on the Child, as the 
 Breaker of the yoke, the Deliverer of his 
 people, and the Eftablillier of the throne 
 of his father T)avld. And it is worth con- 
 fidering, whether it be ufual for the facrcd 
 Writers to introduce God in liich pompous 
 charadiers, when they {peak of his calltngj 
 or giving a name, 
 
 if then Chrifl: be the Child that is meant 
 by the prophet, and his name be compofed 
 of the ieveral titles that are here mention'd, 
 a ftrid inquiry into the full import of each 
 of them, may contribute much to give us 
 a notion of the dignity of the Perfon of 
 the Son of God. 
 
 The firft title is Wonderful Counfelkr^ 
 for fo the words jhould be rendered con- 
 jundHy, ' according to the titles immediate- 
 ly following. The Son is Connfellor in 
 refpecl of the Father , v/hom the fcripture 
 
 i See Chaldee Paraph. & Rafli, . 
 
 teprefents 
 
Serm. V. f roved from Ifa. ix. 6, ^c\ 15-9 
 
 reprefents as confulting with the Son ia 
 creating man. Let us ^make man, fays He, 
 in our^ image after our likenefs. For 1 
 have Ihewn before according to the do- 
 d:rine of the primitive church, that the 
 words were fpoken to the Son and Spirit. 
 And it cannot be doubted, but the IVif^ 
 dom ofGodj the fame with his IVord^ fub~ 
 lifted with God before the creation of hea- 
 ven and earth, as it \s written, ^ Then 1 
 was by him, as one brought up with Him: 
 And I was daily his delight ^ rejoicing al- 
 ways before Him. And again " The IVord 
 was with Gody and the Word was God^ — . 
 and without Him was not any thing made. 
 "" For the Father /hews him all things He 
 does. And in this fenfe is the name un- 
 derftood by eminent Dodlors of the primi- 
 tive church. As for inftance, Clemens o^ A- 
 lexandria fays, p That God (the Son) was 
 the Father's Counfellor before the foundU'* 
 
 ' Genef. i. 16. «" Prov. viii. 30. 
 
 " John i. r, 2. 'AvoiKe^aXcaQTM—o fiXKcc^.'^ '\axvvv,i ret 
 
 Tx zrciv']cc i'^i%, ^ijo'iv y^ stsj • cv ct^X^ ijy o Aay^j &C, 
 
 Hippol. conr. Noet. c. 12.. • ' 
 
 o Cap. V. 20. 
 
 P "aFvoix yj s)^ »'7rje^ ^ OsS, rQ zr^^ xcc]ccQ«X'ii<; xos-it.itg 
 
 x^-'^i' • iiav'jox^Two 0jes. Strom, lib, 7. p. 831, 
 
 tio/^ 
 4 
 
15(5 Christ's Divinity Serm.V, 
 tion of the world. And Hifpolytus^ "^That 
 God (the Father) begot the Word^ the 
 head^ coimfellor^ and worker of all things. 
 
 The Son is Counfellor'm refped of man; 
 for "^ He is the true lights which light eth 
 every man that cometh into the world. 
 And is the wifdom of God, which fays in 
 the Proverbs, ' Counfel is mine, and found 
 wifdom. As exifting in * the bofom of God 
 the Father, He knows the fecrets and coun- 
 fel of God. And as God the "Word, He 
 reveals them to men; All things, fays He, 
 that I have heard of my Fatloer, I have 
 made known unto you"^^ that is, all things 
 relating to their prefent improvement and 
 their future happinefs ; for the mind of 
 man cannot comprehend the treafures "^ of 
 *truth derived to the Son from the fulnefs 
 of the Father. 
 
 And in both relpedis He is Wonderful 
 Counfellor ; for his thoughts are deep, that 
 there is no fearching and finding them out. 
 That is. He is defcribed in a character of 
 
 P^oyov. Cont. Noer, §. lo. Quis enim alius (nifi propri- 
 um ipfius Verbum) cognovit fenfum Domini ? Aut quis 
 alius ejus Confiliahus fadus eft ? Jren. lib. 5. r. i. 
 
 * John i. 9. 
 
 s Prov. viii. 14. » John i. 18. 
 
 s&f !><?<« T« nc(,']^<; c^eifn, Sec. Orig. in Joan. p. 41. E. 
 ^ John XV. 15. X John. xvi. 15, 
 
 the 
 
Serm.V. proved fromlh. \y^. 6. i6i 
 
 the Great God, whom Ifaiah fpeaks of in 
 the following manner, ^ This alfo cometh 
 forth from the Lord of Hofs^ which is 
 wonderful in counfely and excellent in 
 working. 
 
 The fecond title attributed to the Son 
 is the '^Mighty Godj a name given, where- 
 foever it occurrs in other paflages of the 
 facred writings, to none but the true and 
 the only God. The inftances are few, 
 which I fhall here produce; in the next 
 chapter to that of the text it is thus writ- 
 ten, ' The remnant fhall return^ the rem» 
 nant of Ifrael ufito the mighty God. In 
 Deuteronomy thus, ^ The Lord your God — 
 is a great God^ "" a Mighty. In Nehemiah 
 thus, ^ Now therefore our God^ the God 
 the Great ^ the Mighty. And in the pro- 
 phet Jeremiah y ^The God^ the Greats 
 the ^ Mighty , the Lord of hojis is his 
 name. To which may be added the fol- 
 lowing words in the book of Revelations^ 
 ^for Jtrong or mighty is the Lord God who 
 
 y Chap, xxviii. 19. ^ mX^ bN 
 
 * Ifa. X. II. bDeut. X. 17. <* ix. 31. « xxxii. 18, 
 
 ccc Thefe three pajfaga are with the n emphatic or re- 
 lative, but thofe in liaiah are both without tt, and exa5lly 
 the fame. 
 
 * xviii. 8. *l^y^5 Kv^^ 0605. Se( D^iit. x. 17. Je- 
 rem, xxxii. 18, Sept. 
 
 M judgeth 
 
t6x Christ's Divinity Serm.V. 
 
 jtidgeth her. If then Mighty God is al- 
 ways a title of the true God in other paf- 
 (ages of the facred writings, and fcripture 
 expreffions are beft interpreted from fcri- 
 pture it felf, the child fpoken of is true 
 God in the fame refped; as He is mighty 
 God'^ that is, God the Word united to the 
 body and foul of the child , is together 
 with the Father the one. Mighty^ and ter- 
 rible God. The confequence of which XS', 
 that all that is faid of the Mighty God m 
 the context of the paflages I have now ci- 
 ted, may be likewife affirmed of the Son 
 of God, yet not exclufive of the Perfon of 
 the Father; that is, that He is a j adjudge, 
 the Refuge of the afflided, the fcourge of 
 the proud, and the God who delivered his 
 church of old from Egyptian fervitude, 
 and will deliver it again in the fulnefs of 
 time from the lafl: and mofl: furious efforts 
 of its enemies ; for in thefe reipedls is this 
 title given to the true God in the facred 
 writings. It iliews \\i2it Emmanuel, § or God 
 with tis^ is the Mighty God manifefted in 
 flefh, who fliall 'fave the church with his 
 own blood; and that ''the Lord of hofis, 
 who fhould prove to the Jews ^ a Jtone 
 
 s Ifa. vii. f4.' ^^ Ifa vi4i. 13, 14. 
 
 of 
 
Serm. V. proved from Ifa. ix. 6. K53 
 
 of Jlmnbling^ and rock of offence^ is the 
 fame glorious and divine Pcrion. 
 
 This glorious title of Mighty God^ the' 
 otherwile rendered in the verfion of rhe 
 ' Seventy, is given to the Son by Ibme an- 
 cient dodlors of the chriftian church, be- 
 ing probably taken from other ' tranflarions 
 grounded on the truth of the original text ; 
 or from other pafTages of the iacrcd wri- 
 tings uliially underftood of the Son of God. 
 Thus Juflin Martyr fays, ^ That T>avid 
 has Jhewn^ that Chrijl is the Mighty God 
 which ought to he vsorjhipped. And Ire- 
 n£us calls him^ ^ both wonderftlCoimfeL 
 lor — and Mighty God. The like is af- 
 firmed by other "" learned and ancient 
 Writers. 
 
 I muft here obferve, before I proceed to 
 the third title, that IVonderful Counfellcr 
 and Mighty God^ are contrad;ed by the 
 ieventy into one tide, the " Angel of Great 
 
 ^ i Siee Clem. Alex. />. iii. not. 5. 
 
 '^ P. 302. ed. Paris: K«< AojCi^, eeav '\%vo^i y^ ^£^5- 
 
 ' Mirabilis Conlilianu; — 5c Deus fortis. HI?. 3. c.ii. a* 
 I'tb. 4; c. 66. 
 
 m See Dr. Wateriand'5 Sermons, />. 210. Eufeb. De- 
 mcnllrat. Evang. UL 7, 
 
 " As they call the Son pteyccXyii ,65j>^?? "AyftAC^, fo they 
 call the Father K.ve/i<'^ [A.Eyei\r,^ /3i^/.??, Jer. xxxii. 19. 
 Teaching us^ that the fecrets of God relating to man, are 
 dif covered by his Son. 
 
 M z Counfel 
 
i(j4 Ch^iist's Divinity Serm.V. 
 
 Counfel\ perhaps to infinuatc, that the Per- 
 Ibn meant by the Mighty God wonderful 
 in Cotmfely is not the Father, but the fame 
 mentioned with the different titles of God 
 and 'Angel in feveral pafTages of the old 
 Teftament. But whatever opinion the tran- 
 flators might have of the nature and digni- 
 ty of the Child born, the chriftian Fathers 
 who were better acquainted with the Gr^^>& 
 verfion than the Hebrew text, did believe 
 the Son to be more than an Angel, not- 
 tvithftanding the title which the Seventy 
 give Him ; to be God the Son as begotten 
 of the Father before all w^orlds, and con- 
 fequently greater than every creature; to 
 be called an Angel in refped: of office, and 
 not of nature ; and of Great ° Counfel^ as 
 difcovering the will and counfel of God in 
 relation to man, in variety of types , pre- 
 cepts, and promifes, and at laft in the ful- 
 ler and more perfect light of the gofpel di- 
 fpenfation. As for inftance, Jttjiin Mar- 
 tyr fays He is the Angel of great Counfel^ 
 r becatife He only openly taught the great 
 
 o In Irenasus it is read, Magni confilii Palris Nuntiiis. 
 
 lib. iiJ.C. 18. i» Cyril, tiierof! MeydXr,-, /3»A?5 -^ r» Uotl^i 
 
 '-ArAAos. p. 322. ^ 
 
 things 
 
Serm. V. f roved from Ifa. ix. G. i6»j 
 
 things which the Father had decreed — in, 
 relation both to men and Angels. And 
 Tertullian, char "^ He is Angel of Great 
 Counfel in refpe^i of office y and not ofjta- 
 turey being the ^Perfon who was to declare 
 to the world the great Thought of the Fa- 
 ther concerning the rejioration of man. 
 And of the lame mind are other learned 
 and ancient ' dodors. 
 
 This is xhQ Angel, who appeared to MofeSy 
 and conduced Ifrael in the cloud by day , 
 and the fire by night. Who is called Jehovah 
 in the following words, ' The Lord went 
 before them by day in a pillar of a cloud to 
 lead them the way ; and by night in afillar 
 of fire to give them light : To go by day 
 and night. That is, Jehovah the Angel:, 
 for it follows afterwards, ' The Angel of 
 Gody which went before the camp of If 
 raely removed and went behind them ; 
 and the pillar of the cloud went before 
 their facey and food behind them. Ic was 
 this Angel, who is God the Word, who 
 delivered the law " by the minillry of Au- 
 
 q Didus ell: quidem Magni Conl'LJi Angclus, id eii, 
 Nantiiis ; Officif, non natiirse vocaiSulo. Magnum ennri 
 Cogitaium Patris, luner ho'minis fcilicet ri^ftitutione, ar- 
 nuhtiaturus feculo erat. De came Chrjf.t c. 14. 
 
 ' Orig. in Joan. p. 41, 41. Novar. c. 26. Hil. de 
 Trinit. lib. 5. c. 11. 
 
 - Exod, xiii, zi. ' c. xiv. i^. « Hc'j. xii. is^'V''- 
 
 M 3 gels 
 
i66 Christ's Divinity Serm.V, 
 
 gels, or fpake and ailed in the power of 
 their c^conomy ; in refped: of which the 
 law may be faid to be fpoken '^ by Angels. 
 Who is called GoJy not merely as ading 
 in the name and authority of the Father, 
 but as born " of Him or only begotten Son, 
 in which reiped: He is really Jehovaby or 
 one in nature with the true God. 
 
 The third title is ^ Everlajitng Father ^ 
 Which is differently explained by different 
 interpreters. Jonathmi paraphraies it, ^ who 
 I'tveth for ever\ which is one of the cha- 
 racters of the true God in the writings of 
 the 'old, and the ^^ new Teftament. Cle- 
 ment o^ Alexandria cites it thus, ""The 
 Eter7ial Father. But according to the La- 
 tin and other verfions it is read thus, ^ The 
 Father of the world to come. If we take 
 the words in the fenfe of the paraphraft, 
 they agree with the charadters of the Son 
 of God in the new Teftament, who fays, 
 ^ / am the refifrre^fion and the life, ^ I 
 am the living One, Who is called by St. 
 
 w Heb. ii. 2. x Jullin />. 13, 354, 355. & al. 
 
 Iren. hh, 3. c. 21. 
 
 y -jy— Oii r See alfo Kimchi. 
 
 a Dan. iv. 34. xii. 7. Deut. xxxii. 40. Heb, Targ, 
 Onk. ** Revel, iv. 10. x. 6. ^ nar;?^ Mmi(^y p. 112. 
 
 ^ Pater feculi futuri, Vulg. Lat. n^W^ t« yJ».ovT(^ 
 mo:v(^. MS. Alex. iic^T^^ Mu'joq. Sym. Theodot. 
 
 e John xi. 25. '- Revel, i. 17, 18. 
 
 John 
 
Serm. V. proved from Ifa. ix. 6. \6j 
 
 John^ s Eternal life. And by the doctors 
 of the church, ^' Life by nature \ ' truly 
 Life-, and confequcntly God^ or J /Z?^ /i- 
 'ving God. If we take the words in the 
 latter fenfe, according to the Latin and o- 
 ther verfions, the meaning is this, that the 
 world to come., with the happincls thereof, 
 is the effe6t of the power and wifdom of 
 the Son, who creates^ reitews^ and adrnt- 
 nifiers all things to the glory of God, and 
 the good of his church ; which I think will 
 appear from confidering the force of the 
 fevcral terms. 
 
 Firfi then, the world to come is the 
 ''place or ftate of perfec5tion and biifs, which 
 the faints ihall be raifed to at the fecond 
 ^coming of the Son of God. As for inftance, 
 Chrifi fays, ' The children of "^ this world 
 marry ^ and are given in marriage ; but 
 they which fhall be accounted worthy to 
 obtain that " worlds and the rcpdrreEiion 
 
 g I Ep. i. 2. V. 20. 
 
 ^ 'H 'A^ (P'JTtv t^ar,. Frag. Juft in Spicil. vol. 2. p. 171. 
 
 i T:;y 'W]ati ^iy;;i-. C. AleX. Strom, 7. p. S3 8. 
 
 J Ignat. Martyr. §.4. C. Alex, exhort, ad Gent. p. S4. 
 Eufeb. orar. de Laud. Confcant. p. 6()0, Ed. Paris. 
 
 ^ God is fa'id to inhabit eternity, or the world to come, 
 a^ a place, T>? p\i; ci/ li^-^jAoT? kocIcikuv. LXX. Ifai. Ivii. 15. 
 iih.e the follo-jJing exprefjlon^ Dbu/H^ p\y KicloucHv ii^>i' 
 c-aAif/x. LXX. Plal. CXXXV. 21. 
 
 ' Luke XX. 34. ^ TQ cMmoq T^ra. 
 
 M 4 ef 
 
i<58 Christ's Divinity Serm.V. 
 
 of the deady neither marry ^ nor are given 
 in marriage. Where that world is ° the 
 world to come , being oppofed to this or 
 th^f refent world:, and joined with the re^ 
 furreclion^ is an evident proof that it can- 
 not be attained to, till the bodies of the 
 faints are raifed from the grave. For the 
 queftion was this, p in the refurreBion^ 
 whofe wife of them is Jhe? the anfwer to 
 which muft relate to a ftate that follows 
 the refurredion, and not precedes it. A- 
 gain, Chrifi fays, "^There is no man that 
 hath left houfe , or parents^ 8cc. for the 
 kingdom of God's fake^ who Jhall not re- 
 ceive manifold more in this prefe^it "" time^ 
 and in ^ the world to come^ life everlaji- 
 ing. And in this fenfe are the words taken 
 by learned ' Rabbins. 
 
 Secondly^ Chrift is the Father of the 
 world to come y firft, as Cr^'^/'^r together 
 with the Father , for thro' him he made 
 
 tixe 
 
 o Ana tarat; os4u-jc)C<; tTroiyixev o Oeoi; y T fo^ zroc^vicCy r 3 
 
 /itf»^«v7«, r ^ o'^Tcv, T 5 oio^lo^i &c. Chryfoft. tom. 8. 
 p. 73. ed. Savil. 
 
 p y. 33. *i Luke xviii. 29, 30. 
 
 f 'Ev <ni etimi tJ i^x^fd/jCfj, So Mark. X. 30. 
 
 s R. 6b. de Barten.^w thefe words of the Mifhna, Om- 
 ni Ifraeiitae futuri ieculi fors eft, fays Nnn CD^iy mun- 
 dus futurus, de quo hie fermo eft, eft mundus qui poft 
 refurredionem mortiiorum futurus eft. Not. in tra6l. ds 
 
 , '. ' Sjnsdo 
 
Serm.V. povedfromlfa.ix.6. tS^ 
 
 * the worlds; as the Father himfelf, who is 
 iirft in creating, is called by St. Taul ^ the 
 Father of all. Secondly, The Son is Fa- 
 ther as the fecond Adam^ or "" Beginner of 
 a new and '' fpiritual generation, appointed 
 10 inherit the world to come ; according as 
 it is written, ''Z, and the children which 
 God hath given me. Thirdly, as fupreine 
 Governor under God the Father; for the 
 world to come, as it (lands for the place 
 allotted in heaven to the rifen faints, tho' 
 future to us, yet is prefent to ChriH who 
 is rifen from the dead, and exalted on high 
 above every name, both in this worlds 
 and y that which is to come ; from whence 
 he difpenfes the grace and powers of the 
 golpel-difpenfation, which are called the 
 powers ^ of the world to come. And as 
 'f ' ■ ■ ■ ■ I ,■■ , I I . '■ I ■ II ■ 
 
 S<yned. c.ii. Juftin Martyr explains it by j? ^ccTiX»ot jj di- 
 Mviag, p. 369. and Jonathan on Exod. xvii. 16. places it aj- 
 tcr the age o/Meffiah, for he makes three, the age of this 
 ivorldy the age of the MefTiah, and the age of the ivorld to 
 come. 
 
 ^ Heb. i, 1. T»5 Muvoig. V Ephef. iv. 6. 
 
 7e; >^ ^(5-f6/?, &c. Ju(l. Mart. p. 567. 
 
 arsfi yi cv TZt" Adcc/n ■srccv']e<; >^^vj;^xo^', icr^y? ci tzJ* 'x&*'''^ 
 
 wuvlsi t^aoTroir.Swo/^s^x. Procopius in Ifai. ix. 6. 
 3c Heb. ii. 13. 
 
 y '£y tJ /M-eAAoK?'* oppofed to rzS ccluvi thtu)^ Ephef. i. IT. 
 ? Avvciueii; re jttfAAov?*!; «<*'»5fo Heb. Vl. J. 
 
 chi^f 
 
I70 Christ's Divinity Serm.V. 
 
 chief minifters were anciently honoured 
 with the name of ^ Fathers^ in refped; of 
 the good which the pubHck received from 
 their wife oscortomy ; fo Chriji is the Fa- 
 ther of the world to come^ as adminiftring 
 all things in heavenly places, to the honour 
 of God and the happinefs of his church. 
 
 If then thefe titles of wonderful Conn- 
 fellor^ the mighty God, and ever lajting 
 Father J are of Ibch import, that according 
 to the mind of eminent Jews , they are 
 applicable only to the true God ; if fuch 
 of thefe titles as are elfevvhere mentioned 
 in the facred writings, are only given to 
 the fame God, the God of the Jews ; and 
 the child born is called by thefe names, 
 or declared to be that which the names 
 fignify, (for that is the meaning ^ of cal- 
 ling bis name) without any qualifying or 
 reftridive terms, by which it appears that 
 they are meant of the Son in a leffer fenfe 
 
 a Genef. xli. 43. -where the Syriac verfion reads, Fa- 
 ther and Ruler of the v/hole land of Egypt, Targ. Onkel. 
 Father to the King, according to c. xlv. 8. with which a- 
 greeT2Lrg. Jon. a/zd Hierof. Ifai. xxii. ir. where it is 
 [aid ^/Eliakim, that He (liali be a Father to the inhabi- 
 tants of Jerafalemy and to the houfe of Judah. 
 
 ^ Thus Kagar called the name cf the Lord • Thou, 
 God, feed me, Genef. xvi. 13. See alfo Matth.i.2.1. Ge- 
 iief. xvii, 5. xxxii. 18. And Revel, xix- 13. his name is "cal- 
 led, the Word of God. Notey as he is really Prince of 
 Peace, [q is hs wonderful Counfelior, mighty God, a-c. 
 
 thaq 
 
Serm.V. proved fr07n\{-x.v^.G. 171 
 
 than they are of the Father; I think it is 
 clear that the Son is comprehended in the 
 true God, the God oi x.\\zjei2js\ or toge- 
 ther with the Father is .the one God. 
 
 The lad title attributed to the Son is 
 '^ Trince of Teace^ that is, Author, Dit 
 penfer, and Preferver of it : Or "^ King of 
 'Peace, as reprefented and foretold in his 
 type Melcbifedech\ that is, he is joint 
 Author and Difpenfer of peace together 
 with the Father; which the apoftlc expref- 
 fes at the bead of his epiftles , in the fol- 
 lowing manner, ^ Grace — and peace from 
 God our Father^ ajid the Lord Jefus 
 Chrift, And which the Son teaches us in 
 the following words, ^Teace I leave with 
 yon^ my peace I give tint you. And again, 
 § Think not that I am come to fend peace 
 on earth '^ I came not to fend peace hit a 
 fd'ord: A (lyle like that of the God of the 
 Jews, who fays in Ifaiah, ^' I form the 
 light, and create darhiefs', I make peace, 
 and create evil. 
 
 Another portion of the old teflamcnr, 
 that infers the Divinity of the Son of God, 
 is taken from the writings of the fame pro- 
 
 c '' A^-)cm e^^r.y/s* MS. AIcx. Aquil. Symm. TheoJo^ 
 d Hcb. vii. 1. e Rom. i. 7, c^^:. 
 
 -^ John XIV. 17. g Matth. }:. 34. 
 
 \- Ifai. xlv. 7. 
 
 phpr, 
 
tJ^ Christ's Divinity Serm.V. 
 
 phet, and runs thus, ' fVho is this that 
 Cometh from Edom J with died garments 
 from Bozrah ? This that is glorious in 
 his apparel^ travelling in the greatnefs of 
 his flrength ? 1 that fpeak in righteouf 
 nefs^ mighty to fave-, and fo on to the (e- 
 venth vcrfe of the {amc chapter. The Per- 
 fon fpoken of is defcribed in charadters both 
 of God and Man, as appears from the force 
 of the terms of the prophecy; from the 
 relation it bears to the latter part of the 
 former chapter, and to other paflTages of 
 the facred writings ; and from the fenfe 
 both of Jewijh and Chrijiian doctors. 
 
 I fliall begin with the palTages, that de- 
 clare the Power and Godhead of the Per- 
 fon. fVho is this that cometh from E- 
 dom? The words allude to the march of 
 God at the head of the Jews in the pillar 
 of fire, from the border of Edom to the 
 land of Canaan ; which is thus celebrated 
 in the Song of '\DebGrah , ^ Lord^ when 
 thou wenteji out of Seir, when thou mar- 
 chedji out of the field of Edom ^ the earth 
 trembled and the heavens dropped^ &c. 
 and infinuare thereby, that the Perfon is 
 
 » Kai. Ixiii. i, <o'c. See the portion cf fcripture for the e- 
 fiflle on- Monday before Eailer, 
 ^ Judges V. 4- 
 
Serm.V. proved fromlCa.huli.^c. 173 
 
 the fame in both pafTages, the God or An- 
 gel who conduced them in the beginning. 
 Which the anfwer confirms in the follow- 
 ing words ; / tha( Jpeak in right eoiifnefs 
 mighty to fave. 1 the Lord\ (according 
 to the mind of fome learned Rabbins) who 
 am true in my promiles, righteous in my 
 judgments, and mighty to deliver the pa- 
 tient and believing ; the fame Perfon whom 
 the prophet fpeaks of a little before as the 
 Saviour of the church, "" Say ye to the 
 daughter of Zion^ behold thy ""falvation 
 comet h ; behold, his reward is with him^ 
 and his work before him, that is, the Lord 
 Godj as will evidently appear by compa- 
 ring the paflage with the tenth verfe of the 
 fortieth chapter. 
 
 The fecond queftion relates to his drefs ; 
 Wherefore art ° thou red in thine afpa- 
 rely and thy garments like him that tread- 
 eth in the wine fat ? In anfwer to which. 
 He farther difcovers himfelf to be true God. 
 p The day of vengeance, fays He, ^ was in 
 
 * Rafli. Kimchi. Aben Ezra /^yj, ;> U certain^ that 
 the Glorious Name is meant by him, who cometh from 
 Edom. See alfo Chald. Paraph. 
 
 «" Chap. Ixii. ir. 
 
 n 'o Qcori^ Qoi. LXX. Salvator tiius. Vulg. Syr. Chald. 
 Paraph. 
 
 ^ f. z. p y. 4. 
 
 my 
 
174 Christ's Divinity Serm. V. 
 my hearty and the year of my redeemed 
 ^ came. In which tcnfe the words fliould 
 be rendered , and not in the prcfent : For 
 the vengeance was pad, and the blood of 
 the people, the vvirnefs of his fuccefs, was 
 Iprinkled on his rainienr. Parallel to which 
 are the words of the prophet in another 
 chapter, who foretelling ruin to the fame 
 places, Bo/rah and Edom^ fays, ' it is the 
 day of the Lord's vengeance^ and the year 
 of recommences for Zton. Jehovah fpeaks 
 of the day of his vengeance, and thcyear 
 of his redeemed, adding, ' Mine ozzjn ar^n 
 brought falvation unto me, and my fury it 
 upheld me. That is, the Lord Jehovah 
 wrought falvation with his own arm, ac- 
 cording to a paffage parallel to this in the 
 " fame prophet ; for it evidently appears 
 from the words of God in the book of 
 Job, that to fay of any one that his arm 
 faved him, is the fame in efFedl as to fay, 
 that he u God. As for inftance, He fpeaks 
 to Joby who condemned God and julliiied 
 himfelf, in rfre following manner, '' Hasi 
 thou an arm like God? Or canf thou 
 
 thunder "with a voice like him ? CaB 
 
 abroad the rage of thy wrath- Tread 
 
 1' TX^Xl venit. Vulg. ^ Kai. xxxiv. 8. ^ Ifai.lxiii. 5. 
 n ila.iix. 16. Sez alfo Ffal. xcviii. i. 
 w Job xi. 9, &c. 
 
 down 
 
Serm.V. proved fromlh. Ixiii. i,^f. 175- 
 down the wicked in their place. Hide 
 them in the dtijt together^ and hind their 
 faces in fee ret. Then will I alfo confefs 
 unto thee^ that thine own right -hand can 
 favethee. That is, if his power was liich 
 as could tread down the wicked, and con- 
 quer all who contended with him, in like 
 manner as God iubdues and brings down 
 his enemies, God would confefs that the 
 arm oi Job was like His arm, able to fup- 
 port him by its own ftrength ; which I 
 think is the fame as if He had faid. He 
 would own him for God, For by this 
 fpeech. He feems to declare thai.none muft 
 pretend to contend with the Almighty, 
 who could not produce infallible proofs of 
 the truth of his Godhead. But this power 
 is affirmed of the Perfon whom the text 
 fpeaks of; the confcquence of which is, 
 that He is true God. 
 
 This being proved, I fliall now proceed 
 to fhcw He was Man ; that is, the pro- 
 mifed Mefjlah^ the feed of the Woman, 
 through whofe llifferings fm fhould be abo- 
 liflied, faran caft our, and death it felf the 
 lad of enemies utterly be deftroyed. For 
 which purpofe I might tell you, Firfly 
 That fome of the "" dodors of the Jewijh 
 
 ^ Sec Ab. Ezra on the place. 
 
 churcH 
 
176 Christ's Divinity Serm.V. 
 church, have taught that the perfon coming 
 from Edom is Chrift, or MeJJiah. Second^ 
 lyy That eminent Fathers ^ of the chriftian 
 church have expounded the pafTage of the 
 fame Perfon; which it is very probable 
 they would not have done, if the ftyle of 
 fcripture had not been ground for fuch ex- 
 plication. But I fliall chiefly prove it from 
 the text it felf, compared with pafTages of 
 the facred writings, generally allowed to 
 belong to the Son. The words I fliall con- 
 fider are thefe following, ^ fFho is this that 
 comet h — with dyed garments? — Where- 
 fore art thou red in thine a^farel^ and 
 thy garments like him that treadeth in 
 the wine- fat ? I have troden the wine- 
 frefs alone. — And their blood was ""ff rink- 
 led upon my garments^ and I ^ Jiained all 
 my raiment. It does not appear that this 
 
 y Spiricus enim propheticus velat jam contemplabun- 
 dus Dominum ad paflionem vcnientem, came fcil. ve- 
 llitum, ut in ea paiTum, cruentum habitum carnls in ve- 
 ftimentorum rubore deiignat, conculcatae & expreffae vi 
 paffionis, tanquam de foio torcularis. Tertul. adv. Mar- 
 cion. lib. 4. c. 40. 
 
 Nee non & apud Efaiam hoc idem Spiritus Sancftus de 
 Domini paffione teftatur, dicens ; q^nare rnb-icunda funt 
 'vejljmenta tua, &c. C'^p. Epift. 6^. 
 
 ^^ofdi/joq e| eTo^; Orig. in Matt. p. 438. 
 
