SCRIPTURE COMPARED WITH ITSELF,

IN PROOF OF
THE CATHOLIC DOCTRINE
OF
THE HOLT TRINITY;
AND,
(by necessary Induction and Consequence)
OF
THE PERSONALITY AND DIVINLT?"-
XSV. — ' -
OF /; V;
THE HOLY GHOST ;
AND OF
THE DIVINITY
os
OUR BLESSED SAVIOUR,
EQUAL TO THE FATHER,
IN THE U^ITY OF THE GODHEAD.

IN A LETTER TO A FRIEND,
By JOHN VAILLANT, Esq. m. a.
late of Christ Church, Oxon.
BARRISTER AT LAW.

" Search the Scriptures." — John v. 39-

" And the Scripture cannot be broken." — John x. 35.

LONDON:
•jRINTED FOn F. C. AND J. RIV1NGT0N, ST. PAUL'S CHURCH-YAB.D,
AND WATERLOO PLACE, PALL MALL.
1319-
 PREFACE.

The Question which a Friend lately put to me, and

to which I gave the Reply that will be found at the open
ing of this Tract, induced me to reperuse the Scriptures,
and collect and arrange, as well as I might, sufficient Texts
to prove the Doctrine of the True Church of Christ con
cerning The most Holy and undivided Trinity ; first shew
ing, That in the Godhead exists a Plurality of Persons*
and that they are Three in number ; next, That the Holy
Spirit is absolutely a Person, and not an Emanation or
Quality only — and that this Person is as assuredly God,
as is The Heavenly Father; and, thirdly, By irrefragable
Proofs deduced from both Testaments, conjointly taken,
the Divinity of our Blessed Saviour Jesus Christ ; com
paring one Part of Scripture with another, till I venture
to hope that every unprejudiced Reader, who believes in
the sacred volumes of Revelation, will shudder at the
Temerity of those who will yet refuse Assent to these
Doctrines. To many of the Texts I have given briefly the
Opinions and Arguments of some of our most enlightened
and respected Scholars and Divines, whose abilities to ex
amine and ascertain the Weight of Evidence, none ac
quainted with their Talents and Writings will deny, —
Scholars of the first Class in eminence, Men of leisure,
diligence, and perseverance — who had every hope of Sal
vation to lose, and nothing after this Life to gain, if they
voluntarily espoused a Lie : thus forming (as I believe in
rather a novel * manner, having mixed Argument with the

• It 'will hirrdly be credited, but I do most solemnly assure the

reader, that till this Work was finished, and fairly transcribed for the
press, I had never seen Mr. Jones, of NtiylantVs, Book on the Trinity,
,which was then, for the first time, put into my hands. Were the
subject any ether than what, it is, our , coincidence would indeed be
wonderful.
vi PREFACE.

Texts) a Body of Proof so strong, that it must be a per

verted head or heart that can gainsay or refuse Assent to
these Doctrines, if Credit is at all to be given to the Canon
of Holy Writ.

Having gone through this Selection, in which I was

obliged to make copious Citations from the Books of the
Old Testament, to shew its perfect consistency with the
New, I called to mind that there are many Persons, some
I myself know, (I deny that they have ever made the Bible
their study,) who, while they " profess and call themselves
Christians," and are what the World fairly estimates good
and pious People, crediting the New Testament as the
Word of God, yet cavil about the Old ; f garbling it, as it
were, at will, — ready to acknowledge Parts of it to be
true, but as readily declaring that they cannot believe
the whole, particularly those Parts of the Historical Books
which relate miraculous Appearances and Events, and are
above the limits of human comprehension ; doubting that
the Writers were inspired Persons, or presuming that such
could mingle Fables with the Truth. To shew to such mis
taken Christians that the Old and New Testaments must
stand or fall together, (for they will cheerfully concede that
our Lord and his Apostles would not seal an untruth,) I
have carefully selected from the Canon of the Old Testa
ment all or most of those Texts which are cited, or plainly
alluded to in the New, giving every Authority ; and have
surprized myself by the very great Number I have found
therein. Every Book of the Old Testament is repeatedly
quoted (with the exception of nine only), and each is urged
as true ; and I refer to more than 300 Texts as Vouchers
of the veracity thereof.

Of the nine Books from which I find no express Quota

tion, two are of the Prophets, besides the Book of Lamen
tations ; but they are referred to in general with the others,
as veracious, in many Passages of the New Testament ;

t Our blessed Lord himself warns us against this, stating it as an im

possibility, consistent with its unity and entire veracity, "xai iviuaixi
" TtvSwai it yfxQt)," John x. 35, which we might fairly translate, " And
" fie Scripture cannot be garbled."
 PREFACE. vii

and the other six Books it seemed unnecessary to use, for

the Reasons which will be found at the Conclusion of this
little Work.

I ought to declare that the Notes to the Family- Bible

(lately published by the Society for promoting Christian
Knowledge,) chiefly led me to the Authorities which I have
adduced by name, and that there are many Observations
taken from other Divines, whose Names I have omitted to
note ; but I wished to compress as much as was consistent
with Perspicuity, and desire no Praise but for assiduity and
good intention. If my Labour shall contribute to con
vert one Soul, — if it shall confirm the Faith of but one
who is wavering, and in doubt, — verily, I have my Re
ward.

ADVERTISEMENT
TO THIS PUBLICATION.

In the spring of the last year (IS 18) a few copies of

a little Tract with this Title were printed by the Author, to
distribute among his Friends. On reading it in print, he
easily perceived that the Subject was capable of more illus
tration, and that the Work required slight alterations ;
not trusting to his own accuracy, he commenced Corres
pondence with a Friend of high and known public estima
tion for strictness of logical acumen and deep theological
research, to whose revision it was submitted, and from
whom, as from other learned Friends, he received Stric
tures on the reasoning, as well as corrections, of the Text.
To all of these he has paid the closest attention, and now
flatters himself that the result of the whole will be found
perfectly satisfactory and convincing, by all who will con
descend to argue with fairness, and permit the original lan
guage of The Holy Scriptures to have put, on its Gram
mar, and Idiom, that construction which they would insist
on for the Works of a profane writer. What the consent
of Scholars has determined for the appropriate meaning of
the Greek Classics, must, in common honest)', be attributed
to the Evangelists and Apostles, when they use the same
 ADVERTISEMENT.

construction of Phrase in the same Language ; and Soci-

nianism falls to the ground, when Fidelity and Candour
unite with Learning in the search of Truth.

In the variety of Arguments deduced from Scripture in

this short Tract, it is not to be expected that all should be
. equally cogent and conclusive. He has offered none
which do not to him appear either certain, or highly pro
bable; but if, by others, some few shall be regarded as
doubtful, or even thought to be founded in mistake, they
neither invalidate nor weaken the remaining end far more
numerous Proofs, vvhich he is persuaded are liable to no
just objection.

He delivers this little Work to the world, fearless of all

attacks from the Enemies of The Church. The Enquiry
has deeply convinced the Author, that the more minutely
and extensively the Investigation of the Doctrine of The
Holy Trinity is carried on by a comparison of the various
parts of The Bible, the more consistent it will be found
with itself and with Scripture ; and the more convincing
must be the result that our Church is warranted by the
infallible Oracles of Truth, when she worships The
Father, The Son, and The Holy Ghost, Three
Persons, but One God : — to whom be all Honour and
Glory, Majesty, Power, and Dominion forever and ever J
A men.
 SCRIPTURE

COMPARED WITH ITSELF,

Sfc. Sfc.

a Parts, like half-sentences, confound ; the whole

" Explains the sense — then GOD is understood ;
" Who not in fragments wrote to th' human race.
" Read His whole volume, Sceptic, then reply."
Young, Night Ttbi

My dear Henry,
You have asked me how the text is to be understood ia
which our blessed Lord, (who, as himself God, must have all the
attributes of Deity,) declared his own ignorance of the precise
time of the Day of Judgment ; for in Mark xiii. 32, he said, " But
" of that day and hour knoweth no man — no, not the angels
" which are in Heaven, neither the Son, but the Father only."
Td this I answer : — In Acts i. 7, On a question from the Apos
tles to our Saviour, after the resurrection, " Lord, wilt thou at
this time restore the kingdom to Israel ':" he consistently an
swered, " It is not for you to know the times or ''.ie seasons which
" the Father hath put in his own power." From this we leant
only that it formed no part of the Revelation which the Son was
to disclose to the world. Where Christ says, Matt. xi. 27, " All
" things are delivered to me of my Father," Dr. Whitby explains
hint to mean, All things belonging to my office ; — which Bp.
Pearce explains by, All tilings reldtitig to my Father's trill ; and
he refers to John viii. 28, where Christ adds, " I do nothing of my-
" self ; but us my Father hath taught me I speak ;" and to John
xii. 49, where he says, " The Father gave me Commandment what
*' I should speak, and what 1 should say ;"and Dr. Clark restrains
it to those things which relate to the saltation of man. Now
when our Saviour, in the text above, from Mark xiii. 32, says,
*' Neither The Son," he means The Son of man in that charac
 2
ter —. The Messiah, considered as the Servant and Messenger of
The Father, and as receiving all commands and authority from
him.

The knowledge of the holy Jesus, considered in his human ca

pacity, was not infinite ; and it appears from Luke ii. 52, that
" He increased in wisdom as in stature." Rosenmuller observes,
that Christ, in the first-mentioned text, speaks of himself as The
Son of Man ; who, at such, was ignorant of many things, and
received by degrees all necessary knowledge. As it was after the
resurrection that " all power" was given him, Mat. xxviii. 18, so
we seem authorized to suppose, it was then that all knowledge
,was imparted to him. In the text, therefore, above, taken from
Acts i. we perceive that He did not then deny but that himself
knew the time, but only observed, that it was not for the Apostles
to know what " The Father had put in his own power." At least
we may humbly presume, with Dr. Hales, that it was clearly
revealed to The Son, after his ascension, in his prophetic charac
ter of The Lamb with seven eyes, who revealed the book of Fate
in the Apocalypse, Rev. v. 1 — 10.

I will recall to your mind also, that even until the end of the
world, the distinction will exist between The Son of Man and
The Son of God, though inseparably united in the same Person,
as we (with all humility, in wonder at these mysteries) collect from
the revealed word of God, — That Jesus Christ, who. now, as The
Son of Man, sits at the right hand of The Father, to be the con
tinual Mediator between God and man, Acts vii. 55, 56, will then
" deliver up the kingdom to God, even The Father," 1 Cor. xv. 24 ;
and " when all things shall be subdued unto Him, then shall the
" Son also himself be subject unto Him, that put all things under
" Him, that God may be all in all." 1 Cor. xv. 28. This king
dom, which is then to be delivered up, is his mediatorial kingdom—
that which as Mediator he received from his Father; not his
natural and essential kingdom, which as God he had with hit
Father from eternity ; for this shall never be delivered up ; of this,
his kingdom there shall be no end. But, at the end of the world,
when he shall have delivered up his mediatorial kingdom, he shall
 rfeigrt no longer as deputed by The Father, as Mediator, but rfe
shall still reign as God, equal with The Father; for " His
" kingdom is an everlasting kingdom," and, " His dominion en-
" durelh to eternal ages." In this explanation of your question,
Burkitt also agrees with all our best divines.

On the Doctrine of the holy trinity, accept, as I have col•

lected them, the following proofs.

Well has Bp. Home said, that the doctrine of the trinity is-
the essential doctrine of our religion ; — for what is Christianity
but a manifestation of the Three Divine Persons engaged in the
great work of man's redemption, begun, continued, and to be con
summated by them in their several relations of Father, Son, and
Holy Ghost, —- Creator, Redeemer, Sanctitier, — Three Persons,
one Goi>. If there be no Son, where is our Redemption? — if
there be no Holy Spirit, where is oui Sanctification? — without
both, where is our Salvation ? — And if these two Persons be any
thing less than Divine, why are we baptized equally in the name of
the Father, and of the Son, and of the Holy Ghost?
it is not in the names, as of many, but in the name, as of one onlv,
which, (says Bp. Andrewes) while it proves the Divinity of each
Person, proves also their Unity in the Godhead : we are baptized
in the name as of one ; one name and one nature, or essence.
This is The true God, and eternal life.
i
In Ps. xxxiii. 6, we have " By the word of The Lord were the
" heavens formed, and all the host of them by the breath of his
" mouth." Dr. Hales gives a more correct translation of this:
" By Tue Word of Jehovah the heavens were made,
" And by The Spirit of His mouth all their Host"
and observes that it corresponds perfectly with the prime Agents
in the Creation ; The Goo who created the heavens and the
Earth; The Spirit of God who quickened the cnaotic mass ;
and The God who spake, or The Logos, The Word of The
» 2
 4
Lord, afterwards incarnate, who conducted the process of the
visible creation ; " by whom also He made the worlds," Heb. i. 2,
for " all things were made by Him, and without Him was not any
" thing made that was made," says St. John i. 3, speaking of the
Divine Word — and by whom, St. Paul also assures us, " all
" Things were created that are in heaven and that are in Earth,
" visible and invisible, whether they be thrones, or dominions, or
" principalities, or powers ; all things were created by Him and
" for Him." Col. i. 16.

At the baptism of our Lord by John the Baptist, Mat. iii. 16,
there was a plain manifestation of Three Persons. The heavens
Were opened, and the Holy Ghost descended in a bodily shape with
a dove-like motion, and a voice from Heaven was heard. Here
Three Persons are most clearly distinguished. A visible descent
of The Holy Spirit — while Jesus upon whom He descended
was " praying" — and as these two could not but be seen, so the
third Person, who was not seen, was yet distinctly heard, sayiDg,
" This is my beloved Son." Luke iii. 22.