 2 ;^. I, 2, 3. a Afperfus eft. Vulg. b Inqui- 
 
 navi. Vulg. 
 
 z fon 
 
Serm. V. proved from Ifa. Ixiii. i, ^c. 177 
 
 fore of ftyJe is ufed of the Father in the 
 old Tcftamcnr, or the writings of the new, 
 but the Son only ; as I fhall now fliew 
 from particular inftances. The firfl: and 
 inoft ancient is in Jacob's^ blefTing of his 
 Son Judab , ^ He wajhcd bis garments in 
 wine, and bis clothes in the blood of graces. 
 The "^fubjed referred to is called "^ Sbtloh 
 in the tenth verle ; and is Chrift or Mef 
 Jiah according to the mind of the ^ Cbal-- 
 dee Paraphrafts, and other writers of the 
 Jewijh nation, as well as the Dodors of 
 the chriftian church. His wajhing his gar-^ 
 ments in the blood of grapes^ relates to 
 feme great and momentous pafTage of 
 Meffialfs life; for fo ihort a defcription, as 
 is here given of fo great a Perfon, cannot be 
 fuppofed to confift of matters of lefTer im- 
 portance. But what pafTage of the life of 
 Chrift can be better reprefenced by his 
 "Ujajhing his garments in the blood of grapes^ 
 than his bleeding on the crois, as the an- 
 cients ^ underftand it ? And what is more 
 
 glorious 
 
 ^ Genef. xlix. ir. 
 
 ^ ^ Targ. Jon &: Kierof. refer the words to Shiloh or 
 Meffiah, il. \o. tho" JJjould they belon<i to judah, f. 9. yet 
 Chnft would be principally and emphatically meant as 
 the lion of the tribe of Judah. Revel, v 5. 
 
 « Onkel. Jonath. Targ, Hicrol. RaOiai. 
 
 N yfA7<.««l 
 
178 Christ's Divinity Serm.V. 
 
 glorious and praife-vvorthy, than his pur- 
 ging believers from the guile of fin with his 
 own blood ? § Thou art worthy^ fays the 
 church ro Chrift, to take the book^ and to 
 open the feals thereof. — And why ? For 
 Thou waji Jlain, and haft redeemed us to 
 God by thy blood 
 
 Another inftance of the like ftyle is ta- 
 ken from St. John ; ^' He was cloathed, 
 fays he, with a vefture dipt in bloody and 
 his name is called^ the Word of God, 
 That is, the Son of God, w^hom he there 
 defcribes, appeared with the marks of his 
 paflion upon him, or the vicSory gained 
 over fm and Satan by his own blood. 
 ' For as 'wajhing their robes ^ and making 
 them white in the blood of the Lamb^ is 
 ufed by St. John to exprels the ^ righteouf- 
 nefs, which the faints obtain through the 
 
 yeA7<>t«v yf* rs zrcc^ni;, s 73-ccfyinv e^tteAAf, ^t' aif^x^^ xocBcci- 
 
 ^m T«5 sr/s-«50'<jv&5 cn^rt^. Jull. p. 74. ed. Parif 
 
 Chriltum in Juda delineabat. Lavabit^ inquit, in vino 
 
 fiolam fuam^ 6cc. ftolam & amidum carnem demon- 
 
 ftrans, & vinum fanguinem. Tertull. adv. Marc'ton. lib. 4. 
 
 c. 40. clem. Alex. P&dag.p. ii6.ed,0x, Cyprian. Epiji. 
 
 63, and other eminent dodtors of the church. 
 g Revel. V. 9. 
 
 ^ Revel, xix. 13. 'O^re Jv, dhx<Po). Ts-a/q cv QvuJooXm 
 
 <B iWtf TsrccSoq ii?\.6evf o xttuG^^ rS &£S ?^oyoq. Hip. COnt, 
 Noet. §. 15. 
 
 » Revel, vii. 14. Exod. xxiv. 8. Heb. ix. 23. 
 . ^i' Revel i. 5. 
 
 ^ blood 
 
Serm. V. proved from Ifa. Ixiii. \^^c. 179 
 
 ^ blood of Chrift : So the vejture ofChriJi 
 dipt in bloody or his own blood, is an 
 emblem of his righteoufnefs confidered as 
 Man, the effed: of his obedience in refijt^ 
 ing unto bloody and dying on the crofs. 
 
 We may then infer, according to the 
 meaning of :he cited pafTages, (for I know 
 none of like terms that can poflibly be ap- 
 plied CO God the Father,) t.iat the words 
 of Ifaiah, to which they are parallel, are 
 prophetic of the fufTerings of the Son of 
 God, his fufTerings in the flefli, and a plain 
 demonftration that the perfon fpoken of is 
 true man. For the Prophet defcribes him in 
 the fame drefs, which, I have already fliewn, 
 is ufed by the Spirit to exprds the fuffer- 
 ings, and the effcdi of the lufFerings of the 
 Son of God : As for inftance, ^ his gar- 
 ments are died. He is red in his apparel^ 
 and his garments like him that treadeth 
 in the wine fat : That is, he appears like 
 a conqueror with the marks of the blood 
 that he has (hed in battle. For the ene- 
 mies of God are compared in Scripture to 
 ^ ripe chifter:^ and the deftrudion of them 
 to the " treading in the wme prefs. I 
 have trodden lays he, ^ the wine prefer 
 and their blood was fprinkled upon 
 
 ' Ifai.lxiii. 1,2. m Joel lii. 13. Revel, xiv. iS. 
 
 » Revel. XIV. 20. o Ifai. Ixiii. 3. 
 
 N X my 
 
i8o Christ's Divinity Serm. V. 
 
 my garments^ and I flamed all my raiment ; 
 That is, the Son of God by flicdding his 
 blood "^ff oiled p incipalittes^ "^auddeflroy- 
 edb'tm that bad the fower of deaths that isj 
 the devil '^ which agrees wiih his character 
 in Judah\ blefiing, ' he "i^ajhed his gar- 
 ments in wine^ dud his clothes hi the blood 
 of grafesj a plain allufion ro treading the 
 wine prefs. I muft here obfervc, that rhe 
 blood which he Ihcd, and which ftaincd his 
 raiment, is called by the prophet the blood 
 of the peofle \ the realons of which may 
 be probably thefe, that he died in their 
 ftead, that he laid down ^ his life for the 
 life of the world, and flied his blood to 
 take away fm, ot^urge their confcience 
 from dead works^ for without blood there 
 is no forgivenefs ; the blood is his own as 
 coming from himfelf, but the blood of the 
 people zsjhedfor many for the remiffion of 
 fins. And for this reafon that he trod the 
 wine prefs in bis own blood, and his own 
 fufFerings, he will tread \i again at his fe- 
 cond coming, not in his own, but the blood 
 of his enemies, who will not fubrait to the 
 
 P Coloir.ii 15. 1 Heb. it 14. 
 
 *■ Genef. xlix. it. 
 
 T i^ele^m c-iC^KfiJy. Ircn. Lib. V. CI. 
 
 gofpel 
 
Serin. V. /frovedfiomiraAxiU.iy&c. i8i 
 
 gofpel of peace ; as it is written, ' he tread- 
 etb the wine prefs of the fiercenefs and 
 nzrath of Abnigbty God. The prophet 
 adds, "That he trod it alone \ and of the 
 ■people there was none with him. A no- 
 table mark, by which it appears that the 
 pafTage was meant of the Son of God ; for 
 none was pure enough to fuffer with Chrifi^ 
 and die on the crofs a facrifice for fin ; 
 none mighty in the power of faith to af- 
 fift him in his conqueft over death, the 
 grave, and the powers of darknefs; * both 
 Jews and Gentiles were all tinder Jin % 
 His difciples flept in the time of his ago- 
 ny ; forfook him and fled in the article of 
 danger; and he had no fupport but what 
 he received from almighty power; "^ for 
 his own arm brought falvation to him, 
 and his fury ^ it upheld him \ which I have 
 already fliewn is a mark of Divinity, and 
 argues the fubjed: to be true God. 
 
 If any Ihould objeit, that Jehovah is 
 faid in the prophet Jeremiah to have trod- 
 den the Jews as it were in a wine preft, 
 and infer from thence that the pafTage in 
 Ifaiah is meant of the Father, and not of 
 the Son ; of God alone exclufive of the 
 
 ^ Revel, xix. 15. « Ifai. Ixiii. 3, 
 
 w Rom. iii. 9. 
 
 X Ifai. Ixiii. 5. See Sermon 4. 
 
 N 3 nature 
 
i8x Christ's Divinity Serm.V. 
 
 nature and fufferings of man ; the anfwer 
 is this, that the cale is different ; that no- 
 thing is faid in the prophet Jeremiah of 
 his flaming his raiment^ or dying it with 
 bloody a manner of ftyle, which is ufcd in 
 fcripture of none but man. That nothing 
 is faid of his treading them alone^ but the 
 contrary rather; The Lord^ faith the pro- 
 phet , y hath trodden under foot all my 
 mighty men in the midft of me : He hath 
 called an affembly againfl me^ to crufh my 
 young men : The Lord hath trodden the 
 virgin^ the daughter ofjndah^ in a wine* 
 frefs ; that is, by the means of the Chal- 
 deesy the afTembly called to punilli the 
 Jews. 
 
 From what has been faid, I think it ap- 
 pears, that the Perfon fpoken of in the 
 prophet Ifaiah, confidercd as Conqueror, 
 and bringing falvarion to the fuffering na- 
 ture, is the Lord Jehovah ; but confider'd 
 as fuffering, fliedding his blood, and refcu- 
 ed from his enemies by divine power, is 
 the Son of Man, and the promifed Mefjlah, 
 The terms are fuch as evidently Ihew, that 
 it is one Perfon, and not many, v;hom the 
 prophet fbeaks of The fame Perfon is red 
 m his apparel^ and mighty tofave : treads 
 
 y Lament, i. 15. 
 
 the 
 
Serm. V. proved from Ifa. Ixiii. i, ^c. 183 
 
 the wine pre fs in fhedding his faiood, and 
 brings himfeif falvation by his own arm. 
 There are no tokens, that it is one who 
 fufFers, and another who conquers; but 
 the cxprefiions of weaknefs, as well as of 
 power, are alike fpokcn of the fame Sub- 
 jccSc. The Church, Prophet, or Perfon 
 Ipeaking, fays to him, Ihon ; and the Sub- 
 jcd: anfvvers by the pronoun /. If the Fa- 
 ther be fuppoled to be meant in the text , 
 how can he fpeak in the ftyle of fuffering 
 proper to the Son ? If the Son be meant, 
 how can he fpeak in the ftyle of God, of 
 working falvation with his own arm, if he 
 be not really and truly God ? Is there any 
 inftance in the facred writings, from which 
 we may clearly and undoubtedly infer, that 
 God the Father fpeaks in the name of a 
 Perfon lefs in nature than himfeif? Can 
 we pofiibly fuppofe, if he fpeaks in his 
 name, he would fpeak of the Perfon whom 
 he thus reprefencs, in another manner than 
 his nature will admit of? That is, if the Fa- 
 ther fpeaks in the name of the Son, in the 
 cited paflage of the prophet Ifaiah^ how 
 can he fay that the Son faves himfeif by 
 his own arm^ if he be not Jehovah the 
 true God ? But if ChriB faves himfeif by 
 his own arm, as doubtlefs he does if the 
 Father affirms it , it will then follow that 
 
 N4 be 
 
184 Christ's Divinity Serm.V. 
 
 he is true God; and if true God, it is bet- 
 ter to fuppoie that the Son fpake in his 
 own name , than that the Father fpake in 
 ^ the name of the Son. If the Son fpeaks 
 in the name of the Father, wc mufl: ftill 
 fuppofe he fpeaks in a ftyle, that exprefTes 
 the Father rather than himfelf, according 
 to the language of thef^cred wrirings. But 
 part of the ftyle which the Perfon fpeaks 
 in, in the cited pafTage, is inch as belongs, 
 not to the Father according to the parallel 
 places of Icriprure, but to Sbilo or MeJJiab^ 
 the Son of T)avid or the Son of Judah, or 
 to God the Word manifefled in flelh , fore- 
 telling his iuffcrings and death on the crofs, 
 with the effects of them. The confequence 
 of which is, that the Son fpeaks not in the 
 Father's but his own name. Or if one be 
 fuppofed to Ipeak in his own and another's 
 name, how can two be mentioned together 
 as one Subjed:, or both comprehended in 
 the pronoun 7, except they be one in na- 
 ture or eflencc, or both united into one 
 Perfon ? If the firfl: be true, then the Son 
 is God, being of one nature or effence with 
 the Father: If the latter be granted, the 
 
 « TertuIIian fays cf the followers of Praxeas, Facilius 
 cxiftimaverunt Patrem in Filii nomine egiife, quam Fi- 
 lium in Patiis. adv. Prax, 1. 17. 
 
 Subjedl 
 
Serm. V. proved fromlh. lxiii.i,S?f. 185- 
 
 Subjedl fpeaking is the Son of God, and 
 confcquently God ; fince according to the 
 dodlrine of the new teftamenr, which ex- 
 plains che old, the Son alone is the Pcrfon 
 compoled of the different natures of God 
 and Man. But if others will affirm that 
 God the Father, and not the Son, is the 
 Subjed fpeaking, it will then follow that 
 the Father of all is both God and Man ; 
 that is, was conceived by the Virgin, born 
 into the world, converfed in flelh, and di- 
 ed upon the crols ; an opinion contrary to 
 the chrifiian fchcme , as prcfcrved in the 
 church thro* all generations'. 
 
 W\^ coming f om Edo?n exprefTes the vi- 
 ctory gained by the crofs, ^ over the gods 
 oi i)\z Gentiles \ a pledge and afTurance 
 that the Gentiles themfelvcs, who are cal- 
 led Edom^ Ihould be converted to ChriH\ 
 as it is written , ^ that the rejidue ofmetij 
 or according to the original , the remnant 
 
 " Ipfum dicit (Diabolus) Patrem dercend.fi"e in Virgi- 
 nem, iplum ex ea naram, iprun pafTum, dcnique ipiuin 
 
 eli'e Jefuin Chriftum —Hie primus (^Praxe-s) cxAfia 
 
 hoc genus perverlitatis intulit Romas; adv. Prax. c.j. 
 
 Hippo], contr. Noet. §. 3. 
 *» ColofT. li. 15. 
 <^ Arts XV. 17. Amos ix. 11. Hcb. LXX. 
 
 • ^/ 
 
i86 Christ's Divinity Serm.V. 
 of Edom ^ might feek after the Lord. 
 Which well agrees with the words of our 
 Saviour in the gofpel of St. John^ ^ And /, 
 if I be lifted up from the earth , will 
 draw all men unto me. 
 
 But: there is farther evidence that the 
 Perfon fpoken of is the Son of God, if we 
 take in a paffage in the courfe of this pro- 
 phecy, which the dod:ors of the church do 
 generally interpret of the Son of God : It is 
 this following, ^ / am fought of them that 
 askednotforme\ I am found of them that 
 
 fought 7ne not. / have ffread out my 
 
 hands all the day unto a rebellious people. 
 The Perfon fpeaking is the God of the 
 Jews., as evidently appears from the fe- 
 venth verfe. But befides this, there is reafon 
 to believe that he is the Son of God, ac- 
 cording as the pafiage is cited by St. Taul^ 
 according to the context in the prophet 
 Ifaiah^ and according to the mind of the 
 chriftian fathers. As the paffage is cited in 
 ^the writings of Sc. Taul^ it is brought as 
 a proof that the fcripture foretold both the 
 faith of the Gentiles^ and the infidelity of 
 the Je'Ji's towards the Son of God ; which 
 I think implies, that the Perfon fpeaking in 
 
 ^ John xii. 31. « Ifai. Ixv. i, 2. 
 
 f Rom. X. lo, 21. 
 
 the 
 
Serm, V. proved from Ifa. ]xv. 1,2, ^c. .187 
 
 the ciccd paflagc , and declaring himfclf 
 fought and found of the Gentiles^ and rc- 
 jcdted by the feiz^s^ is rhe Son of God. 
 The context of the pafTage in the prophet 
 Ifaiab runs in the Qyle of the fong o\ Mo- 
 fes in the book oi'^Deuteronomy \ that is, 
 the Lord, who fpeaks s jn the forefaid pro- 
 phecy, ufes the ftyle ° of the Lord ipeak- 
 ing in the Song of Mofs^ whom I have 
 proved ^ already to be God the Son from 
 the author to the Hebrei^s. And the foL 
 lowing docSors of the chriftian church, 
 ' Barnabas^ ^ Jnft'in^ ^ Irenaus^ "" Tertul- 
 I'lan^ " Hippo lytus, "" Cyprian^ p Kovatian^ 
 and others, underftand it of Chrift, and his 
 Jaft iufferings, when He hung with his arms 
 diftended on the crofs. There is no doubt 
 but another ^zv\k may be put on the words, 
 / have fpread out my hands -^ that they 
 may exprefs a readineis to receive peni- 
 tents, and proted: the faithful; a driving 
 the backward by thrcatnings and judg- 
 ments, or calhng or invicing them by 
 proraifes and mercies ; and that day may 
 
 S Compare Ifai. Ixv. 2, 3, A, 7, LXX Heb. with Dcut. 
 xxxii. 15, 16, 17, 34, 35, 41, 43, LXX Heb. 
 ^ Sermon il. 
 ' Epift. c. 12. '^ p. 3^4- ed. Paris. 
 
 ' Lib. ill. c. 6, 10. Lib. iv. c. 66. 
 "1 Adv. Jud. c. 13. n Contr. Noet. c. 12. 
 
 o Adv. Jud. Lib. li. c. 20. P c, 28. 
 
 be 
 
i88 Christ's Divinity Serm.V. 
 
 be ufed in a lax fenfe, for a portion of time 
 exceeding the meafure of a natural day. 
 Bur whether the words be taken in the 
 large, or the dnii meaning, they are equal- 
 ly rrue of the Son of God. In the lax knfc, 
 the Lord who prote(!ied and guided the 
 Church in the oeconomy of works, or pe- 
 riod of time allotted to the law, was God 
 the Word according to the dodrine of the 
 primitive church ; of who^r. it may be faid, 
 chat He fpread out his hands all the day 
 long, or during thar oeconomy, having fuf- 
 fered the ingratitude and contradiition of 
 the Jews. Accordingly we find that JVif- 
 dom^ or the fVord^ for they both fignifie 
 the fame Perfon, exprefles her felf thus in 
 the book of Tfoverbs^ "^ Becaufe 1 have 
 called^ and ye re fit fed ; / have jb etched 
 
 out my hand^ and no man regarded \ / 
 
 alfo 'Will laugh at your cakmity ^ &c. 
 and according to St. Taul^ it was Chrift 
 who was tried and tempted in the wilder- 
 nefs, as it is written, "" neither let tis tempt 
 Chrifi^ as fome of them alfo tempted^ and 
 were dejiroyedof ferpents ; the very Chrift, 
 the reproach of whom ^ Mofes efteemed 
 greater riches, than the treafures in E^ 
 
 q Prov i. 14, z6. ^ I Cor. X, 9. 
 
 f Heb xi. i6. 
 
 gyp^'y 
 
Serm. V. proved from Ifa. Ixv. i, x. 189 
 
 gypt ; and the fpiritual rock ^ which fo/- 
 lowed them in the wildernefs. 
 
 In the (liidt meaning, the fame Perfbn, 
 who is God the Word, fumracd up or a- 
 bridgcd the former occonomy in his lad 
 lufferings in a body of fleih. He Ihcwed 
 in his hands expanded on the croft, in 
 what manner He had called and invited 
 them in time pad. He lliewed in the 
 pains and reproaches He fuffcred from 
 morning to evening, the time of his death 
 and reft from his labours, with what pati- 
 ence He had endured their contradiction 
 in every age, till the greatnefs of their fin 
 had rendered '\t infupportable, and nothing 
 could expiate it bur his own blood. It is no 
 wonder then that the words of the pro- 
 phet were applied by the fathers to the 
 Son of God extended on the crofs, fincc 
 there is reafon to believe that the apoftle 
 applies, and the context determines them 
 to the fame fubjed:; fince they well ex- 
 prefs, and with great propriety, the con- 
 cluding fcene of his miniftry upon earth ; 
 and in that fcene reprefent as in little, the 
 treatment He had received from the peo- 
 pie of the Jews^ from the time He had 
 called them, to his coming in flelli. Hovv- 
 
 ^ I Cor. X. iv. 
 
 ever, 
 3 
 
190 Christ's Divinity, ^f. Scrm.V. 
 ever, could it poffibly be proved that the 
 words of the prophet had no relation to 
 the Son of God, yet this may be learnt 
 from the application made, that the docSlors 
 of the church, from the firft age, thought 
 it agreeable to the chriftian fchemc, and 
 the notions they had received of the Son 
 of God, to conceive Jehovah^ who fome- 
 times fpeaks in the character of God, and 
 fometimes of man, to be God the Word, 
 who appeared, converfed, and fuffered in 
 flefli. It was alfo affirmed, that the Son of 
 God could not have acted as Saviour and 
 Mediator, if He had not confided ^ of 
 both natures, the humane and divine. But 
 this being a fubjed: which will furnilh mat- 
 . ter for another difcourfe, I fliall defer the 
 confidering of it to the next opportunity. 
 
 V Fragment, ex Juft. in Spicil. Patr. Sec. z. Tom. i. 
 p. 172. Iren. Lib.iii. c.20, if. & Lib. iv. c. 59. TertulL 
 de relur. carni^. c. 51,63. & de came Chrifti. Hippol. 
 cont. Noet. §.17. Cypr. de Idol, vanit. p. 15, 16. No- 
 vat, de Trin. c. 16, 18. Laflant. Lib. iv. c. 13. 
 
 Christ's 
 
Christ s Divinity 
 
 Proved from 
 
 REDEMPTION. 
 
 The Sixth Sermon preached on Tuef. 
 day April 4. 17x1. 
 
 Luke xxiv. i^j. 
 
 And beginning at Mofes and all the 
 Trofhets , He expounded unto them in 
 all the Scripturesy the things concern^ 
 ing himfelf. 
 
 I Have obferved ' before, that the fub- 
 jedJ: of difcourfe which Chrift purfued, 
 and grounded on the writings of the 
 old Teftamenty were chiefly his fufferings, 
 the glory following, and the progrefs of 
 the gofpel through all nations ; which he 
 refumed in the evening of the fame day, 
 
 * Sermon I. 
 
 teaching 
 
191 Christ's Divinity Serro.VI. 
 
 teaching his difciples, to whom he difco- 
 vered himlelf, the fame things from the 
 fame authority, ^ faying, Thus it is writ- 
 ten^ and thm it behoved Chiift to fitfftr, 
 and to rife from the dead the third day : 
 and that repentance and remijfion of fins 
 jboiild be preached in his name^ among all 
 nations beginning at Jerufalem. That is, 
 he proved himfelf the Saviour^ whom God 
 had appointed to redeem the world with 
 his own blood, according to the name 
 which the Angel gave him before he was 
 born, faying ^ Thou Jhalt call his name Je^ 
 fits : for he Jhall fave his people from 
 their fins. In confidering the importance 
 of which chara(3:er, or what is compre- 
 hended in the notion of Saviour and Re- 
 deemer of the world, I fhall endeavour to 
 ihew: 
 
 Firfi^ What we are faved from, and 
 what we are reftored to. 
 
 Secondly^ The incapacity of mere man 
 to work out our falvation. 
 
 Thirdly^ That this notwithftanding, no 
 falvation can be wrought for men, but by 
 means of man. 
 
 Fourthly^ That God and man, or God 
 united to, and working through man, is 
 
 b j^. 46, 47. c Matth. i. 21. 
 
 the 
 
Serm.Vr. proved from Redemption. 193 
 
 the Saviour of the world. From whence 
 I Ihall infer, that Jefus Chrijl the Saviour 
 of the world is both God and man in his 
 own perfon. 
 
 Firft^ I ihall endeavour to (hew, what 
 we are faved from, and what we are refto- 
 red to. What we are faved from, is ^ the 
 guilt of fin, its dominion in the Ibul, the ty- 
 ranny of fatan, the yoke of the law, and 
 the power of death. The good we are re- 
 ftored to, ^ is the righteoulnefs of faith, the 
 favour of God, the afliftance of the Spirit, 
 new difpofitions and habits of foul, the 
 law of liberty, and life everlafting. Which 
 St. Taul exprefTes in a few words, ^ IVho 
 gave htmfelf for us^ that He might re^ 
 deem tis from all iniquity^ and piir'ifie to 
 hlmfelf a peculiar people zealous of good 
 works. 
 
 Secondly^ Deliverance from evil, and re- 
 ftoration to good, cannot be efFeded by 
 mere man. Every fin is a tranlgrelfion of 
 a law ; the di(3:ates of reafon, and the pre- 
 cepts contained in the gofpel of Chrift, are 
 the laws of God, whom realonable crea- 
 
 ^ Matth. i. II. iPet.i. i8, 19. Heb. ii. 14 Ephef. 
 ii. 14, 15, 16. Colofs. ii. 14. Rom. viii. 13 
 
 ^ Rom. iii. 22.. x. 9, 10. i Cor. v. 19. John xv. 26. 
 ffphef. iv. 23, 24. ColoflT. iii. 10, 12, &c. Rom. viii. 2. 
 VI. 23. f Tir. ii. 14. 
 
 O cures 
 
194 Christ's Divinity Serm.VI^ 
 tures are obliged to obey. Every tranf- 
 gre/Iion of the aforefaid laws, is a fin a- 
 gainft God the author of them ; and the 
 whole world in its natCiral ftate is conclu- 
 ded under fin. If then God be difpleafed 
 with the fins of the world, who befides 
 God can forgive the fins committed againfl: 
 Him, if God himfelf will not forgive them ? 
 And what hope of falvation and redempti- 
 on without forgivenefs ? A prophet, a prieft 
 may be fent or commiflioned to proclaim 
 the pardon offered by God, but none be- 
 fides God, the objed: offended, can offset 
 the pardon. Can mere man, or any thing 
 lefs than the fame power which created it 
 at firft, reform the foul, renew the image 
 and likenefs of God which man was crea- 
 ted in, and quicken and adorn him with 
 the gifts and graces of the holy Spirit pro- 
 ceeding from God ? whatfoever is done in 
 converting the foul from woife to better, 
 from habits of vice to perfedion in virtue, 
 is. all afcribed in the facred writings to the 
 majeffy of God, who fearcheth alone the 
 reins and the hearts, and knoweth the 
 wants and neceffiries of men. § / will 
 fprinkle clean water upon you, fays He, 
 and ye fhall be clean, A new heart 
 
 g Ezek. TTXKvi. 25, &c. | 
 
 alfo 
 
 { 
 
Serm. VI. proved from Redemptmt, lo j- 
 
 alfo will I give yoti^ and I will put 
 
 my Spirit within yoiiy and caufe you to 
 walk in my flatutes^ and ye Jhall keep my 
 judgments and do them. And in the new 
 Teftament, '' It is God which worketh in 
 us both to will and to do of his good pie a- . 
 fare. And again, ' Whofoever is born of 
 God^ doth not commit fin ; for his feed 
 remaineth in him : And he cannot fin^ 
 becaufe He is born of God. The foundation 
 virtue, which is faith in God through his 
 Son Chrift, and every grace and accom- 
 phfliraent following it, is the gift of God, 
 who regenerates man as well as He crea- 
 ted him. And laftly, could mere man abo- 
 lilh a iaw, or rake off the burden which 
 God had impofed on the necks oix}[itJewsj 
 and eftablilh a covenant upon better pro- 
 mifes, and conditions more agreeable to 
 the nature of man and his prefent circum- 
 ftanccs ? Could he conquer death, raife up 
 his body, and afcend into heaven by his 
 own power ? Yet all this is contained in 
 the notion of perfed: redemption ; and all 
 this lurpafles the ftrength and ability of 
 man. 
 
 ^ Philip, ii. 13. ' John iii. 9. 
 
 O X Thirdly J 
 
1^6 Christ's Divinity Serm.Vl. 
 
 Thirdly^ As redemption from fin, and 
 the recovery of happinefs, is not the effecSl 
 of the power and knowledge, of mere man, 
 \o no ialvation can be wrought for finners 
 according to the dodrine of the facred 
 writings but by means of man. For there 
 is no redemption without the forgivenefs 
 of paft fins; no forgivenefs without blood ; 
 and no blood fufficient to obtain ir, but the 
 blood of man untainted with fin, like the 
 lacrifices of the law, which had no ble- 
 mifh. The neceffity of blood for redemp- 
 tion and falvation, is taught us in the fi- 
 gures of the old Teftament. When it 
 pleafed God to declare his intention to de- 
 liver the Jews from Egyptian fervirude, 
 the thing to be done on the parr of the 
 people preparatory to it, was to Iprinkle 
 the blood of a lamb flain at a fet time, on 
 the fides and top of the doors of their 
 houies. The confequence of which was, 
 that the Jews were preferved from the 
 judgment inflided on the firft-born of E- 
 gypt^ and kept for the liberty and bleflings 
 of Canaan, None can imagine that the 
 power of God could not have faved them 
 without blood ; but He taught the church, it 
 was not His pleafure to redeem and deliver 
 it from the heavier yoke and bondage of 
 fill, without a (acrifice and (hedding of 
 
 blood;; 
 
Serm. Vr. proved from Redemp Ion. 197 
 
 blood ; as it is written, ^ the life of the 
 fle[h is in the blood. And I have given it 
 to you upon the altar, to make an atone- 
 mejit for your fouls : For it is the blood that 
 maketh an atonement for your fouls. And 
 accordingly we find in the gofpel difpcnfa- 
 tion, the iubftance of the Ihadovv or fi- 
 gures of the law, there was no redempti- 
 on from the guilt of fin and the evils en- 
 fuing, but by Ihcdding blood, even the 
 blood of man, an offering for fin. 
 
 For Firfi, we are told by St. Taul^ 
 "" that without Jhedding of blood is no re- 
 mifjion. " That it is not pojfble that the 
 blood ofhtdAsJhould take away fins. °that 
 the Son of God as our High Prieft^ was 
 to offer fomewhat in anfwer to the facri- 
 fices offered by the law. PThat inftead 
 of Thefe, a body was prepared him to 
 fulfil the will of his heavenly Father ; 
 which was then fulfilled, when He fandli- 
 fied the faithful, by offering His body a 
 facrifice for fin. Sacrifice and offerings 
 fays Chrid, thou wouldeji noty but a body 
 
 baft thou prepared me^ lo I come — 
 
 to do thy will O God. Upon which paG 
 
 1 Levit xvii. ii. »" Heb. ix. 21. 
 
 n Heb. X. 4. o c. viii. 3. 
 
 p Heb. X. 5, 6cc. 
 