If the conception of the Virgin Mary was by the Holy Ghost, as

the Angel Gabriel announced it, saying, "Thk Holy Ghost
" shall come upon thee, and the power of the Highest shall
" overshadow thee, therejhre also that Holy Thing which shall be
" born of thee shall be called the Son of God," Luke i. 35:
this then was the clear reason, because the Holy Ghost is God.
For (says Bp. Pearson) " were he a creature, and not God Hiin-
" self, by whom our Saviour was thus born of a Virgin, he that
" was born must have been the Son of a creature, and not of
" God " Again, If we compare Mark xii. 36, " For David him-
" self said by the Holy Ghost," with Luke i. 68, 70, it ap
pears that^Ae Holy Ghost is the Lord God of Israel ; for
there we fiud that " the Lord God of Israel spake by the mouth of
" his holy prophets ever since the world began." And David
was himself sensible of this ; for he declared it in his last trords-
2 Sam. xxiii. 2, 3, " The Spirit of the Lord spake by me,
" and his word was in my tongue. The God of Israel said,
*' Tiiii Rock of Israel spake to me" If David then spake by
 3
The Holy Ghost, the Holy Ghost must be the Lord God
of Israel.

Omnipresence is the peculiar attribute of an infinite Being,

and can only belong to a nature strictly Divine. But the Omni
presence of the Holy Spirit is beautifully expressed by the
inspired David: " Whither shall I go from thy Spirit, or
" whither shall 1 flee from thy presence ? If 1 ascend up to
" heaven thou art there, if I make my bed in Hell, behold, thou
" art there. If 1 take the wings of the morning, and dwell in the
" uttermost parts of the sea, even there shall thy hand lead me,
" and thy right hand shall hold me : If 1 say surelv the darkness
" shall cover me, even the night shall be light about me.'' Ps.
cxxxix.7. The Spirit therefore, from the nature of this atr
tribute, must be God.

In Judges xv. 14, we learn that The Spirit of The Lord

" came" upon Sampson; and in xvi. 20, that "The Lord was
" departed from him." That, which so came to him, departed.
The Spirit of Thb Lord therefore is Jehovah himself, for
that name is here, and almost throughout the Old Testament the
original of what is translated The Lord.

The Angel Gabriel announcing to the blessed Virgin the^con-

ception of our Lord, told her that He should be called " The
" Son of The Highest." Luke i. 32. And the very demons
acknowledged it, " Jesus, thou Son of Goo most Hiuh."
Luke viii. 28. Yet the same Gabriel declared, ver. 35, "The
" Holy Ghost shall come upon thee, and The pozcer o/'The
" Highest shall overshadow thee, therefore also that Holy thing
" which shall be born of thee, shall be called The Son of God."
The Holy Ghost must consequently be The Highest, and
must be God most High.

Saint Paul, I Cor. ii. LO, \\, says, " The Spirit searcheth
" all things, yea, the deep things of God. For what man know-
" eth the things of a man, save the Spirit of man which is in
" him, even so the Things, of God knoweth wo man, but The
" Spirit of God." Here " no man" {as Dr. Wells has justly
 0
observed) should u properly be, as in the original no one
" not only no man, but no other creature, as Angel? From this
text the Personality as well as the Divinity of The Holy Ghost
is clearly deducible ; since " knowing" and " searching" belong
only to a person, and " knowing" and " searching all things''
plainly implies omniscience, the Person therefore of whom tbey
are predicated, namely the Holy Spirit, must be omniscient,
and consequently God : The Holy Spirit, according to what
the Apostle here teaches, being with God and in God, even as inti
mately as the Soul of Man is in Man.

The names of the Persons in the sacred Trinity are contained

in 1 Cor. xiii. 14, as plainly as in the form of Baptism ; and The
Father and The Son being mentioned in both places as distinct
Persons, we have no reason to doubt the personality of The Holy
Ghost, thus mentioned with them. Bp. Bumet observes that the
three blessings by St. Paul, in this text, are wished as from three
fountains, which imports that there are three Persons different, and
yet equal; for though The Father is in order first, and is generally
put first, yet here the Apostle names Christ first : " The grace of
" ouit Lord Jesus Christ, and the love of God, and the
" communion of the Holy Ghost," which seems a strange re
versing of things, if they are not equal in essence or substance. 1 1 is
true the Person named here in the second place is not called The
Father, as elsewhere, but only God; yet since he is mentioned as
distinct from Christ and The Holy Ghost, it must be understood
of The Father ; for where The Father is named with Christ, he is
sometimes called God simply, and sometimes God The Father.
Here the Apostle prays that the Corinthians may enjoy, 1st, The
grace of God The Son ; that is, all that mercy which he as the
Redeemer of mankind had purchased for them with his blood;
2dfy, The love of God the Father — that is, all the favours which
He, as the supreme Lord of the world, could shew them — and,
3dly, The communion of Gon The Holy Ghost — that is, All the
graces, gilts, and comforts which he could communicate to them,
botli from The Father and The Son ; or, in short, that they might
have all things which G i> The Son, and God the Father, and
God the Holy Gliost could do lot tt.em, accoiding to (heir several
ways of working in the world. Hence, concludes Bp. Jkveridge,
 7
we may learn how necessary it is to believe in THE most blessed
Trinity, the Father, Son, and Holy Ghost, three Persons, one
God, seeing they are all pleased to concern themselves so much
about us, and our happiness depends upon them all.

Again, besides the text from John xiv. 16, " I will pray The
" Father, and he shall give you another Comforter," and other pas
sages which clearly speak of Three Persons subsisting in the God
head, there are many other texts which separately prove the
Divinity and Personality of The Holy Ghost. In John xv. 26,
ji e is mentioned as a distinct Person from The Father and The
Son: " But when the Comforter shall come, whom I will send
" you from The Father, even The Spirit of Truth who proceedeth
" from The Father, n e shall testify of me." St. Paul says, 1 Cor.
Hi. 17, " The temple of God is holy : which temple ye are :" and
again, 1 Cor. vi. 19, 20, " Know ye not that your bodies are the
" temple of the Holy Ghost: therefore glorify God in your
" body." Now, if the word God in this place denotes an object
of worship exclusive of The Holy Spirit, then it must follow that
the temple belongs to one Being, and the glory and worship to
another; which can hardly be supposed-possible; and if not, then
doth this last text prove the Divinity of the Holy Ghost : — or
else, taking the two texts together, they would prove that our
bodies are the temple of two distinct objects at the same time, the
temple of God and the temple of something else. But as that
would be abhorrent doctrine, it must follow that the Holy
Ghost is God.

St. Peter, in Acts iv. 3, 4, uses the phrases " lying to Tim
" Holy Ghost," and " lying to God," as equivalent. In Heb.
ix. 14, THii Holy Ghost is said to be eternal ; — in John xiv.
26, to teach all things ; — in John xvi. 13, to guide into all trutl^
and to shew things to come ; — in 1 Cor. ii. 10, to search all things,
yea, the deep things of God; — in Rom. viii.27, to make interces
sion for the saints; — in 2 Cor. iii. 18, to change us into the same
image with Christ ; — in John xiv. 26, to bring all things to re
membrance ; — in John xvi. 8, to reprove the world ; — in 1 Peter
iii. 18, to have raised Christ from the dead ; — which in other text9
The Father is said to have done, and in others Christ himself;— and
 3
in 1 Cor. xii. 4, 1 1, St. Paul attributes to the Holy Spirit die
communication of various qualities and powers *• In all these
passages (says Bp. Tomline) the Holy Ghost is spoken of, not
merely as a quality or operation, but as a Person ; and the powers
attributed to Him are such, that they can only belong to a Divine
Person. If therefore he be God as well as The Father, and The
San, and there is but onl Ood, it follows that, in the language
of the articles of our church, the Holy Ghost is of one sub
stance, majesty, aud glory with The Father and The Son, very and
eternal God.

In Gal. iv. 6, St. Paul distinguishes The Spirit of the Son both
from The Father and The Son, as sent forth by The Faihee,
qfter he had sent The Son. Aud this our Saviour hath taught us
several times — See John xiv. lG, where The Father is to send
him ; and John xv. <'Q, where Christ himself promises to send him ;
which Bp. Home observes to be proof that Christ is joined in
authority and power with The Father, and that they are one.
Hence too we conclude (says Bp. Pearson) that the Huly
Ghost, although he be properly and truly God, is neither Cod
The Father, nor God the Son : and Leslie adds, That he could not
be called The Spirit of The Son any otherwise than as proceeding
from The Son ; so that it is evident H e proceeds both from The
Father and The Son. See also JaJtn sx. 2'.i.

St. Paul also says to the Romans (viii. Q.) " But ye aie not in
" the flesh, but in the spirit ; if so be that The Spirit oj God dwell

* Besides the above personal acts, the Holy Ghost is said in John
xv. 26, to " come ;'' — in 1 Cor. ii. 11, to " know ;" — in Acts xiii. 2,
to "speak;" — in Acts xiii. 4, to "send;" — in John xv. 26, to "be
" sent;" — in John xiv. 16, to bean advocate or " comforter;" — in
Acts xx. 23, and Rom. viii. 16, to "witness;" — in Luke ii. 16, to
reveal ;'' — and in Afatt. iv. I , to " lead." These can hardly be mere
personifications of an attribute, or quality ; as when it is said, " Love
" worketh no ill ;" " Charity hopeth all things ;" but being, as they
are evidently, ascribed to a real agent, we allowably and properly call
that agent a person. Human persons indeed are distinct beings, ex
trinsic one to another ; but to a Being omnipresent and infinite- nothing
can be extrinsic ; and if* there be Persons in The Godhead- it seems
that they must be in each other : as one of those ever blessed Persons
has declared of Himself, " I am in the Father, and the Father in
" me." John xiv. II.
 9
" in you." " Now, if any man have not The Spirit of Christ, he
" is none of his; but (verse 11) if The Spirit of Him that raised
" up Jesus fiom the dead, dwell in you, He that raised up Christ
" from the dead, shall also quicken your mortal bodies by His
" Spirit that dwelleth in you." — Speaks the Apostle here of tzto
Spirits t [s it not of The Holy Ghost he here speaks? yet he calls
him The Spirit of God, and, in the same breath, The Spirit of
Christ — then Christ is God, truly Gov ; one with the Father,
otherwise the same Spirit could not be The Spirit of Christ and of
God too. And, with regard to the Personality of the Spirit,
distinct both from The Father and The Son, as he is called some
times The Spirit of God, and sometimes The Spirit of Christ, so at
other times he is called absolutely the Holy Spirit, or, which
is the same thing, the Holy Ghost, especially (says Bp. line-
ridge) where the three Divine Persons are all named together, as in
Mat. xxviii. 1Q, to shew, that although he be the Spirit both of
The Father and of The Son, yet he is so in such a maimer as to
be a distinct Person from both, as each of the other Persons also
is a distinct Person.

Christ is " our advocate with the Father," 1 John ii. 1, who
" irttercedeth for us." Rom. viii. Sj. And Christ himself styleth
the Holy Spirit "another advocate," John xiv. 16 and 26;
who, Rom. viii. 26, " intercedeth for us with groans unutterable."
If then the one advocate be a Person, which is undeniable, the
other advocate must be a Person likewise. I should here observe
that in all these texts from St. John the same word (wajaxXnloiO is
used, though pur version translates it twice by Comforter, and once
only by Advocate.

Again: Of the Personality of the Holy Ghost we cannot

doubt, when St. Paul, Rom. ix. 1, appeals both to Christ and to
The Holy Ghost, as Judges of his conscience. This Mr. Leslie
shews to be a demonstration also, that each is God. And those
words of Isaiah (xlviii. 16) " 1 have not spoken in secret from the
" beginning : from the time that it was, there am I : and now Th e
" Lord God and ins Spirit hath sent me," include all the
Three Persons of The Holy Trinity distinctly ; for the preceding
 10
verses shew (bat it is Christ who speaks, the Second Person of the
ever blessed Trinity, sent into the world by the First Person,
and anointed to his prophetical office by the Third Person. See
Isaiah xi. 'J, and Isaiah xlii. 1 ; and particularly Isaiah lxi. 1, and
Zech. ii. 10, 11.

Bp. Home thus sums up the scripture-attributes of the Holy

Sri kit : — " He is the immediate Author and Worker of miracles:
" the Inspirer of the Prophets and Apostles ; the Searcher of all
" hearts ; and the Comforter of good Christians in difficulties. To
" lye to Him, is the same thing as to lye to God. Blasphemy
" against Him is unpardonable. To resist Him is the same thing
" as to resist God. II ii is in God, and knows the mind of God
" as perfectly as a man knows his own mind ; and that in respect
" of all things, even the deep things of God. The bodies of men
" are His temple; and, by being his temple, are the temple of
" God. He is joined with God the Father, not only in the solemn
" form of Baptism, but in religious oaths, and invocations for
" grace and peace; and in the same authoritative mission and
" calling of persons into the ministry :" the Holy Ghost " said,
" Separate me, Bamabas and Saul, for the work whereunto I
" have called them :" Acts xiii.2. of which act of ministry St. Paul
" says, no man taketh this honour to himself but he that is called of
" God," Heb. v. 4 ; and to which ministry the same Apostle tells
the Romans, i. 1 , He was called by our Blessed Saviour ; while
the manner in which he was particularly called, at least on one oc
casion, is shewn at large in Acts xiii. 46, 47- Must not th e Holy
Spirit then beaPerson? — and in that Person he is Jehovah, or
Lord, and God, and the Lord of Hosts; for from all the
premises above laid down, there can be no other fair and logical
deduction.