 O 3 %e 
 
198 Christ's Divinity Serm.VI. 
 
 fage the apoftle remarks, that he ta- 
 keth away the firft^ the facrifices of the 
 law, that He may ejiahlijh the fecondj 
 the doing of his will in the body prepared 
 Him. By the which will we are fan^ii- 
 fiedy through the offering of the body of 
 Jefus Chriji once for all. And again, 
 "" How much more /hall the blood of Chrift^ 
 who through the eternal Spirit^ offered 
 himfelf without fpot to God^ purge your 
 confcience from dead works ? Which is 
 ipoken in oppofition to the facrifices of 
 the law, which had no effed on the con- 
 fciences of men. If then no forgivenefs 
 can poffibly be exped;ed without blood, 
 and there is no falvation without forgive- 
 neis, and it pleafed God that fin fliould be 
 forgiven, and men i'aved on repentance and 
 faith ; and it is not poffible that the blood 
 of beads lliould take away fin, and the 
 blood of Chrift was ac9:ually fhed for this 
 very purpofe, the neceffity appears that 
 the blood of man fhould be flied to attone 
 for, and deliver from fin. 
 
 Secondly^ There is no redemption from 
 the power of iatan the effed: of fin, but 
 by means of man. His regard to the 
 tempter more than to God had enfla- 
 
 ^^ Heb. ix. 14, 
 
 ved, 
 
Serm. VI. proved from Redemption. 199 
 ved Adam^ and rendered the fcrpent his 
 Jord and oppreffbr; "^ for of "unhojn a man 
 is overcome^ of the fame is he brought in 
 bondage. And nothing could be expedited, 
 but what was the conlequcnce of trufting 
 in a he, the reverie ot happinefs the reward 
 of obedience and confidence in God. la 
 thefe circumftanccs a promife was made, 
 that the lecd of the woman, who was firfl: 
 deceived, Ihould return the evil on the fer- 
 pent's head, ' It jkall bru'tfe thy head, 
 fays God, and thou /halt bru'tfe his heel. 
 That is, the Prince of this world was to 
 lofe his dominion and intereft in man, 
 thro' the fufferings of one who was Son 
 of Man ; which was then fulfilled, when 
 the power of God was manifefted in the 
 weaknefs oiJefiisChrif^ the Son of a * vir- 
 gin, dying upon the crofs. For thus it is 
 written, ' /7^t^i//^ fpo'iled principalities and 
 powers^ He made Jhew of them openly^ 
 triumphing over them in it^ or, by his 
 crofs. And again, "" Forafmuch then as 
 the children are partakers of flejh and 
 bloody He alfo himfelf likewife took part 
 
 <i 2 Pet. ii 19. r Genef. iii. 15. 
 
 s E< y^ fAYj xv6aaf7ro^ cviy.)}<r£V r ot»?t7rtcAov T« df^^aTrn, Vic 
 
 av hxxia^ cviKrJt) o i^&3Q',. Iren. Lib. iii c. 20. p. 248. 
 Ed. Ox. 
 f Coloff. ii. 15. V Heb, ii. 14. 
 
 O4 of 
 
100 Christ's Divinity Serm.VI. 
 
 of the fame : That thro' death He might 
 defray him^ that had the fower of death, 
 that is^ the devil. 
 
 Thirdly., There was no difcharge from 
 the burdens of the law, no hope ot intro- 
 ducing a better, rill fatisfacftion was made 
 for the fins committed in part generarions, 
 and the power and dominion of fin was 
 deftroycd. ''' For the Law was added be- 
 Cciufe oftranfgre£ions. He therefore who 
 c^uld make iarisfacStion for paft fm, and de- 
 ftroy its power and dominion in the foul, 
 aboliilied the reaion of appointing the 
 yoke and burden of the law, rendered it 
 uldefs, and prepared the way for a better 
 covenant. But there was no forgivenefs, 
 or deliverance from fin without a iacrifice; 
 no facrifice fufficient to procure it but that 
 of man ; and no man of iufficient purity 
 to beco r.e a faLrifice bur the Son of God, 
 who fulfilled the lighteoufncls of alldifpen- 
 fafions. From whcDrc it will follow, that 
 there v/as no redemption from the burden 
 of the law without Chrift confidered as 
 man, who redeemed us from its curfe by 
 becoming a curfe ; as is writren, "" curjed 
 is every one that han<ieth on a tree. And 
 ^ aholifhed in his fl Jh — the law of com- 
 
 ^v GAiat. 411. 19. X GalvU. iii. 13. 
 
 y Ephef.ii. 15. 
 
 mandments 
 
Scrm.VI. proved from Redemption: 201 
 man dme fits contained in ordinances. And 
 became ^r/j^ Mediator of a better covenant, 
 
 Laflyy The pcnalry of death annexed 
 to fin, could not be removed but by means 
 of man. For death would continue while 
 fin was imputed ; the deliverance from 
 which, as I have flievvn already, could not 
 be effeded without Chrift the fon of a 
 virgin. And therefore St. Taulhys^ '" Jince 
 by man car/ie deaths by man aljo came the 
 refurreEiion of the dead. For as in Adam 
 aU diey even fo in Chriji fly all all be made 
 alive. We have hitherto feen then the in- 
 capacity of man confidered as fuch to 
 work out our redemption ; and that God 
 himfel]-^ notwithftanding his powder to do 
 every thing, wnll not deliver us from the 
 guilt of fin and the effeds of it without 
 man. The confequence of which is, 
 
 Fourthly^ That God and man, or God 
 united to, and w^orking thro' man, is the 
 Saviour of the world. For redemption 
 from fin implies a deliverance from the ef- 
 fed:s of it; a renovation of the image of 
 God in the foul; the refurrecSlion of the 
 body from the dud of the earth ; and refto- 
 ration of the world corrupted and defaced 
 thro' the fin of man, to the order and beauty 
 
 2 Heb. viii. 6. ix. 15. * i Cor. xv. ir, zi. 
 
 of 
 
201 'Christ's Divinity Serm.VI. 
 
 of new heavens, and a new earth. All which 
 muft be wrought by the wifdoni and po- 
 wer of God that created them at firft. 
 And accordingly we find that the new crea- 
 tion is attributed to Him as the efficient 
 caufe in the facred writings; as for inttance, 
 God fays, ^ Behold, I create new heavens 
 and a new earth. And "" /, even /, am 
 He that blotteth out thy tranfgrejjlons^ — 
 and will not remember thy Sins. And ^I 
 will ranjom them from the power of the 
 grave : I will redeem them from death. 
 And Ifaiah fays, ^ He will fwallow up 
 death in victory , and the Lord God will 
 wipe away tears from off all faces. On 
 the contrary, foralmuch as it appears, that 
 it was not the pleafure of Almighty God, 
 whole goodnefs had decreed to redeem 
 man, and renew all things, to execute 
 his decree, but on certain conditions of o- 
 bedience from man : We may thence infer, 
 that His power would be prefent at leaft 
 with one in a fpecial manner, to qualifie and 
 enable Him to perform thefe conditions. 
 And God prefent with this one man con- 
 forming his behaviour to the will of God, 
 is the Iblc Saviour and Redeemer of the 
 
 ^ \h\. Ixv. 17. c c. xliii. 25. 
 
 *• Hofeaxiii. 14. e jfai. xxv. 8. 
 
 world. 
 
Serm. VI. f roved from Redemption. 203 
 
 world. But the power of God was pre- 
 fent with ,none in a ipecial manner, in or- 
 der to redeem and deliver the world, bur 
 the man Chrift: God therefore in the man 
 Chrift is the lole Saviour and Redeemer of 
 the world. 
 
 That God was prefcnt with the man 
 Chrift to deliver the world irom ihe guilt 
 of fin, and the curfe attending it, is evident 
 to all who have read the writings of the 
 new Teftament. For the truths He taught, 
 and the wonders He performed, which are 
 there recorded, are proofs of it. He forgave 
 Sin, cured dileafes by word or touch, caft 
 out fatan, and raifed the dead, adts of po- 
 wer that furpafs the condition and ability 
 of man, and fb far as we know, or appears 
 from icriprure, of any thing lefs than Al- 
 mighty God. And the dod:rine He taught, 
 was the fecret counfel of the majefty of 
 heaven, the rayftery of love in relation to 
 the world, which could not have been 
 known and difcovered to man, if God him- 
 felf had not revealed it. 
 
 The queftion refulting from what I have 
 faid, is this following. Whether the God- 
 head, in virtue of which thefe wonders 
 were wrought, and fecrets revealed, was 
 one Perfon with the man Chrift, or acSlcd 
 him only as a great prophet ? And whe. 
 
 ther 
 
%o^ Christ's Divinity Serm.Vl. 
 
 ther the Father be the God meant ? 
 
 That God and man were united together 
 into one Perfon in Chriji JefuSy will appear, 
 I conceive, from the following confidera- 
 tions. 
 
 Firjfj That the Son of God is Saviour 
 of the world in his ow^n Perfon; which in- 
 cludes an idea of Divine power, as I have 
 Ihewn in the prefent, and a ^former difcourfe. 
 For fays the Angel, ^ She /hall bring forth 
 a Soity and thou (halt call his name Je- 
 fus : For He Jhall fave his people from 
 their Jins ; that is, take away fin, and the 
 effecSt of it. For befides the works of au- 
 thority and power which himself wrought, 
 difeafes ^ were cured, devils ^caftom, Sins 
 ^ forgiven, and perfons regenerated in the 
 Son*s name, or in Jefm Chrifi'Sy after his 
 afcenfion. In this name, or the power and 
 perfon of Jefus the Saviour, ^ were the 
 Gentiles to rruft. Upon this name, or the 
 fame Perfon of the Son of God, mud every 
 ane call ""that hopes for falvation. And to 
 this name muft the " knee bow of every 
 creature m heaven, in earth, and under the 
 earth. And in Ihort, ° There is non^ o- 
 
 f Serm. 4. g Matth. ill. ^ Ads iii. 6. 
 
 i Chap. xvi. 18. J* Chap, ii. 38. 
 
 • Matth. xii. 21. ^ Rom. x. 13. 
 
 » Philip, ii. 10. o Acts iy. 11. 
 
 ther 
 
Serm.VI. proved from Redemption, 205 
 ther name tinder heaven given among men 
 whereby we muft be faved. All this, which . 
 I have here produced, and the fcripcure af- 
 firms, is an evident proof that the Perfon 
 of the Son, the fubjcd: meant by the name 
 Jefus^ is Saviour of the world in a proper 
 lenfe ; or the Son of God is properly Sa- 
 viour in his own Perfon ; and confequent- 
 ly God as well as man, fince the works of 
 (alvation performed by him, are the un- 
 doubted efTcdts, and certain demonftrations 
 of Divine power. 
 
 Secondly^ Jefm ChrijU according to the 
 writings of the new Teftamenr, reprefents 
 himfelf in charadters of true God, or fpeaks 
 in terms inferring his Godhead ; as for 
 inftance. He fays, ^ I am the IVay^ and 
 the Truths and the Life^ an expreffion fo 
 ftrong for the Godhead of the fubjed:, that 
 Origen {pc2iks of it with other titles in the 
 following manner, "^ None of the Evange- 
 lifls has man'tfejled the "Divinity ofChrifl 
 with the fame clearnefs as St. John, who 
 introduces him faying^ I am the way, and 
 the truths and the life, I am the refur- 
 re^iion^ &c. To fliew which, I fliall con- 
 
 P. John xiv. 6. 
 
 BeiXj f^ r, }^ar,. lyu «V' *? ol-ioltath,. 0;ig. in Joan. P« 5. ^ 
 
 cont. Ceir. p. 63. 
 
 fider 
 3 
 
ic6 Christ*s Divinity Serm. VI. 
 
 fider the importance of the feveral terms; 
 and Ftrjij IVay is a title given to ' God in 
 the book oi Exodus. ' Shew me now thy 
 Way ^ fays Mofes to God ; that is, Shew , 
 me ^ thy felf^ according to the leventy. 
 " Thyface^ according to the Latin. Which 
 he repeats again with a little variation, 
 ^ Shew me thy Glory. Or according to the 
 feventy. Shew me ^ thy f elf. Which God 
 anfwers in the following manner, ^ Alypre* 
 fence Jhall go with thee ; and I will give 
 thee refl. And more fiilly afterwards, * / 
 will make all my goodnefs pafs before thee^ 
 and I will proclaim the name of the Lord 
 before thee ; and will be gracious to whom 
 I will be gracious , and will Jhew mercy 
 en whom I will jhew mercy. That is, the 
 Way and the Glory was God Himfelf con- 
 ducting the Jews to the land of Canaan 
 in his attributes of goodnefs, mercy, and 
 truth : In which lenfe the Son is ^ the Way^ 
 
 ^ 'YVy U rendered by o Qeog Amos viii. 14. though not 
 in relation to the true God. 
 
 s c. xxxiij. 13= ^ Qcuj-n^. " Faciem tuam. 
 
 X jj-. 18. y Qid/jriv. 2 f. 14. 
 
 ay. 19. &c. XX XIV. 6, 7. Th'ts lafi pajj'age is under flood 
 of Chrift by Cyril Hierof. Cat. 10. §. 4 
 
 «>iA' «5 ii^yQ<i dvetTTifA-TT arret: rfv«, Ixi 
 
 * which jl:ews , yr,c, vs* e^^&'^'jj. ts-Aa/H/*, ci «g^- 
 
 that He looked upon vcTs * ts-^tkiwhi^*!. CI Alex, co- 
 
 the Way as a title of hort. ad Graec. p. 79. ed. Ox. 
 
 Divinity. jj^^^ 
 
Serm. VI. proved from Redemption, 207 
 that is, God Himfelf conducfting believers 
 in the fame attributes of goodncls and truth, 
 to the kingdom of heaven, and a clearer 
 knowledge of the Perfon of the Father; for 
 fays He, "" No man comet b unto the Father 
 but by me. If ye had known me^ ye fhould 
 have known my Father alfo : And from 
 henceforth ye know Him , and have feen 
 Him. That is, to know the Son was to 
 know the Father operating in Him, as to 
 know the way was to know God according 
 to Mofes^ who fays. Shew me thy IVay^ 
 or, caufe me to know itj that I may know 
 Thee. 
 
 The next title which Chrift gives him- 
 felf is, that of the Truths I am the Truth. 
 That is, not only the ^ True IVitnefSy but 
 ^ ejfential Truths very Truth .^ Truth it 
 felf as the ancients call Him ; or the true 
 God. For as falfe Gods are called ^ liesj 
 becaufe they deceive : So Truth ftands for 
 the true God^ whok promt fes are yea and 
 Amen^ and whofc fervice ends in the ex- 
 pected reward of perfcdion and joy. As 
 for inftance, it is faid of idolaters, s That 
 
 <=John xiv. 6, 7. ^ Revel, iii. 14. 
 
 ® 'h o(VTiicf.Xr,^eio(, jj 4<V/w'^jj?.Orig. in Joan. p. 99. inno- 
 centia ipfa, & ipfa Juftitia — &: — Veritas. Cyprian. T. 
 ^. 213. ed. Ox. See alfo CI. Alex. />. 653. ed. Ox. 
 
 * Amos ii. 4. B Rom. f. 25. 
 
 they 
 3 
 
ao8 Christ's Divinity Serm. VI. 
 they changed the Truth of God into a Liey 
 that is, foribok rhe worihip of the true 
 God for the fervice of Idols ox falfe Gods\ 
 as appears from the words immediately 
 following, and worjhifped and ferved the 
 creature more than the Creator. Which 
 is thus exprefTcd a little before, ^'7 hey 
 changed the glory of the tmcorruptible Godj 
 into ^u image made like to corruptible 
 man. From whence it appears, that the 
 Glory of God^ the Truth of God^ and the 
 Creator who is blejfed for ever^ Amen, 
 tho' different terms, yet exprcfs one and 
 the fame objecS of divine worihip, the true 
 God., and the God of Glory. And in this 
 fenfe is the Truth explained by learned 
 Jews\ ' It is^ faith one of them, the li- 
 ving Gody and King of eternity ; an ex- 
 preffion taken from the prophet Jeremiah ^ 
 ^ which according to the original runs thus. 
 The Lord God is truths He is the living 
 God^ and King of eternity. And the Apo- 
 cryphal Efdras writes thus, ^ Is He not 
 great that maketh thefe things ? There- 
 fore great is the truths and fironger than 
 all things. He infers the ftrength and 
 greatnels of Truths from the greatnefs of 
 
 i See Buxtorf'j Lex. Chald. Talmud. & Rab. p. ii6. 
 k Ch. X, lo. 1 Cb. iv. 35. 
 
 Him 
 
Stvm.Y I. proved from Redemption, lOp 
 
 Him who created all things; which plain- 
 ly implies that the Truth was one, in this 
 author's opinion, with God the Creator, 
 And the Jews confefs in their publick de^ 
 votions "" that God is Truths and his name 
 Truth. If then Chrift be the Truths and 
 the Truth God, Chrift is God, or the True 
 God,, as He is called by " St. John ; that 
 is, Chrift as the Word is the true God% 
 for the Word is Truths and the Word is 
 God, But confidered as man, He is feal- 
 ed with the Word^ 2Xi^fanEiified with the 
 Truthy as it is written, ° Him hath God 
 the Father fealed^ that is, with the Word. 
 And again, p San[tify them through thy 
 Truths thy Word is Truth. — For their 
 fakes I fauEiifie my f elf that is, with the 
 Word which is Truths that they alfo might 
 be fan6iified through the Truth, 
 
 m nrD>i IDvyi nD>i Jr^in Si:der Tephil. fol. i8o. 
 
 " I John V. 2,0. 'O aA>;^<Ms ©£05. Which is alfo the ren- 
 dring of\r2'^ -^rb^^ the God of truth, Ifa. Ixv. i6. the lat- 
 ter of which terms is fmgly attributed to the Son of God irt 
 the book of Revelations, c. iii. 14. that is. He is God of 
 Truth, and Amen or Truth it felf In which fenfe the 
 Word vi i/jter^nted by learned Jews. See Rarti. 6c Ab. 
 Ezra. 
 
 " John VI. 2"^, Ka* TcXeiiUTxg T oAov la-lp^yKre KoiTf4.6i 
 
 H^on (£• Uici Ttt (ccorS Xoyco. Philo dc Somnlif. And 
 According to the Talmudirts, the Seal of God vs Truth. 
 £;<AV, Lex. Chafd. &C. t, 116. 
 f John xvii. 17, 19. 
 
aio Christ's Divinity Serin. VI. 
 
 The laft title which Chrifl: gives himfelf 
 in the forefaid pafTage, is that of the Life. 
 I am the Life, Which He thus exprefles 
 on another occafion, "^ I am the refirre- 
 aion^ and the Life. That is , He is life 
 by nature^ truly life^ ^ as the ancients call 
 Him, and eternal life. He is the quicken- 
 ning power that renews the foul in righ- 
 teoufnefs and truth, and raifes up the body 
 at the laft day. / am the life^ flievvs that 
 the Life is eflential to the Son, and not a 
 vital and quickening power of the firft Per- 
 fon working through the fecond : Eflential 
 to the Word,, of whom it is written, ' in 
 Him- was life ; that is, as one with the 
 Word, of his nature or effence ; in which 
 refped: He is called by St. John ' the 
 Word of Life J and the eternal Life which 
 was with the Father. If the Life and 
 l\\t Word 2iXt not fubjedtively and fubftan- 
 tially one, / am the Life fignifies no more 
 than that God the Father prefent w ich the 
 V/ord, is the Life of the world; that is, 
 the Son fpeaks in the name of the Father. 
 But the context fliews that the Son fpeaks 
 in his own name, lam,, fays He, the Way y 
 the Truth,, and the Life ; no man cometh 
 
 q John xi. 25-. ^ See Serm. V. ^ John i. 4. 
 « I John 1. I J 2. 
 
 unto 
 
Scrm. VI. proved from Redem^ption. ait 
 
 unto the Father but by me. The fame, 
 who is the IVay^ is the Truth and the Life ; 
 but Chrift is the Way who leads to the Fa- 
 ther, and not the Father whom the IVay 
 leads to ; the Son therefore, and not the 
 Father, is the Truth and the Life meant in 
 the text ; for they are joint predicates of 
 the fame lubjedt. Again, eternal life is 
 put by Sr. John '\x\ the place of the Word. 
 As for indance, in his gofpel he fays, " The 
 Word was with God. But in his epiftle^ 
 ^^ The life^ or^ eternal life^ was with the 
 Father^ that is, the Word of Life ^ as 
 the context Ihews. \ix\i^vix};\t Word with 
 God is diftind: from the Perfon with whom 
 He is, the Life with the Father is di- 
 flindl from the Father ; and the Son, who 
 is Word in his own Perfon, is alfo Life in 
 his own Perfon. And if Chrift be the Life 
 in his own Perfon, or the refurre^ion^ 
 the Life^ and eternal Life , He quickens 
 the foul and raifes the body by his owri 
 power, and is confequently God. For 
 what power lefs than Divine^ or that which 
 created and fupports all things, can rege- 
 nerate man, and repair the ruins of many 
 generations ? He is "" Life of the worlds 
 
 ° John i. r. w j John i. 2. 
 
 ^ John vi. 33, 51. Coloff. iii. 4. 
 
 P % tirhieh 
 
ziz Christ's Divinity Serm. VI. 
 
 which is one ^ of the titles of the true 
 God , as well as its light ; for ^ the light 
 of the worlds which is God the Word, is 
 ^ the Light of Life. And He is alfo the 
 Living one^ according to ^St. John^ ano- 
 ther of "" the titles of the true God ; that is, 
 w^ho neceflarily lives, and is caufe of life 
 to created beings. And according to the 
 ftyle of eminent writers of the chriftian 
 church, is '^ the Living God. It is true in- 
 deed, Chrift fays, ^ As the Father hath life 
 in htmfelf fo hath He given to the Son to 
 have life in Himfelf And if life be gi- 
 ven him, how is He Life by nature and 
 eflence, emphatically Life^ necefTary, e- 
 ternal, and quickening all things? The 
 queftion will admit of a twofold anfwer : 
 Ftrjt^ If the Son be confidered in his high- 
 eft charadter as God the Word, or only 
 begotten Son, the meaning is this, that the 
 Father begetting communicated life with 
 other perfe(3:ions of the divine nature to 
 the Son begotten, on account of which He 
 is life by nature^ eternal life^ like the Fa- 
 
 y Dan. xii. 7. He fware by him, that liveth for ever, 
 or rathety by the h"fe of the world. In zuhich fenfe it is 
 underfiood by Maimonides, More Nevoch. p. 127. 146. 
 
 2 John viii. 12. * Ibid. & John i. 4. 
 
 *> Revel, i. 18. ^ Numb. xiv. 21. LXX. 
 
 t See Serm. V. f John v. 26. 
 
 ther 
 
Serra.VI. proved from Redemption. iij 
 
 ther himftlf. Secondly y If the Son be con- 
 fidercd in his lefler charad:er as Son of Mah, 
 the meaning is this, that the Life in rne 
 JVordy for the JVord is Life^ was given or 
 united to the Man Chrift together with the 
 JVord \ that is, the Son as the JVord is eter- 
 nal Lifey but confidered as Man^ receives 
 Jife together with the JFord. For Chrift 
 may be faid ^to have Life in Himfelf or, 
 receive Life, confidered as Man : As the 
 faithful are fuppofed in the following words, 
 to have life inthemfelves^ or receive Life, 
 by eating the flefli of the Son of Man, ^c. 
 s Except ye eat the flefh of the Son of 
 Man^ fays Chrift, and drink his bloody ye 
 ^ have no life in you. 
 
 Another proof of the truth of his God- 
 head given by the Son '\% this following, 
 ' Before Abraham was^ I am. He had 
 faid to the Jews a little before, ^J^erily^ 
 verily y I fay unto you., if a man keep my 
 faying., He jh all never fee death. Which 
 many were offended at, and ask him in 
 fcorn, ^ Art thou greater than our Father 
 Abraham^ which is dead? Chrift anfwers, 
 "" Tour Father Abraham rejoiced to fee 
 
 ^ Zul/) 'ix,»v 6i> somtJ. g John vi. 53. 
 
 ^ 'Oiix. 'i^ile t^aLu c* ItfM/'^T^. 
 
 » John viii. 58. "^ ^. 51, > >>. 53, 
 
 ^- 9' 56. 
 
 P 3 my 
 
ai4 Christ's Divinity Serm.VI. 
 
 tny day J and he faw it^ and was glad\ 
 that is, one of my days. For there are fe- 
 veral days of the Son of God, or articles 
 of time, which He vifirs the earth in, part- 
 ly for judgment, and partly for mercy. As 
 for inftance, He drowned the world in the 
 days oi Noah. Confomtded the language 
 ()f aU the earth united and engaged in a 
 wicked projed:. Called Abraham from his 
 idolatrous anceftors, and made him the fa- 
 ther of a numerous ifiue and peculiar peo- 
 ple. And fent Mofes a deliverer and lavi- 
 our to the opprefled Ifraelites. For all 
 thefe appearances are attributed to the Son, 
 and not to the Father, by the learned do- 
 d:ors of the primitive church. Befides 
 which, there are other days that are now 
 paft, and are yet to come ; as it is written, 
 "", The days will come when je jhall defire 
 to fee one of the days of the Son of many 
 mid ye jhall not fee it. It was one of thefe 
 days which Abraham faw, when it pleafed 
 God that his Son (hould appear, and chufe 
 him a people in the feed oi Abraham^ who 
 iliould witaefs the truth of the one God, 
 and openly worlhip him in the midft of ido- 
 latrous and apoftate nations. When then 
 Chrifl: fays, yotir Father Abraham faw 
 
 9. Luke xvii. 12, 24. 
 
 my 
 
Serm. VI. proved from Redemption. 215' 
 
 my dayy and was glad^ he declares there- 
 by, that himfelf was the Perfon who ap- 
 peared to Abraha?n in the charadler of God ; 
 and was the objed: of his worlhip, the au- 
 thor of his joy, and confequentiy greater 
 than their father Abraham. To this an- 
 fwer of the Son of God, which iinphes his 
 ° exiftence /;/ the days of Abraham .^ do the 
 Je'ujs reply, p Thou art not yet fifty years 
 oldy and haft thou feen Abraham ? It ap- 
 peared abfurd in the eyes of the Jews^ 
 who judged him no more than a mere man, 
 that Abraham fhould be (aid to have feen 
 his day, the day of his appearance, and 
 Chrift to have feen and converfed with 
 Abraham. But the Son of God, to con- 
 firm the truth of that which He had faid, 
 and turn their minds from the vifible part 
 to that which was divine and eternal in 
 him, proves his exiftence before Abraham 
 in fuch terms, as according to their ufe in 
 the old Teftament, exprefs his Godhead, 
 faying. Verily., verily^ 1 fay unto you, be- 
 fore Abraham zz^asy "^ I am. As if He had 
 
 faid. 
 
 viyxxxix(^^ Sec. Orig. in Joan. p. 95. See al/o contra 
 Ceif. p. 386. 
 
 P John viii. 57. 
 
 ^ Sed neque Abrshas amicitiam propter indigentiam 
 a^umpfit Dei Vsibum, exiflens ab initio Perf^clns .- an- 
 
 P 4 tequam 
 
ti6 Christ's Divinity Serm. VI. 
 
 faid, I muft needs have exifted in the days 
 of Abraham^ becaufe I am God^ who has 
 no beginning, but necefTarily is. For "^ I 
 am^ is probably a contraftion of the Greek 
 rendring of, / am^ ' that I am^ or I Jhalt 
 he what I Jhall be -^ which runs thus, '/ 
 am He that is ; and may well be contra- 
 d:ed into I am^ fince none IS in an em- 
 phatical fenfe, or by necefllcy of nature, 
 but God only. Or, Secondly^ I am^ is 
 the Greek rendring of another name fre- 
 quently attributed to the true God in the 
 facred writings. As for inftance, God fpeaks 
 in the fong of Mofes in the following 
 manner, ^ See now that I even "^ I ark 
 lie. Bat according to the feventy, ^ I am. 
 
 tequam enim Abraham eflfet, ego fum, inquit, Iren. lib, 4. 
 c. Z"}. ^e proves that the Word tvas Perfect: frofn the 
 heginningy (or God, lib. 4. C. 73.75.) becaufe He fa'^s of 
 himfelf lya HfJLi, a plain fuppofition, that this latter ex- 
 prejfion fignifies Divinity. 
 
 Si homo tantummodo Chriftus, quomodo, inquit, an- 
 te Abraham ego fum .-* aut mentitur igitur & falht, li 
 
 ante Abraham non fuit, qui ex Abraham fuit. Aut nori 
 ,fallit, fi etiam Deus eft, dum ante Abraham fuit. QuO(i 
 nifi fuiffet confequenter cum ex Abraham fuiflet, ante 
 Abraham effe non poffct. Novat. c. 23. 26. 
 
 »7rn>^>.ocff.^>i x^-^H' Chryfolt. in ]oc. See alfo Theophyl. , 
 ^ ''Eya eif/.i. ^ Exod. iii. 14. ^ 'Eyco «,«,< o m, ; 
 
 5 L)QUt, xj^xii. 5:9. Y ^^n ^22Ji». ^ '£'76^ "V-. 
 
 Which 
 
Serm.VI. proved from Redemption, iij 
 
 Which I have already confidered in a y for- 
 mer difcourfe. Or, 
 
 Thirdly, I aw, ftands in the place of 
 1 am God, as ^ Thou art, is ufed by the 
 fevenry for, ^ Thou art God. If then / 
 amy imports that the iubjed:, to which it 
 is apphed, is true God ; it will then follow 
 that Jefus Chrift^ who fpake to the Jews 
 in the lame ftyle, inrended thereby to de- 
 clare his Godhead. Before Abraham waSy 
 fays He, / am ; that is, from all eternity 
 / am God, a manner of expreflion like 
 that in the Tfalms, as render'd by the Se- 
 venty, ^ Before the mountains "were brought 
 forth, or the earth, and the world were 
 formed : Even from everlafiing to ever- 
 lafiing Thou art ; that is. Thou art God. 
 It is very probable that the Jews under- 
 ftood him in this fenfe, when they took up 
 (tones in order to kill him ; that is, as one 
 who "■ blafphemed in afTuming the name and 
 charader of God ; a crime they charged 
 him with on a like occafion, when they 
 took up ftones to (lone him again, fay- 
 ^^Z 5 ^ f^^ ^ ^^^^ ""^'ork we flone thee 
 
 y Serm II. 2 2.j ^. Pial. xc, ^. 
 
 » ^2>inn^l. b Pfal.xc. 2. 
 
 ^ A<o ;^ a.v]oi ^X'Xij-Oy.y.a Tt, //^^a vcuiTciy'lse , Bsu y^ /u.o\cu 
 
 u?H-o^», ^2^» MSa; fV civ'ioy. Thcop, in Loc'. See alio 
 Chryfoft. ^ 
 
 f Johr. X 33. 
 
 noty 
 
zi8 Christ's Divinity Serm VI. 
 noty but for blafphemy^ and becaufe that 
 Thou being a maUy ^ makeft thy felf God. 
 Had lefs been meant, or nothing affirmed 
 by the Son of God, but his bare exiftence 
 before Abraham^ or the birth of Abra- 
 ham ; what could have moved them to 
 ftone him for that, which, according to 
 the writings of its learned ^ Doctors, was 
 probably the opinion of the § Jewijh 
 Church in our Saviour's time? Namely, 
 that the fouls of men were created toge- 
 ther at the beginning of the world, tho' 
 (uccellively fent each in its order to ad: its 
 part in a body of flefli. But his manner 
 of fpeech implied more ; it declared Him the 
 God, whofe ftyle in the fcripturcs is, I am. 
 If the Son Ipake in the Father's name, 
 when He faid / am^ his meaning is this, 
 that the Father of all, who neccflarily />, 
 was before Abraham ; therefore his Son was 
 before Abraham ; which \^ no confequence 
 but on this fuppofttion, that the exiftence 
 of the father neccflarily infers the exiftence 
 of the Son. And xijefus Chr'tji neceffari- 
 ly ayix^'i^y it is better to fay that the Son 
 
 c That isy affirmefi thy felf to be God; as, making him- 
 felf the Son of God, c. xix. 7. n ajfrming himfelf fttch. 
 And TTiik'ing himfelf a King, iJ.\^. is ajprmmg himfelf 
 fuch, c. xviii. 36, 37, 
 
 i Menaf. Ben Ur. de creat. Prob. rj, 16. 
 
 g Johr. ix, 2, 3. 
 
 fpake 
 
Serm.VI. proved from Re demj^t ion, 219 
 
 fpake ia his own name, when he faid / 
 am^ than the Father's name. Or if Chrifl: 
 be luppofed to have meant no more than 
 to hint to the Jeiz's^ that Himfcif was the 
 Perfon whom God fpake by, when He 
 (aid, ^' / a?n that I am : It is hard to con- 
 ceive that io modcft a Perfon as the Son 
 of God, who was never forward to talk of 
 the grcatnefs of his Perfon and power, 
 fliouid ufe terms that induced them to be- 
 lieve He made himfelf God, rather than the 
 Perfon whom God Ipake by. I think it 
 appears then from the words of Chrift that 
 Ke is true God^ or one with the Being 
 who exprefTcs his Godhead in the facred 
 writings by I am \ a truth lb certain, that 
 Chrift introduces it with a form of Ipeech 
 equal to an oath, faying, verily^ verily I 
 fay unto you^ before Abraham "jl'o^s I am. 
 And of luch importance to man's falvati- 
 on, that He fays before, 'if ye believe not 
 that I am^ye Jhall die in your fins. I am^ 
 that is, true God as well as man, God the 
 Word, God your Saviour who ^ forgives 
 fins. The woids are fo ftrong for the 
 Godhead of Chrift, that Grgen owns 
 they belong to the Son as ^ the fVifdom, 
 
 ^ Exod. iii. 14. » y. 24. 
 
 ^ Ifai xliii. 15. 
 
 I Comnjent. m Johan. /'. 284, iS'5. 
 
 the 
 
210 Christ's Divinity Serm.VI. 
 the Wordy and the T^ower of God, 8cc, 
 adding moreover, that "" He feemed to the 
 Jews to be greater than man^ a diviner 
 nature J when he fpake in the manner I 
 have now mentioned. 
 
 A third proof, which the Son gives of 
 the truth of his Godhead, is taken from 
 St. Matthew in the following words, 
 "" where two or three are gathered toge- 
 ther in my name^ there am I in the midjl 
 of them. The ftyle is divine ; the fcrip- 
 ture uies it to exprefs the prefence of Al- 
 mighty God with the Jewijh Church. As 
 for inflance, ° yet thou^ O Lord, art in 
 the midji of m, and we are called by thy 
 name. In the midfl of the Jews called 
 by his name^ as the Lord Chrift in the midft 
 of the Chriftians gathered in his name, 
 God was in the midJi of his people the 
 Jewsj in refped: of his glory dwelling a- 
 
 CuTtq Tvf^oivsiv QofTti^y (dxTKMv OTi ixv f/Lr, znidhrile on iyea 
 «/«/, Xjjz^ccv«o9-e CM rede, ecy-'^^']ici4t; vy.m. Ibid. p. 2,85. 
 
 n C. 18. 20. Ribbi Halapthah freaks of the Schechi- 
 nah in the like /iyle. If three fit and liiidy the law, the 
 Schechinah relis among them. P'trke Avoth. r. 3. § 6. If 
 the fayingi of this book are of that antiquity, as the Jews 
 pretend, and were colle^ed in the fecond century by R. Na- 
 than, this cited fenience, wtis probably a faying in cur Sa^ 
 •viour's timCf who applying it to himfelf inftnuated th&r&- 
 hy that He zvas the ichechinah. 
 
 o jerem. xiv. 9. 
 
 mong 
 4 
 
Serm. VI. f roved from Redemplon. xxi 
 
 mong them, firft, in p the tabernacle, and 
 then in the temple, covering them with 
 his wings, averting evil, filling them with 
 good, and accepting their iacrifices, prayers 
 and thankfgivings. And while God was 
 with them after this manner, "^ there was 
 no enchantment againft Jacob, neither any 
 divination againft lirael. Since then Chrift 
 fpeaks of his prefence with believers in the 
 fame ftyle, which the fcripture ufes to ex- 
 prefs the prefence of Jehovah with the 
 JewSy what can be meant by this likenefs 
 of ftyle, but to inftriid: the Church, that 
 the Son is the fame to the faithful of the 
 prefent, as Jehovah to thofe of the paft 
 difpenfation, that is, their God and Pro- 
 testor ? And that perfbns gathered in 
 Chrift's name are the fame to Chrift, as the 
 Jew^ who were called by the name of 
 the Lord, to Jehovah their God, that iSj 
 ' his peculiar people, dedicated to his fer- 
 vice, trufting in his power, paying him 
 vvorfliip, and obeying his commands. 
 
 The truth of this dodtrine of Chrift's 
 prefence in the m'tdft of the church, as its 
 God and Protedor, is confirmed from in- 
 ftances in the facred writings. In relation 
 to his prefence y we are told by St. Lukey 
 
 p Exod. XXV. 8. <! Numb, xxiii. 23, 
 
 •^ Titus ii. 14, 
 
 •'' that 
 
2l^ Christ's Divii^iTY Serm.Vr. 
 ^ that as they thus fpake , JepM hhnfelf 
 flood in the m'tdft of them^ that is, fudden- 
 ly appeared in the midft of the Apoftles, 
 and thofc who were with them. And a- 
 gain, After eight days^ ^ again his difciples 
 were within , and Thomas with them ; 
 then came Jefus^ the doors being fhut^ 
 and flood in the midfl. Thefe were de- 
 monftrarionsby matter of fadt, of the truth 
 of his promife, that where two or three 
 are gathered in his ftame^ there is He in 
 the midfl of them ; and were pledges and 
 afTurances of his prefence in fpirit in every 
 ase, with the faithful alTembled together in 
 his name. In relation to his prefence as God 
 of the church, it is taught us in a figure in 
 the book of Revelations^ ^ I faw^ fays 
 St. John^ feven golden candkflicks, and 
 "^ in the midft of the feven candleflicks 
 one like unto the Son of man. That is, 
 the feven candleflicks^ as they are there 
 
 s Lukexxiv. 36 John xx. 19. 
 
 t John XX 16. V Revel, i. 12, 13. 
 
 "^ He is [aid to walk in the eiidlt of the feven golden 
 Candlellicks, V\evel.'\\. i. which is the fame as to fay. He 
 is the God ef the churches. As it is written, I will walk 
 among you, or in the midft of you, and will be your 
 God, and ye (lull be my people. Levit. xxvi. 12. See 
 alfo Targ. Jon. He is /aid alfo to hold the feven (tars, or 
 angels of the churches in his right hand. Revel, ii. I. i. 16, 
 10. The fame which is faid of the God of the Jews, AH 
 his faints are in thy hand. Deut. xxxiii. 3. 
 
 ^ inter- 
 
Serm.VI. froved from Redemption. 113 
 "^ interpreted, are the feven churches ; and 
 the Perfon /';/ the midfl is the Son of 
 God; for he fays, ^ / was dead^ and 
 behold I am alive for evermore. But 
 this fame Perfon proclaims his Godhead 
 in the following terms ^ / am the Firji, 
 and the Laji ; and the Living One. * / 
 am He which fearcheth the reins and 
 hearts ; and I will give unto every one of 
 you according to your works. Befides o- 
 ther Titles inferring his Godhead, attributed 
 to Him. 
 
 The fame dodrine of his prefence with 
 the church is confirmed in the charge, 
 which He gave his difciples before his af- 
 fumption. ^ Go ye therefore y fays He , 
 and teach all nations^ 8cc. and lo^ I am 
 with you always even unto the end of the 
 world. The encouragement is the fame, 
 which was given Jojhiia to enter upon the 
 conqueft of the promifed land % "" as I was 
 with Mofes^ fays God, fo I will be with 
 thee. I will not fail thee^ nor for fake 
 
 X y. 20. y ^. 18. * f. 17, 18. 
 
 » C. ii. 23. 
 
 ^ Matth. xxviii. ip, 20. Chriftus ipfe dicit, ecce ego vo- 
 hifcum futn ufj; ad confummationem feculi : eft ergo no- 
 
 bifcum Deus. Nobifcum eft Chriftus, eft ergo cu- 
 
 jus nomen eft, nobifcum Deus quia &: nobifcum eft. A^^-. 
 "jat. c. 12. 
 
 c Jofti. i. 5. 
 
 thee. 
 
 4 
 
214 Christ's Divinity Serm.VI. 
 
 thee. And again, ^ The Lord thy God is 
 with thee whitherfoever thou goeji, 
 Wharfoever wonders were afterwards 
 wrought, or vidbories gained by this great 
 conqueror, were all performed in the pow- 
 er of God, who made him the promife : 
 As in after times, the fucceffes, encreafe, 
 and grearnefs of the Jews^ were ahke 
 owing to the fame power ; as it is written, 
 ^ jlU nations compajfed me about ^ but in 
 the name of the Lord will I deftroy them. 
 And again, ^ Our help is in the name of 
 the Lord^ who made heaven and earth. 
 And in hke manner the Son of God com- 
 mifTioning the apoftles, and in them their 
 fucceflbrs, to preach the gofpel to all na- 
 tions, a work of difficulty and great op- 
 pofition, furpafling the ability of mere 
 man, encourages them with the afTurance 
 of his prefence with them, to proted: and 
 fupport them in all ages, and give their en- 
 deavours the intended fuccels. And ac- 
 cordingly we find that the gofpel was ^ 
 preached, cures ^ wrought, and devils ^ caft 
 out in the name and power of the Lord 
 Jefiis, But befides this, He is prefent with 
 the church, united in prayer to grant its 
 
 ^ y. 9. e PL cxviii. 10. ^ cxxiv. 8. 
 
 g Adsiv. T7, 18. h Adsiii. 6. 
 
 i Cxvi. 18. 
 
 requeftsj^ 
 
Scrtn. VI. proved frdm Redemption, lij 
 requefts, together with the Father ; as it is 
 Written, ^ fVhatfoever ye Jhall ask in my 
 name J that will I do^ that the Father 
 may be glorified in the Son, If ye Jhall 
 dsk any thing in my name^ I will do it* 
 And is prefent with the church judicially 
 alTembled, as the Lord God with the jud- 
 ges of Ifrael in executing their office. ^7> 
 judge not for man^ {diys Jeho/haphat^ but 
 for the Lordy who is with you in judg- 
 ment. For to both thefe have the word^ 
 of Chrift particular fefpecSt in the gofpel of 
 St. Matthew ; that is, to the merabefs of 
 the church united "^ in prayer, and the go- 
 vernors of ii judicially " aflembled. To 
 the latter of which the apoftle refers, when 
 He fays, ° In the name of our Lord Je» 
 fus Chrift y when ye are gathered toge* 
 ther^ or rather, when ye are gathered to^ 
 gether in the name of our Lord Jefus 
 Chriji^ — with the power of our Lord Je- 
 fus Chrifii &c. A plain indication, that 
 the promife of Chrift, as St. Taul under- 
 ftood ir^ implies his prefence with the ru- 
 lers of the church in judicial matters, lO 
 confirm the fentence they fhould pafs od 
 publick and notorious offenders. If then 
 
 I f I .- I.I. ■ .-^- ' I " !■ I I " ' , i, , tt 
 
 k John xiv. 13, 14, xvi. 23. 
 
 J 2 Chron. xix. 6. "> Matth. xviii. 19. 
 
 « ^- 17, iS. 01 Cor. V. 4. 
 
 Q, Chrift 
 
21(5 Christ's Divinity S.erm.VI. 
 
 Chrift fpeaks in the ftyle of God ; if He 
 Ipeaks of himfelf and not of another ; if He 
 conduds the faithful of the golpel oecono- 
 my to the Kingdom of heaven, as the 
 Lord conduded his people the Jews to the 
 land of Canaan ; if the wonders wrought 
 by the followers of Chrift, and in His 
 name, as curing difeafes, cafting out de- 
 vils, and reforming the wills and under- 
 ftandings of men, are as certain evidences 
 of divine power, and the prefence of Chrift 
 with the workers of them ; as the won- 
 ders performed by Jojhua and others, were 
 clear proofs of the power and prefence of 
 God with iht Jews : I think it will follow 
 that Chrift is the fame to believers now, as 
 Jehovah was to the faithful of the Jews^ 
 their Protedlor, their Saviour, and true 
 God. 
 
 From hence it appears, that Chrift may 
 be prefent in different places at the lame 
 rime, in the midft of aflemblies wherefb- 
 ever gathered, and with the preachers of 
 the gofpel wherefoever fcattered or fettled 
 in the world ; and that all fuch affembiies, 
 preachers, and inftrudors, with their feve- 
 ral circumftances, wants, and neceflities are 
 known to him. For how could his pro- 
 mile be fulfilled to them, if He were not 
 in the midft of the chriftian aflemblies at 
 
 all 
 
Scrm. VI. ■ proved from Redemption, tiy 
 
 all times, and in all places? And to what 
 purpolb is He prefcnc with chem, if He do 
 not affijf theai according as their wants 
 and neceflicics require ? And how can He 
 affift them, iF He be not acquainted with 
 their wants and necefilties ? But to affirm 
 this, is the fame a? to fay, He is p o?nm- 
 potent and cmnifcient^ and confequently 
 •iGod. 
 
 There is one paffage I cannot omit of 
 like importance with the laft cited. ' If 
 a man love me^ fays Chrift, He will keep 
 my words : and my Father will love him^ 
 and we will come ttnto him, and ^ make 
 onr abode with him. The preceding paf- 
 fages relate to the prefence of the Son of 
 God with the preachers of the word, and 
 in the affemblies of the faithful, either met 
 together for religious worfliip, or the ex- 
 ercife of difcipline. But we are taught 
 here, that He is alfo prefent with every ' be- 
 
 Tat o^^'v , ■srci/1<t, cbKSUif H^M^ ■zs-uv']u. C. AlcX. p. 83 T* 
 
 Ed. Ox. & p. 840. 
 
 q Si homo tantummodo Chriflus, quomodo adcfi ub'iq; 
 invocatu?, cum hssc hominis natu.r<i non fit, fed Dei, ut 
 adeffe omni loco poilit. Novat. c. 14. 
 
 *■ John XIV. 23. 
 
 * Moviiv zs-ccs' civirJ zs-oiYiTapf). 
 
 ^ Si unus Yedet & d'fcit in l^tT^t^ Schechinah quiefcir 
 fuper eum, ?trki Avoth. c. 3. 5.6. 
 
 Q^ % liever ; 
 
2i8 Christ's Divinity Serm.VI. 
 
 liever ; that is, with every true and fmcere 
 chriftian, whofe faith is perfeded in habi- 
 tual love to the Son of God, and obedi- 
 ence to his word. The remarks I ihall 
 make on the prefent pafTage, are thefe fol- 
 lowing : 
 
 Firjt , That fomething is exprefled , 
 which is only implied in the texts I have 
 confidered; namely, that the Father is 
 prefent together with the Son. The fame 
 may be affirmed of the Holy Ghoft; for 
 fays "" Chrift, He dwelleth with you ; and 
 St. Teter^ ^ Ifyo be reproached for the 
 name of Chrift , happy are ye ; for the 
 Spirit of glory ^ and of God -^ refteth upon 
 you ; that is, the Father, the Son, and the 
 Holy Ghoft make their abode withy and 
 refi on believers for their comfort and fup- 
 port, in proportion to their love and fufFer- 
 ings for Chrift. 
 
 Secondly^ That the Father and the Son 
 are c^ch omniprefent^ being both prefent 
 with every faint in heaven and earth, at all 
 times, and in all places. For to fill hea- 
 veuy and fill earth is a fcripture proof of 
 
 V netfl* yV7y /!*:'v«. John xiv. I 7. 
 
 ^ r Pet.iv. 14. 
 
 5^ 'Ep J/u«? f4v««7r(W/'f '), That is, the Schechinah, cr 
 Glory, Compare with Ifai. Ivii. 15. Heb. LXX That is, 
 m union vuith Father and Son. 
 
 God's 
 
Scrtn. VI. proved from Redemption, 219 
 God's omniprefencc, as it is written, ^ Can 
 any one hide himfelf in fecret places that 
 I Jhall not fee him ? faith the Lord, T>o 
 not I fill heaven and earth ? faith the 
 Lord, But the Son that is prefent with 
 every faint in heaven and earthy may be 
 properly faid to fill both. For were c- 
 very free and reafonablc creature a lover 
 of Chrift, and obferver of his word, He 
 would dwell with all, as well as with one. 
 He would fill the church confiding of all 
 both in heaven and earth ; and what 
 fhould hinder him from filling all things ? 
 And if all things are filled with the pre- 
 sence of Chrift, as the (cripture affirms : 
 for according to Sr. Tauly ^ He is head 
 over all things J and fills all things \ the Son 
 is omniprefent as well as the Father. 
 
 Thirdly^ That the Son is God in his 
 own Perfon. For omniprefence is a cha- 
 rader of God only, and the Son is omni- 
 prefent in his own Perfon. Were none 
 God but the Father only, none but the 
 Father could be prefent every where. Bat 
 the fcripture teaches us the prefence of 
 the Son, in the fame terms as it does the 
 Father's ; the Son therefore confidered a^ 
 
 y Jerem. xxiii. 14, 
 
 * Eplief. i. 21, 13. iv. 10. 
 
 Q^ 3 Son, 
 
^^o Christ's DiviNtxY, ®r. Serm.VI. 
 
 Son, or a Perfon dillirwS: froro the Perfon 
 of the Father, is true God. 
 
 The remaining chaTadlers of true God., 
 apph'ed in the writings of the old T^fta- 
 ment to the God of the Jews, and by 
 the Son of God to his own Perfon, fliaij 
 be left to be confidcred at our next meet- 
 in^« 
 
 Christ's 
 

 Christ s Divinity 
 
 Proved from 
 
 REDEMPTION. 
 
 The Seventh Sermon preached on TueP- 
 day May x. 1711. 
 
 Luke xxiv. 27. 
 
 And beginning at Mofes and all the 
 prophets , He expounded unto them in 
 all the Scriptures^ the things concern* 
 ing himfelf, 
 
 IN ray former difcourfe , I endeavoured 
 to prove that the Saviour of the world, 
 is both God and Man ; and that Je- 
 fits ChriH the Saviour of the world, re- 
 prcfents himfelf in characters of true God, 
 and (peaks in a ftyle inferring his Godhead, 
 according to the ufe of the terms or ex- 
 prcflions in the old Teftamenr. The proofs 
 that remain, and could not be coniidered 
 
 0.4 at 
 
%$% Christ's Divinity Serm.VII. 
 
 at our laft meeting, fhall be made a part of 
 the prefent difcourfe. C hrift is introduced as 
 (peaking thus in the book o( Revelations, ' / 
 am the Firft^ and th^ Laji^ and the Living 
 one. The Firfi and the LaH is one of 
 the charadtersof the great God, exprerting 
 his eternal and neceflary exiftence. As 
 for inflance, ^ / am the Firjt^ and I am 
 ^ the Laji^ and bejides me there is no God ; 
 that is, the Firfi and the Laji is the only 
 God, or none is God but the Firji and 
 the Laft \ the one is the preraife, the 
 other the conclufion neceflarily follow- 
 ing. As Firft He begins, and as Laft He 
 compleats the things He decreed, and fore- 
 told unto men, which is urged in the con- 
 text as a proof of his Godhead. And ^- 
 gain, ^ I am He, 1 am the Firfty I alfo 
 am: the LaH ; that is, I am God (for that 
 is the meaning of / am He) the true God, 
 who has no beginning, and no end As 
 the paffage is explained by ^ learned ^ Jew^ 
 J am He relates to xhtfrefent ; / am the 
 Firfty to the time part ; and / am the Lafty 
 to the time to come. According to whichj 
 the Firft and the Laft which includes the 
 
 » Revel, i. 17, 18. ^ Ifai. xliv. 6. 
 
 « The Ages of Ages are mine. ChalA. Paraph, 
 
 * Ifa. xlviii. li. H. xliv. 4, «= 0. Kiivdu. 
 
 Trefent^ 
 
Scrm.VII. f roved from Redemption. 233 
 
 Trefentj implies the fame, with the Lordy 
 which is J and which was^ and which is 
 to come ; and are both united in equivalent 
 terms in the book oi Revelations^ ^ I am 
 Alpha and Omega ^ the beginning and the 
 endings faith the Lord, which is, and 
 which was J and which is to come, the 
 Almighty. Since then fuch is the import 
 of the Firfl and the Lafl as I have here 
 ihewn ; that is, fmce it fignifies him who 
 neceflarily zf, the only God, who has no 
 beginning and no ending; andChrift ftyles 
 himfelf the Firfi and the Lafl ; Chrift is 
 one with the only God who neceflarily IS, 
 or which is, and which was , a7id which 
 is to come, the § Creator, ^ Diredor, and 
 Finiflier of all things. Which is farther e- 
 vident from the title of the Living one 
 joined with the former; / am the Firfi, 
 and the Lajt, and the living One, that is. 
 He who lives by necefiity of nature ' ; an 
 important name, that includes the paH, 
 the prefent, and to come, and confirms his 
 right to the Firfl and the Laft, Job ufes 
 it in the fenfe o( Firjty as oppofed to the 
 Lasi. The words are rhefe in our En- 
 ^lijh verfion, ^ / know that my ^ Redeem- 
 
 ^ Rev. i. 8. g Ifa. xlviii. ii, 13. 
 
 > Ch. xliv. 6, 7, 8. i See Seim. V[. 
 
 y- Job xix. 25. »^b^:i 
 
 er 
 
^34 Christ's Divinity Serm.VII. 
 
 er iiveth^ and that He jhall ftand at the 
 latter day ttpon the earth. Bur according 
 to the original, they run thus, / know that 
 the Living one is my redeemer , and that 
 Hey who is the LaH^ jhall ftand upon the 
 earth. A learned "" Jew undcrftands the 
 charaders of Living one^ and Laft of the 
 blejfed God^ and thinks they may mean the 
 fame here, as the Firft and the Laft in 
 the prophet Ifaiah, In the verfion of the 
 feventy, they feem to be ccntradled into 
 one term ; as for inftance, ° I know that 
 it is the Eternal One who will deliver 
 me ; He will raife up my skin upon the 
 earthy Sec. For the Living One and the 
 Laft^ or the Firft and the Laft is without 
 beginning and without end, and properly 
 eternal 'j and for this reafon is well exprel- 
 fed by this laft term. If then Chriftbe the 
 Living One according to St. John^ a name 
 proper to the true God, He is one in na- 
 ture with the true God. Nay, Chrift is 
 the Living One according to Job as well 
 as St. John. For who is our Redeemer'' 
 in the ftrid and proper meaning of the 
 
 word, 
 
 "1 R. Levi Ben. Gerfom. 
 
 ^ 'OidA yS oTt ecevvcC9<; e^rtv o tyicXvHv f/.f. _a£>^.(yy, eyrt yr^'; 
 ttvccj-^c'ef (^s' f^if TV ^sof^ot TO ccvxvlXhfv red/ roc. M, A. 
 
 ooo bJJ5-*\ Numb. XXXV. ii. u3in biU Dcut, xix. 6. 
 
 According 
 
Scfm.VII. froved from Redemption, z^f 
 word, but the Son of God and the Son of 
 Man, our near ° Ki/i/maUy flefli of our 
 flelh, and bone of our bone, the feed of 
 the woman "^ that avenges our blood on 
 p the ferpents head ? As it is written, 
 ^ Surely your blood of your lives will I 
 require : At the blood of every beafl wiU 
 
 I require it. • whofo Jheddeth man*s 
 
 bloody bymanjhallhisbloodbcjhed. Who 
 alone redeems us ' fold under fin, from the 
 power of death by his own blood; and 
 ^has opened us a way to the immortal in- 
 heritance of the faints in light. And what 
 Redeemer but the fame Perfon, even God 
 the Word manifefted in flefli , fhall Jiand 
 upon the earth ? Who will ' /o come, in 
 like manner as He went into heaven^ 
 that is, will defcend in the clouds on the 
 top of the mount, from which He amend- 
 ed in triumph into heaven, fulfilling the 
 words of the prophet Zechariahy "^ His 
 feet Jhall jiand in that day upon the 
 
 According to the Sevenf^ icV;t'5-<Jc/dyT®- tp akf^^x. & uy^f 
 ^^m Tfe- cci,uxT(^ ; that itf, the near Kinlman was the 
 Coel, or Avenger of blood. 
 
 p The Devil is called a Murderer from the beginning, 
 yohn viii. 44. 
 
 1 Genef. ix. 5, 6. 
 
 r Colof. i. 13, 14. canipared ivkh Levit. xxv. 48, 49. 
 
 s Heb. ix, li, 15. — X. 19, io. compared with Levit. 
 XXvr. 25. 
 
 t Ads i. ir. « Zech. xiv. 4, 
 
 moun^ 
 
Z36 Christ's Divinity Serm.VII. 
 
 f^ouKt of Olives, which is before Jerufa" 
 km on the Eaft, But this Redeemer^ 
 vfho Jhall Jiand upon the earth, is the Li- 
 *ving One and the Lafi, Chrift therefore 
 according to Job, is the Living One and 
 the Lafi. That is, God the Word is the 
 Living Oney and the Lafi, or the Firjl 
 and the Lafi in the higheft fenfe, confi- 
 dered as Jehovah, He, and, I atn, or as 
 one with the Father in nature and efTence. 
 For it is very probable that the Son of 
 God, who is Truth it felf, and adapts his 
 words with care and exadlnefs to the feve- 
 ral charadlers He is pleafed to put on, as 
 appears from his ftyle to the levcn churches, 
 would have joined fome quahfying or re- 
 ftridiive terms to the Firfi arid the Lafi, 
 or have ufed others of lefTer extent, if He 
 had not intended to have taught the church 
 He w^as Firfi and Lafi in the fame fenfe, 
 which the words import in the writings of 
 the prophets. 
 
 Another character of true Divinity, 
 which the Son gives himfelf, is this follow- 
 ing, ^ I am He which fearcheth the reins 
 find the hearts ; and I will give to every 
 one of you according to your works. Je- 
 fits dhrifi, as himlelf affirms, is the judge 
 
 Hevcl. ii. 2j. 
 
 of 
 
Scrm. VII. proved from Redemption, 137 
 of the world ; the Father^ fays He "^ judg^ 
 €th no man : but hath committed aU judg- 
 ment to the Son, But none can judge, who 
 knows not the thoughts, the will, and affe- 
 <aions of the Perfons judged. For the deeds 
 of men are approved or condemned, not as 
 they appear in the eyes of each other, but 
 according to the (late and difpofition of foul 
 in which they are performed ; "^ give to eve- 
 ry many fays Solomon y according to his 
 waysy whofe heart thou knowejt. And 
 God himfelf fays, "" the Lord feeth not 
 as man feeth ; for man looketh on the 
 outward appearance^ but the Lord look- 
 eth on the heart. Were the hidden /prings 
 of the adlions of men concealed from the 
 knowledge of the judge of the world, the 
 works of hypocrifie might pafs for the 
 fruits of rightcoufneft and truth, and re- 
 ceive the rewards that are due to virtue. 
 If then Chrift be judge, it is abfolutely ne- 
 ceflary that He know the heart, to the end 
 that his judgment be righteous and true, 
 or according to the mind of his heavenly 
 Father, who looks on the hearty and not 
 on appearance. And if all be judged, the 
 hearts of all muft be open to Chrift, the 
 
 « John V. 21. y i Kings viii. 39. 
 
 » I Sam. xvi. 7. 
 
 hearts 
 
i^S Christ*s Divinity Serm.VIf. 
 
 hearts of angels refer ved to judgment, as 
 well as the thoaghts and purpofes of men, 
 together with the anions of their whole 
 life ; a compafs of knowledge, that feems 
 to require an infinite mind^ that is prelent 
 every where, obferves all things, and for- 
 gets nothing. But Chrift affirms this know- 
 ledge of himfelf in the cited pafTage ; from 
 whence we may infer that He is prefent 
 every where, obferves all things, forgets 
 nothing, and is confequently Godf 
 
 Secondly y The Son fpeaks of his fearch- 
 ing the hearts^ and difpenfing rewards and 
 punilhments to men, in the lame ftyle as 
 the God of the Jews. "" I the Lord fear ch 
 the hearty I try the reins^ fays God, even 
 to give every man according to his waysj 
 and according to the fruit of his doings. 
 Which is thus introduced ^ the heart is de- 
 ceitful above all things^ and defperately 
 wicked^ who "" can know it? Where the 
 qucftion and anfwer evidently ftievv, that 
 none is capable oi fearching the heart and 
 trying the reins but God only. Tee ftylc 
 is like that of the prophet Ifaiah m the 
 following pafTage, ^ who hath wrought and 
 done ity calling the generations from the 
 
 ^ Jercm. xvii lo. ^ y. 9. 
 
 c who knows it befides God? Kimchi. 
 ^ Ifaj. xii. 4. 
 
 beginning ? 
 