Of the Divine Nature of our blessed S.vriouR, that he is the

Lord God Almighty, Jehovah himself, the Lord or Hosts,
with every attribute of the most high Deity, we learn by irresistible
proofs, if we carefully collect and compare the numerous texts of
the Old and New Testament, which speak of the Messiah.
 11
Isaiah xl. 3, " Prepare ye the way of the Lord (orig. Jehovah)
" make straight in the desert a highway for our God;" This text
John the Baptist applies to himself as the Person who was to pre
pare it, and to Jesus Christ as the Person for whom it is to be pre
pared : Matt. iii. 2. Here then is the incommunicable name Jehoiah
given to Christ; here also he is distinctly called God. In the 9th
Terse likewise he is so called, when, foretelling his advent, the
prophet commands to "Say to the cities of Judah, Behold your
" God." The 10th and 1 1th verses describe the Messiah beyond
all doubt: "Behold, the Lord God shall come with stron^
" hand, and his arm shall rule for him. Behold, his reward is
" with him, and his work before him. He shall feed his flock like
" a shepherd, he shall gather the lambs with his arm, and carry
" them in his bosom, and shall gently lead those with young."
Dr. Waterland points to the declaration of our Saviour, John x.
11, that litis the good Shepherd; and to Rev.xxii. 12, where
Christ declares that he is coming quickly, and his " reward is with
" him," as certain indications, if properly compared, of the Person
here intended. And Bp. Louth shews that the expressions of the
eleventh verse eminently belong to Christ, representing the gentle
ness ii e shall use to the weak ones of his flock, giving them in
struction as they are able to bear it, and taking all possible care to
bring back stragglers to his fold ; as appears by the many allusions
in the New Testament to this,' and similar passages in the Old.
Here then tht Prophet also distinctly calls him The Lord God.

In Isaiah xxxv. 4, 5, The Prophet can only be speaking of

Christ; vet, there too he calls him God:—" Behold, your God
" will come with vengeance, even God with arecoinpence ; he will
" come and save you ; then the eyes of the blind shall be opened,
" and the ears of the deaf shall be unstopped; then shall the lame
" man leap as an hart, and the tongue of the dumb sing." Such
were the very acts which our Lord did before the disciples of John
the Baptist ; and to these he referred them, Mat. xi. 4,5, to satisfy
their master that he indeed was the very God, whose coming
was here foretold. Nor do I find that it was ever doubted that the
Prophet here spoke of The Messiah.
 12
As little doubt can be raised that Zechariah, ii. 8, 9, 1 1, speaks
of Christ. "For thus saith the Lord or Hosts :—after the
" glory hath H e sent M e unto the nations which spoiled you ; for
" behold, I will shake mine hand upon them, and ye shall know
" that the Lord of Hosts hath sent Me. For lo ! I come,
" and many nations shall be joined to the Lord (orig. Jehovah)
" in that day; and I will dwell in the midst of thee, saith the
" Lord (orig. Jehovah) and thou shalt know that hie Lord of
" Hosts haih sent me unto ihec."

Dr. Eveleigh, upon this passage, observes that no part of Scrip

ture mure clearly indicates a plurality of Persons in the Godheail.
Jerome remarks, That it is the voice of The Saviour speaking, who
says that he, the Almighty God, is sent by the Almighty
Father; and citing the two last verses, explains them thus:
" These things saith the Lord, sent by the Lord, whose
" name is Almighty." T/ieodoret's comment is, "The Prophet
" has given us to understand, not only that there are two Persons,
" but two Persons of the same rank; for thus saith the Lord of
" Ho:.ts, after the glory he hath seut me: and to shew who the
" Person sending is, he subjoins, And ye shall know that the
" Lord of Hosts hath sent Me. The Person sending then, is
" the Lord of Hosts, and the Persou sent is the Lord of
" Hosts also; and there is no difference of dignity between
" them."

Dr. Isaac Barroic notices, That the Jehovah sent by

Jehovah, to come and dwell in the Church enlarged, as the
eleventh verse says it shall be, by the accession of the Gentiles,
can mean none other but out ImtcL Christ, who dwelt among us,
and was sent by Cod the Father. " Nor can (says Dr. Eveleigh)
" any Christian be astonished at hearing that tile LordofHosts
" was sent by the Lord of Hosts, knowing that the second
" Person in the Trinity, who is so often said to be sent by Tie
" Father, is called not only God in the New Testament, but also
" by a name which is allowed to be equivalent to The Lord of
" Hosts, namely the Almighty; for which sec and compare
" John i. 1 ; Rom. ix. 5 ; and Rev. i. S."
 13
Intimations of a plurality of Persons seem to have been given to
the Jews in other places; as rut Lord raining fire upon Sodom
from the Lord, in Gen. xix.21, that is, in the original "Jehovah
" from the Jehovah."—' God anointing, and God anointed, in
Ps.xlv. 6,7. " The Lord said unto my Lord, Sit thou on my
" right hand," in Ps.cx. 1. — In Zech. x. 12, " I will strengthen
" them in the Lord, and they shall walk up and down in his
" name, saith the Lord." Herein, He that strengthens them is
The Lord, Jehovah ; and He, in whom and by whom He strengthens,
is Jehovah also. And in Hosea i. 7, "the Lord" saith, " I will
" save them by the Lord their God." In these, as in other
passages, two distinct Persons are mentioned by the same appel
lation; — notwithstanding we find Moses proclaiming, Deut. vi.4,
and our Saviour confirming it, Mark xii. 29, " Hear, O Israel, the
" Lord our God is One Lord" "But (Dean Stanhope says)
" those in which both are called the Lord, are the most consi-
" derable, because the learned Jews have acknowledged, that tho'
" the other names of God may be, and sometimes are allowed to
" creatures, as derived from his works, or such excellencies as are
" communicable, yet the name of Jehovah, or The Lord," [the
sacred tetragrammaton or word of four characters niiT which they
in reverence dared not even pronounce, always reading it Adonai,
and not Jehovah] "is peculiar to Hie true God alone, since this
" alone denotes his eternal and necessary existence/'

Isaiah, vi. 1, says," I saw tiIe Lord (otig.Adonai) sitting upon

** a throne," &c. Now, this Lord, the Seraphim in the third
verse, call the Lord of Hosts (in the orig. Jchovak-Sabaoth ;)
and in the fifth verse the Prophet calls him " the King, (with the
" definite emphatic article the) the Loud o*' Hosts ;" and he is
not reproved for so doing : But St. John expressly declares, xii. 41,
that it was Christ's glory which Isaiah then saw. Then must Christ
be JeHovah-Sabaoth, the Lord of Hosts ; for in Isaiah xlii.
S> " The Lord God" saith " I am the Lord, and my glory will 1
" not give to another."

This glory too, Christ identifies for his own, Matt. xxv. 51, say
ing, "When the Son of Man shall come in his glory, and all the
" Holy Angels with him, then shall He sit upon thq Throne of
 14
* His Glory." — That glory which, iu Mark viii. 38, He called
" the Glory of His Father;" and that Throne ou which he sits as
the King of Glory. ,

'But further : That the Seraphim did really celebrate all the three
Persons of the Godhead in this third verse, is capable of the clear
est demonstration. The Prophet tells us, that he saw the Lord
sitting on a Throne, and that his eyes had seen The King, Jehovah
of Sabaoth. If there beany phrase in the Bible more parti
cularly used than others to distinguish the true God, it is this, the
Lord of Hosts. That in this Lord of Hosts sitting upon tbe
Throne, the presence of God the Father was, no one will deny:
that there was the presence of God the Son, St. John assures us,
John xii. 41 ; and that there was the presence of The Holy Ghost
is determined by Acts xxviii.25, " Well spake the Holy Ghost, by
" Esaias the Prophet to our fathers, saying," &c. then follow the
words which the Prophet here affirms to have been spoken by The
Lord of Hosts. Mr. Jones of Nat/land has remarked this: in
proof too that the Holy Ghost is "The Lord God of
" Israel, who spake by his holy Prophets ever since the world
" began," Luke i. 08, 70.

St. Paul says, 1 Cor. ii. 8, "If the Princes of this world had
" known the Wisdom of God, ordained before the world, they
" would not have crucified The Lord of Glory." In this verse,
compared with the former text from Isaiah, vi. 3, and with Ps.
xxiv. 10. also, is contained a clear proof of the true Divinity of
Christ, or his being one in essence with The Father.

Again, Isaiah xxv. 6, 9, says, "tub Lord of Hosts will swal-

" low up death in victory, and the Loud God will wipe away
" tears from off all faces ; aud it shall be said in that day, Lo !
" this is our God, we have waited for him ; this is the Lord,
" (orig. Jehovah) we will rejoice in hit salvation." Now St. Paul,
in 1 Cor. xv. 54, and St. John iu the Rev. vii. 17, and xxi. 4,
refer this expressly to the triumphant coming of Christ to his
chosen people in the last day. And if this prophecy be truly
spoken of The Messiah, then is he the Lord God — orn God
—Jehovah.
 15
John six. 37 announces the Prophecy of Zechariah, xii. 4 and 1 0,
" In that day saith the Lord (orig. Jehovah) — they shall look
" on me whom they have pierced," to be fulfilled in Christ :
From this it follows, necessarily, that the Blessed Jesus, who
hung upon the Cross, was the Lord, Jehovah. And, as Bishop
Beveridge shews, it is a proof of the two natures in Christ, that He
was perfect man as well as perfect God; " for if He had not been
" Man, He could not have been pierced by them."

The same Prophet Isaiah also, viii. 14, says, "the Lord of
" Hosts shall be for a stone of stumbling and rock of offence to
" both the houses of Israel." This passage St. Paul, Rom. ix. 33,
expressly quotes as spoken of Christ, here called The Lord of Hosts,
who is Jehovah ; and St. Peter seems to refer the same also to
Christ. 1 Peter ii. S.

Isaiah again, addressing the Church of God, says, liv. 5, " For
" thy Maker is thine Husband, The Lord of Hosts is His name ;
" The God of the w/io/e earth shall He be called." Now St.'
John, speaking of Christ, (John iii. 9) says," He that hath the Bride
" is the Bridegroom and throughout Revelation, particularly
Rev. xxi. Christ, T/te Lamb, is represented as wedded to his
Church. It is plain therefore from the text of Isaiah here alle
ged, that Christ, the Husband or Bridegroom of the Church, is the
" Maker" of it, (unless we understand the term in Isaiah more gene
rally for the Maker, or Creator of the world) and at the same time
The Lord of Hosts, and the God of the whole Earth. But
this Text may also be adduced to prove a plurality of Persons in
the Godhead ; for in the original the words for Maker, and Hus
band, are in the plural number, and correctly translated would be,
" For thy Makers are thy Husbands, The Lord of Hosts is His
" name."

In Ps. lxxviii. 5G, it is said, " Yet they tempted The most
" High God." St. Paul, referring to the same transactions,
1 Cor. x. 9, says, " Neither let us tempt Christ, as some of them
" also tempted, and were destroyed in the wilderness." Thus the
Person called by David " the most High God," is by Paul de
clared to be Christ. So he applies to Christ, Rom. x. 13, what
 16
in Joel, ii. 32, is spoken of Jehovah, using the same words, " for
" whosoever shall call upon the name of the Lord, shall be
" saved." He here too affirms Him to be the object of religious
worship; Rut, as Bp. Home says, either of these indeed implies
the other; for if He be Jehovah, He must be the object of reli
gious adoration ; and if He be the object of religious adoration,
He must be Jehovah. Bp. Pearson also observes of this text from
the Romans, that the Lord, mentioned therein, must be the
Lord Jesus, of the ninth verse, or the argument is invalid and fal
lacious. And of whom speaks Jeremiah, xxiii. 6, but of Tlie
Messiah, when he says " He shall be called," or, as some trans
late it," be invoked by this name* the lord our Righteous.
u NESS?"

The angel Gabriel announced to Zacharias, in the temple, That

he should have a Son, who should be filled with the Holy Ghost,
even from his mother's womb ; adding, " And many of the sons of
" Israel shall he turn to the Lord their God ; for he shall go
" before Him (that is, before the Lord tlieir God) in the spirit and
" power of £&»." Luke i. 16, 17. Now. John, this child to be
born, was unquestionably the precursor- of our blessed Saviour;
and according to this prophecy, and to' that of Malachi, ch. iv, 5,
6, did so prepare the way before Jesus Christ: Then, by every
rule of logic, Jesus Christ must be the Lord Goj» of Israel.
I do not see how this text can be tortured so as to prevent this con
clusion. Our Lord himself determines John the Baptist to be thi$
Messenger, in Mat. xi. 10, citing Mai. hi. 1. "This is He of
" whom it is written, Behold, I send my messenger before thy
" face, which shall prepare thy way before thee ;" yet Malachi
uses the first personal pronoun only : " My Messenger ; and he
" shall prepare the way before me." But the Lord of Hosts is the

* As to the Unitarian perversion of this text, relyihg on a mistaken

translation of it by Dr. Blagncy, it has received the completest refu
tation by Dr. Evclcigk ; by Dr. Narcs, in his " Remarks on the Uni-
'• tarian Version of the New Testament;" by Dr. Hales, at pre*'
length, in the Sixth Letter of " Faith in the Holy Trinity ;" and by
the learned Bp. of St. David's ; — so that it is sufficient to refer the
reader, who has the opportunity, to their Works, to satisfy the most
rigid scruples of mt honest mind.
 17
speaker in Maiachi ; and from this application it is certain, that
Christ is one with thk Lord of Hosts ; and that the coming
©f Christ into the world is the coming of the Lord of Hosts
himself. If the Scripture thus compared with itself be drawn up
into an argument, the conclusion may indeed be denied, — but it
cannot be answered.

Nobody, believing the New Testament, will deny that Jesus

Christ is the Redeemer; and (as truly styled in John iv. 42)
" The Saviour of the world." But Jehovah says, Is. xliii. 11,
" J, even I, am the lord, and besides me there is no Saviour;"
and Isaiah says, xlvii. 4, " The name of our Redeemer is Jeho-
" vah-Sabaoth Christ then is Jehovah, and the Lord
of Hosts.

In Numbers xxi. 5, 6, Mosei says of the Israelites, " They spake

* against God ; and the Lord sent fiery serpents, which bit the
" people." St. Paul, alluding to this very transaction, affirms,
I Cor. x. 9, That the God here spoken against was Christ.

In Isaiah xli. 4, Jehovah says " I, the Lord, thefirst, and

with the last, 1 am He." Is not this the same title or appellation
given to The Son of God, or rather claimed by Him, in Hev. i. 8,
1 7, " 1 a m,* the Alpha and the Omega, the Beginning and the
" End, the First and the Last ?" Yet this title, " The First and
" the Last," Isaiah, xliv. 6, confines to him alone, " besides whom
" there is no God ;" and in Isaiah xlviii. 2, " The God of Israel,
" the Lord of Hosts is His name," says, v. 12, " Hearken unto
" me, O Jacob, and Israel my called, I amf He, — I the First,
, , - •

* This rendering, which gives the divine title " I AM" to our Sa
viour, the learned Df. Hales shews to be the correct one, in his late
publication " Faith in the Holy Trinity ;" and in his elaborate disser
tation " On the Primitive Names of the Deity,'' page 210. I have
supplied the definite article to both these appellations, " the Alpha and
the Omega,'' as I find it in the original, and as I apprehend it ought to
have been so translated : which Dr. Hales also supports.
t The original word which is here and in the preceding Text from
Isaiah translated He, (Nin) appears to be an appellation of the Deity,
and signifies * The sume.' This word is in Ps. cii. 99, so rendered
" For thou art ths game (Nin) and thy years shall not fail," The Sep.
 18
" I also the Last." Where the speaker, in the 44th chapter be
fore cited, calls himself also " The Lord, the King of Israel,
" and his Redeemer, the Lord of Hosts." Now Rev. ii. 8,
assures us, that it was " Jesus who spoke in the first chapter,''
where He declared himself " I am He that liveth and was dead,
" and behold 1 am alive for evermore." And in Rev. xxii. IS, 13,
having declared that He is "coming quickly, to give every man
" according to his work," he again proclaims himself, "1am —
" The Alpha — and The Omega — the Beginning and the End,
" the First and the Last." In all these places the appellation is
attributed to Him absolutely, without any limitation ; in the same
latitude and eminence of expression, in which it can be attributed
to The Supreme Being ; whence it follows, that Christ is declared
with equal positiveness to be the Supreme, Almighty, and
Eternal God.

St. Matlhew, i. 23, applies to our Saviour the prophetic name-

in Isaiah vii. 14, of Emmanuel ; which is exactly in the Hebrew
0>N 11 Dy) " God with us." But the Unitarians defy us to produce
a passage in all the Scriptures, wherein Christ is called distinctly
God. If what have been already selected are not sufficient an
swers, I give the following : —

The author of the Epistle to the Hebrews, which, though it L*

not certain, the best opinions attribute to St. Paul, in ch. i. 8,
appropriates, Ps. xlv. 6, " Thy throne, O God, is for ever and
" ever," distinctly to the Son : and it is proved not to be the Fa
ther here signified, because the royal prophet adds, " Wherefore
" God, even thy God, hath anointed thee." Here unquestion
ably is the God anointing and God anointed, distinguishing the
Persons ; — and in the same chapter, at ver. 10, he distinctly ap
propriates the address of the Psalmist, in Ps. cii. 25, " of Old,
" Thou hast laid the foundation of the earth, and the heavens are

tuaaint also renders it » avnt, " The same," whose rendering, as Dr.
Hales shews (in his Dissertations on the Primitive names of The
*' Deity".) is adopted in Heb. i. 12, and there applied to " Jesus
" Christ," styled " THE SAME yesterday, to-day, and for ever."-
Ileb. xiii. 8.
 19
u the work of thy htmds," to Christ; where David, in the pre
ceding verse, calls him God, " I said, Ok, my God, take me not
" away," &c. Thus were these texts understood by the chief apos
tle to the Gentiles ; and such instances are of perpetual occur
rence : they are all plain proofs of the divinity of our Lord ; and
shew that the prophets of the Old Testament had all along an eye
to the times of the New, and spoke of The Messiah as God. And
of whom spoke Isaiah, in that famous prophecy, ch. ix. 6, if not
of The Son of God? — " For unto us a child is born ; and his name
* shall be called Wonderful, Couusellor, tub michty God."

St. Paul expressly affirms, " It is God that justifieth," Rom. viii.
33 ; yet where the prophet Isaiah speaks of Christ, ch. xlv. 25, he
speaks of him as the Justifier : " In The Lord shall all the seed of
" Israel be justified;" and in another passage, Isaiah Iiii. 11, The
Father himself is said to declare of The Messiah, " By his know-
" ledge shall my righteous servant justify many ;" applying there
fore St. Paul's affirmation to these two passages, " The Justifier is
" the Lord Jesus ; and that Justifier must be God."

But how perfect is Pauls declaration, Rom. ix. 5," Whose are
" the Fathers, and of whom, as concerning the flesh, Christ came,
" who is over all, God, Blessedfor ever. Amen." These words
are (says Dr. Hammond) " so clear a proof of His divinity, that
" they confute all heresies upon that subject ;" and (as Bp. Pear'
son remarks) he is here called God, so as not to be one of the
many gods; but the One Supreme, or Most High God, for He is
" God over all ;" and the title of " Blessed," which of itself else
where (see Mark xiv. 6l) signifies the Supreme God, was always
used by the Jews to express the One God of Israel. The apostle,
then writing to Christians, who were mostly converted Jews or
proselytes, would not have given our Saviour, not only the name
of God, but have also added that title which they always gave to
the One God of Israel, and to none but Him, except he did in
tend and believe Him to be the same God, whom they always, and
in that manner, and under that notion, had adored. As, therefore,
he speaks of " The God and Father of our Lord Jesus Christ,
" who is blessed for evermore," 2 Cor. xi. 31; and of" the Crea-
a tor, who is blessed for ever, Amen" Rom. i. C5, and thereby
c 2
 20
signifies the Siiprenle Deity, who was so glorified by the Israel
ites; so he speaks of Christ, " who is God over all, Blessed for-
" ever, Amen," testifying the equality, or rather the identity, of
His Deity, of whom, in another place to be considered hereafter,
the apostle says, that " being in the form of Cod, he thought it
" not robbery to be equal with God."

Dr. Rales likewise observes, that this important text bears deci
sive attestation to the joint human and divine nature of our Lord
(as Grotius had done before) in strict conformity with the parallel
passage, Rom. i. 3, 4, and with John i. 1, and 14; and he shews
that even Gilbert Wakefield rejected the Unitarian mode of point
ing this text, adopted solely with a view of destroying this proof of
Christ's Divinity ; while six of the earliest Fathers, and the near
est to the times of the Apostles, adopted it as it stands in our ver
sion, and built their conclusive arguments upon it*.

In a speech to the Elders of the Church, at Miletus, Acts xx.

28, St. Paul tells them, that they are overseers, to feed " the church
"* o/Goi), which he hath purchased with His own blood." Here
then n Jesus Christ, who shed His blood for His church, eminently
called Gon. Dr. Whitby remarks, That some ancient manuscripts
read " The Church of The Lord ;" but, in support of the received
text, we must observe, that die phrase' The Church of The Lord'
never once occurs in the New Testament ; whereas ' The Church
' of God' occurs most frequently. — See 1 Cor. i.2; x. 32; si.
22 ; and xv. 9- 2 Cor. i. 1. ; Gal. i. 13. ; and 1 Tim. iii. 5. —
Michaelis observes, That some manuscripts read in this place 4 The
' Church of Christ,' and others ' The Church of the Lord God ;
but there is little doubt that the reading in our translation is the
true one. If the author wrote the words " of God," we can easily

* The Unitarian Evasion of making this an exclamation of Praise,

" Blessed be God/' is utterly inconsistent with the words in the origi
nal, and would necessarily require a different arrangement, thus:
ivhoynT&< o 9io«, transposing St- Paul's Text, as we in fact find it in hi*
Epistle to the Ephesians, i. 3. See Dr. Nares'a " Remarks on the
«' improved Version," 1st edit. p. 163—172; and Dr. Hales's " Faith
" in the Holy Trinity," vol. 1, p. 293—295, where thi» text is duly
and critically examined. . . . •
 21
explain why different transcribers may have written the wprds " of
" the Lord," or 14 of Christ," as cprreptjons of the text, or as note*
in the margin to explain it ; bepause the blood of God is a very ex
traordinary expression: but if he had originally written" of the
" Lord," or " of Christ," it is quite inconceivable that any one
should have altered the words intp so unusual an expression as that
which stands in our text ; and on this supposition the great variety
of different readings is wholly inexplicable*.

In 1 Cor. xii. Q8, St. Paul says, " God hath set some in the
" church, first Apostles, secondarily Prophets, thirdly Teachers,"
&c. Now that He who is here called God, was our Lord
Christ, Eph. iv. 1 1, shews, where the same apostle says the same
thing expressly of Christ, and almost in the very same words : " He
" gave some Apostles, some Prophets, some Evangelists, and
" some Pastors and Teachers."

The Angel in Rev. xxii. 6, says, " The Lord God of The holy
" Prophets sent His Angel to shew unto his servants the things
" which must shortly be done;" and in the l6lh verse, Our Lord
speaking of The same Angel, says, " I Jesus have sent mine Angel
" to testify unto you these things in the Church ;" Jesus then is
the same with the Lord God of the holy Prophets.

In Tit. i. 3, St. Paul calls our Lord " God, our Saviour" Tit.
ii. 10, " That they may adorn the doctrine of God our Saviour in,
" all things." Tit. iii. 4, " God our Saviour ;" aud at the 13th
verse of the second chapter, " Looking for tliat blessed hope, and
" the glorious appearing of the great GOD and Saviour of us
" Jesus Christ;" or,more accurately, according to the Greek f

. * If this Tract fall into the hands of a learned reader, I earnestly re

commend to his perusal the' Tenth Letter in Dr. Unless, " Faith in the
" Holy Trinity," where this text is discussed with all the powers of his
learning and critical acumen, in answer to the perversion of it by the \
Unitarian editors ; and ho proves, by every rule of criticism, as well
as from internal evidence, that, of the six various readings, the one
which our version has embraced is the true reading ; and, conse
quently, that every other must be reiected.

cond substantive. It is the more remarkable, that our translators should

 22
Original, " the appearance of the glory ofour great God and Saviour,
" Jt.sus Christ." The same appellation is given to Christ by
St. Peter, 2 Pet. i. 1, which, upon the same ground, should hate
been translated as it is in the margin of our Bibles, " The Righte-
" ousness of our God and Saviour J zsvs Christ;" and Wick-
liffe's, Cundale's, Cranmer's, the Bishops', and other ancient ver
sions, all agree therewith.

The apostle Thomas's signal and important Confession of Faith,

John xx. 28, " My Lord and my God,'' which, by necessary ellip
sis, as Dr. Hales shews, is " Thou art indeed my Lord and my
" God," clearly and distinctly recognizes the Divinity of Jesus;
which He himself immediately assented to : " Because thou hast
" seen me, Thomas, thou hast believed: Blessed are they which
" have not seen, and yet have believed."

St. John's assertion of the Divinity of The Son, who is called

The word of God, " and the word was God," John i. 1, im
plies, that though The Word was a distinct Person from The Fa
ther, yet that he had not a distinct nature ; and exactly with this
our Saviour's declaration, John x. 30, accords : " I and The Fa-
" ther are One" (for so is the literal Greek, not * my Father) ; that
is, we are of one nature, one essence. The Greek of" Owe'' is iu

have rendered 2 Pet. i. I , " TS SiS xai truing®- 'liwi %f>rS," as they
have done, since the very same arrangement of the personal pronoun
V»"> in the 11 th verse, is properly translated " the kingdom of our
" Lord and Saviour Jesus Christ," being given by them as the Eng
lish of " Baa-itoiair t£ xvftov r-ujuv xai QtSdi^&p ir-ui xjirS,'* as it undoubtedly
should be.
* The pronoun my is in our Bibles printed in Italics, and it is pro
per to remark- for the sake of the unlearned reader, that, throughout
the whole Versions of the Old and New Testaments, in our language,
whenever any word or words are put in Italics, there is no correspond
ent word in the Original Hebrew of the one, or Greek of the other ;
but our Translators deemed such words necessary, to give the mean
ing of the Original clearly, according to their understanding of it, and
according to the English idiom : — yet, by so distinguishing, they
carefully guarded against any possible imputation of adding one word
of their own to the inspired Writings. In this passage from John,
(and a few others) they appear to have fallen short of the full sense
of it.
 28
the neuter gender, signifying, certainly not one person, but one
essence ; — so Jesus, praying to The Father for his disciples, John
xvii. 11, says, " Holy Father, that they may be One as kc
" are ;" and again, ver. 21, " as we are One." Let the Jews inter
pret for us this text of John x. 30 ; for on his uttering these words
they attempted to stone him, " because (said they) that thou being
** a man, makest thyself God*."

It was immediately after Christ had said, John x. 29, " My

" Father is greater than all," that he added " I and the Father are
" one;" which must mean an Identity of nature, or essence, not
of Person, as well as his declaration, John xiv. 11. " The Father
" is in me, and I in Him ;" for no one is said to be in himself.
In the original, the noun one being singular, while the verb is in
the plural number, distinguishes the Person, while it bespeaks
identity of Essence ; as Bp. Pearson also remarks on John xiv.
28. " My Father is greater than I." The holy Scriptures must
Jiot be garbled, all must be taken together, and then every passage,
which its enemies craftily lay hold on to shew inconsistency, will
be cleared from such imputation. The two natures of 1'he Mes
siah, which are part of the essential doctrine of our Church, must
never be out of mind. The divine and human natures were dis
tinct in Christ; and, as Bishop Tomline shews, the essential pro
perties of one nature were not communicated to the other. Christ
was at once The Son of God, and The Son of Man ; he was at
the same time both mortal and immortal; mortal in respect of his
Humanity, immortal in respect of his Divinity; and the respec.
tive properties of each were distinct in Him, without the least
confusion in their intimate union.