Serm.VII. fnvcd from Redemption, z^f 
 begmihij^ ? I the Lord the Firft^ and with 
 the Lajiy I am He. The Lord declares 
 by the anlvver returned to the queftion 
 propofed, that none wrought it, none did 
 it but himfelf only, the one necefTary and 
 eternal Being. And according to the truth 
 of this oblervation, the knowledge of the 
 heart is afcribed to God in exprcfs terms 
 exclufive of others, ^Thou, even Thou on- 
 /y knoweji the hearts of all the children 
 of men. As then the God of the Jews 
 excludes all from knowing the heart, and 
 trying the reins but himfelf only, when He 
 fays in the prophet, / the Lord fearch the 
 hearty I try the reins^ &c. So the Son of 
 God excludes all that is lefs than Himfelf 
 or the true God, when He fpeaks of Him- 
 felf in the like manner, ^ I am He which 
 fearcheth the reins and the hearts y and I 
 will give to every one of you according 
 to your works. As may plainly be gather- 
 ed from the like ftyle in the following in- 
 ftances, s /, even 1 am He, that blotteth 
 out thy tranfgreffions^ that ii^, it \s I alone. 
 
 e I Kings viii. 39. (\, f^o^dlcc'cti. LXX. as being eminent- 
 ly alone in knowing the heart. But accord'm'r r*? Jonathan, 
 Thou art He, there is none befides Thee. Before 
 Thee oi/ly are revealed the hearts of all the children of 
 men. 
 
 ^ 'Eyc^ ■h'u.i i eoevvm &C. LXX. 
 
 § iiai. xliii. ZJ. 'Eyu «,w;, iyu et'tit 9 «|<»Af<^<v>, &C. 
 
±J^o Christ's Divinity Serm.VlI. 
 
 ^ /, even I am He who comforteth you^ 
 in the fame fenfe. And above all in the 
 following pafTage, * my feofle Jhall know 
 in that day^ that 1 am He that dothfpeak ; 
 that is, I alone, and none other ; cxa(3:ly 
 parallel to the words of Chrift, all the 
 churches ^ Jhall know^ that I am He 
 which fearcheth the reins and the hearty 
 that is, I alone, as excluding every thing 
 lefs than Himfelf or the true God. I might 
 further add, that the fiarcher of hearts 
 abfolutely fpoken, or without referring to 
 the name Lord, or the name God previouf- 
 ly mentioned, \% one of the titles or cha- 
 radlers of God. For fays Solomon^ ^ doth 
 not He that pondereth the Heart conjider 
 it ? That is, does not "" God confider ir, 
 who alone fearcheth and knoweth the 
 heart? If then fearching the hearty and 
 trying the reinsy is denied of all but the 
 God of the Jewsy and yet is affirmed of 
 the Son of God, who is God the Word ; 
 or if Chrift fays it is He alone who fcarch^ 
 eth them both, or ufes an exprefTion equi- 
 
 ^ Ifai. li. li. '£yJ WjM'> ^7^ "V' « 2src<(7atK«A(yv, &c. 
 J Ifai. lil. 6. T\us-t']ou Aojo? jtis— i/j lyu eiint uv-n^ o 
 
 &C. 
 
 1 Prov. xxiv. II. Which compare with Rom. viii. 27. 
 «n The LXX add Kv^,'^. 
 
 Valeiit 
 
Serm. VIL proved from Redemption. x^\ 
 valenc to ic, it will then follow, that the 
 Word is one with the God of the Jews the 
 only iiecefTary and eternal Being. For 
 were they nor one, but different Beings, 
 how could ic be true that each by himlelf 
 is the (ole fe archer of the reins and 
 hearts ? 
 
 The truth, which is taught us by the 
 Son of God in the text I have confidered, 
 is confirmed by his followers in other paf- 
 fages of the new Teftament ; as for in- 
 ftance, in the Efiftle to the Hebrews ^ 
 The iVord is delcribed in the following 
 manner, " The word of God is quick^ and 
 powerful^ and /harper than any two ed- 
 ged fword^ piercing even to the dividing 
 afunder of foul and fpirit , and of the 
 joints and marrow^ and is a difcerner of 
 the thoughts and intents of the heart. 
 Neither is there any creature that is not 
 manifefl in his fights &cc. And St. Taul 
 fays, ° J^idge nothing — until the Lord 
 come, who both will bring to light the 
 hidden things of darknefs^ and will make 
 manifefl the conn fe Is of the Hearts. That 
 is, the myflery of iniquity^ the depths of 
 fat an ^ and the thoughts of the heart, 
 will be manifefted by Chrift, as He is God 
 
 " Heb. iv. II, 13. > ° I Cor. iv. 5. 
 
 ^ R the 
 
242' Christ's Divinity Serm.VII. 
 
 the Word, according to the knowledge af- 
 firmed of God in the book of Troverbsy 
 p Hell and deflruBion are before the Lord: 
 How much more then the hearts of the 
 children of men. And the writers of the 
 gofpels give us inftances of his knowing 
 the thoughts and fecrets of the heart ; be- 
 hold, fays St. Matthew "i certain of the 
 fcribes faid within themfelvesy this man 
 blafphemeth. And Jefus knowing their 
 thoughts faid, wherefore think ye evil in 
 your hearts'^ Which St Mark varies after 
 this manner, "" IVhen Jefus perceived in his 
 fpirit-y that they fo rea fined within them- 
 felves^ He faid unto them &c. And St. 
 John tells us, that his infight into men 
 would not fufFer him to commit himfelf to 
 many, who feemed to be converts and truft 
 in his name, ' Jefus, lays he, did not com- 
 mit himfelf unto them^ becaufe He knew 
 all men, and 7ieeded not that any Jhould 
 tefiify of man ; for He knew what was 
 in man. Had Chrift known the fecrets of 
 the heart, not in the manner proper to 
 God , but by revelation only , it is very 
 probable He would rather have ufed Je- 
 remiah's ftyle, ''The Lord hath given me 
 
 P Prov. XV. ir. ^ Matth. ix. 3, 4. 
 
 ^ Mark ii. 8. s John ii. 24, 25. 
 
 « Jer. xi. 18. 
 
 knowledge 
 
Serm. VII. proved from Redemption. 243 
 
 kno'-jjledge of it ^ and I know it^ then 
 thou fhewedji me their doings ; than have 
 faid in the ftyle of the great God, / 
 am He which fearcheth the reins and the 
 heart. There is one pafTage which de- 
 ferves our regard in a fpecial manner, in re- 
 lation to the fubjed; at prcfcnt in hand? 
 which \s, this following, "" I know whom I 
 have chofen. Chrift had been waihing his 
 dilciples feer ; and as none of his adions 
 were bare ceremony, it is reafonable to 
 fuppofe that fbmeching was done in order 
 to confirm them in the grace they ftood 
 in, and keep them from partaking of Ju-- 
 das's fin, who was ready to betray Him; 
 and from falling from the faith in the time 
 of tryal that was now approaching. For, 
 lays He to Teter^ ""iflwafh thee not^ thou 
 hajl no part with me. A plain declarati- 
 on, that fomeching was done in the prelent 
 ceremony, by the means of which they 
 preferved their intereft in the fon of God, 
 and without which they could not main- 
 tain it. And when 1!^eter faid, ^ Lordy 
 not my feet only^ hut alfo my hands and 
 my head\ Jefiis faith to him. He that is 
 wajhed^ needeth not^ fave to wajh his 
 feety but is clean every whit : and ye are 
 
 ^ John xiii. i8. ▼ Joh. xiii. 8. w ;^. p lo. 
 
 R % clean 
 
244 Christ's Divinity Serm. VII. 
 
 clean but not all. Which St. John ex- 
 plains after this manner, "" For he knew 
 who Jhould betray Him ; therefore /aid 
 Hey ye are not all clean. By which it ap- 
 pears, that the unclean part was Judas If 
 cariot ; and his w^aftiing their feet was a fi- 
 gure and fign of his keeping them pure, 
 by the power of grace, from the deadly 
 contagion of Judas's fin. Having done 
 this, He proceeds in a ihort and pathetick 
 exhortation, to recommend to his follow- 
 ers the thing meant by walhing their feet, 
 the confirming each other in the true faith 
 in the times of apoftafie, tryal, and di- 
 ftrefs ; concluding it thus, y If ye know 
 thefe things y hafpy are ye if ye do them. 
 But thefe lad words feeming to imply, that 
 the thing recommended would not be pra- 
 d:ifed by the whole twelve, and probably 
 grieving the faithful and fincere. He adds 
 this by way of confolation. I fpeak not 
 ofyoti all ; / know ^ whom I have chofen. 
 Now this expreflion which Chrift ufes, is 
 the fum of the words that were fpoken by 
 Mofes 10 xhtrthtl Korah^ toteachhim the 
 difference which God had put between Aa- 
 ran and himlelf, and Korah and his accom- 
 
 ^ y. II. y f.i-j. 
 
 plices 
 
Serm.VII. J^roved from Re demotion. 245- 
 
 plices, and would fuddenly juftify by his 
 judgments on the one, and his goodneis to- 
 wards the other. ^ GW, fays He, according 
 to the fevcnty, knowetb them that are his^ 
 and hath brought near unto Him them that 
 are Ijoly^ and hath brought near unto Him 
 the?n ^ whom He hath chofen for him felf 
 His faithful difciples were known, approved, 
 and chol'en by Chrift, as Mofes and Aaron 
 were known, approved, and chofen by 
 God. When then Chrift Ipeaks in the 
 forefaid ftyle, He feems to infinuate, that 
 the apoftles He had chofen were the fame 
 to Him in the gofpel oeconomy ; as Mo* 
 fes and Aaron to Jehovah in the Jewijh ; 
 that is, priefts and prophets, to do him 
 worfliip, and iliew forth his praife ; ac- 
 cording as it is written in the book of Re- 
 velations^ ^ They /hall be priejis of God 
 and of Chrift priefts of the Son as they 
 are of the Father. Or perhaps he infinu- 
 ates, that himfelf was the Lord who jufti- 
 fied Mofes , and condemned Korah ; an 
 adl of juftice He was ready to repeat, by 
 delivering Judas to the direful effedls 
 of his great fin, and approving and con- 
 firming the reft of the twelve, whom He 
 inwardly knew as the fearcher of hearts 
 
 a Numb. XVi 5. "h\'^a ©eo5 T8? »»7«rs dvlQ, 
 
 »» Ovi t|jA«|«7«. ^ Revel, xx. 6. 
 
 R 3 ^n^ 
 
Zj^6 Christ's Divinity Serm.VII. 
 
 and had called and chofen to the obedi- 
 ence of faith and the rewards following. 
 
 From what has been faid, I think it is 
 evident, that Jejus Chriji the Saviour of 
 the world, is both God and Man ; God to 
 forgive, and Man to die for the fins of the 
 world. That his Godhead is defcribed in 
 the charadters and titles of the true God, 
 and that therefore He is one with the true 
 God. But the queftion is this, whether the 
 Father be meant by the God, that is one 
 Perfon with the man Chrift, or the Word 
 only ? That the Word is meant, and not 
 the Father, has partly appeared from what 
 has been laid, and will fully appear from 
 the following confiderations : 
 
 FirB^ That the fFord \s a Perfon di- 
 ftind: from the Father. ^ For He was with 
 the Father, and is iliU with Him. ^ Jll 
 things were made by Him. ^ The Jews 
 were his own, or peculiar people, s His 
 •name was believed on ; and thofe that be- 
 lieve, He renews and exalts inco children 
 of God. ^ And He is only begotten Son. 
 
 Secondly^ Thar the Wordy a Perfon di- 
 ftind from the Father, is true God in his 
 own Perfon. For the names, charadrers. 
 
 <* John i. I, 2, 1 8. e ii. 3. f f. II. 
 
 8 Si. 12,. h f^ 14, i§. 
 
 and 
 
Serm.VII. proved from Re demotion. 247 
 
 and operations of God are affirmed of Him, 
 in like manner as they are of the Father. 
 As for inftancc, as the following propofi- 
 tion, ' The Lord is God, or ^ The Lord He 
 is God, is a plain affirmation that the Lord, 
 or Jehovah, is the true God : So the like 
 propofition, the JVord was God, is a like 
 affirmation of the truth of his Godhead. 
 If the latter cxpreffion, the JVord was Gody 
 implies no more, than that God the Father 
 dwelt in the JVordy or was united to the 
 M^ord in the (trideft manner ; we may like- 
 wife fay, that the Lord is God, may im- 
 port no more than that God was prefent 
 with, or united to Jehovah. And by this 
 manner of interpreting fcripture, we may 
 never know w^ho is the one and the true 
 God, and of what fubjed: any thing is af- 
 firmed. But to repeat in little fomc of the 
 proofs I have already brought for the God- 
 head of the Son ; as the Word is God, fo is 
 he Life ; in Him was Life, fays St. ^ Johtiy 
 not in Him as a thing Superadded to the 
 nature of the Word, but effential to Him. 
 For the Life in the Word is the ^ light of 
 men, but the Word is "" the lights and 
 confequently the Life ; the eternal Life, 
 
 John i.4' 
 
 ° which 
 
 Joftiua 
 
 xxii. 
 
 ^4. 
 
 
 ^ Deut. 
 
 iv 
 
 Ibid. 
 
 D 
 
 ^.8, 
 
 9- 
 
 c. viii. I 
 
 R4 
 
 2,, 
 
^48 Christ's Divinity Serm. VII, 
 
 "* which was with the Father^ as the Word 
 with God\ the Word of Li fe^ as He calls 
 it P before, eflenrially life ; as the God of 
 Truth is efTentially Truth. But eternal 
 Life^ which is one only, is an efTentiai 
 character oi the true Gody as it is written, 
 *i This is the true God, and eterjtal life. 
 The conlequence of which is, that the 
 Word of God efTentially life^ and eternal 
 life, \^ True God in his own Perfon. And 
 if He, that is Life, is the Way and the 
 Truths "" as fcripture affirms, and the Way 
 and the Truth are names or titles expref- 
 fing the Godhead, Chrifl as the Word is 
 the W^ay and the Truth, and confequcntly 
 God. In like manner when Chrift fays, 
 I am the Firji, and the La ft, and the Li' 
 ving One^ ' characters attributed to Jeho- 
 vah only in the old Teflament, He fpeaks 
 of Himfelf confidered as the Word\ for the 
 Word is Life, or eternal Life, and confe- 
 qucntly the Living One. And He that is 
 the Living One, is the Firft and the Laftj 
 without beginning and without end, being 
 eternal Life which cannot but be. But 
 farther. The Word is omnifcient, I am He^ 
 fays Chrifl ^ which fearcheth the reins and 
 
 o I John i. 1, p y. i. q John v. 20. 
 
 «• Ibid. xiv. 6. s Revel i. 17, 18. t Rev. ii. 23. 
 
 hearts. 
 
Serm.VII. proved from Redemption. 249 
 
 hearts. But Chrifl fearchech in chara(2er 
 of Light, for whatfoever " doth make ma- 
 nifejt is Light, and the JVord is the Light. 
 And accordingly wc find chat the know- 
 ledge of the heart is attributed to Him in 
 exprefs terms ; The word of God, lays St. 
 Taul, '-'' is a difcerner of the thoughts aiid 
 intents of the Heart, And if all things 
 are of en "" to the eyes of the fVord, and e- 
 very creature is manifeft to Him, Chrift as 
 the JVord is every where prefent. And if 
 thefe titles, attributes, and names, which 
 are here mentioned, exprefs the Divinity of 
 the fubjed: they are affirmed of, and are all 
 affirmed of the fFord of God, in like man- 
 ner as the fame or the like are affirmed of 
 Jehovah in the facred writings, I think it 
 is clear, that the Word is God in his own 
 Perfon. And "" the Godhead of the Son 
 is God the Word, and not y the Father 
 manifefted in the Son, according to the 
 dodtrine of the ancient church, as well as 
 the teftimony of the facred writings. 
 
 Thirdly, That the Word, which is God 
 in his own Perfon, became flefh. The 
 ^ JVord, fays St. John, was made flejiy, 
 and dwelt among us. JVas made Jlejhy 
 
 " Ephef. 
 
 V- 13 
 
 
 w 
 
 Heb. 
 
 iv. 
 
 12. 
 
 
 
 * Eufeb. 
 
 Hift. 
 
 Eccl. 
 
 lib. 
 
 V. c. 
 
 28. 
 
 
 
 
 y Eufeb. 
 
 Hift. 
 
 Eccl. 
 
 lib. 
 
 vi. c. 
 
 33. 
 
 
 ^ John i. 
 
 14. 
 
 that 
 3 
 
zj;o Christ's Divinity Serm.VII. 
 that is, became Man ; (for flejh is ufed for 
 the whole man, as well as for the body ;) 
 or was united to the man conceived in the 
 Virgin, in fo ftrid: a manner, that the Word 
 and the Man were but one Perfon, both 
 comprehended under one name, which is 
 J ejus Chrift : ' and dwelt among uSj that is, 
 dwelt among men in a body of flefli, as the 
 glory of the Lord in the midft of the Jews, 
 firft in the tabernacle, and then in the 
 temple. The exprelTion is fuch as Jeho- 
 vah makes u(e of, to declare or foretel his 
 pretence with the church ; I the ^ Lord 
 dwell among the children of IJrael. "" I 
 am returned unto Z'ton^ and will dwell in 
 the midfl of Jerufalem. And w^as prob- 
 ably ufed by the Apoftle St. John to in- 
 ftrucSt the reader, that the God, which ap- 
 peared in the pillar of the cloud, w^as God 
 the Word ; who condefcended to dwell in 
 the fulnefs of time in the nature of man, 
 for the greater difcovery of his goodnefs to 
 us, and the final accomplifhment of our 
 happinefs and joy. 
 
 Fourthly^ That the relation of the Word 
 to the nature of Man, is a nearer relation 
 
 ^ Numb, XXXV. 34. 'E^' *,<; lyet y,oC\A<rKlww ca) vjuTiv. 
 ^ Zech. viii. 3. Kai y.aCi<x,7-KLi>aru o» fteo-ct) \e^y(ru?ivifA. 
 
 than 
 
Serm.VII. proved from Redemption, 25-1 
 
 than that of thei^achcr to the fame nature. 
 For befides the relation of Father and Son 
 to every creature as its God and Creator, 
 and their intimate prcfcnce with and influ- 
 ence on ail, by which chey fubfifl and arc 
 moved to the ends they were (everally 
 made for : this is fupcradded to the Word 
 ofGod^ that He was made jlejh^ which is 
 no where affirmed of the Perlbn of the Fa- 
 ther ; that is, the Word and the Man are 
 united together into one fubjed:, or one 
 Perlon , and confequently related one to 
 the other Hke conftituent parts of the fame 
 individual. 
 
 From hence we may conclude, that the 
 God fpoken of in charadters of Man in the 
 facred writings, or as one Perfon with the 
 Son of Man, is not the Father, but the 
 Word only. For it is doubtlels more a- 
 greeable to reafon to lay, that the Word a 
 Perfon diftind: from the Father is the God 
 fpoken of in charaders of Man, fince the 
 Word is God and was made flefli, than the 
 Perlbn of the Father, who never fubfifted 
 in fo near a relation to the nature of Man. 
 That is, the Lord ^ prized ^ the Lord 
 ^ pierced^ the Lord ^before whom the way 
 is prepared i the e mighty God^ and ^ the 
 
 '^ Zech. xi, 13. c ch. xii. lo. * Ifa. xl. 3. 
 8^ Ch. ix. 6. ^ Ch. vii. 14. 
 
 God 
 
^^z Christ's Divinity Serm.VII. 
 
 God with us^ is God the Word manifefted 
 in flefli, preached by the Baptift, prized by 
 the Jewsy fold by Judas^ and pierced on 
 the crofs ; not pierced and fufFering pain in 
 the nature of God, but the nature of Man 
 which He took upon Him. In confequencc 
 of which, the Life^ the Lights the Truths 
 and I am^ with other names, charadlers, 
 or titles of the true God, which are given 
 to the Son in the new Teftamenr, are not 
 the names or charaders of the Father ma- 
 nifefted in the Son as they are there ufed, 
 but of God the Word fubfifting in flefli, 
 and converfing with men. This is the do- 
 (Strine of the chriftian church in every age, 
 that the God appearing to and converfing 
 with men in all difpenfations, who fpake 
 in the ftyle, and was fomeciraes feen in the 
 figure of man, and at laft condefcended to 
 be made flelh, that the Gofpel of Love 
 might be preached by Himfelf, as the law 
 of righteoufnefs was publilhed to the Jews 
 by Jehovah their God ; and that men might 
 be encouraged to obey and believe from the 
 example He fet them of a perfed: obedi- 
 ence; and befaved from the guilt and con^ 
 fequences of fin through the ihedding of 
 his blood, and his death on the crofs ; was 
 God the Word, a Perfon diftind from the 
 Perfon of the Father, and the Son of God. 
 
 And 
 
Serm. VII. f roved from Redemption, x^j 
 
 And to affirm the contrary, that the God 
 manifefted in the humanity of Chrift is not 
 the Word, but the Father only, is a flat 
 contradicSlion to the terms of fcripture, and 
 the dodtrinc received in the church of 
 Chrift from the very beginning. 
 
 The arguments I have ufed for the God- 
 head of the Son, have been principally 
 founded on texts or paflages of the old 
 T'eftamenr, cited by his followers in the 
 writings of the new, or applied to MeJJiah 
 by Jewijh T)oBors^ and to Chrift by 
 learned and eminent Fathers of the primi- 
 tive church : or, on fuch names, titles and 
 cxprefTions, which originally meaning the 
 one God, are exprefly affirmed of, or ap- 
 plied to himfelf by the Son of God. But 
 befides thele, there are certain expreftions, 
 which the apoftles allude to, rather than 
 cite in fpeaking of Chrift, from which we 
 may infer their opinion of the greatnefs 
 of his power and glory. As for inftance, 
 St. ¥aul fpeaks of his fecond coming and 
 his judging the wicked after this manner, 
 ' who Jhall be punijhed with everlafting 
 deftruEiion from the pre fence of the Lord^ 
 and from the glory of his power ; when 
 He jhall come to be glorified in his faints^ 
 
 X Their, i. 9, lo. 
 
 and 
 
zf4 Christ's Divinity Serin. VII. 
 
 and to be adm'irsd in all them that be- 
 lieve. The pafTage alluded to in the fol- 
 lowing words, From the pre fence of the 
 Lordy and from the glory of his power ^ 
 is read thus in our Englijh verfion of the 
 prophet I/aiah^ For fear of the Lord, and 
 for the glory of his majejiy. But accord- 
 ing to the original fliould be rendered thus, 
 from the prefence of the fear of the Lordy 
 and from the glory of his majejiy, ^They 
 Jhall gOy fays the prophet, into the holes 
 of the rocks , and into the caves of the 
 earth ^ from the pre fence of the fear of 
 the Lordy and from the glory of his ma- 
 jejiyj when he arifeth to jhake terribly 
 the earth. For the term fear is (bme- 
 rimes ufed for the objed: of our fear, and 
 not for the paffion, as Genef. xxxi. "" Ex- 
 cept the God of my Father y the God of 
 Abraham, aud the " Fear of Ifaac had 
 been with me. And again, ° Jacob y?2;^r^ 
 P by the fear of his father Ifaac, that \s>y 
 the fear of Ifaac is the God of Ifaac, and 
 the fear of the Lord, is the Lord feared. 
 The feventy render it after this manner, 
 ^ From the prefence of the fear of the 
 
 ^ Ifai ii. 19. I nriD ^:3D ni Gen. xxxi. 42.. 
 
 » inQi ° )^- 53. p ^nDiD 
 
 Lord 
 
Serm.VII. proved from Redemption, ijj 
 
 Lord^ and from the glory of his power. 
 The very terms which are ufed by Sr. 
 ^atily but with this difference, that the 
 fear of the Lord ^ is contradied into 
 Lord\ who Jhall be punijhed, fays He, 
 with everlajiing defirudiion ' from the 
 pre fence of the Lord, and from the glory 
 of his power. The relation of the pal- 
 fages one to the other being thus cleared, 
 I fhall now proceed to confider the Lord 
 that is mentioned in them, and the time of 
 fulfilling. The Lord meant in the pro- 
 phet tfaiahy is the Lord Jehovah ; and 
 the time of fulfilling is according to the 
 Jews ' the days of Meffiah, or the day of 
 judgment. The Lord meant in St. TauPs 
 Epifle is the Lord Je/us^ as appears from 
 the context ; for the wicked Ihall perifli 
 from the prefence of Him, who appears 
 from heaven to punifti the wicked, that is, 
 the Son of God, according as it is writ- 
 ten, ' when the Lord Jefus Jl:)all be re- 
 vealed from heaven, with his mighty an-' 
 gelsi in flaming fire, taking vengeance on 
 them^ that know not God, &c. And the 
 time of fulfilling is the day of judgment; 
 for the coming of Chrift is to judge 
 
 « Kimchi. Raihai. ' ^. 7>8. 
 
 thofe 
 
%j6 Christ's Divinity Serm.VII. 
 
 thofe that know not God^ and obey not 
 the gofpel. Since then the time of fulfilling 
 is the day of judgment at the coming of 
 Chrift, according to the dodirine both of 
 Jews and Chrijtians ; and the wicked hide 
 themfelves according to the prophet, or 
 are puniihed and deftroyed according to 
 St. 'Taul^ From the pre fence of the Lordy 
 and from the glory of his power ; it is 
 reafonable to believe that they are hidden 
 or deftroyed from the fame Lord^ the fame 
 f re fence y and glory of -power. But the 
 Lord is Jehovah the God of the Jews 
 according to the prophet, and the Son of 
 God according to St. T^aul% it will there- 
 fore follow that the Son is Jehovah^ or 
 one with Jehovah the God of the Jews ; 
 and that the /r^7?;/f^, glory ^ 2ind power of 
 Jehovahj are the prefence, glory, and pow- 
 er of Chrift. For it is hard to conceive 
 that a facrcd writer moved and enlightened 
 by the Holy Ghoft, would defcribe the Son 
 as judge of the world in the fame ftyle, or 
 irvthe fame charadlers of power and glory, 
 and with the fame title of fupream God- 
 head, as the prophet Ifaiah the God of 
 the Jews, if He did not intend that his 
 readers ihould believe he was one with 
 Him. And accordingly we find that this 
 very prophecy of the prophet Ifaiah y 
 
 which 
 
Scrm. VII. proved from Redemption. 15-7 
 which rhe apoftle alludes to, is applied by 
 Sr. 'John both to Father and Son in the 
 book of Revelations. ^ And the Kings of 
 the earth, Ikys He, and the great rneUy 
 and the rich men^ and the chief captains^ 
 and the mighty men., and every bondman^ 
 and every freeman .^ hid thcmfelves in 
 the dens, and iji the rocks of the motm^ 
 tains ; and faid to the mountains and 
 rocks., fall on us, and hide us from the 
 face of Hifn that fitteth on the throne^ 
 and fr 0771 the wrath of the Lamb. I muft 
 further oblerve that St. ^aul adtis to the 
 pifTage I have confidered, the following 
 words, '" IVhen He Jhall come "" to be glo- 
 rified in his Saints, and >" to he admired 
 in all them that believe. Which is much 
 the lame with the manner of ftyle which 
 the Plalmifl: ufes to exprefs the greatnefs and 
 majcfty of God : ^ God, fays he, is greatly 
 to be feared^ ' or glorified in the afem^ 
 bly of the Saints : and to be had in reve- 
 rence, or ^ ADxMiRED of all them that are 
 round about Him, And confirms the ob- 
 
 V Revel, vi. 15, 16. ^ ii. 10. 
 
 y ©cwfA-a^-AVM. 2 Pfal. Ixxxix, 7. 
 
 b The original tvord ii &i'T13, ivhich us ren.iered in this 
 place by <po<^(^^c, hut in Pfal. ixviii. 35. by Qcuinxi-og. As 
 for injlancsj <d)civ^<.Ai)i; ©ro5 c'^' toTj oc-ioti eivln. 
 
 S fervations 
 
25*8 Christ's Divinity Serm.VIL 
 
 fervaiions I have rJrcady made for the God- 
 head of the Son, on the words of the con- 
 text immcdiateiy preceding. 
 
 Another paffbge, which deferves our re- 
 gard, is this following; ^That He might 
 redeem tis from all iniquity^ and ptirifie 
 unto himfelf a ^ fecul'tar people zealous 
 of good works. The meaning -of the 
 words is much the fame with that which 
 we find in the following paffage of the 
 book of Exodus^ to which it is probable 
 /the apoftle alludes, "^ 2> have feen what I 
 did to the Egyptians, and how I bare y on 
 on Eagles wings^ and brought yon unto 
 my felf: Now therefore if ye will obey 
 my voice indeed^ and keep 7ny covenant^ 
 then you Jhall be ^ a peculiar treafure un- 
 to me above all people. In the words of 
 St. Tattl^ the Perlbn fedeeming is the Son 
 of God : The Perfons redeemed are thofe 
 who believe". And the redemption is deli- 
 verance iTom^rhe guilt 'of fin, and thecon- 
 fcque Tee's: of \t. In the paflage of ^x^- 
 dlis^' The Pvcdeemer is Jehovah : The re- 
 S'eemed are the Jews : And the redemp- 
 tion is dchverance from Egyptian fervi- 
 tude. According to St. Taiil^ inward pu- 
 rity, and a zealous pradice of good works 
 
 • c TU, ii. 14. ** hoi^d') i3-S£4b(!-tov. 
 
 . ,^- hxoc, ^ix. 4> 5. ^ Aaci TTSC/fiia-i^. LXX, 
 
 " ' ^ ar€ 
 
Serm.yil. proved from Redemption. 25-9 
 
 are required in confcqucnce of rcdcmprion 
 from fin, to render hcWcvQis^ pecul'i ay peo- 
 ple TO the Son of God. And according 
 ro Mofes ^ obedience to God, and the 
 keeping of his covenant, were ahke re- 
 quired in coiilequence of dehverance from 
 Egyptian lervitude, to continue the Jez^js 
 in tho. privileges and honours of 2i peculiar 
 people to the Lord Jehovah. . From this 
 comparifon any one may fee, that Per- 
 fons redeemed by the blood of Chrifl:, and 
 obeying the tni h, are as much the pecu- 
 liar people of Chi ill, as the Jews redeem- 
 ed and obeying his voice, were the p ecu- 
 liar treafure of the Lord Jehovah. But 
 the peculiar tre/tfiire^ or according to the 
 fevenry, whom Si.Taul follows, the, pe- 
 culiar people of the God of the Jewsj 
 are called in the verfe immediately follow- 
 ing, A kirigdo'm of priejts^ and an holy 
 nation. ^ Te jball be a peculiar treafure 
 unto me^ fays He, above all people : for 
 all the earth is mine. And ye jhall be 
 unto me a ^ kingdom of priejis., and a^t'^ 
 holy nation. And the peculiar people of 
 the Son of God according to St. Taul^ ot 
 
 g Exod. xix. 5, 6. 
 
 » "U^'oi uFioy. LXX. 
 