* Not " a God,1' as the Unitarians would insinuate ; for the absence
of the prepositive article in the Greek by no means justifies the inser
tion of the English indefinite article, as may be seen by comparison of
Mat. xxvii. 4a, with ch. xxvi. 63, 64. The fifth chapter of Dr. Lau
rence's " Critical Reflections" is particularly devoted to shew the inac
curacy of their interpretation of this passage ; and will be read with
pleasure and satisfaction by all who aim at truth, and to their perfect
conviction. See also Dr. Nares't " Remarks on the Improved Version,''
1 st edit. p. 4 8— 53 ; and Dr. MiddletOn (the Bishop of. Calcutta) on the
Greek Article.
 24
It is said of God the Fatlter, John v. 22," That he judgeth no
*' man ; but hath committed all judgment to The Son." When,
therefore, St. Paul says, Rom. xiv. 11," Every knee shall bow,
* and every tongue shall confess to God;'' and in verse 12, " Every
" one shall give account of himself to God," he manifestly speaks
of Christ as the Judge ; and, therefore, calls him God. This
argument (says Dr. Whitby) was used before the Nicene Council,
by Novatian and others ; and seeing that Christ is (ver. 9) " Lord
" over the dead," by the power by which " He is able even to
" subdue all things to Himself," Phil. iii. 21, which, doubtless, is
the power of God, — and that He" will make manifest the coun-
* sels of the hearts," 1 Cor. iv. 5, Hit must be omniscient, and
know the secrets of the heart ; and seeing it is the property of
God alone to raise the dead by his power, and to be the Searcher
of hearts (see 1 Kings viii. 39 ; 1 Chron. xxviii. 9 ; Jer. xvii. 10)
these properties, ascribed to Christ here and elsewhere, must shew
that He is truly God; and in Rev. ii. 23, Christ assumes this
knowledge to himself ; therefore, He is really and essentially God.

Where St. Paul, Rom. xvi. 27, gives glory through Jesus Christ
" to God only uise," or, as a better translation would be, " to the
" only wise God," the Fathers note that it cannot exclude the di
vine nature of The Son, who is, 1 Cor. i. 24, " the Wisdom of
" God," from this title of the only wise God, any more than those
words in 1 Tim. vi. 16, applied to Jesus Christ, " w ho only hath
" immortality," can exclude God the Father from being immortal.

When St. Paul tells Titus, Tit. i. 3, that "God (meaning The
FaMer)"hath manifested his word through preaching ; which is
" committed unto me, according to the Commandment of GuD
" our Saviour," in the second member of this sentence, he clearly
speaks of Jesus Christ; for at the Apostle's memorable Conver
sion it was unquestionably The Lord Jesus who appeared, aud
told him that he was a chosen vessel to preach; and He was the
Person who gave the Commandment. So also in Tit. ii. 10, cited
before, where he exhorts " to adorn the Doctrine of God our Sa~
" viour in all things," he is speaking of the Christian Doctrines
which he taught, and of which Jesus gave the special Command
ment. In each of the passages He is distinctly called God.
 25
In Psalm 50th, The speaker (denominated by the magnificent
title in the first verse, " the God or Gods — the Lord," (for
so ought the original nifV 0>nbx bt*l to have been translated, as it
is, though reversed, in Josh. xxii. 22,) and who in the 21st verse
has that divine title " I am," though in both our versions the word
am is injudiciously * omitted, and the personal pronoun only re
tained ; this Speaker is evidently + The Son of God, for the con
clusion ascertains it : " Whoso offereth me praise, glorifieth me ;
" and to him that ordereth his conversation aright will I shew the
" salvation of God :" and in the 7th verse the same Person like
wise says, " Hear, O my People, and I will speak : O Israel, I
" will testify against thee: I am God, even thy God." Christ's
prayer to the Fathek, John xvii. 5, " Glorify me with thine
" own self, with the glory which I had with thee before the founda-
" tion of the world," is the strongest confirmation of his former
declaration, John viii. 58, " Before Abraham was, I Am " for he
claims, even to God the Father, that he was frith him before the
present order of things was in existence, and was with him in
glory — then must His be a divine nature. What our Lord then
said," Before Abraham was, J .4m," has been alw ays considered as
an assertion of his eternal generation. He said not / Was, but" I
" Am the very same with Him of whom the Israelites were told
by Moses " I am hath sent me," Exod. hi. 14. Thes'ame expression
which the Supreme God used as His own appellation, " I am that
" 1 am." The proof that the Jews understood this of Jesus claim
ing to be God, was their immediate attempt, then also, to stone
him ; the punishment to be inflicted by their law for blasphemy,
and sometimes executed by Zealots, without any formal sentence.

* Our version has indeed preserved the sense of this passage, but
deprived it of his grandeur. A literal translation would run in this
manner: — " Thus didst thou, and I was silent. Thou hast imagined
" I AM to be like thyself." Perhaps the Hebrew EHJEH should
never have been translated as a verb / am ; for that it is a noun and
a proper name in this and in other places, A ben Ezra has noted, and
Dr. Hales has followed him ; and it must be so in this passage, be
cause the infinitive mood to be is expressed in the Hebrew nvn.
* Dr. 1luL s has shewn tin's — and our Blessed Lord's application of
this Prophetic Psalm of Asaph to Himself throughout, in his Vindica
tion to the unbelieving Jews, John v. 1 8—29, is explained in the 6th
Letter ofhis " Faith in The Holy Trinity."
 26
So likewise the Jews understood the title of The Son of God in
the sense of absolute Divinity, or equality with God — as is clear
from John v. 18, and xix. 7, when they clamoured that he should
be put to death as a Blasphemer," because he made himself The
" Son of God." Mark xiv. 64, relates specially that, for this
claim, the Jews charged him with Blasphemy.

In Heb. vi. 1:1, it is laid down as a rule, that God swears by

Himself, because he can swear by no greater. Now, where it is
said, in Isaiah si v. 22, 23, "I am God, and there is none else- I
" have 6worn by myself, that unto me every knee shall bow, every
" tongue shall swear," the Apostle in his Epistle to the Romans,
ch. xiv. 10, 1 1, declaring that " we shall all stand before the judg-
" ment-seat of Christ," and alleging, as a proof of it, these
words of Isaiah (" For it is written," 8ic. as above) plainly shews
that it is Christ who speaks these words; and consequently
Christ did swear by himself: so that if the Apostle's rule be ap
plied, he must for this reason be God, (besides the positive as
sumption of that title) and there can be no greater.

When St. Paul, 2 Thess. ii. 16, 17, says," Now the Lobb
" Jiisus Christ himself, and God, even our Father, comfort
* your hearts," it is, as Bp. Home observes, as if he had said,
" Now 1 pray The Lord Jesus Christ to do so :" and Mr. Leslie
remarks upon it, that " none can comfort the heart, or give assur-
*' ance of peace to it, but God only; therefore we should prau to
" none other to comfort the heart ; and the apostle, by so praying,
" shews that Jesus Christ is God." Therefore too (Dr. Whitby
says) prayer made to Christ by all Christians, at all times, in all
places, and for all things, is evidence of their belief of his Omni
science, Omnipresence, and Omnipotence, and consequently of
his being truly and essentially God. The gift of peace is pro
nounced not only by the beloved disciple John, to be equally in
Ills power as in The Fathers, by the emphatic blessing he prayed
for in his 2d Epistle, third verse, " Grace be with you, mercy and
" peace from God the Father, and from The Lord Jesus Christ,
" the Son of the Father ;" but our Lord also claims this gift as
bis peculiar right, John xiv. 2", promising it abundantly to his
 27
apostles : " Peace I give you, My peace I leave with you ; not as
" the world giveth give I uuto you."

When the Jews truly asked " who can forgive sins but God
only r" (grounding this iu all probability upon Isaiah xliii. 25, where
Jehovah says" I, even I, am HE that blotleth out thy trausgres-
" sions for mine own sake, and will not remember thy sins,") our
Blessed Lord, by affirming that he had power to forgive thenij
Matt. ix. 6, led them to conclude, that he claimed to be Gon;
which, says Bp. Pearce, he most assuredly would not have done, if
the claim did not of right belong to Him.

The Almighty is assuredly a title appropriated to The one

True God. When therefore we read in llev. i. 8. " These
" things saith The Lord, which was, and which is, and which is
" to come, The Almighty ;" and know that The Lord, " which
" is to come," is Christ — we surely read that He is The one
true God.

In John x. 11 and 14, our blessed Lord declares, that lie is

" The good Shepherd ;"and iu ver. 16, that" there shall be one
" fold and one Shepherd." But the inspired Psalmist, in that
beautiful composition Ps. xxiii. 1, exclaims, " Jlhovah is my
" Shepherd." Now, unless Christ be indeed Jehovah, we
must admit two shepherds, and the declaration, either of the pro
phetic David or of our Lord, must be incorrect.

To know the secrets of the hearts of men, to have knowledge of

what passes in the thoughts, unexpressed, is unquestionably an at
tribute of the Deity — see Ps. exxxix. 2. Of this high attri
bute Christ, while on Earth, exhibited many proofs. In Matt-
ix. 4, and xii. (2h, " Jesus knew their thoughts," and he answered
them. In Mark ii. 6— 8, " Certain of the Scribes were reasoning
" in their hearts ; and immediately when Jesus perceived in his
" Spirit that they so reasoned within themtelvet, he said, why reason
* ye in your hearts ?" &c. In Luke ix. 47, at another time, " Jc-
" sits perceived the thought of their heart." And in John vi. 6l,
" 64, Jesus knew in himselfthat his disciples murmured at it for,
according to the same Evangelist, John ii. 25, " He knew what
 28
" was in man." And another illustrious instance of this is recorded
in John xvi. It), where, knowing what his disciples were desirout
to ask him, he answered their thoughts, and so astonished them,
that they cried out, ver. 80, " Now we are sure that thou knowest
" all things, and ncedest not that any man should ask thee."

St. John has made a solemn appeal to Christ as the Searcher

of Hearts, to vouch the truth of his testimony to the important
fact of the Roman soldier piercing with a spear the side of
Jesus on the cross, John six. 35 ; which, as our translation stands,
is ambiguous — but Gilbert Wakefield (a strenuous Unitarian) has
with great critical sagacity, judiciously corrected it thus : " And he
" who saw this, beareth testimony of it, that ye may believe : and
" this testimony of his is true, and [Jesus] Himself* knoweth
" that he speaketh truth ;" adding this note : " I have put the
" parenthesis of this verse into order. Our Evangelist makes a
" solemn + appeal to his master for the truth of this curious and kn-

* The Greek word xaxtuof, signifying literally " and He," (better
perhaps rendered " and that Person himself,") plainly refers to Jesus,
who is mentioned by name but two verses higher ; as Wakefield says,
who, though he has in fact put the words out of order, has done alt
that is necessary to support our argument. Weak indeed, and without
force, is the construction which would confine it to the Historian him
self— for John had just stated himself to have been an Eye-witness of
the fact, and had asserted it to be true on his own seeing — anothev
immediate assertion that he, John, knew it to be true, would not add
to the support of his narrative, because that must follow from his
preceding statement without this double assertion. But there is
great sublimity in this appeal to Him who had just suffered on the
Cross, — and it is a solemn attestation of the Apostle's Belief in His
Omniscience and Superintendance, though removed from this mortal
life. But before either of these Commentators, it had been clearly
translated with this understanding of the Test by Martin, a Minister of
the Gospel at Utrecht, in whose Bible, 4to, published at Amsterdam in
1742, the verse is thus translated : " Et celui qui la t u la temoigne, et
" son temoignage est digne de foi — & Celui la sait qu'il dit vrai, afin
" que vous ie croyiez." Whoever will see the exact meaning of Celui
la, may consult the best of all the French Dictionaries, that of L'Aca-
demie Francoise, printed in 181.% on the word Celui la ; after noticing
its opposition to Celui ci as a demonstrative pronoun, it declares " Quand.
" on nomme deux personnes, on deux choses, & qu'on emploie ensnite
" les pronoms Celui-ti & Celui-la, Celui-ci se rapport au ternie le pkis
" prochain, & Celui-la au terme le plus eloigns."
T St. John in his 3 Ep. I % adopts the same mode of appealing to ano
ther for his veracity ; (there to the brethren, as here if we take him.
 29
* portaut fact, which he thought worthy of mentioning with parti-
" cular distinction also in his Epistles," lJohnv. 5—8. — Dr. Hales
has particularly noticed this.

But we find not only that the hearts of men were known to him ;
equally so were the secret things of God The Father — with whom
He claims equality of knowledge and identity of nature. John x.
15, "As The Father knoweth me, even so know I The Father ;"
— John xiv. 9, " He that hath seen Me hath seen The Father
— John xiv. 1 1, " Believe me, that I am in The Father, and The
" Father in me ;" — John xii. 44, 45, " He that believeth on me,
" believeth not on me, but on Him that sent me ; and he that
" seeth me, seeth Him that sent me ;" — John xiii. 20, " He that
" receiveth me, receiveth him that sent me,'' — even that Father of
whom he told the Jews, John viii. 54, " Ye say that He is your
" Gon." When our Lord, in his human nature, addressed The
Father in prayer, he said, assuredly alluding to his own divine
nature, John xvii. 10, 1 1, " All mine are thine, and thine are mine ;
" Holy Father, keep, through thine own name, those whom thou
" hast given me, that they may be one as tie arc." Are not these
texts proof enough of St. Pairf* assertion, Col.ii. 9, that " in Him
* dwelt all the fulness of the Godhead bodily ?"