 S z the 
 
i6o Christ's Divinity Serm.VlI. 
 
 the faithful and obedient of the chriftian 
 ceconomy, are called by St. Teter in hke 
 manner ^ a royal friejlbood^ an holy na- 
 tion^ ^ a peculiar people. If then a pecu^ 
 liar people impHes in its notion, that the 
 fubjed:s it is fpoken of, 2xt pr'iefts to Him, 
 to whom they are peculiar ; and the 
 church of Chrift is \\\% peculiar people \ it 
 will then follow that they are priefts to 
 Chrift, and that Chrift istheobjecSt of divine 
 W'Orfliip, and confequently God ; for none 
 is the objed of divine worfliip "^ but God 
 only. And accordingly we find that the 
 fame Perfous, that are Triejts of the Fa- 
 ther^ are declared in the fcriptures to be 
 Trtefts of the Son ; as it ;s written, " blef- 
 fed and holy is He that hath part in the 
 jirft refurre6lion : On fuch the fecond 
 death hath no power^ but they Jhall be 
 Triejts of Godj and of Chrift^ and Jhall 
 rei^gn with him a thou fand years. 
 
 I fliall exercife your patience but a little 
 longer in confidering a palTage taken from 
 SK.Teter-^ the words are thele, ^ If fo be 
 ye have tajled that the Lord is gracious. 
 
 ^ Bavi^eiov teocl'livy.se., 'iG^^ cifio</. I Pet. il. p. 
 
 ' A'/oj «; Tsrt£/.7ror^iriv. Scs Mslachi iii. 1 7. where TO^U 
 is rentlered «; zne^i-KoiiiTiv. LXX. 
 
 ^ Exod. xxii. 10. n Revel x'<. 6. 
 
 " ' R»Tff ihvj-xo^i on ;\f>,^)ic, Kv^^t^. i Pet. ii. 3- 
 
 The 
 
Serm. VII. proved from Redemption, i6i 
 The pafTage alludes to the following words 
 in the book of '"P/a/mSy p O tajte and fee 
 that the Lord is good. That St. Teter, 
 when he wrote, had the Tfalm in view, 
 is evident from hence, that i five verfes of 
 the fame Tfalm are cited together in ' the 
 courfc of this Epiftlc. Thar he had fpecial re- 
 gard to the eighth verle of the faid Tfalm^ 
 is further evident from the likenefs of the 
 ftyle in the paflage I am confidering, to 
 that of the fevcnty. That the God of the 
 Jewsy is the Lord meant in the words 
 of the Tfalm, will appear to every one at 
 the full reading ; for the royal pfalmift 
 from a deep fenfe of the goodnefs of God, 
 which he had lately experienced, and 
 gratefully acknowledges, excites others to 
 confide in Him for the like experience 
 of his goodnefs and truth, and teaches 
 them the ground of confidence in Him. 
 That the words alluded to are applied by 
 the aooftle to the Son of God , is clear 
 from the context; If fo be ye have tajied 
 that the Lord is gracious^ to whom com- 
 ing as unto a living ftone^ difallowed in- 
 deed of meUy hilt chofen of God^ 8cc, 
 where the Lord zh2iZ \s graciotis^ or Jeho- 
 
 P Tiia-ac^e ^ 'ISe^ oti ;^y)'^^or, o Y^vQ/.'^. Pf. XXXiv. S. 
 
 q y. iz, 13, 14, 15, 16'. 
 f Cap. iii. 10, I J, li. 
 
 S 3 vah 
 
x6i Christ's Divinity Serm.VII. 
 
 vah that is gcody is the living fl one d'lfaU 
 lowed of men., but chofen of God\ that is, 
 is' the Son of God, or God the Word ma- 
 nifefixd in flefli : o^sxh^Jioneof^Jiumblingj 
 and rock of ojfence in the fame chapter, is 
 the Lord of bofis according to Ifaiah \ and 
 the Lord Chrift according to St. Teter. So 
 clearly are we raught in the writings of 
 this great and eminent apoftle, that God 
 the Word is^ one with Jehovah the God of 
 the Jews. ■ . 
 
 And now,'' my brethren, is it reafona- 
 ble to conceiVej that things fpoken of [he 
 great God in the old Teftament, and pro- 
 per to God a(ccording to the notions con- 
 Veycd cf the Godhead in rhole facrcd wri- 
 tin^s^ ih6i!jld't)e attributed ro the Son by 
 fit'^^ibiloVerstri the ne^v, who were men 
 2;mded" by t^hef Spirit of trurh ; or affirmed 
 of niaiielf by thcSon of God who is righte- 
 otrliieis arid truth ? Or that Chrift himfelf 
 would mAke life of the ftyle of the great 
 God in difcouifing of huPileif, or inipired 
 Perions fpeak of the Son in a manner of 
 ftyle which the prophets ufe, when th?y 
 fpeak of Jehovah the God of the Jews^ 
 if He were not rcaily and truly God, or 
 one with Jehovah the God of the Jews ? 
 
 5 y, 8. . ■ c ifa, viii, 14. 
 
 Could 
 
Serra. VII. proved froinRcdcmplon^^c, 163 
 
 Could it poiTibly be fuppofed rhat excefs 
 of love to their Lord and Mafter, and 
 their wonder and itirprizc at the miracles 
 lie wrought, lliojuld have wound up his 
 difciples into greater apprehenfions ot his 
 nature and dignity, than the truth would 
 admit of; yet what (liall we fay when the 
 Son himftif, as I have already iliewn, 
 Ipeaks in the ftyle, and reprefcnrs himfelf 
 in chara6lers of true God? Shall difFiciil- 
 ties railed by fhortfighted men, who have 
 little knowledge of the things they con- 
 verfe with, and familiar to them, and 
 vvhofc finite capacities can never Ibarch out 
 the infinite nature and perfections of God, 
 be more regarded in this article of our faith, 
 than the Son himfelf, v»'hom none knows 
 "but the Father alone, who is God the 
 Word, and affirms fuch great and excellervt 
 things of his own Perfon ? Let the Son 
 be true, whatfoever opinion wc are forced 
 to conceive of the doctrines of men. And 
 if fome will boaft in founding their religion 
 on the uncertain reafonings of their privat-e 
 fpirit, let this be our glory that we build 
 cur faiih on the word of God, /the .way 
 and the truth, as believed aJid,;^cknow: 
 Icdged'in the church of Qod frointhc very 
 beginning. ' ' /• 
 
 « Matth. xi. 7. 84 THE 
 
THE 
 
 DIVINITY 
 
 O F T H E 
 
 HOLY GHOST 
 
 Proved from 
 
 Job xxxiii. 4. and other Texts of the Old 
 Testament. 
 
 Xhs Eighth SeRxMon preached on Tuef- 
 day June 6. 1711 
 
 Job xxxiii. 4. 
 The Spirit of God bath ynade me^ and tlye 
 breath of the Almighty hath given me 
 life, 
 
 HAving hitherto difcourfed of the God- 
 head of the Son, according to the do- 
 ctrine of the old Teftamenr, explained and 
 confirmed m the writings of the new , I 
 ihall end my Difcourfes with a pafTage or 
 two relating to the Godhead of the third 
 Perfon in the bleffed Trinity. In order to 
 which, I Ihall firft premifc, that the Sprit 
 
 of 
 
Serm.VIII. TheT>iv.ofthen.Gho{[,^c. z6s 
 
 ofGod^ or the Holy Sprit mentioned in 
 the books of the old Teftamcnr, is one and 
 the fame with the Holy Spirit in the wri- 
 tings of the new. As for inftancc, St. y^- 
 ter fays, ' That the Holy men ofGod^ that 
 is, the Publijhers of the Prophecies of the 
 old Teftament, fpake as they were moved 
 by the Holy Ghojt, Where the Spirit meant 
 is doubtlels the fame as was known in the 
 church by that very name at the time of 
 his writing; that is, iht Holy Gh oft ^ which 
 the Baptift ^ had foretold, ^ Chrift promi- 
 fed, ^nd the church "^received on the day 
 of Pentecoft ; a Spirit of "= prophecy that 
 infpired the writers of the new Teftamenr, 
 and a Spirit of ^knowledge, that inftruded 
 them in the myfteries and prophecies of 
 the old. Which St. Veter calls the Sfi^ 
 rit of Chrift in his firft Epiftlc, as the gift 
 of the Son to the Prophets of old, as well 
 as to the faithful of the gofpel oeconomy ; 
 laying, ^ Of which falvat ion the Prophets 
 
 have enquired^ fe arching what ^ or 
 
 what manner of time the Spirit of Chrift^ 
 which was in them, did Jignifie^ when it 
 
 ^ 1 Per. i. ir. ^ Matth. iii. i r. c j^j^^ xiv. 16. 
 
 ^ Ads u. 1,4. « r Cor. xii. ic. 
 
 ^ I Cor. xii. S. & xiii. 2. 
 
 g I Ep. i. 10, II. Ses alfo Rom. viii, 9. Philip, i. j^, 
 Prophetas ab iplb hahenrss doaum, in ilium prophetave^ 
 rant. Bumah. Efi^, c -:. 
 
 tefiified 
 
a^6 TheT>ivm. of the H.Gliofl, Serm.VIIL 
 
 tejiijied be forehand the fitjferiiigs ofChriJi, 
 and the glory that jhould follow. And St. 
 Stephen reproves the Jews of his time for 
 Ttfiiimgihe Sj^irit in the followers of Chrift, 
 as their Fathers had refifted him in the 
 mouth of their Prophets; which plainly 
 luppofes, that the ^' fame Spirit fpake in 
 the one, which was manifefted in the o- 
 ther. ' Te ftiff-neckedj lays He, arid im- 
 circumcffed in heart and ears^ ye do ai- 
 rways refift the Holy Ghoji : As your Fa- 
 thers did^ fo do ye. And we may reafon- 
 ably believe, that the fsme Spirit which 
 Ipakeby their Prophets, governed and pro- 
 tecSted them in their judges and kings ; the 
 Spirit of knowledge which inftruded the 
 one, and the Spirit of power which Rip- 
 ported the other, being called by the name 
 of the ^Spirit ofGod^ or the ^Spirit of 
 the Lord\ which is thus delcribed in the 
 Prophet Ifaiah^ "^The Spirit of the Lord 
 fhall reft upon hrm^ the Spirit of wifdom 
 and underftanding^ the Spirit of coiinfel 
 and mighty the Spirit of knowledge and 
 of the fejzr of the Lord. In conformity to 
 
 h Unus ergo &. idem Spiritus qui in Prophetis u: Apo- 
 ilolis. Novat. de Tr'in. c. ly* . Iren', li^. 4. c. 66. 
 ■ i Afts vii. 51. ^ Compare i Sam. x. 10. zvUh ch. 
 
 si. 6. ' And I Sam. xy;, 13, 14. ivith 2 Sam. xxiii. 2. 
 
 n^ Ifa. xi. 2. 
 
 which 
 
Serm. VIII. proved fnm Job 3 3 • 4) ^c 1 6^ 
 v/hich, the Gofpel acknowledges but " one 
 Spir.t^ tho* manifcftcd ro the church in the 
 different gifts ° of kncjuledge and power. 
 If then the Spirit of Gor!, which adled and 
 fpake by the Fathers and Prophets of for- 
 mer oeconomies, was the fame Spirit which 
 adied and fpake by the Apoftlcs of Chrift; 
 if Jc-jiJ and Gciit'tle have bcrh accels to the 
 throne of grace in this one Spirit ^ as it is 
 written p Through him iz:e both have an 
 accefs by one Spirit unto the Father ; and 
 peribnal characters are arrribured lb Him m 
 the new Tcftament, flich as diilinguiih him 
 from Father and Son; it will then follow, 
 that the Spirit of God in the old Tcftament 
 as well as the New, is a Perfon diftindt 
 from the Perfon of the Father whofc Spi>* 
 lit He is. This being preraifed, 
 
 I fliall now produce a pafHig^ or two 
 from the old Teftaraent, by which it ap- 
 pears that the Spirit of God is himlelf G<9i. 
 I have already obferved according to fcri- 
 prure, that creating is proper to the true 
 God. But creating' is attributed to the 
 Holy Ghoft. The confequencc of which 
 is that He is true God. That creating is 
 
 " Ephef. ii. iS.~iv. 4. 
 
 o I Cor. xif. 4, 8, 9, 10, II, 13. 
 
 p Ephef. ii. 18. 
 
 attributed 
 
i68 T/jeDivm.oftljeH.Ghoay SermVIIf. 
 
 attributed to the Holy Ghoft will appear, 
 .r* r rr, the woiUs of Elihu in the 
 
 hooik oi Job \ \\\t "^Spirit of God, fays He, 
 has made me. The word make is the fame 
 that is ufed in the book oi Genefls, to ex- 
 prefs the a(5t of divine power, which God 
 manifefted in creating man, as we may 
 plainly learn from the following words, 
 ' Let us make man, ^ In the likenefs of 
 God made He Him, And affirmed by £"- 
 Ithn of the Holy Ghoft, who probably mo- 
 ved him to reprove Joby Ihews that the 
 Spirit w?s proper creator or joint efficient 
 together with the Father ; and juftifies rhe 
 comment of the learned do(aors of the 
 chriftian church, who fay that the Father 
 fpake to the Son and the Holy Ghoft, 
 * when He faid in the plural, Let us make 
 man. That Elihu alludes to the account 
 given us of the creation of man in the book 
 oiGenefis, I think will appear by compa- 
 ring his words with the text of Mofes, the 
 Lord Godj lays He ^'formed man of the 
 diifi of the ground^ and breathed into his 
 nofirlls the breath of life. Which Elihu 
 copies in the following manner, The Spirit 
 vf God hath made me^ and the breath 
 
 q Ch. xxxiii. 4. i^nury ^ Genef. i. 26. H'^i/yj 
 ^ Genef. v. I. XW^ ■ r see Serm. I, " Gen. 11. 7, 
 
 of 
 
Sctm, Y lU. proved from Job 33' 4,?^^. 169 
 of the Almighty hath given me life. 
 Where the Spirit of God is put in the 
 place of the Lord God\ that is, the J^i- 
 rit ofGod\N2LS>x\\t maker oi ElihUy as the 
 Lord God the Creator of man ; and the 
 breath of the Almighty quickened and fi- 
 niflicd him in his mother's womb, as the 
 breath of Life breached into his noftrils 
 by the Lord Gody quickened man fo foon 
 as he was formed of the duft of the earth. 
 From whence it will follow, that the Spirit 
 of God is proper Creator like the Lord God ; 
 for the fame Spirit which created one, may 
 juftly be fuppoled to be "^ equally concern- 
 ed in the making of all ; and fmce none is 
 Creator but the one, true, and eternal God, 
 the Spirit is one with the true God. If 
 the ftyle be varied in the following words 
 of the fame book, "" By his Spirit He hath 
 garnijhed the heavens ; it does not infer 
 that the Spirit is lels in nature or efTence 
 than the true God, or is not truly and 
 properly Creator; but this rather, that 
 the Spirit of God is not the Pcrfon whofe 
 Spirit He is, is not the firfl: but another 
 
 (t'ye Son and Spirit ^ lib. 4. in praef. & lib. 5. c 6.) pv6ui- 
 
 iio^, oTTii cvuTCM /Si/AeyJ). Ircn. lib. 5. c. 5. 
 X Job xxvi. 13. 
 
 Pcrfon 
 
170 The 'Divln, oftbeYi.Gm^, Serm.VIIL 
 Perfon, who adlcd together with the Fa- 
 ther and Son in creating the world and 
 garnifhing the heavens, and continues to 
 adl in renewing, ^ fupporting, aud perfecSt- 
 ing all things. 
 
 Secondly, That creating is attributed to 
 the Holy Ghoft, will farther appear from 
 the words of the Tfalmiji who fpeaks thus, 
 ^Thou fend ft forth thy Spirit^ they are 
 created : jind thou reneweft the face of 
 the earth. The creating principle is the 
 Spirit of God, who no foouer is lent, than 
 all things are made. The Father fends as 
 the firft in the Godhead, and the Spirit is 
 feiit as a different Perion from the Father 
 fend'mg. The Spirit \% fent when the Fa- 
 ther mantfefts him in acSs of creating ; for 
 fending is mamfefting according to fcri- 
 pture, as it is written, "^ Send thine hand 
 from above ^ that is, manifeft thy power 
 from heaven. As then the fower of God 
 which is fcnt or manifefted is, one with 
 the God by whom it \s fenty fo the Spirit 
 of God, which is fent by Him, is one with 
 the God who ^nanifefts ox fends Him, one 
 in fubftance though different in Perfon ; 
 for the Spirit fent is a creating Spirit, a 
 joint efficient with Father and Son, and 
 
 y ?i:x\. civ. 30. • z Pfal. cxliv. 7. 
 
 confequently 
 
coniequcnrly God, or together with both 
 is rhc true God. 
 
 Tktrdly, That creating is attributed to 
 the Holy Ghofl:, will hkcwiic appear from 
 the prophet Ifa'tah ^ who ijeaks thus, 
 * Who hath dlrclied the Sprit of the 
 Lord^ or being his couvjellor hath taught 
 him ? In the verle preceding He proclaims 
 the unparalkl'd power of God in creating 
 the world, by way ofqueftion; WhOy fays 
 he, hath meafnred the waters in the hal- 
 low of his hand? and meted out heaven 
 with the fpan^ and comprehended the duft 
 of the earth in a meafure^ and weighed 
 the mountains in fcales^ and the hills in 
 a balance? To which he fubjoins, IVho 
 hath directed the Spirit of the Lord^ or^ 
 being his counfellor hath taught Him? 
 On which words I fliall, 
 
 Firjiy Obfcrve, that the Sprit ofGodis 
 put in the place of the Lord God^ the fub- 
 jed: fpoken of in the context preceding. As 
 for inftance, in the ninth verle the prophet 
 reprefents him as coming to the church; in 
 the tenth verie, as its Judge and Saviour ; in 
 the next following, in charadter of Shepherd; 
 and as Creator of the' world in the tvrelfth 
 verle ; where the queilion put declares in ef- 
 
 a Ifa, xl. 30. 
 
 fed: 
 
272- The T>ivifu of the H. Ghoft, Seriti.VIIL 
 fe<St that noiie was creator but almighty God 5 
 none proportioned the parts of this world 
 but Jehovah only ; as the queftion put in 
 the next verfe^ is a like declaration, that the 
 wifdom of God was the lole contriver and 
 exemplary caufeofits beauty, perfection, and 
 unfearchable variety. IVho^ fays He, hath 
 dtreEied the Spirit of the Lordi That is, 
 diredled God, by dirediing the Spirit in cre^ 
 ating the world. Or being his counfellor 
 bath taught Him ? That isj the fame God, 
 by teaching the Spirit the wonderful art 
 difcerned in his works from the lead ro the 
 greateft. The words following as well as 
 preceding evidently fhew, That the Lord 
 God is the only fubjed: whom the prophet 
 fpeaks of, and confequently, that ih^Spirit 
 of God^ is put in the place of the Lord 
 God, 
 
 Secondly^ I fliall obferve, that the Spirit of 
 God wrought in the creation of heaven and 
 earth, or Ihevved forth the grearnefs of his 
 wifdom and might in weighing and mea- 
 furing the parts of them. For in what 
 refpedt does the prophet deny that any di- 
 rehcd the Spirit of the Lord^ but in that 
 of creating the heaven and the earth ? 
 And to what purpofe does He put th^ 
 quePcion, bat to teach his readers chat this 
 perfedt Spirit Wv^s diredted by none inferior 
 
 ro 
 
Serm.VIII. proved from Job33.4,5^f. xji 
 
 to himfelf in meafiiring the waters and 
 meeting' out heaven'^ which plainly lup- 
 pofes that He manifcfted his power in 
 creating the world. 
 
 Thirdly y That the Spirit of God, whom 
 none could direcSt who was lefs than him- 
 felf, was his own counfcllor, his own di- 
 redor in creating the world. For it can- 
 not be iuppofcd that infinite wifdom fliould 
 be wanting to Him who had infinite pow- 
 er, or the wifdom of God to the holy 
 Ghoft, the efTedts of whofe power demon- 
 ftrated him God ; for creating power is a 
 fcripture argument of the Godhead of Him, 
 that is faid to create. When I fay that 
 the Spirit was his own counfellor, I do not 
 exclude the Father and the Son ; for the Spi- 
 rit of God ^ fearcheth the depths^ or know^ 
 eth the things of almighty God^ as the 
 Spirit of man the things of a man. And 
 forafmuch as the Spirit is the Spirit "" of the 
 Son as He is of the Father, and receiveth 
 of the Son's ^ in receiving or knowing the 
 things of the Father, for ^ all that is the 
 Father's, is the Son's alfo ; we may like- 
 wife infer that the Spirit knoweth the things 
 of the Son as he knoweth the Father's; 
 
 *> I Cor. ii. lo, I r. c see page z. 
 
 ^ John xvi. 14, 15. Mbid. y. 15. 
 
 that 
 
t^4 ^f^^ T>ivin. of the H.Ghoft, Serm.VIlt 
 that is, he knoweth the things of the Fa- 
 ther and Son, as the fpirit of man the 
 things of a man, and confequently as one 
 in nature or efTence with both perfons ; in 
 refpcd: of which the Spirft may be faid to 
 have counfelled himfelf in creating the 
 world, fince the nature and perfedion is 
 one and the fame in the three Perfons. If 
 the Spirit of God then is put in the place 
 of the Lord God, if creating the world the 
 mark of Divinity is attributed to him, and 
 his wifdom and knowledge are equal to his 
 jpower, it will then follow that He is true 
 God, or comprehended in the notion of the 
 one God, the God of the Jews. 
 
 Should any objecft that the Spirit of the 
 Lord is rendered by the feventy the mind 
 of the Lord^ and infer from thence, that 
 It is not a Perfon but divine attribute ; the 
 contrary wiil appear from the writings of 
 Sr. Tattle who cites the pafTage according 
 to the fevenry. As for inllance, in the 
 firft to the Corinthians^ the apoftle tells 
 ns, ^That the things prepared for the lo- 
 vers of God are unknown to man in his 
 natural fiate. ^ That God hath revealed 
 them by his own Spirit^ who fearcheth all 
 things J yea-i the deep things of God, 
 
 Cap. ii. f. ^. g f. lo, I J, iz. 
 
 ^ That 
 
Serm.VIII. proved from Job 33. 4, ^c. x/^- 
 
 That the vatitral man rece'ivcth not 
 the things of the Spirit cf Gody lor vvjinc 
 of the Spirit thro' which they are dif 
 cerned. And then he crncluJes with a 
 proof takcij of^hat which he had faiil from 
 the prophet Ifaiah^ ' ^^ho hath known 
 the mind of the Lord! 1 hat \%y none dc- 
 ftirute of the Spirit of God knovveth the 
 Spirit, and the things of the Spirit, nor 
 confeqncntly the things rhac are given us 
 of God But we^ lays He, ^ have the 
 mind of Chrifl -^ that i^, the ^ holy Spirit, 
 the Spirit of the Son as well as of the Fa- 
 ther, the fame which He had affirmed a 
 litrle before in difFerenr terms, ^ Now we 
 
 have received the Spirit which /V of 
 
 Godj that we might know the things that 
 are freely givento tis of God. But the Spirit 
 of God, which the church received, was 
 the holy Ghoft that deiccnded on the apof. 
 ties on the day of Tentecojl^ the third 
 Perfon in the bleffcd Trinity. From 
 whence it appears that the Spirit of the 
 Lordy or the mind of the Lordy is not an 
 attribute^ but divine Perfon. 
 
 ^ f. 14. ' S^. 16. 
 
 ^ ^ ^^* /^'5-« e;^o.t«fv, raVi-i, ts-v^Cikcc J^itv, CEcum. 
 in loc. See aljo Theophyl. 
 J f. li. 
 
 T % That 
 
ry6then:)ivm.ofthe H.Ghoft, Serm.VIft 
 
 That the Spirit creates, is confirmed in 
 the writings of the new Teftament. For to 
 raife the dead, and perform cures on the 
 body of man exceeding the skill and abili- 
 ty of art, feems to require the fame power 
 that created it at firft. Buc the Spirit of God 
 in the apoftles of Chrift raifed ™ the dead ; 
 ''cured men who were born lame; °caftout 
 devils, Pand healed many of variety of difeafes. 
 As it is written, "^ to another the gifts of 
 healing by the fame Spirit ; to another the 
 
 working of miracles. But all thefe 
 
 worketh that one^ and the fe If fame Sp- 
 tit J dividing to every man feverally as 
 He will. That is, the Spirit of God co- 
 working with the name "^ or power of 
 Chrift, performed the cures on the bo- 
 dies of the fick. Nay, Chrift himfelf 
 wrought in the power of the holy Ghoft. 
 ^The Spirit of the Lord is upon me^ fays 
 He, becatife He hath anointed me. And 
 again, ' If I caji out devils by the Spirit 
 of Godj then the kingdom of God is come 
 nntoyou. And St. Teter fays, ' That God 
 
 ^ Ads ix. 40. n Cap. iii. 2, 6, CT'f. c. xiv. 8, 10. 
 
 ** Cap. xvi. 16, 18. xix. 12. 
 
 P Cap.v. 12, 15, 16. xix. II, 12. 
 
 ^ I Cor xii. 9, 10, II. 
 
 ^ Mark xvi. 17, i8, Rpm, XV. 18, 19. 
 
 s Lukeiv. iSt «^ Matib. xii. 28. 
 
 V Adts x. 38. 
 
 anointed 
 
Scrm.VIII. proved from Job 33. 4, "^c. zjj 
 
 anointed Jefus of Nazareth with the holy 
 Ghojtj and with power -^ who went about 
 doing goody and healing all that were op^ 
 prejfed with the devil : For God was 
 with him. Nay, the foul is renewed by 
 the Holy Ghoft, as well as the body ; for 
 we are born of the Spirit ^^ ''' according to 
 St. John ; "" and renewed by the Spirit ac- 
 cording to St. Taul. If then the Spirit 
 of God performed cures on the bodies of 
 men in the Perfon of Chrift, in concur- 
 rence with the Father ; if He wrought 
 cures by the apoftles of Chrift in conjunc- 
 tion with the power of ^ Father and ^ Son ; 
 if the fcripture fpeaks of the working of 
 the Spirit^ and the working of God in * 
 the fame ftyle ; and the creature is renew- 
 ed by the fame power that created it at 
 fiift; it will then follow that the Spirit, 
 which renews, created it at firft, or was 
 joint Creator with Father and Son ; and 
 is confequently one with the true God, 
 the only Creator of heaven and earth. 
 
 Another palTage for the Godhead of the 
 Spirit in the old Teftamenr, is taken froni 
 jthe Tfalmsy ^ Whither /ball I go from thy 
 
 w John iii. 5. x Tit. iii. 5. 
 
 y Heb. ii. 4, « Mark xvi. 20. 
 
 =» I Cor. xii. 6, 10, 11,18, z8. 
 ^ Pfal. cxxxix. 7. 
 
 J ^ Spirit^ 
 
^fo TheT>lvhL of the H.Ghoft, Serm.VIII. 
 
 Spirit ? The queftion is an inference from 
 what had been faid in the verles preceding; 
 where three things are celebrated by the 
 Pfalmift, the power, the prefence, and 
 knowledge of God: The power of God 
 in *= giving him being; the prefence of God 
 **in compafTing his path; and the know- 
 ledge of God in ^ underftanding his thoughts, 
 his words, and his adions. In which ver- 
 fes I think it is plain, that the inftance of 
 the power and providence of God em- 
 ployed on himlelf, is defigned by the T^fal" 
 mifl as a public acknowledgment, that the 
 fame power, and the fame providence is 
 exerciled towards all ; that is, that the God 
 of the Jewy^ who created the Tfalmiji, 
 Is Creator of all men, and conlequently of 
 all things; for the fame God who created 
 mm, is according to fcriptqre the maker of 
 all things ; that He is every where prefent 
 with the things He created, and continu- 
 ally fupports ; and difcerns every thing 
 with which he is prefent. From thele 
 jpreraifTes applied in particular to his own 
 Perfon> but meant in general of men, and 
 angels, and every creature, in proportion 
 to their greater or fmaller perfedions, does 
 the Tfalmiji infer of himfelf and all things. 
 
 
Serm.VIII. proved from Job 3 3. 4, ^c. xyc) 
 
 that nothing can withdraw it iclf, noihing 
 be concealed from the prcfence, power, 
 and knowledge of God, fiKrounding, fup- 
 porting, and learching it throughout. The 
 terms of the conclufion are thole cited, 
 PFhither Jl^all I go from thy Spirit ? 
 Which includes a negation, that none can 
 retire from the Spirit of God ; that is, fince 
 God who created and fupports all things is 
 prefent every where, and knows all things, 
 nothing can withdraw it fclf from the Spi- 
 rit of God ; which is no conclufion, if the 
 Spirit of God be not oraniprefent, an ob- 
 ferver of all things, and one with the God 
 contained in the premifles. For how does it 
 follow from God's omniprefence, that none 
 can go from the Spirit of God, if the Spi- 
 rit of God be a mere creature, or a Being 
 lefs than, and different from, God ? As for 
 inftance, if the premifes be formed, accord- 
 ing to the dodrine contained in the Tfalmy 
 they will run thus ; 
 
 The Creator of all things, who is pre- 
 fent every where, and knows ail things is 
 the Lord God. 
 
 None can go from the Creator of all 
 things, ^c. The conclufion of which w,ill 
 be properly this ; 
 
 Therefore none can go from the Lord 
 God. But the Tfalmijt infers, that none 
 
 T 4 CA^ 
 
iSo TheT)ivin.of the H,Gho% Serm.VIlI. 
 
 can go from the Spirit of God. It will 
 therefore follow that the Spirit of God is 
 implied in the premifes tho' not exprefled ; 
 for nothing can be inferred that is not im- 
 plied. According to which the major will 
 be this, 
 
 The Creator of all things, who is pre- 
 lent every where, and knows all things, is 
 the Father of all, and the Sfirit of the 
 Father. 
 
 From whence it will follow, that none 
 can go from the Spirit of Gody becaufe 
 with the Father He is joint Creator, ^ every 
 where prefent, and knows all things. But 
 thefe are characters proper to Jehovah the 
 one God, according to the doctrine of rhe 
 old Teftament ; it will therefore follow, that 
 the Spirit of the Father is included with the 
 Father in the Lord God, the God of rhe 
 Jews^ and the one God. In the context 
 following, He juftifies the conclufion He 
 had already drawn, that none can go from 
 the Spirit of Gody by confirming the doc- 
 trine of God's omniprefence ; faying, § If I 
 afcend up into heaven^ Thou art there : 
 If I make my bed in helly behold Thou 
 art there : If I take the wings of the 
 
 ^ Cujus (Dei) Spiritus ac Numen ubiq; diifufum abefle i 
 nunquam poteft. La^» lib, z. c,i» 
 g f, 8, 0, 10. 
 