It is, in the New Testament, the character of a Christian, that

he is one who calls upon the name of Christ, Acts ix. 14 and 21 ;
Acts xxii. 16 ; Rom. x. 12, 18 ; 1 Cor. i. 2 ; 2 Tim. ii. 22. — In
the first assembly of the Christians after the Ascension (related in
Acts i.) prayer was offered up to Jesus by Peter at the election of
Matthias to be an apostle; and afterwards by Paul and Bamabas,
at the election of Presbyters in the several churches, Acts xiv. 23.
In the first of these instances we humbly conclude the prayer was
addressed to Him, because Ha was "the Lord" specified ininie-

rightly to Christ) " yea and we bear record — and ye knots that our
" record is true." St Paul also has a similar appeal, Rom. i. 9, " For
" God is my isilness, whom I serve with my spirit in the Gospel of His
" Son, that, without ceasing, I make mention of 3'ou always in my
" prayers." And with at least equal solemnity in 2 Cor. xi. 3 1, " The
" God and Father of our Lord Jesus Christ, who is Blessed for ever-
" more, knoweth that I lie not.''
 80
diately before this invocation, ver. 21 ; and because, in the second
instance, the apostles commended them " to the Lord, in whom
" they believed," who unquestionably was Christ ; also, because
our Lord expressly and formally assumes the title given him in that
prayer by Peter, " Thou, Lord, which knowest the hearts of all
* men," when afterwards, ^n Rev. ii. 23, He says, "And all tbe
" churches shall know that I am H s, which searcheth the reins
" and hearts." We find also St. Stephen, Acts vii. 59, praying
distinctly to Him : " Lord Jesus receive my spirit."

An act of religious worship to Christ was paid by the eleven

disciples, immediately after'he was taken up out of their sight, and
had ascended up into Heaven : Luke xxiv. 52, " and they wor-
" shipped him. Ananias, when he restored Saul to sight, under
the especial direction of God, told him to be baptized, and wash
away his sins, "calling on the name of The Lord." This (as
Chrysostom says) shews that Christ was God, " because it is not
lawful to iuvoke any besides God."

Crellius notes, that when St. Paul, 1 Thes. iii. 11, says, "Now
" God himself, even our Father, and our Lord Jesus
" Christ, direct our journey toward you," besides being a re
markable proof of the Lord Jesus' care and providence over us, it
is also an example of Invocation to him. For a w ish of that nature,
which 1 am persuaded is heard by him from whom I wish
something, has the force of a prayer, and therefore, though indi
rectly, is a prayer itself. And in this Text he is invoked eqnally
with God the Father.

It is clear, from the 9th verse of 1 Cor. ii, that " The Lord,"
whom St. Paul says he twice besought to remove the thorn in his
flesh, is Jesus Christ. This too is a decided instance of prayer
offered to Him by that highly gifted apostle, which, had He not
been truly and essentially God, one who lived under the continual
inspiration of the Holy Ghost would never have done. Indeed,
praying to Christ was so much practised by the first Christians, that
PUny, in a letter to the Roman Emperor Trajan, said of them,
" They sing with one another a hymn to Christ as Goo ;" which
 81
proves the tenets of the early church, which, acknowledging but
one God, and holding it idolatry to pray to any but God, yet
prayed to Chkist; who, while Himself on earth before his death,
accepted religious adoration many times. John relates, ch. ix. 38,
that when Jesus met the blind man whom he had restored to si<>ht.
and had asked him if he believed in The Son of God—-and to the
question " Who is He, Lord, that I might believe on him ?" had
replied, " Thou hast both seen Him, and it is He that talketh with
" thee," — the poor man exclaimed, " Lord, I believe;" and wor-
bhiped him. Jesus, who taught "Thou shalt worship The Lokd
" thy God and Him only shalt thou serve," Matt. iv. 10, forbade
not this adoration ; which lie could never have accepted, had He
not himself been Gon. So likewise He permitted worship from
the leper, Mat. viii. 2 ; — from the ruler, Mat. ix. 1 8 ; — from Peter
and the disciples, Mat. xiv. 33 — from a woman of Canaan, Mat.
xv. 22 ; — whereas St. Peter refused it, Acts x. 25, when offered
to himself. After the resurrection, He accepted worship from
Mary Magdalene ; and from Mary, the mother of James ; and
from Salome, Mat. xxviii.9 ; and from the Eleven Apostles, ver. 17.
How contrary is this to the conduct of one, probably of the higher
order of Angels! Whence we may justly infer that Christ is
above them all ; — far indeed above them. When St. John, in his
entranced state, had some of the highest mysteries revealed to him,
and an angel had explained to him what he saw, this Apostle says,
" And I, John, saw these tilings and heard them, and [ fell down
" to worship before the feet of the Angel which shewed me these
" things : then saith he to me, See that thou do it not, for I am
" thy fellow-servant, and of thy Brethren the Prophets, and of
" them which keep the sayings of this book, worship God,'' Rev,
xxii. 8, 9. As before, on the shewing of a preceding vision,
Rev. xix. 9, 10, when One had said to him, "These are the true
" sayings of God," John adds, " And I fell at his feet to worship
" him ; aud he said unto me See thou do it not ; I am thy fellow-
" servant, and of thy brethren that have the testimony of Jesus —
* worship God ; for the testimony of Jesus is the Spirit of Pro-
" phecy." Surely, this decides the question between the Unita
rians and Trinitarians of the Propriety of Prayer addressed inune
 32
diately to The Son of God, and justifies the Liturgy of the
Church of England in the practice of it*.

But before the coming of our Saviour, we have decisive proofs,

in the Old Testament, of such prayers. When the Patriarch Jacob
was in his last sickness, in full knowledge of, and confidence in Him.
with whom he had wrestled, and to whom he then said, " Except
" thou bless me I will not let thee go," Gen. xxxiL 26. (a wonder
ful and typical exemplification of the efficacy of perseverance in
faithful prayer) that he was indeed " the Angel of the Covenant,"
Mal.iii. 1, our Saviour Ciiiust, The God, and Messiah then
to come, he directed prayer at once to Him, as well as to The
Fathek, to bless the children of his beloved Joseph, "The
" Angel which redeemed me from all evil bless the lads," Gen.
xlviii. 15, 16. And Daniel prayed in our Saviour's name as
plainly as we do at this day, when he said, Dan.ix. 17, "Now,
" therefore, O our God, hear the prayer of thy servant and his sup-
" plication for Th e Lo it d's sake ;" which must be (as Arnold says)
for the Lord (Jurist's sake, as no other Lord can possibly be
meant in this place. And the. Son of Sirach, the author of the
book of Ecclesiastkus, who certainly wrote 1 70 years before the
Advent, plainly distinguished the Second Person in The Trinity from
The Father : Ecclus. li. 10, " I called upon The Lord, the Father

* I am aware that the enemies of our Church would degrade every act
of worship to Christ, mentioned in the New Testament, into that species
of homage which the mighty Potentates of the East exacted from their
subjects ; but some of them are so expressly shewn by their contexts
to be solemn acts of religious adoration, as not to be mistaken. St. Peter
told Cornelius, who fell at his feet, '-'Stand Up, for I also am a man."
The angel twice told St. John, " See thou do it not, for I am of thy
" brethren — worship God." Our Saviour, when tempted to fall
down and worship Satan, replied, That Worship and service belong
only to God. In all these instances, the sense of which is plain, the
same word is used for the worship, as in the above cases of worship to
Christ. The Jews never denied the divinity of Messiah when He should
come : they only denied Jesus, who was come, to be The Messiah.
The Apostles and their disciples, who were Jews, when once they were
convinced that He, who worked such miracles, and spake "as never
" man spake," was in truth The Christ, could have no scruple about
paying him religious worship ; and all the instances cited are acts con*
sequent upon conviction and belief.
 33
" of My Lord, that He would not leave me in the day of my
" trouble, and in the time of the proud, when there was uo help."
This (Bp. Beveridge remarks) is as plainly spoken of Christ, as
David spoke of Him, when he said, " The Lord said unto my
" Lord," Ps. ex. 1. ; and shews us clearly, that not only the pro
phets, but all God's faithful people in those days believed The
Lord, The Almighty God, to be The Father of one who was
himself also The Lord, and in a peculiar manner their Lord
and Saviour; and that in their prayers they had respect unto
Him, and prayed in His name ; calling upon The Lord, as The
Father of their Lord, The Messiah, and so expecting to be
heard upon His account and for His sake.

I shall now proceed with other proofs equally decisive of the

divinity of our blessed Lord.

In Gal. iv. 4, St. Paul says, "God sent forth his Son,* made
" of a woman." Here it is to be observed, that Christ was the
Son of God — his own Son — the Son of Himself, as the original,
in Rom. viii. 3, has it. Bis Son, not in any inferior regard, but in
regard to his essence and nature. This sending forth, shews His
pre-existence before bis incarnation — therefore (says Bp. Home)
God had a Son to send forth ; that Son, of whom it is said that
He was in the bosom of The Fatiiek; that He had glory with
THK Father before the world was — that Son who said, " I and
" the Father are one" — I am in The Father and The Father in
me — and He that " hath seen me hath seen The Father." These
passages, besides that of John i. 1, who calls him "The Word,

* That the more correct translation of this text is " born of a woman,
" born under the law," Dr. Hales affirms (in direct opposition to Dr. '
Carpenter) ; proving, from the ancient Greek profane writers, that the
original word used by St. Paul, is frequently used in that sense ; for
which his " Faith in the Holy Trinity," vol. i. p. 240, may be con
sulted. However, whether we translate it "born of a woman,'' or
" made of a woman," there is not the slightest opposition between this
and the Nicene Creed, which declares that he was " begotten, not made,
" being of one substance with the Father." For the Apostle speajv.s
clearly of the human nature of Christ- and the Creed, as clearly, of His
Divine nature ; and he who, as the Son of man, was truly born and
made man, was, as the Son of Cod, not made, but " begotten of the
* Father before all worlds."
£
 .34
" who was in the beginning with God," shew, as clearly as lan
guage can shew, that the Saviour born, though born as a man,
was, in reality, more than man — was a divine person, who had
being before the world began, and who for us men, and for our
salvation, came down from Heaven. If no more than mere man,
why is it said " made of a woman ?'' — since every man is made of
a woman, and, in the nature of things, can have no other origin.
There is nothing extraordinary in that circumstance ; and, in speak
ing of mere man, it would never have been mentioned. Accord
ingly Mr. Burkitt remarks, That when the First Person of The
Holy Trinity is called The God, and Father of our Lord
Jesus Christ — He is the former, in relation to Christ's human
nature ; and He is the latter, both by eternal generation, and by
virtue of the personal union of the two natures in Christ : that is,
because as he was born of The Blessed Virgin, God, not man, was
his Father. Luke i. 35.

St. Paul, Eph. iv. 8, applies the prophetic Psalm, lxviii. 18, to-
Christ ; for he clearly speaks of Christ, when he says, " He as-
" ceniled up on high." Now, as the Scripture referred to ex
pressly affirms the Person who ascended to be The Lord, by the
original Hebrew Jlhovah, Christ, who so ascended, must be
Jehovah.

The Divinity of our Saviour may be proved also from Col. i.

15— 17 ; for if He, " the first-born of every creature," was " be-
" fore all things," and " He himself did create all things in Heaven
" and Earth, visible and invisible, whether thrones, dominions,
" principalities, or powers," and did create them " for Himself,"
and all these " do consist in Him," he is " The First and Last," the
final and efficient Cause, the Conserver as well as the Creator.
Then He must of necessity Himself be uncreated, and conse
quently truly God. Bp. Pearson explains the "Jirst-born of every
" creature" to mean, begotten by God as the Son of his love, ante
cedently to all other emanations ; which, he says, St. Paul proves
by this undeniable argument, that all other productions come from
Him, and that whatever received creation was by Him created.
And this eternal generation of The Son of God, the prophet Micak
also declared, foretelling, that out of Bethlehem Ephrata should
 35
come The Ruler in Israe l, " whose goingsforth have beenfrom
" of old, from everlasting." Mic. v. 2.

St. Paul declares, 1 Tim. vi. 14, 16, that Jesus Christ is " The
" Blessed, and only Potentate, who only hath immortality, dwell-
" iug in light inaccessible, whom no man hath seen, or can see."
This enunciation of attributes, which are applicable only to The
Supreme Deity, proves him to be in the Godhead ; in which sense
lie ever was and is invisible, and consequently proves his equality
with The Father.
♦
" Eternal glory" is ascribed to Christ by the author of the Epis
tle to the Hebrews, cb. xiii. 21. — by St. Peter, in 2 Pet. iii. IS.
— and by St. John, in Rev. v. 12, 13 ; and this doxology is as
cribed, in the Epistle to the Romans, xi. 36, To Him, of whom,
" and through whom, and to whom are all things ;" — in Gal. i. 5,
" To God the Father;" — in Eph. iii. 20, 21, ° To the Om-
" nipotent God;" — in 1 Pet. v. 10, 11, "To The God of all
" grace ;" — and in Jude, verse 25, " To the only wise God our
" Saviour.'' It follows then, as Dr. Whitby notes, that the same
glory being ascribed to Christ, He must be owned as the same —
The true God.

When St. Paul says, 1 Tim. iii. l6, " God was manifest in the
* flesh, justified in the Spirit, seen of angels, preached unto the
" Gentiles, believed on in the world; received up into glory;" of
all and each of these propositions the subject is God. Now this
God (as Bp. Pearson also argues) must be Christ; because of
Him each one of these propositions is true, and all are so of none
other but of Him. He was The Word, which was Goo, and
was made flesh, therefore " God manifested in the flesh." Upon
him The Spirit descended at his baptism, and, after his Ascen
sion, was poured upon his Apostles, ratifying lus commission, and
confirming the doctrine which they received from Him — therefore
He was " Goo, justified in The Spirit.'* His nativity the an
gels celebrated ; in the discharge of his office they ministered unto
Him ; at bis Resurrection and Ascension they were present, always
ready to confess and adore Him, — therefore, He was " God seen
* of angels." The Apostles preached unto all nations, aud He
D 2
 36
whom they preached was Jesus Christ. The Father separated St.
Paul from his mother's womb, and called him by his grace to re
veal his Son unto him, that he might preach Him among the
Heathen ; therefore He was " God preached unto the Gentiles."
John the Baptist spake unto the people, that they should believe
on Him zchich should come after him ; that is, Jesus Christ.
" We have believed in Jesus Christ," saith St. Paul; who also
so taught the jailor, trembling at his feet, " Believe on the Lord
"Jesus Christ, and thou shalt be saved,'' Acts xvi. 31. He,
therefore, was " God, believed on in the world." When He had
been 40 days on earth, after his resurrection, He was taken visibly
up into Heaven, and sat down at the right hand of The Father :
wherefore He was " God received up into glory." Thus are these
six propositions, according to the plain and familiar language of
Scripture, infallibly true of Christ, and so of God; as he is de
clared to be by St. John, when he says, " The Word was God.'

Mr. Jones, of Nat/land, observes, that nothing can be more full

and express than the language of the opening of the Epistle to the
Hebrews, to convince men that the term Son of God, as applied
to the person of Christ, is not a name of accommodation, as some
times taken in other applications of it, — but a name, the excellence
of which comes to Him, not by adoption, but by inheritance ;
that is, by a natural right, which could not be, unless The Son were
of the same nature with The Father.

Mr. Leslie remarks, that no invention could contrive a more

positive and incontrovertible manner of demonstrating The Son to
be God, than to say, "And let all the angels of God worship
" Him-" or, Let all other Gods worship him — " worship Him
" all ye Gods." What is this but to speak of him as The Su
preme God, and manifestly to make the same distinction between
God by nature and by office ? All these Gods by office are to
worship Him, The God by nature. These are the words of
Ps. xcvii. 7, which, as the Sevtuagint translate, are " Worship
" Him all His angels ;" and are believed to form the passage cited
by the author of the Epistle to the Hebrews, ch. i. 6, and by
bim are applied to Christ, and said to be spoken ofHlM.
 87
However that be, David, in his prophetic 45th psalm, ver. G,
expressly addresses the title God to Christ ; for in that chapter to
the Hebrews it is so said of * Christ, " But unto the Son, he saith,
" Thy throne, O God, is for ever and ever ;" which Bp. Home
shews is therein made an argument of his Divinity, together with
the following verse ; not by any forced accommodation of words,
which, in the mind of the author, related to another subject ; but
according to the true intent and purport of the Psalmist, and the
literal sense and only consistent exposition of the words.

Mr. Burkitt thus sums up the evidences of Christ's Diviuity

contained in the first chapter to the Hebrews. " The names and
H attributes of God are [there] ascribed to Him, as also an ever-
" lasting throne and kingdom. Divine honour is required to be
" paid to Him, — and such divine works are to Him assigned, that
" in them nc creature can have any share of efficiency with Him;
" such as the making of the world, comprising an assertion of the
" omnipotence of Christ, and of his eternity and immutability ;
" evidently proving that Hjs is the great Creator — that He is in-
" finitely exalted above all creatures, — and is The Almighty
" and unchangeable God."

That in the miracles which Jesus did, He exerted his own

power, appears from the language he used on the exertion of those

* As to the assertion of the Socinians, that tin's noble and prophetic

Hymn was addressed to Solomon, Dr. Hales enters, at length, into
proofs of its futility ; noting that Solomon was a man of peace, —
whereas the hero of this Psalm is represented as a might;; zcarrior :
" Gird thy sword upon thy thigh, O thou most Mighty," as The
God of Iskael was represented, Exod. xv. 3, " The Lord is a Mail
*' of War, Jehovah is his name." Solomon's throne did not " endure
" for ever," nor did he " love righteousness and hate iniquity,'" for he
sinned grievously. The title of this Psalm in the Septuagint also, is
" An Anthem for The Beloved,'' a title of The Messiah. And fur
ther, he shews that the concurrent testimony of the primitive Jew
ish and Christian churches appropriated it to " a greater than Solo-
" mon ;" — that the three ablest Rabbinical commentators adopted the
same ; — and that Muir Arama declares, " All the Rabbins agree that
" this Psalm speaks of the Messiah.'' I would refer the reader, who
has opportunity, to Dr. Hales1* Ninth Dissertation, p. 301 —310, which
is expressly written upon this forty-fifth Psalm,
 38
high acts of the Godhead, restoring the dead to life — and con-
trouling the elements: — To the sea he said, " Peace, — be still,"
Mark iv. 39 ; —. to one dead, " Young man, I say unto thee,
" Arise," Luke vii. ] 4 ; — " Damsel, J say unto thee, Arise," Mark
t. 41 ; — to Lazarus, after intombment of four days," Lazarus,
" come forth,•' John xi. 43, — proving by facts his own declaration
at the 25th verse," I am the Resurrection and the Life." Not so
the Prophet Elijah, 1 Kings xvii, he took no authority upon him
self ; he stretched himself upon the widow's child, and cried unto
The Lord, and said," O Lord my God, L pray thee, let this
child's soul come into him again ;"— not so the Prophet Elisha,
<1 Kings iv. 33, He '< shut the door upon them twain," namely on
himself and the dead son of the Shunamite woman, " and prayed
«' unto Th e Lord ;" after which prayer the child was restored to
life;—not so St. Paul, Acts xx. 10, when Eutychus had fallen dead,
he fell on him and embraced him, and only said, " Trouble not
" yourselves, for the life is in him ; — not so the Apostles, when
they gave sight to the blind, or strength to the lame, they did all
" in the name of Jesus of 'Nazareth" claiming no power of their
own, but ascribing all to Him that gave it them, — their Saviotu
and their God ; both which claims they knew must belong to Him,
who not only had power of Himself to do such miracles (Mat. viii.
2," J will — Be^thou clean") but was able to delegate that very
power to them who would exercise it in His name, and acknow
ledge Him therein.

Dean Stanhope, upon Phil. ii. 5, 6, 7, where the apostle says of

Jesus Christ, " who, being in the form of God, thought it " not
robbery tc be equal with God, but emptied himself (as is the
literal translation of the Greek uctmvn) " and took upon him " the
a form of a servant, and was made in the likeness of men, and " being
w found in fashion as a man," &c. observes, that theform of God '
as strongly infers that he was very God, as the likeness and
fashion of men infer that He was very man ; — and Bp. Pearson,
noting that he was so much in the form of God as to be equal
with Him, insists, that no other form than the essential, which is
the divine nature, could infer an equality. " To whom then will
" ye liken me, or shall I be equal, saith The Holy One."
Isaiah xl. 25 ; and xlvi. 5. Yet doth The Father own Him for
 hisfellow or equal, for the words are of the same force, Zech. xiii.
7, " Awake, O sword, against my Shepherd,- and against the Man
" that is my fellow, saith The Lord of Hosts." Can this be
spcken of any created Being ? — but it is in a prophecy of the
death of 'Xfie Messiah. There can be but one infinite, eternal, and
independent Being ; and what is equal to God, and in the form of
God, must subsist in that One infinite and eternal independent
nature. Bp. Bull asserts, that this single verse of St. Paul is
alone sufficient for the refutation of all heresies against the Person
of our Lord Jtsus Christ. His voluntary emptying of Himself
also proves his prior existence in glory. And Bp. Fell notes, that
the use of the same word "form" of God, and " form" of a ser
vant, very much proves his Divinity; for that He was really man as
a servant, therefore also God naturally ; — secondly, That He
took such form upon Himself, proves His existence before he took
it ; — and, thirdly, That it being no injury to be equal to, proves
that He was God, " manifest in the flesh," 1 Tim. iii. 16 ; and
" in Christ dwelt all the fulness of tlie Godhead bodily," that is,
the whole essence and glory, not in a figure, or typically, but by
an union of the essential Godhead wilh the flesh, so that God and
man is one Christ. " Wherefore (says Bp. Beveridge) the whole
" divine essence being fixed in it, and united to it, He was and is
" the One living and true God, the Creator and Governor of all
" things, — Jehovah — The Lord — The Lord Gqd, merci-
" ful and gracious, long-suffering, abundant in goodness and
" truth," Exod. xxxiv. 6 ; or, as St. John (i. 14.) expresses it,
" Full of grace and truth." Mr. Burkitt, Dr. Whitby, and Dr.
Wells, also argue, That if the complete essence of God dwelt in
and was united to Him, He must be really and truly God *.

* I am aware of the perversion of the sense and reading, which I

adopt, ofthis text, Philip, ii. 6, 7, by our Socinian adversaries, in what
they please to call 't The Improved Version of the Ne\v Testament ;"
but they have received such able answers from the pens of Dr. Nares,
in^his " Remarks," p. 176— 1SI ; — of Mr. Rennell/m his " Animad-
" versions" upon that publication ; — of Mr. Wardlavs, of Glasgnic ;
— and of other learned divines, that (controversy bsing no part of my
intent in this little Tract) I must refer to the above works for the de~
fence of the reading I adopt.
 40
In the Old Testament the Prophets constantly declared, that
from God they received the Prophecies they delivered ; and it is
acknowledged that none but God can foretell future events. Now
1 Pet. i. 10. 11, represents Christ as enabling the Prophets to
foretell his coming, with his sufferings and succeeding glory ;
" of which salvation the Prophets have enquired/ aiid searched
" diligently, who prophesied of the grace that should come unto
" you, searching what, or what manner of time The Spirit of
" Christ which teas in them did signify, when it testified before-
" hand the sufferings of Christ, and the glory that should
" follow." This passage proves both the pre-existence and the
divinity of Christ. The same Apostle, 2 Pet. i. 21, attributes
these Prophecies to The Holy Ghost : "Prophecy came not
" in old time by the will of man, but holy men of God spake as
" they were moved by The Holy Ghost." Thus the power
of Prophecy is ascribed indifferently to The Father, and to
The Son, and to The Holy Ghost (who indeed proceedcth
from The Father and The Si>n, as hath been shewn before), which
denotes the incomprehensible union of the Three Persons of The
Godhead.

In John v. 23, Jesus, speaking of Himself, says, " That all

" men should honour The Son, even as they honour The Fa-
" ther." Now, if the claim to honour be equal, The Son
must be God ; for if not, he would he inferior ; and equal honour
cannot be due to two unequal persons. This, therefore, is a de
claration of His Godhead.

It is clear that He who sat on the throne, in Ilev. xx. 11, can
be no other than The Son of God come to judgment ; and the
triumphant Messiah, in Rev. xxi. 6, concludes His address as
He began it in the first chapter ; and adds, in the seventh verse,
" And [ will be his God." Now if He has not, and had not been
always God, he could not promise to be The God of any one at
a future time. This, therefore, is express and positive : it is o/»
argument by induction; but an unequivocal declaration of The
Deity Himself.
 41
St. John, speaking of The Son of God, says, "And this is the
" confidence that we have in Him, that if we ask any thing accord-
" ing to his will, Hn heareth us ; and if we know that He hear
" us, we know that we have the petitions that we desired of Him,"
1st Epist. v. 14, 15; and in ch. iii. £1, 22, the same sentiment
occurs, and is there spoken of God : " We have confidence toward
" Gon, and whatever we ask we receive of Him." Can a man
read these two passages, and doubt whether his Saviour be Th k
God that heareth Prayers ?

In 1 John v. 20, the beloved Apostle says, of the same Person,

" This is The- true God and Eternal Life." But in this
very chapter etemal life is thrice attributed to Christ, as the
Author and Dispenser of it. Seever. 11 — 13. As Christ, there
fore, is meant by etemal life, of Him also it must be meant that
He is Th e tru e God. The same apostle, who said " The Word
" teas God," lest any cavil should arise by any omission of an
article, though frequently neglected by otherwise accurate authors,
haih al*o assured us, that He is The true God ; " for we know
" (says he) that The Hon of God is come, and hath given us an
" understanding that we may know Him that is true, and we are
" in him that is true, even in This Son Jesus Christ, this is The
" true God and eternal life." As therefore (says Bp.
Pearson) we read in the Acts, x. 36, The word which God sent
" unto the children of Israel, preaching peace by Jesus Christ
" He is Lord of all," where it is acknowledged that the " Lord
" of all" is, by the pronoun " he," joined unto " Jesus Christ," the
immediate, not unto " God," the remote antecedent ; — so likewise
here, " The true God" is to be referred unto " Christ," who stands
nex t to it, not unto " The Father" spoken of indeed in the text,
but at a distance. Wherefore, since " Jesus Christ" is the imme
diate antecedent to which the relative may properly be referred ;
since The Son of God is He of whom the Apostle chiefly speak-
eth; ;— since this is rendered as a reason, why " we are in Him
* that is true," by being " in his Son ;" namely, because that Son
is " The true God ;" — since, in the language of St. John- the
constant title of our Saviour is * Etemal Life ;" — since all these
reasons may be drawn out of the text itself, why the title of The
true God should be attributed to The Son, — and no one reason
 42
can be raised from thence why it should be referred to The Father,
J can conclude no less than that our Saviour is "The true
" God," so styled iu the Scriptures by way of Eniinency, with the
definite article prefixed, as the first Christian writers which imme
diately followed the Apostles did both speak and write ; and Dr.
Doddridge remarks, that this text is that which, all who have writ
ten in defence of the Divinity of Christ, have urged as an argu
ment for it ; and which is so strong, that, in his opinion, none wbo
have opposed it, have so much as appeared to answer it:

Oiher titles also, which are appropriated to The Supreme Be

ing, are equally given to Jesus Christ- John says, 1 John i. 5,
4< God is light, and in Him is no darkness at all" — whom St.
James, i. 17, calls "The. Father of Lights :" — and Obr Sa
viour claims this title to himself, John viii. 12, " I am the Light
" of the World ;" of whom also the same John says, i. 9, " That
" was the true light which lighteth every man."