 ' morningy 
 
Serm.VIII. proved from Job 33. 4, ^c. 281 
 
 tnornhtg^ and dwell in the uttermofi parts 
 of the fea : even there jhall thy hand 
 lead me^ and thy right hand fhall hold 
 me. The meaning of which is, chat there 
 is no fpace howfoever remote, no place m 
 the height or depth, in the length; or 
 the breadth, that is not fi'lcd with the ma- 
 ■^ jefty and power of ahnighty God ; and 
 no (late howfoever deprived of the joys 
 of his prefence, and a commerce with his 
 goodnefs, that is not naked and open to 
 his fight. Since then this is urged to 
 ftrengthen the conclufion He had already 
 made, that none can go from the Spirit of 
 God^ the fame, which is faid of the pre- 
 fence of God, muft be meant of the pre- 
 fence of the Spirit alfo ; that is, that the 
 height and depth, the length and breadth 
 are alike filled with the holy Spirit, as 
 they are with the Father, whofe Spirit he 
 is ; the confequence of which is, that they 
 are both omniprefent in the fame fenfe, 
 and confequently God, that is, two Per- 
 fons in one Godhead. 
 
 The Omnifcience of the Spirit, which is 
 no lefs taught in the cited pafi^agc than his 
 prefence every where (for to go from the 
 Spirit is to go from the knowledge and 
 obfervation of the Spirit as well as his pre- 
 fence) is confirmed in the writings of the 
 
 new 
 
%%^rhe "Divin. of the H.Ghoft, Serm.yill. 
 new Teftament ; that \s^ God the Father, 
 and every creature is fully known to the 
 Spirit of God. That God the Father is 
 perfedtly known to his own Spirit,, we learn 
 from St. Taul in the following words, ^ The 
 Spirit fearcheth all things^ yea, the deep 
 things of Gody or, according to the origi- 
 nal, the depths of God. Where the all 
 things of God are the whole of God, or 
 the riches and fulnefs of the Godhead of 
 the Father, being abfolutely ufed, and no 
 where reftrained to a certain fett or fyftem 
 of objects contained in the Father. For 
 the S'^mi's fearching or knowing all things^ 
 is a general truth affirmed by the Apoftle, 
 in order to infer or prove a particular af- 
 ferted before, namely, that ' The things 
 which God hath prepared for them that 
 love him^ are revealed to the church by 
 the Spirit of God. To all things fearch- 
 edy are added the depths ^ an important 
 term, which teaches that nothing is ex- 
 cepted from aUy that is, that nothing m 
 God, howfoever profound or howloever 
 fublime, fiirpaflTes the knowledge of his Ho- 
 ly Spirit. ^ The depth of his riches ^ and 
 .wifdontj and knowledge ^ which the Apo- 
 
 h I Cor. ii. 10. » ,^. 9, lo. 
 
 k Rom. xi. 33o 
 
 flic 
 
Scrm.VIII. f roved from Job 33. 4,5^r. ^83 
 
 (tie admires, bur cannot comprehend ; ^ The 
 breadth and the lengthy the depth and the 
 height of the love of Chrifi^ which tho' 
 known in pare in porportion to the facul- 
 ties of intelled:ual creatures, "" yet pajfeth 
 knowledge in rcfped: of the fulncls and per- 
 fe^Sion of it; and every thing in God, 
 whom no creature can pofllbly fearch, or 
 ""Jind to perfection^ are fully comprehend- 
 ed by the Spirit of God which Jeareheth 
 all things y yea^ the deep things of God. 
 And if things furpafTing the capacity of 
 man and every creature, be fearched and 
 underftpod by the Spirit of God, it evident- 
 ly follou's that He is no creature, bur true 
 God. And again, \{ fear chin g the heart 
 of a mortal man is proper to God accord- 
 ing to fcripture, as I have fliewn before, 
 and confcquendy a proof of the Godhead 
 of him who fear cheth the heart: The 
 fe arching of all things^ yea^ the deep things 
 of God, is doubdefs a ftrong and infallible 
 proof, that the Spirit, who fear c he th there, 
 is true God. In relation to the manner of 
 his knowing the Father, in as much ex- 
 ceeds the condition of man and every <:rca- 
 
 ' Ephef. iii. i8, 19. 
 
 *" Oide r^T* eiTirtVy ort yyua-sS-s cculvv Trstr-^ t/s Ifiv^ c.f 
 
 Tbeophyl. in loc. ^ Job xi, 7/8. 'F.tclef. vn ? |. 
 
 /; turCj 
 
284 TheT>ivin. of the H.Ghotty Serm.VIIL 
 
 ture, as the extent of his knowledge out- 
 ftretches their capacity ; and argues Him 
 one with the true God. For it is not faid 
 that the things of God are revealed to the 
 Spirit by the Lord God, as it is in the con- 
 text that the things ofGod^ or the things 
 Qfthe Spirit are revealed to man by the 
 Spirit of God ; but the fcripture fays that 
 He fearcheth or knoweth the things of 
 God J as the Jpirit of man the things of a 
 man ; that is, the Spirit of God is inward- 
 ly confcious of the things of God, as the 
 Jpirit of man of the things of man ; which 
 plainly fuppofes, that the Spirit of God, 
 tho' different in Perfon, yet is one with 
 the Father in nature or fubftance, as the 
 Ipirit of man is really and fubftantially one 
 with the man whofe fpirit He is. For^ 
 fays the Apoftle, what man knoweth the 
 things of a man^ fave the fpirit of man 
 which is in Him ? even fo the things of 
 God knoweth 7W man^ but the Spirit of 
 Qod, 
 
 ^econdly^ ][ the depths ofGodheknown 
 to the Spirit, how can his works be con- 
 cealed from FJim ? If He fearches the things 
 of the Father who creates. What in the 
 creature can efcape his knowledge ? For in 
 knowing the mind of the Father of all, He 
 knows the things comprehended in it, that 
 
 is. 
 
Serm.VlII. proved from Job 33. 4,^^. 285- 
 
 is, the nature, powers, and operations of 
 all things ; for the knowledge of God is 
 equal, to his power, and nothing was made 
 which He does not comprehend. The 
 fame may be faid of the Spirit of God as 
 a farther proof of the greatnefs of his know- 
 ledge ; for as joint Creator with Father and 
 Son, He knows the things which received 
 their being and perfecSions from Himfelf. 
 But to come to particulars, F'trjl then I fay, 
 that according to the writings of the new 
 Teftament, the hearts of men are known 
 to the Spirit. ° If all profhefy^ fays St. 
 Taul^ and there come in one that belie- 
 veth not ^ or one unlearned^ he is con- 
 'vinced of all, he is judged of all : And 
 thus are the fecrets of his heart made ma- 
 fitfejl\ and fo falling down on his face^ 
 he will worjhip Gody and report that p God 
 is in you of a truth. That is, the fecrets 
 of the heart were fometimes difcovered to 
 the Prophets of God. For the unbeliever 
 or unlearned ^2iS judged of all, or his in- 
 ward ftare dtfcerned by the prophets, who 
 applied their difcourfes to the confcience 
 of the man, bringing into view the fecrec 
 thoughts and operations of his mind, which 
 
 ° I Cor. xiv. 24, 25. Sec alj'o Ads xiv. 9. 
 •v7ft;$ at vuTv eViv. Theoph, in Loc, 
 
 none 
 
 3 
 
2,86 The "Divin, of the H.Ghoft, Serm.VllI. 
 
 none could know "^ but the One God , 
 who alone iearcheth and knoweth the 
 heart. The Perfon revealing them to the 
 prophets of the Lord was the Holy Spirit; 
 for the gift of frophecy and difcermng of 
 fpirits^ is afcribed to Him in the writings 
 of St. Taul. "" To one , fays He, is given 
 
 by the Spirit the word of wifdom ; to 
 
 another prophecy ; to another difcerning 
 of Spirits. Which He afterwards confirms 
 in the following words. ' But all thefe 
 worketh that one and the fame Spirit y di^ 
 n)iding to every man fever ally as he will. 
 But befides this, the ftyle of the Apoftle 
 plainly fuppoies it; the unbeliever^ fays 
 tie, or unlearned is convinced of ally is 
 ^judged of all. But according to the do- 
 d;rine of the fame Apoftle, he that Judgeth 
 is the fpiritual man ; that is, ^ the man 
 adled by the Spirit of God ; For fays he, 
 ^ He that is fpiritual judgeth all things^ 
 yet He himfelf is judged of none. If then 
 all things 2iXt judged by the man acfledby 
 the Spirit of God, the Spirit himfelf, in the 
 h'ght of whom He judges or difcerns^ 
 
 ^ This Wi^s the ground of his confejfmg that God was in 
 them. 
 
 r I Cor. xii. 8, ro. « v. n. 
 
 w I Cor. li. 15. 'A}ioi.K^.H-t, 
 
 tnuft 
 
Serm.VIII. proved from Job 3 3. 4, ^c\ 187 
 mud know the thoughts and fccrets of the 
 heart. And this is luppoled in St. 'Peter's 
 words to the man and his wife, who kept 
 back a part of the price of their land, at the 
 time they pretended to offer the whole. 
 ^ fFhy hath Satan, Jays he, filled thy heart 
 to lie to the Holy Ghoji ? fVhy baft thou con- 
 ceived this thing in thy heart ? Thou haft 
 not lied imto men^ but unto God, And again, 
 How is it that ye have agreed together 
 to tempt the Spirit of God? As if he had 
 faid, your folly is fuch, as well as your 
 Wickednefs, in endeavouring to irapofe on 
 the Spirit of God, that nothing can be 
 urged in your favour and excufe, to pre- 
 vent a (peedy and exemplary punifhment. 
 For in doing this, you have not attempted 
 to abuie men, or a creature like man, 
 whom man may deceive ; but One, who 
 fearcheth and knowerh the thoughts and 
 fecrets of the heart, even the Spirit of 
 God, which is himfelf God. 
 
 Secondly, The condition of men, and 
 their (everal wanrs ; that is, the decays of 
 their nature occafioned by fin are known 
 to the Spirit , becaufe ^ He regenerates : 
 
 ^ Aasv. 3, 4,^9. 
 
 y Johniii. 5, 6. i Cor. vi. 11. Matth. xxviiJ, 19. 
 Rom. viii. 15. 
 
 Their 
 
i88 The'Divin.oftheH.Gko^ Serm.VIII. 
 
 Their fufferings and forrows % becaufe He 
 is their comforter : Their ignorance and 
 errors, becaufe ^ He inftruds them in ne- 
 cefTary truth ; And their wants and necef- 
 fities in body and foul, becaufe ^ He in- 
 tercedes for, and affifts them in prayer, 
 and adorns '^ and accompHlhes them with 
 his gifts and graces. It cannot be fuppofed 
 that any thing elfe in the fyftem of crea- 
 tures fliould be hidden from Him, whole 
 knowledge of man is fo perfed: and com- 
 pleat. And if the fecrets of the creature, 
 and the depths of God are fearched and 
 underftood; and the things paft, and the 
 things to come, known and foretold by 
 the Spirit of God ; (for the oeconomy of 
 providence relating to man to the end of 
 the world, and contained in the writings of 
 both Teftaments, was revealed to the Pro- 
 phets by the holy Spirit,) it will then fol- 
 low that He knows all things, is every 
 where prefent, and is true God ; that is. 
 He is one with Jehovah the God of the 
 Jews\ for the knowledge of all things, \% 
 a fcripture argument of the truth of the 
 Godhead of the fubjed knowing. 
 
 2 John xiv. i6, 16. Ads ix. 31. 
 
 =• John xiv. 2,6. c. xvi. 13. *» Rom. viii. 26. 
 
 ? I Cor. xii. I r. Galat. v. 22, 23. Ephef. v. 9. 
 
 I might 
 
Setm.V III. f^roved from Job 33. ^,^c. 289 
 I mighc further proceed on this grc4C 
 and important arricle of faith, and li^.evv 
 that tbe Spirit in the midfl of the Je'jaiy) 
 whom they frequently vexed, and "ui^ho 
 caufed them to r^"^ according to Ifaiah^ 
 is one with the glory which conduded 
 them to Canaan, and confequently God. 
 That the Tfalmiji alludes to this work 
 of the Spirit, when He makes it his pray- 
 er, that //^ may lead or reftore Him to 
 the land of tifrightnefs, ^ from which He 
 had fled for fear of his Son. That ac- 
 cording to the opinion of learned ^ Je^jus^ 
 the Spirit and the Glory are one and the 
 fame ; which is called by St. Teter, § the 
 Spirit of Glory ; and reprefented as the 
 Schechinah in the Gofpel of St. Luke, ^' 
 being the power of the highefl ^ over/ha* 
 
 <i Ifai. Ixiii. lo, 14. 
 
 e Pral.CXllii. 10. To T3-i(^y.oi c-m tv ctfxQ)tv o^r.y^trH fjce cV 
 t5 ijO'^wfi:. LXX. zvhich compare zvhh John xvi, 13. 
 
 f Trvicfl. dePatri. c. 34. Ab. Efra. on Ifai. Ixiii. Buxtorf. 
 Lex. Chald. z^c. p. 2394. cj-f. 
 
 g I Pet. iv. 14. See Serm. VI. 
 
 h Cap. i. 35. Avtccutq v-^irHf perhaps the fame with 
 $v*ei(iiiv f| v-^y?, C. XXiv. 49. that is, Svytcul* £VfA^evT(^ ¥ 
 »yiii Uv<fCf<.ccl(^, Adsj. 8. 
 
 i 'ETntTKioca-H is a word ufed by the Seventy to exprefs 
 the reft of the cloud of Glory on the tent of the congrega- 
 tion. Exod. xl. 35. which compare wtth Matt. xvii. 5. 
 and Ori§, in Matt. p. 302. 
 
 U dowing 
 
190 The T>ivin. ofthell,G\iO% Serm.VlI/ 
 do'-jDtng the Virgin, That the Lord fpeak- 
 ing according to ^' Ifaiah^ is the Spirit 
 Ipeaking according ^ to St. Taul ; that is, 
 the prophet was lent both by God the Fa- 
 ther, and the Spirit of God : as we find 
 aifcerwards in the gofpel oeconomy, that 
 the Prophets, "" Teachers, and Governours 
 of the Church were alike appointed and 
 commiffioned by both. To which might 
 be added other confiderations of great 
 weight, relating to the dignity and Godhead 
 of the Spirit ; but thefe being more than 
 can pofTibly be comprifed in a fingle dif- 
 courle, if thoroughly examined, and pro- 
 pofed and fet forth to the bcft advantage, 
 muft be left to the skill and management 
 of thofe, whom the grace of God (hall 
 move and aflift to compleat the evidence, 
 which is yet behind, for the truth of the 
 dodrine of the three Perfons in one God- 
 head. 
 
 I have now pafTed thro' the important 
 task of afTerting the Divinity of the Son 
 of God, or fliewing that Chrift, in refped; 
 of the Word which became flelh, is to- 
 gether with the Father the Lord God, or 
 
 ^ Cap. vi. 8, 9. ' Adls xxviii. 25, z6. 
 
 ^ I Cor. xii. 11.18. Adisxiii. 2, 4. xx, 28, 
 
 the 
 
 8 
 
Serm.VIII. proved from Job 3 3. 4, ^c, 191 
 the one necefTary and eternal Being, whom 
 the Jews worlhipped : Which I have en* 
 deavoured to prove from pafTagcs drawn 
 from the old Teftamenr, and cited, illuf- 
 trated, and confirmed in the new ; or inter- 
 preted according to the analogy of faith, 
 and the fenriments of the Dodtors of the 
 primitive Church. That is, I have endea- 
 voured to prove, that the Father, the Son, 
 and the Holy Ghoft, are the one true and 
 and eternal God, the Creator and Arche- 
 type of the firft man. That the Son is 
 God as Creator of the world, the wor(hip 
 of Angels, the Maker and Publiflier of both 
 Covenants, and the Lord which condudt* 
 ed the children of Ifrael in a cloud by 
 day, and a fire by night ; as the Face, or 
 the Lord, whom the way was prepared 
 for ; as the God with us, or the mighty 
 God ; as the Lord prized and pierced by 
 the Jews^ but fought, found, and confefTed 
 by the Gentiles ; as Saviour and Redeemer 
 in his own might, and his own Perfon ; and 
 in other various and momentous refpecSts, 
 which it is too long to mention in particu* 
 lar. To which I have added a fmall fample 
 of the proofs fcattered in the old Teftamenr, 
 relating to the Godhead of the Holy Spi- 
 rit, the third Perfon in the blefled Trinity. 
 r^ij U X In 
 
t^z TheT>ivin.oftheVl.Gho% Serm.VIIL 
 In all which I have laboured to condu<9: 
 my feir vvith caution and fobriety, being 
 equally defirous to avoid the extreams of 
 exceeding the truth delivered in Scripture, 
 or not coming up to the light of it ; of 
 defpifing the teftimony of pad ages, or 
 negleding the reafonings of the learned of 
 our own; of leaning too much to the pri- 
 vate Spirit, or one's own underftanding, 
 or blindly fubmitting to the dicStates of o- 
 thers. Were it matter of indifference what 
 we believe, could we pleafe God and at- 
 tain to happinefs, as well with our miftakes 
 ^s right apprehenfions of the objed: of 
 woriliip, all that I have faid, howfoever 
 true, would be ufelefs fpeculation, might 
 pleafe the mind, which delights in inquiries, 
 but contribute nothing to a life of pracilice, 
 and the hope of heaven. But if this were 
 the cafe, as the conduft of many would 
 induce us to believe, what is the meaning 
 of the words of our Saviour, "^ If y^ be- 
 lieve not that I am He; ye jhall die in 
 your Sins ? What is the meaning of ear- 
 nejlly ° contending for the faith, which 
 was once delivered to the Saints ? Thefe 
 Are exprefTions that declare the neceffity of 
 
 n John viii. 24. . * » Jude 3. 
 
 believing 
 
Serm. VIII. proved from Job 33.4, ^c. 293 
 believing Chrift to be true God, and of 
 earneftly contending by the word of our 
 teftimony, as well as by prayer to almigh- 
 ty God, that the lame faith may be tranf- 
 mitted intire to our children after us, a fa- 
 cred depofitum^ the keeping of which in a 
 pure confcience, is a full aflurance that our 
 Ibuls are kept by the power of God to 
 life everlafting. The conditions of falva- 
 tion are not to be made by him who re- 
 ceives, but gives the reward ; and what- 
 foever opinion men may conceive of the 
 firnefs of them, they are ftill Inch as God 
 has appointed them, the conditions of fal- 
 vation. If faith be required together with 
 works, it is a vain undertaking to cry up 
 works as fufficient to fave us wichouc 
 faith, or, a Hvely truft in the mercies of 
 God. If faith in the Son be hkewife re- 
 quired with faith in the Father, it is equal- 
 ly vain to look for falvation from the Fa- 
 ther only, if we do not believe and tiufl: 
 in the Son ; as it is written p Whofoever 
 denieth the Son^ the fame hath not the 
 Father. If we truft \w the Son together 
 with the Father, yet don't confcis him to 
 be God the JVord^ the Life^ and the Lights 
 and the true God, we ftill are iliorc of the 
 
 P I Jonu 11. 13. 
 
 U ^. faith 
 
a94 TheT>hirt. of the H.Ghoft. Serm.VlII. 
 
 faith required, we negledt the conditions 
 appointed by Him who difpenfes the re- 
 ward, we fet up our wifdom in oppofition 
 to God's, we will not be faved bur on 
 terms of our own, and muft blame none 
 but our vain felves if we periih at laft in 
 our infidehty and folly ; "i For it is not of 
 Him that wiUethj nor of Him that run- 
 neth j but of God that Jheweth mercy. 
 And further, if it be not fufRcient to re- 
 tain the faith delivered to the Saints, or 
 believe that the Son is true God, except 
 we contend for it with earnejtnefs and 
 zeal, what fhall we fay of thofe lukewarm 
 Ipirits, who making a Ihew of a right faith 
 in the Godhead of Chrift, yet will not ap- 
 pear in behalf of it ? Confeffion with the 
 mouth is as neceflary a part of their chri- 
 ftian duty, as faith in the heart ; the one 
 to juftify, the other to fave ; as it is writ- 
 ten, "" With the heart man believeth unto 
 right eoufnefsy and with the mouth confef- 
 fion is made unto falvation : That is, a 
 confeiTion like that of the Son of God, 
 who ^ before Pontius Pilate witneffed a 
 good confeffion ; not a confeffion in private 
 
 q Rom ix. i6. "^ Rom. x. lo, 
 
 » I Tim. vi. 13. 
 
 only. 
 
Serm.VIII, proved from Job 33. 4, ^c. 195 
 
 only, fupporced with the voice and ap- 
 plaufe of believers, but an open confefllon 
 in the face of the world, when contempt 
 is flung on the dod:rincs of truth, which 
 Chrift will return by ' confeffing their names 
 in the prefence of God and his holy An^ 
 gels. And for this reafon times of diftrels, 
 or hours of remptarion, are brought upon 
 the church, that the ftrength of its faith 
 may be known by its courage in openly 
 confeffing and avowing the truth ; and the 
 weak be confirmed, the unliable fettled, 
 and the heart of the froward, if it be not 
 advanced to the feat of the fcorner, be 
 forced to give glory to almighty God in 
 fubmitring to the Truth. The doftrines 
 of the goipel were noc propagated by fi- 
 lence and inadlivity, by dropping the con- 
 croverfy with Jew and Gentile^ by com- 
 pounding the matter v;irh Sceptics and Infi- 
 dek, by complementing every one with 
 his own opinion, or promifing iafety where 
 there is no fafety. No; the fword of the 
 Spirit, or the word of God, which was 
 once drawn in defence of the truth, and 
 maintaining the controverfy, which the 
 
 Matth X, 3i. Luke xii. 8. Revel, iii. c. 
 
 U 4 Lord 
 
296 The'Divin.oftheYi.GhQ^i, Serm.VlII. 
 
 Lord had begun with the inhabitants of the 
 earth, was never to be flieathed till the 
 Trtith prevail, and ''the lip which confefles 
 it be ejiabl'tjhed for ever. They overcame 
 Him., lays St. John., '' by the blood of the 
 lamb^ and by the word of their tejiimony^ 
 and they loved not their lives unto the 
 death. That is, they preached the got 
 pel with refolution and courage, they ftievv- 
 ed the confequences of the want of a true 
 and evangelical faith, and cut down oppo- 
 fition with the fword of their mouth. 
 Chrift crucified, or God the Word manifefi 
 in the flejh, juflified in the Spirit , and 
 received uf into glory., was the important 
 fubje(3; which they principally dwelt on, 
 and the terrible name which the powers of 
 darknefs could not wichftand, and much 
 lefs man, who fpringech from the duft, and 
 whom the moth crufheth. This was the 
 method of fubduing the world to the fim- 
 plicity of truth in the infancy of the gos- 
 pel. / have not hid thy right eoufnefs 
 within my heart., fays Chnft^, I have de- 
 clared thy faithfulnefs and thy falvation : 
 
 "" Prov, xii 19, w Revel, xii. 11. 
 
 » Pfal. xl. 10. 
 
 I have 
 
Serm.VIII. f roved from Job 3 3. 4, ^c, %^y 
 J have not concealed thy loving kindnefs 
 and thy truth from the great congregati- 
 on. He well knew, whacfoever difficul- 
 ties attended the work, (for He fbwed in 
 dilcourageraents, in the ftorm of contra- 
 didiion raging in fomc, and the calm of 
 hypocrify flattering in others) and howfo- 
 ever the truth might feera to expire on the 
 crofs with him, it would yet revive in the 
 appointed time, and fill the world with 
 the fruits of his labour, patience, and fide- 
 lity. And by the fame method of holding 
 forth the word, or preaching Chrift as de- 
 fcribed in the writings of both Teftament?, 
 without dropping or qualifying any thing 
 propofed to the Reader as matter of faith, to 
 gratify the folly or vanity of men, together 
 with truft in almighty God, an exemplary \\fc^ 
 and earneft prayer for fuccefs of the truth, 
 and perfeverance in it without fainting, the 
 church may prevail over the wifdom of 
 man, and the madnefs or apoftafy of the laft 
 times, as well as the prejudices and darknefs 
 of the firft. For fuccels in this matter is not 
 the efFed: of the mere ability and manage- 
 ment of man, but of the fecret conduct of 
 the providence of God, who honours his 
 word by difcovering his power in the fim- 
 plicity of preaching, and prepares the mind 
 
 for 
 
Z98 TheDivin. of the H.Ghofl:, Serm.VIIL 
 
 for receiving the light, by renewing the 
 heart in the fear of the Lord the beginning 
 of wifclom. In fhort, unfeafonable filence 
 in time of need, gives an occafion to many 
 to fufpedt, that the Godhead of the Son 
 is not a dodtrine of the holy Scriptures, 
 fupported by the fuffrages of the primitive 
 Church, as fome would perfuade them, 
 and neceflary to be believed in order to 
 falvinon ; for were this true, it is reafon- 
 able to think that the zeal of the Church, 
 the ^'liar of the Truth, would rife in pro- 
 f Lion to the importance of a docSlrine 
 ujueftioned or denied. And if coldnefs and 
 indifference, or concealing the Truth from 
 the great congregation, tends to difcredit 
 it, and flrengthens the hands and adds to 
 the confidence of them that oppofe it; 
 how great is their fault who difcourage the 
 Perfons who (land in the breach, or pa- 
 tronize them that are troublers of Ifraell 
 The plea of reafon ought to be clear, 
 ftrong, and conclufive, to juftify their con- 
 ducfl in giving up do(3:rines to contempt 
 and violence, acknowledged for truth and 
 reverenced as facred for many generations : 
 For if fuch err by leaning too much to 
 their own underftanding, can we poffibly 
 think tha: there is no fin in Ihaking the 
 
 foundations 
 
Serm. VIII. frovedfrom^oh 33. 4,^?^. 199 
 
 foundations of paft ages, in unfettling the 
 minds of the weak and fimple, in dcftroy- 
 ing the peace and unity of the Church, 
 an unity in faith as well as in pradice, and 
 in giving an occafion to the enemies of Re- 
 ligion to (cofTand blafpheme? But if men 
 will proceed in their bold endeavours ta 
 debale Hlm^ who died on the crofs to ex- 
 alt them ; and whofe great condefcenfion 
 and deep humihty in becoming flefli, is 
 made an occafion of denying his Godhead 
 concealed in it, the damage will return on 
 their own heads ; for the truth of God 
 cannot be changed by man's infidelity; 
 Chrifl: is the fame, ^ He abideth faithful^ 
 and cannot deny himfelf^ tho' man may de- 
 ny Him ; He is God the Word reprefentcd 
 in fcriprure in the charaders and titles of 
 the true God : What then remains but to 
 exhort and entreat you, to fecure a blel- 
 fing to your felves and the public, by 
 continuing ftedfaft in the doctrine of the 
 Prophets and Apoftles of Chrift, and by 
 ^ honouring the iion as you honour the Fa- 
 ther \ for in fo doing, you honour the 
 Father in the Perfon of the Son, and them 
 ""that honour him^ God will honour. And 
 
 y 2 Tim. iii. 13. * John v. 23. 
 
 « I Sam. ii. 30. 
 
 fufTer 
 
300 The1>ivin.oftheVLG\iO% Serm.VlII. 
 
 fuffer me to remind you of the TfalmiJPs 
 advice, as efpecially feafonable in our pre- 
 fent circumftances, and a proper conclufion 
 of the work I have fiaimed. ^ Serve the 
 Lord with fear^ and rejoyce with tremb- 
 ling. KiJS the Son left He be angry ^ and 
 ye ferijh from the way^ when his wrath 
 is kindled but a little : Blejfed are all 
 they that put their truji in Him, 
 
 ^ Pf.ii. II, II. 
 
 FINIS. 
 
INDEX of TEXTS 
 Explain'd, or referred to. 
 
 
 Genefis, 
 
 Ch. 
 
 Verfe 
 
 I 
 
 I 
 
 I 
 I 
 
 3 
 
 i6 
 
 1 
 
 2.7 
 
 I 
 
 i7 
 
 I 
 
 2.7 
 
 I 
 
 2.7 
 
 2 
 
 7 
 
 2 
 
 7, 22 
 
 3 
 
 5 
 
 3 
 
 15 
 
 5 
 
 I 
 
 5 
 9 
 
 I, ?, 
 5»6 
 
 II 
 
 3»4 
 
 II 
 
 3»4, 7 
 
 i6 
 
 13 
 
 i6 
 
 14 
 
 17 
 
 28 
 
 5 
 12 
 
 31 
 
 4i, 53 
 
 3i 
 
 18 
 
 3^ 
 
 24,2^,28 
 
 35 
 
 10 
 
 40 
 
 I 
 
 41 
 
 45 
 
 48 
 
 43 
 8 
 
 15.16 
 16 
 
 49 
 
 9»io, II 
 
 49 
 
 II 
 
 Page. 
 
 57 
 69 
 
 5> i59» 
 168 
 II 
 20 
 
 21 
 
 i3 
 
 II, 268 
 
 20 
 
 30 
 
 199 
 
 268 
 
 31 
 ^-35 
 5> i*^ 
 
 31 
 
 170 
 
 157 
 170 
 
 126, T27 
 254 
 
 125, 125, 
 
 170 
 118 
 126 
 
 25 
 
 170 
 170 
 
 ^33 
 118, 119 
 
 177 
 180 
 
 
 Exodus 
 
 Ch. 
 
 Verfe 
 
 3 
 
 2 
 
 3 
 
 8, 10, 12 
 
 3 
 
 14 
 
 3 
 
 15 
 
 4 
 
 II, 12 
 
 12 
 
 ^3 
 
 13 
 
 21 
 
 14 
 
 '9 
 
 18 
 
 lo^il, 12 
 
 18 
 
 19 
 
 19 
 
 4, 5 
 
 19 
 
 5>6 
 
 19 
 
 9 
 
 19 
 
 i8 
 
 19 
 
 17,18,19, 
 
 
 20 
 
 21 
 
 14 
 
 22 
 
 20- 
 
 24 
 
 8 
 
 ^5 
 
 2 
 
 33 
 
 i3.iB,T9 
 
 33 
 
 14 
 
 33 
 
 14, 15 
 
 40 
 
 35 
 
 Page 
 ri8 
 
 216,219 
 126 
 
 33. 34 
 
 142 
 
 165 
 
 165 
 
 86 
 
 81 
 
 258 
 
 259 
 
 107 
 
 85 
 82 
 
 104 
 
 irj, 260 
 178 
 
 95 
 
 206 
 
 119 
 
 127 
 
 289 
 
 Ch, 
 
 17 
 25 
 26 
 
 Leviticus, 
 
 Verfe 
 II 
 
 25,48,49 
 12 
 
 Page 
 197 
 
 i3s: 
 222 
 
 Ch 
 
Index of Texts explain' d, &c. 
 
 Numbers,' 
 
 Verfe 
 9 
 
 12, 
 
 i5, 17,18 
 
 19 
 2,1 
 
 5 
 
 6 
 8,9 
 
 2.3 
 12. 
 
 34 
 
 Page 
 
 93 
 92. 
 
 92- 
 
 93 
 2.12, 
 
 2.45 
 
 92-»93 
 141 
 
 i34 
 
 250 
 
 Deuter. 
 Verfe 
 iM7»39 
 33»34>3S 
 3J 
 3^ 
 37 
 It 
 
 17 
 6 
 
 4, 18, 30, 
 31^36 
 
 6, iSii&c. 
 
 15,1(5,17, 
 34»&c. 
 
 17,21 
 
 39 I 
 
 43 
 
 3 
 
 Page 
 
 8(5 
 
 84 
 247 
 
 8j 
 127 
 
 85 
 i5i 
 
 2.34 
 47 
 
 48 
 187 
 
 49 
 
 44,45,59, 
 216 
 40, 52 
 
 222 
 
 Ch. 
 
 Jofiiua, 
 Verfe 
 
 I 
 
 1 
 
 10 
 
 12 
 
 5 
 
 9 
 
 li* 13 
 
 34 
 
 Page 
 
 223 
 
 224 
 
 70 
 
 i47 
 
 • 
 
 Judges, 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 5 
 
 4 
 
 172 
 
 
 r Sam. 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 2 
 
 30 
 
 299 
 
 4 
 
 21, 22 
 
 145 
 
 10 
 
 10 
 
 266 
 
 II 
 
 16 
 
 265 
 
 16 
 
 7 
 
 2.37 
 
 16 
 
 n» 14 
 
 265 
 
 28 13 
 
 -^^ 
 
 
 2 Samuel, 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 2 
 
 14 
 
 52. 
 
 16 
 
 20 
 
 6 
 
 17 
 
 I 
 
 7 
 
 2-3 
 
 2 
 
 265 
 
 
 I Kings, 
 
 Ch. 
 
 Verfe 
 
 8 
 
 39 
 
 12 
 
 9 
 
 17 
 
 4 
 
 18 
 
 M,3<^»37 
 
 Page 
 237,238 
 8 
 
 95: 
 no 
 
 
 2 Kings, 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 II 
 
 2. 3 
 
 104 
 
 
 I Chron. 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 15 
 
 16, 21 
 
 51 
 
 u 
 
 iS 
 
 jr 
 
 Ch. 
 
 19 
 
 20 
 
 2 Chron. 
 Verfe 
 5 
 
 20 
 
 Page 
 
 17, 225 
 107 
 
 Nehemiah 
 
Ch 
 
 9\3^ 
 
 pr. 
 
 2 
 2 
 
 8 
 
 9 
 17 
 
 !8 
 22 
 
 i4 
 ^5 
 
 27 
 
 ^9 
 33 
 
 34 
 
 40 
 
 44 
 45 
 45 
 
 46 
 
 ^4 
 6s 
 
 Pfalms, 
 Verle 
 
 7 
 ir,i2 
 
 29 
 
 ^3 
 
 6 
 
 16 
 
 I 
 
 13,18,19 
 
 S, I2,i3» 
 14,15,16 
 10 
 4 
 S 
 
 6,7 
 6,10 
 6 
 I 
 
 5i 
 300 
 
 12 
 
 117 
 
 21 
 
 4& 
 8r 
 no 
 
 139 
 
 104 
 146 
 8r 
 261 
 
 296 
 
 60 
 
 48 
 
 52. 
 
 69 
 
 IC7 
 
 X15 
 
 Index of Texts expla'm'dj 
 
 Nehem. Pf. , Pfalms, 
 
 Verfe Page 67 ] 2 
 
 r6r 68ji,2 
 
 68!i,3, 7 
 6816, 7,. 1 1, 
 
 17,18 
 68 8, 17,26. 
 
 I i9»3i 
 68:18 
 68; 19 
 
 68 35 
 
 78,61 
 
 82 1 1 
 
 89i7 
 89,8,9 
 
 89 17 
 96 7 
 96|ii, 13 
 
 I 
 102 I, 13, 15, 
 Page 19,20,21 
 
 12 
 20,21, 21 
 
 I 
 
 i,i,5 
 
 4 
 
 30 
 
 47 
 
 i5>&c. 
 
 30 
 
 4 
 
 10 
 
 8 
 
 21 
 
 7 
 
 i, 3. 4, 5 
 
 1 Job, 
 
 
 Ch 
 
 Verle 
 
 Page 
 
 3 
 
 3 
 
 157 
 
 9 
 
 8 
 
 16,56,6^ 
 
 II 
 
 7,8 
 
 183 
 
 19 
 
 -5 
 
 ^33 
 
 K^' 
 
 ^3 
 
 269 
 
 33 
 
 4 
 
 268 
 
 35 
 
 ro 
 
 ^5 
 
 38 
 
 4 
 
 58 
 
 38 
 
 7 
 
 n 
 
 38 
 
 15.2.6,27. 
 28 
 
 60 
 
 4c 
 
 9»&C. 
 
 174 
 
 146 
 
 102 
 102 
 102 
 103 
 104 
 104 
 104 
 106 
 107 
 107 
 116 
 118 
 124 
 135 
 139 
 139 
 139 
 143 
 144 
 145 
 
 X49 
 
 Page 
 
 88 
 90 
 95 
 
 89 
 
 96 
 
 88 
 90 
 2-57 
 
 i45i 
 
 2-7 
 
 M7 
 
 ^3 
 
 146 
 146 
 40 
 174 
 
 55 
 
 56 
 
 8r 
 
 107 
 
 5S 
 
 5i 
 
 170 
 107 
 64 
 
 6S 
 107 
 224 
 124 
 
 167 
 
 i77 
 2.7S 
 180 
 189 
 170 
 no 
 
 i4 
 Proverbs 
 
Index o/Texts explaiu'd^ 8cc. 
 
 
 Proverbs, 
 
 
 
 Ifaia 
 
 h, 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 Ch 
 
 Ver 
 
 fe Page 
 
 I 
 
 24, 26 
 
 r88 
 
 40 
 
 3 
 
 128, 251 
 
 8 
 
 14 
 
 ;6o 
 
 40 
 
 5 
 
 129 
 
 8 
 
 30 
 
 ^59 
 
 40 
 
 30 
 
 271 
 
 12 
 
 '9 
 
 196 
 
 41 
 
 4 
 
 62, 238 
 
 15 
 
 II 
 
 142 
 
 41 
 
 2-3 
 
 61 
 
 24 
 
 12 
 
 240 
 
 4^ 
 43 
 43 
 43 
 
 44 
 
 II 
 ^5 
 
 4,6 
 
 107 
 61 
 108 
 
 202, 219, 
 239 
 
 Ch. 
 7 
 
 Ecclef. 
 Verfe 
 14 
 
 Page 
 283 
 
 Ifaiah, 
 
 
 ^32. 
 
 Ch. Verfe | 
 
 Page 
 
 44 
 
 6, 7, 
 
 8 233 
 
 2 
 
 10,11,17, 
 
 149 
 
 44 
 
 22 
 
 56 
 
 
 19 
 
 
 44 
 
 22,2 
 
 3 4i 
 
 2 
 
 18, 20 
 
 ibid. 
 
 44 
 
 24 
 
 II, 26 
 
 2 
 
 19 
 
 254 
 
 45 
 
 7 
 
 i7ii 
 
 6 
 
 8.9 
 
 290 
 
 •45 
 
 12 
 
 II 
 
 7 
 
 14 
 
 150. ^^'i^ 
 
 45 
 
 14, i^ 
 
 ? 46 
 
 
 
 162,251 
 
 48 
 
 12 
 
 232 
 
 8 
 
 4 
 
 155 
 
 48 
 
 12, I 
 
 3 62,, 233 
 
 S 
 
 8, 9, 10, 
 
 lOJ 
 
 49 
 
 13 
 
 42. 
 
 
 ii,i3,i4 
 
 
 51 
 
 12 
 
 240 
 
 8 
 
 li, 13 
 
 104 
 
 5^ 
 
 6 
 
 ibid. 
 
 8 
 
 i3» 14 
 
 loi, 162 
 
 54 
 
 5 
 
 "•S 
 
 8 
 
 t3>^4ri7, 
 
 ^55 
 
 57 
 
 15 
 
 167, 228 
 
 
 18 
 
 
 59 
 
 16 
 
 174 
 
 8 
 
 14 
 
 100, 262 
 
 60 
 
 r, 2 
 
 132 
 
 8 
 
 14, 17, 18 
 
 ro6 
 
 62 
 
 II 
 
 173 
 
 9 
 
 I, 2., 7 
 
 155 
 
 63 
 
 r, &c 
 
 172 
 
 9 
 
 6 : 
 
 r55» ^51 
 
 63 
 
 I, 2, 
 
 3 176, 179 
 
 lO 
 
 21 
 
 i6r 
 
 63 
 
 3 
 
 181 
 
 II 
 
 2 
 
 266 
 
 63 
 
 3,4 
 
 '^^ 
 
 II 
 
 ro 
 
 104 
 
 63 
 
 5 
 
 174, i8r 
 
 22 
 
 21 
 
 170 
 
 63 
 
 9 
 
 n8, 119, 
 
 2^ 
 
 8 
 
 202 
 
 
 
 1^7 
 
 28 
 
 20 
 
 15, 161 
 
 ^3 
 
 to, I 
 
 4 ^89 
 
 30 
 
 34 
 ,35 
 
 2.7 
 
 I. 3 
 
 107 
 
 109 
 
 65 
 65 
 
 I, 1 
 ^> 3, 
 
 i85 
 6,7 187 
 
 8 
 
 174 
 
 65 
 
 16 
 
 209 
 
 W5»6 
 
 68 
 
 65 
 
 17 
 
 202 
 Jeremiah, 
 
Index of Texts exflahi'd^ &c. 
 
 Ch. 
 
 lO 
 
 II 
 M 
 14 
 17 
 23 
 32. 
 
 Jeremiah 
 
 Verfe 
 10 
 18 
 9 
 
 9. ro 
 
 24 
 
 18 
 
 Page 
 
 108 
 
 142, 
 
 210 
 
 -^o 
 
 .38 
 
 129 
 
 r6i 
 
 Ch. 
 
 2 
 
 3 
 
 Joel, I 
 
 Verfe I Page 
 
 32. 1 108, T14 
 
 13 I179 
 
 Ch. 
 
 2 
 8 
 9 
 
 Amos, 
 Verfe 
 
 4 
 
 14 
 
 ir 
 
 Page 
 207 
 
 205 
 
 .8; 
 
 Ch 
 
 Mic>h, 
 
 Verle 
 
 ") 
 
 4 
 
 Ch. 
 
 2 
 
 Haggai, 
 
 Verfe 
 
 2 
 
 9 
 
 Page 
 
 157 
 
 Page 
 13^ 
 
 Ch. 
 8 
 II 
 II 
 II 
 12 
 12 
 12 
 
 12 
 13 
 13 
 
 13 
 
 14 
 14 
 14 
 
 Zecharii 
 Verle 
 3 
 7 
 
 12, 13 
 13 
 
 6—11 
 9, 10 
 
 io 
 
 li 
 
 I 
 
 2 
 
 7 
 
 4 
 
 4, 5 
 
 9 
 
 Page 
 
 250 
 148 
 
 ^43» 
 251 
 123 
 149 
 
 i35» 
 251 
 
 137 
 140 
 
 149 
 148 
 
 2-35 
 
 149 
 
 ro8. 
 
 48 
 
 li^ 
 
 149 
 
 Ch 
 2 
 3 
 3 
 
 CU 
 
 Malachi, 
 
 Verfe 
 10 
 I 
 
 2 
 
 Page 
 26 
 
 117, 130 
 
 112 
 
 Verfe 
 35 1 208 
 
 Matthew> 
 

 Index 
 
 ofTzxrs expUinedy &c. 
 
 
 Matthew, 
 
 
 
 Luke, 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 Ch 
 
 Verfe 
 
 Page 
 
 I 
 
 10, 21 
 
 149 
 
 
 16 
 
 47 
 
 I 
 
 zz 
 
 150, 151, 
 
 
 15,1^,17 
 
 129 
 
 
 
 170 
 
 
 17, 7^ 
 
 »33 
 
 I 
 
 11 
 
 19^. 193. 
 
 
 31 
 
 ISO 
 
 
 
 204 
 
 
 35 
 
 289 
 
 3 
 
 11 
 
 i33,i<^S 
 
 
 21 
 
 ISO 
 
 3 
 
 '7 
 
 139 
 
 
 30 
 
 129 
 
 4 
 
 10 
 
 ir^ 
 
 
 3i 
 
 132 
 
 5 
 
 17 
 
 148 
 
 
 5.6 
 
 129 
 
 7 
 
 U 
 
 rjo 
 
 4 
 
 iS 
 
 275 
 
 8 
 
 3 
 
 69 
 
 8 
 
 ^5 
 
 70 
 
 9 
 
 3»4 
 
 142 
 
 10 
 
 17 
 
 71 
 
 lb 
 
 3^ 
 
 ^95 
 
 12 
 
 8 
 
 ^95 
 
 lo 
 
 34 
 
 171 
 
 12 
 
 12 
 
 24 
 
 
 7 
 
 263 
 
 17 
 
 22. ^4 
 
 il4 
 
 
 10 
 
 123 
 
 18 
 
 29,30 
 
 168 
 
 
 21 
 
 107, 104 
 
 20 
 
 33 
 
 168 
 
 
 28 
 
 i76 
 
 20 
 
 34 
 
 167 
 
 
 2S»2.6, 27 
 
 66 
 
 21 
 
 i4» 15 
 
 33 
 
 
 28 
 
 69 
 
 24 
 
 36 
 
 222 
 
 
 s 
 
 189 
 
 2.4 
 
 44 
 
 I 
 
 
 17,18,19 
 
 iij 
 
 24 
 
 46,47 
 
 192 
 
 
 41 
 
 9, 10 
 
 102 
 
 143 
 
 24 
 
 49 289 
 
 i/ 
 
 
 28 
 
 18, 19 
 
 12, 7i 
 
 
 John 
 
 
 28 
 
 19 
 
 108, 287 
 
 Ch 
 
 Verfe 
 
 Page 
 
 28 
 
 20 
 
 1^2 
 
 
 I 
 
 211 
 
 
 
 
 r,2 
 
 159, 24$ 
 
 
 
 
 M.uk 
 
 
 
 r, 2,4 
 
 210 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 
 3 
 
 246 
 
 I 
 
 M,3 
 
 116 
 
 
 4 
 
 2t2 
 
 I 
 
 3 
 
 128 
 
 
 4,8, 9 
 
 247 
 
 I 
 
 ^7 
 
 70 
 
 
 9, 10 
 
 132 
 
 2 
 
 8 
 
 242 
 
 
 9, 18 
 
 l6p 
 
 4 
 
 37 
 
 64 
 
 
 9»29, 34 
 
 134 
 
 4 
 
 39 
 
 ^9 
 
 
 10, XI 
 
 47 
 
 lo 
 
 30 
 
 16& 
 
 
 ir - 
 
 49 
 
 16 
 
 16 
 
 108 
 
 
 14 
 
 249 
 
 16 
 
 17, 18 
 
 7i,i7<5 
 
 
 14, 18 
 
 139 
 
 I<S 
 
 U9 
 
 ^77 
 
 
 31 
 
 ^33 •, , 
 
 \ 
 
 /ohn» 
 

 Index (?/Texts explained, I 
 
 fee. 
 
 
 John 
 
 
 
 John 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 2 
 
 M, 2.J 
 
 142 
 
 12 
 
 32. 
 
 140, 186 
 
 3 
 
 J 
 
 ^11 
 
 12 
 
 50 
 
 1^3 
 
 3 
 
 ^^ 
 
 187 
 
 13 
 
 9, 10,18 
 
 M3 
 
 3 
 
 9 
 
 195 
 
 13 
 
 ir, 17 
 
 144 
 
 3 
 
 14, 15 
 
 141 
 
 13 
 
 ^9. 
 
 61,62 
 
 3 
 
 18 
 
 134 
 
 14 
 
 6 
 
 248 
 
 3 
 
 31. 3^ 
 
 80 
 
 14 
 
 ^.7 
 
 107 
 
 4 
 
 i3.^4 
 
 no 
 
 14 
 
 9 
 
 i2r 
 
 5 
 
 17, 19 
 
 18 
 
 14 
 
 10 
 
 lij 
 
 5 
 
 19 
 
 19 
 
 14 
 
 13.14 
 
 iiS 
 
 5 19.30 
 
 1^3 
 
 14 
 
 16 
 
 20^. 
 
 5 10 
 
 IJ9, 109, 
 
 14 
 
 16, 26 
 
 288 
 
 1 
 
 248 
 
 14 
 
 ,17 
 
 228 
 
 5 ii 
 
 ^37 
 
 14 
 
 i3 
 
 "7 
 
 5 ^3 
 
 299 
 
 14 
 
 26 
 
 73.i<^S 
 
 5 ^^ 
 
 212 
 
 14 
 
 17 
 
 171 
 
 5 i8, 19 
 
 67 
 
 14 
 
 i9 
 
 62 
 
 5 43 
 
 73 
 
 IS 
 
 15 
 
 160' 
 
 6 11 
 
 6j 
 
 15 
 
 16 
 
 193 
 
 6 17 
 
 209 
 
 16 
 
 13 
 
 188,18^ 
 
 6 33.5i»53 
 
 211, 113 
 
 16 
 
 I4» IS 
 
 273' 
 
 6 
 
 41,41,58 
 
 113 
 
 16 
 
 15 
 
 160* 
 
 6' 
 
 60,61,66 
 
 113 
 
 16 
 
 i3 
 
 113 
 
 7 zr 
 
 61 
 
 17 
 
 17. 19 
 
 109 
 
 7'33»34 
 
 49 
 
 18 
 
 36. 37 
 
 118 
 
 S 
 
 11 
 
 212,247 
 
 19 
 
 7, II 
 
 118 
 
 S 
 
 ^4 
 
 219,292 
 
 19 
 
 37 
 
 13s. 13^ 
 
 ^ 
 
 _ . - _o 
 
 44 
 
 62 
 123 
 
 20 
 
 19, 26 
 
 112 
 
 8 i4,io,50| 
 8'28.:i8 1 
 
 
 Ads. 
 
 
 8 
 
 44 
 
 ^3J 
 
 Ch. 
 
 . Verfe 
 
 Page 
 
 8 
 
 57 
 
 -ii5 
 
 
 8 
 
 189 
 
 8 
 
 5i.53>5^ 
 
 <ii3 
 
 
 rr 
 
 i3S 
 
 
 58 
 
 
 
 ^S 
 
 107 
 
 9 
 
 ^» 3 
 
 '118 
 
 
 f.4 
 
 i^S 
 
 9 
 
 6,&c. 
 
 67 
 
 
 ^^. 
 
 104 
 
 ?o 
 
 18 
 
 4? 
 
 
 i,6 
 
 276 
 
 ?o 
 
 33^ 
 
 <1I7 
 
 
 "5 
 
 104. 114 
 
 |i 
 
 •2f 
 
 45» <57t 
 
 
 12, 16 
 
 7i 
 
 
 
 1^6,210- 
 
 X 1 
 
 7 
 
 107 
 
Index <?/Tbxts exclaim d^ &c. 
 
 
 Ads, 
 
 
 
 Romans, 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 4 
 
 ly 10 
 
 71 
 
 9 
 
 30 
 
 102 
 
 4 
 
 10, 11 
 
 152 
 
 9 
 
 3i 
 
 103 
 
 4 
 
 12 
 
 107,204 
 
 9 
 
 33 
 
 100, lOI, 
 
 4 
 
 17, 18 
 
 224 
 
 
 
 106 
 
 5 
 
 3»4, 9 
 
 187 
 
 10 
 
 4 
 
 103 
 
 5 
 
 12,15,16- 
 
 176 
 
 10 
 
 4,6, 7, 8 
 
 III 
 
 7 
 
 51 
 
 166 
 
 10 
 
 9 
 
 112 
 
 9 
 
 31 
 
 288 
 
 10 
 
 9» 10 
 
 193 
 
 9 
 
 40 
 
 176 
 
 10 
 
 10 
 
 294 
 
 10 
 
 38 
 
 176 
 
 10 
 
 n 
 
 no, 204 
 
 13 
 
 1, 4 
 
 290 
 
 10 
 
 20, 21 
 
 186 
 
 ^3 
 
 13, 24 
 
 134 
 
 II 33 
 
 282 
 
 J4 
 
 9 
 
 185 
 
 13 I 
 
 2.7 
 
 14 
 
 8, 10 
 
 276 
 
 15 r8, 19 
 
 176 . 
 
 15 
 
 l6 
 
 17 
 16, 18 
 
 185 
 176 
 
 
 
 
 I Corinth. 
 
 
 i6 
 
 18 
 
 204, 224 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 19 
 
 II, 12 
 
 276 
 
 I 
 
 2-3 
 
 loi • 
 
 20 
 
 i8 
 
 99, 290 
 
 2 
 
 9,10 
 
 282 j 
 
 ^6 
 
 12 
 
 97 
 
 2 
 
 9» io> ii> 
 
 274 
 
 28 
 
 ^^ . 
 
 98 
 
 
 12 
 
 
 28 
 
 15,26 
 
 290 
 
 2 
 
 10, II 
 
 2.73 
 
 
 
 2 
 
 10 
 
 30 
 
 
 Romans, 
 
 
 2 
 
 12, 15 
 
 286 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 2 
 
 14, 16 
 
 2.7 > 
 
 I 
 
 7> &c. 
 
 171 
 
 4 
 
 5 
 
 241 
 
 I 
 
 ^3 
 
 208 
 
 5 
 
 4 
 
 215 
 
 I 
 
 2^5 
 
 207 
 
 6 
 
 ir 
 
 287 
 
 3 
 
 9 
 
 181 
 
 10 
 
 4 
 
 47, 189 
 
 3 
 
 22 
 
 I03»i93 
 
 10 
 
 9 
 
 l^^,m 
 
 6 
 
 ^3 
 
 193 
 
 10 
 
 10, 22 
 
 49 
 
 S 
 
 2 
 
 193 
 
 12 
 
 8,io,ir, 
 
 34 
 
 8 
 
 9 
 
 26j 
 
 
 18 
 
 
 8 
 
 15 
 
 287- 
 
 12 
 
 8, 10, II 
 
 285 
 
 8 
 
 ^3 
 
 193 . 
 
 22 
 
 9, 10, 1 J 
 
 276 
 
 8 
 
 26 
 
 288 
 
 12 
 
 28 
 
 99 
 
 8 
 
 i7 
 
 ^4Q 
 
 13 
 
 2 
 
 265 
 
 8 
 
 19 
 
 139 
 
 14 
 
 24»^5 
 
 285 
 
 8 
 
 3i 
 
 M7 
 
 ?$ 
 
 21, 22 
 
 201 
 
 9 
 
 16 
 
 294 
 
 15 
 
 47. 
 
 Bi. 113 
 2 Corinth 
 
 1 
 

 Index ^/Tbx 
 
 
 2 Cunnib. 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 3 
 
 17, 18 
 
 21 
 
 5 
 
 19 
 
 193 
 
 .Galatians, 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 3 
 
 13, 19 
 
 200 
 
 5:2.1,13 
 
 288 
 
 
 Ephef. 1 
 
 
 p. 
 
 Verfe 1 
 
 Page 
 
 
 20, 21 
 
 108 '. 
 
 I 
 
 20,21,22 
 
 13 
 
 I 
 
 21 
 
 169 
 
 I 
 
 22,23 
 
 229 
 
 2 
 
 i4,iS»i^ 
 
 193 
 
 2 
 
 18 
 
 267 
 
 3 
 
 18, 19 
 
 283 
 
 4 
 
 6 
 
 169 
 
 4 
 
 7,8 
 
 96 
 
 4 
 
 8 
 
 88, 94, 
 267 
 
 4 
 
 9, 10 
 
 98, 112 
 
 4 
 
 10 
 
 229 
 
 4 
 
 ir 
 
 94 
 
 4 
 
 i3.i4 
 
 193 
 
 5 
 
 9 
 
 288 
 
 5 
 
 13 
 
 249 
 
 %^exflained^ 8cc. 
 
 
 Phihpp. 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 I 
 
 10 
 
 i6j 
 
 2 
 
 10 
 
 204 
 
 2 
 
 13 
 
 195 
 
 
 Coloflians 
 
 
 Gh. 
 
 Verfe 
 
 Page 
 
 ; I 
 
 i3» 14 
 
 13s 
 
 I 
 
 IS 
 
 121 
 
 I 
 
 16 
 
 I3i 
 
 % 
 
 14 
 
 153 
 
 Ch. 
 
 Coloflians 
 
 Vjprfe 
 15 
 
 18 
 
 4 
 10, 12 
 
 Page 
 
 180, 185 
 199,200 
 108 
 211 
 193 
 
 Ch. 
 
 I Their. 
 Verfe 
 
 I 
 
 4 
 
 9» 10 
 
 16, 17 
 
 Page 
 
 M3 
 
 82 
 
 Ch. 
 I 
 
 I 
 
 2 Their. 
 Verfe 
 7,8 
 8 
 
 I 
 
 10 
 
 Page 
 
 2-55: 
 82 
 
 2-S7 
 
 
 I Tim. 
 
 
 Ch. 
 
 Verfe 
 
 Page 
 
 6 
 
 13 
 
 294 
 
 
 2Tim. 
 
 Ch. 
 
 Verfe 
 
 2 
 
 12 
 
 2 
 
 ^3 
 
 Page 
 
 13 
 
 299 
 
 Ch. 
 
 I 
 I 
 
 I 
 
 Hebrews, 
 
 Verfe 
 r,2 
 
 2 
 
 3 
 
 I 
 I 
 
 3» 13. 14 
 S><5, 7,M 
 
 Page 
 
 78 
 169 
 13, T2r, 
 
 124 
 13 
 )i 
 Hebrews, 
 
Index ^/T.EXTS explain edy 8cc. 
 
 
 Hebrews, 
 
 Ch. 
 
 Verfe 
 
 
 6 
 
 
 8, 9» 13 
 
 
 8^ lo 
 
 
 TO 
 
 
 10, 11,12 
 
 
 14 
 
 
 1 
 
 
 ^*3 
 
 
 4 
 
 2 
 
 6 
 
 2 
 
 12 
 
 2 
 
 n 
 
 2 
 
 14 
 
 3 
 
 1—7 
 
 3 
 
 3.4 
 
 4 
 
 12 
 
 4 
 
 12,13 
 
 6 
 
 5 
 
 1 
 
 2 
 
 3 
 
 8 
 
 6 
 
 9 
 
 12, IS 
 
 9 
 
 14 
 
 9 
 
 IS 
 
 9 
 
 22 
 
 9 
 
 ^3 
 
 lO 
 
 4i 5 
 
 10 
 
 19,20 
 
 10 
 
 28,29 
 
 II 
 
 26 
 
 12 
 
 25,26 
 
 12 
 
 26 
 
 Page 
 39. 54 
 
 S4 
 48,62,66 
 
 ^3 
 rr 
 
 83, 166 
 
 78, 80 
 
 i77 
 12 
 81 
 
 ro6, 169 
 rSo, 19J, 
 199 
 70 
 132 
 
 142, 249 
 241 
 169 
 171 
 197 
 148, 201 
 
 ^35 
 
 198 
 
 2or 
 
 T97 
 
 178 
 
 197 
 
 ^35 
 
 78, 80 
 
 188 
 
 77, 165 
 
 58 
 
 Ch. 
 
 I Peter, 
 Verfc 
 
 I 
 
 10, II 
 
 X 
 
 2 
 
 2 
 
 18,19 
 
 2,4,6,7,8 
 
 3»^ 
 
 Page 
 265 
 193 
 
 lOi 
 
 260 
 
 Ch. 
 
 2 
 
 2 
 
 3 
 
 4 
 
 I Pet. 
 
 Verfe 
 7,8 
 8 
 
 ro,ir, 12 
 14 
 
 Page 
 
 T06 
 i6z 
 161 
 228,289 
 
 
 f 2 Peter, 
 
 Ch. 
 
 Verfe 
 
 I 
 
 21 
 
 2 
 
 19 
 
 Page 
 265 
 
 199 
 
 
 I John, 
 
 Ch. 
 
 Verfe 
 
 I 
 
 2 
 
 2 
 
 13 
 
 3 
 
 2 
 
 5 
 
 20 
 
 Page 
 167, 2ir 
 293 
 21 
 48, 167 
 
 Jude, 
 Ch. Verfe I Page 
 3 '^92- 
 
 Ch. 
 I 
 I 
 1 
 I 
 i 
 J 
 I 
 I 
 
 I 
 I 
 
 2 
 
 2 
 2 
 
 3 
 3 
 
 Revelat. 
 Verfe 
 
 S 
 6 
 
 7 
 8 
 
 n, 17 
 12, 13 
 16, 20 
 17,18 
 
 18 
 
 17, 18,20 
 
 I 
 
 16 
 
 23 
 4 
 
 Page 
 
 178 
 
 51 
 
 137 
 
 ^33 
 
 62 
 
 222 
 
 222 
 
 45. ^^^t 
 232,248 
 212 
 223 
 222 
 
 45 
 
 223, 236, 
 248 
 107,209 
 
 295 , 
 Rcvclat. 
 
Index of Texts explained, 8cc 
 
 Revelat. | 
 
 Verfe 
 II 
 
 
 Revelat. 
 
 Ch. 
 
 Verfe 
 
 3 
 
 f4 
 
 3 
 
 2,1 
 
 4 
 
 lO 
 
 5 
 
 5 
 
 5 
 
 8 
 
 5 
 
 8,9,10 
 
 5 
 
 9 
 
 5 
 
 II, 12 
 
 t 
 
 15, 16 
 
 1 
 
 14 
 
 IC 
 
 6 
 
 11 
 
 '3 
 
 Page 
 
 107 
 
 166 
 
 m 
 
 13^ 
 
 51 
 
 178 
 
 41 
 
 M7 
 178 
 166 
 107 
 
 Ch 
 12 
 12 
 
 14 
 18 
 18 
 19 
 19 
 
 19 
 
 20 
 
 21 
 
 II, 12 
 
 18, 20 
 6, 20 
 8 
 
 i,i»7» 
 '3 
 
 6 
 22,23 
 
 II 
 
 Page 
 
 296 
 42 
 
 179 
 42 
 i6r 
 42 
 
 142,170, 
 178 
 181 
 
 5i» 13^. 
 245,260 
 
 104 
 
 FINIS. 
 
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 COnfiderations on Mr. Whifions Hiftorical Preface : 
 Being an Anfwer to his plain Queftions, and oth(*r 
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 Author of the Hiftory of Montanifm, and by him re- 
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