Lastly, The Seraphim, in Isa. vL 3, sing " Holy, hofy, holy is

" The Lord of Hosts !" -*>as in Rev. iv. 8, " the four beasts
" (or rather the four living beings, fa*) rest not day and night,
" saying, Hofy, holy, holy, Lord God Almighty, which was,
" and is, and is to come." When David, Ps. xvi. 10, prophesied,
" Thou shall not suffer thine Holy One to see corruption," St.
Paul declares, Acts xiii. 35, that he spoke of Christ ; yet, in
Ps. lxxi. 22, he calls The Father also " The Holy One of Israel
and Daniel, ix. 24, foretelling the time of the Advent, says, " 70
" weeks are determined, Sec. to anoint The most Holy." Now,
if Christ be " The Holy One" and « The most Holy"— he cannot
be inferior in holiness to The Lord God, who, in La. si. 25^
and lx. 9, is Himself likewise called " The Holy One," and, con
sequently, must be the same, since there is but oue such, for" Tas
" Lord our Cod is One Lord*"

There is one text which the Unitarians mainly rely on, as they
say it is our Saviour's own declaration, tint the Godhead is ia the
Father alone. It is to be found in his solemn prayer, on the very
night in which He was betrayed. The words are these, John
xvii. 3, " And this is life eternal, that they might know thee, The
 43
* only true God, and Jesus Christ, whom thou hast sent/'
How can they be so blind as not to perceive that Jesus (who was*
himself prior to creation, or eternal) is here, in his human nature,
addressing himself to His God and our God, and that He alludes
not at all to that other nature in which He was divine ? Jems,
as God, has no prayer to put up to God, for all that The Father
hath is His ; but while clothed with the form and nature of man,
he as man, stood in need of support, and prayed for that comfort
which in consequence he obtained.

Besides which, in this text, as Dr. Featley has

" prayed to God, and not to any of the Three Persons of the God-
" head particularly; for though he uses the word Father in the
" first verse, yet Father is not there to be taken for the First
" Person of the Trinity, but as a common attribute of the Deity,
" as it is in Matt. vi. 9; Gal. i. 4; James i. 17," and in many
other places ; so that the meaning is, O God, Father of Heaven
and Earth — this is life eternal to know thee The only true
God, and Jesus Christ, whom thou hast sent.

One thing however is evident, that whether any contrast is or is

not here intended between The Father and The Son, as distinct
persons in the Holy Trinitu, the chief opposition or contrast is
between the very God and the false Gods or Idols ; for "The
" only true God" in this text is exclusive of fake Gods, not of
Christ as The Son of God ; for He, The Word incarnate, is
expressly 'called " God," John i. 1. "The blessed and only
" Potentate, the King of Kings, and Lord of Lords,"
1 Tim. vi. 15. "The true God, and Eternal Life,"
1 John v. 20. In this very prayer, and almost as it were in the
same breath, our Lord says " And now, O Father, glorify thou
" me with the Glory which I had with thee before the world was,''
ver. 5. What was " before the world," or prior to the creation,
could only bo enjoyed by one who was himself eternal ; and, since
it was enjoyed by Our Lord, could only be enjoyed by Him, a*
He was the Eternal Son of the Eternal Father. But this Glory,
which from eternity He enjoyed as The So?i of God, might be
imparted to Him, as He was The Son of Man. For this He
prayed, and this was giveu Him, when he ascended up to Heaven ;
 44
where, " the heavens being opened," the protomartyr Stephen " saw
" the Glory of God, and The Son of Man standing at the right
" hand of God." There as man he interceded! for man, being
also " over all God, Blessed for ever, Amen. Rom. ix. 5.

Besides which, that eminent scholar, Dr. Hales, has abundantly

shewn that the word in the original, which is translated ' only,' is
very commonly used to denote excellent, pre-eminent, extraordin?
ary, and that it is no more a word of exclusion here, than where
the same word is used by St. Paul, who, Rom. xvi. S7, giving
glory through Jesus Christ, " to God only wise," or, as a better
translation would be, " to the only wise God," could not intend,
(as the ancient Fathers note) to exclude the divine nature of The
Son, who is " The wisdom of the Father," from this title of" The
" only wise God ;" or, when applying the same wprd in 1 Tim.
vi. 16, to Jesus Christ, " who only hath immortality," could not
mean to exclude Cod the Father from being immortal, as has been
before remarked, in page G4- Lastly, Let us never forget that
John was present when this prayer was offered up to Tine Father,
that he heard it, and it is He who hath recorded it, to whom, and
to the other Apostles, The Holy Ghost, according to Christ's pro
mise, John xiv. 26, brought in remembrance whatsoever Christ
had said unto them ; and that He, this same John, has likewise
given to The Son the same title, " The true God and Eternal
Life, as we have before seen, page 41.

This is the only text (through a desire of being as brief as I

consistently can be) on which 1 choose to comment, in reply to
Socinian arguments. Abler * pens have done it satisfactorily.

* Particularly Mr. Jones, of Nayland, in " The Catholic Doctrine

" of the Trinity ;" Dr. Nans, in " Remarks on the Improved Version
" of the New Testament ;'' M r. Rennell, in " Animadversions and
Dr. Laurence, in " Critical Reflections," on the misrepresentations
contained in the same version ; Dean Magce, in his Work " On the
" Atonement ;" and Dr. Hales, in " A New Analysis," and in " Faith
*' in the Holy Trinity." These, with the learned Bishop of St.Dtvid's,
and many others, eminent for their profound skill and erudition in
Biblical as well as general learning, have critically examined the ob
jections of this class of Dissenters to some of those texts on which the
Church of Christ rests its conviction of our Blessed Lord's Divinity,
 45
But I have produced those other texts, scattered with gracious pro
fusion throughout the revealed word of God, which prove clearly
their blindness, who differ from onr church upon this point ; and
more than sufficient to refute, to the abundant satisfaction, 1 trust,
of every reasonable and honest mind, the heresy of those who deny
the Divinity of Jesus Christ and the Personality of The Holy
Ghost. What can we conclude then, but that for the hardness of
their hearts, God has " sent them strong delusion, that they should
believe a lie ;" or, what is at least equally pernicious, that they
should disbelieve the truth. And what so great blessing can we
ask for them, as That Almighty God, the Father, the Son, and the
Holy Ghost — Three Persons, but One God, may open their eyes
and convert their hearts ? It is my most earnest prayer, in which I
shall surely be joined by you, my dear friend, and by every other
orthodox and pious Christian. - -
« -
1 remain,

truly and affectionately yours,

J.V.

Postscript. — The reader is here reminded, that, after the Table

of Texts referred to, or commented on, in the preceding pages, he
will find a very copious Collection of the Books and distinct
Texts of the Old Testament, which are cited, referred to, or evi
dently alluded to in the New. The utility of such a List, if the
short Preface to this little Work be read, which explains the
reason why this Collection and Arrangement were made, 1 trust no
pious Member of the Established Church will controvert.

more especially to Acts xx. 28 ; Rom. ix. 5 ; Heb. i. 8, with Psalm

xlv. 6 ; Philip- ii. 6 ; Gal. iv. 4 ; Jer. xxiii. 6 ; John i ; and have
shewn satisfactorily, in my opinion, that such objections can no longer
be maintained, but through ignorance or inveterate prejudice.
 46

Texts cited in the preceding Pages.

GENESIS. PSALMS continued. JOEL.

rage. rage. ii. 32
Xix.21 — «3 Ixxviii. 56 — 16
xxxii. 26 — 32 xcvii. 7 — 15 MICAH.
xJviii. 15, 16 — ib. —- S6
cii. 25 — 17 v. 2 — 3*
— 18 HOSEA.
EXODUS. ex. 1 — 13 i. 7
iii. 14 — — 2S — 33 — W
xv. 3 — — 37 exxxix. 2 — 27 ZF.CHARIAH.
xxxiv. 6 — 30
ii. 8, 9,11 — i2
NUMBERS- — 10, 11 — '0
xxi. 6, 6 — 17 ISAIAH. x. 12 — 13
— 13 xii. 4, 10 — 15
vi. 1
DEUTERONOMY. —3 —
— 4214 xiii. 7 — 39
vj.4 — 13 MALACBI.
vii. 14 — 18 iii. I . — 1«
JOSHUA. viii. 14 — 15 iv. 5, 6
xxii. S2 — 26 bt. 6 — 10 — i*.
xi. 2 — 10 ECCLAs.
JUDGES- xxv. 6—9 — 14 U. 10
xv. U — ft xxxt. 4, 6 — II — 32
xvi. 20 — 5 xl. 3 •— ib. MATTHEW.
— 10,11 — ib. i. 23 — IS
2 SAMCEE. — 25 — 38
xxiii. 2, 3 — 4 — 42 — iv. 1
16 —
—
4
*
xli.4 — 17 — 10 — 31
1 KINGS. xlii. 1 — 10 vi. 9 — 43
viii. 39 ' — 24 8 — 13
xvii— — 38 xliii. 11 — 17 viii. 2 — 31
38
26 — 27
2 KINGS. xliv. 6 — 17 ix. —6
4 —
—
27
«i.
iv. 33 — 38 xlv. 22- 23 — 26
26 — 19 — 18
xi. 4,5
—
—
31
11
1 CHRONICLES. xlvi. 5 — 38
xlvii. 4 — 17 — 10 — 16
xxviii. 9 — S4 xlviii. 2 and 12 ib. — 2725 — I
16 — 9 xii.xiv. 33
—
—
27
31
PSALMS- liii. 11 — 19 xv. 22 — ib.
liv. 6 — 15
xvi. 10
xxiii. 1
— 42 Ix. 9
— 87 (xi. — 42 xxv. 31
xxvi. «3, 64
—
—
13
23
xxiv. 10 — 14 1 — 10 xxvii. 43 — ib.
xxxiii. 6 — 3 xxviii. 9 — 31
xlv. 6,7 — 13 JEREMIAH. 17 — ib.
6 — 18 Xvii. 10 — 24 18 — *
— — 37 xxiii. 6 — 4616 1» — 9»
— 45
L. — — 25 HARK.
L. 7 — — ib. DANIEL. ii. 6, 8 — 27
t.21 — — ib. iv. 39 — 3»
lxviii. 18 — 34 Lx- 17 — 32 v. 41 — ib.
Ixxi. 22 — 42 -24 - 42 viii. 38 — 14
 47
MARK continued. JOHN continued. ROHAN'S.
Page. PaC».
xii. 29 — 13 xii. 49 — 1 i. 3,4 — 20
— 36 — 4 xiii. 90 — 29 —9 — 20
xiii. 32 — 1 xiv.9 — a. — 25 — 19
xiv. 6164 — 26
19 — 11 — 8 viii- 9 — 8
— 11 — 23 11 — 9
—• .— «
— 11 SB 16
LUKE. — 10 — 7 26 9
4.16,17 — 16 — 8 27 — 7
— 38 — 5 — ib. SS — 19
— 35 — 344 — 16 and 26 — 9 —^35 9
— 26 — 7 ix. 1 — O.
— 68, 70 — 144 — ib. —5 IS
— 27 — 86 10
H. 16 — 8 — 28 — 23 - 44
— 62 — 2 xv. 26 — 7 — 45
- 8 — 33 — 15
iii. 22 — 4 x. 12, IS — . 29
vii. 14 — SS ib
viii. 28 — 5 xvi.8 — 1 — 13 15
— 35 — ib. 13 —, ib. xi.36 SS
be. 47 — 27 19 — 28 xiv.9 24
30 — ib. — 10, 11 — 26
xxiv-58 - 30
xvii. 3 — 42 — 11 _ 24
JOHK. xvii. 5 — 25 — 12 — ib.
10- 11 — as xvi. 27 — ib.
i. - - 45 —- 44
I. 1 - — 12 — 1 1 23
— 20 21 — ib.
1 — 22 xix. 7 — 20 1 CORINTHIANS.
- — 33 35 — 38
3 - 4 37 — IS i. 8 — 30
—9 — 42 xx. 22 — 8 — — 29
— 14 — 39
80 28 — 28 — 84 —' 24
ii.8 — 14
ii. 85 - 27 ACTS. —9 30
i- — — 89 _ 10 — 1
iii. 9 — 15 5
it. 43 — >7 — 7 — 1 _ 10, 11
— _ 11 — 8
v, 18 - 26 — 21 30 —
— 18-29 — 25 iv. 3, 4 — 7 iii. 17 7
— 22 — 24 vii. 55, 56 — 3 iv- 5 — 24
_23 — 40 — 59 — 30 vi- 10, 20 — 7-
— 'i'.> x. 9 — IS
vi. 61,64 — 27 ix. 14
▼iii. 12 — 42 — 21 — ib. 17
28 — 1 x. 25 — 31 — 32 ,20
54 — 29 — 36 — 41 xi.82 — ib.
38 — 25 xiii. — xii. 4-11 — 8
ix. 38 — 31 2 — 8 — 28 21
— 10 xv. 9 — 20
X. II - 11
_U — 27 4 8 — 24 —
8
_ 14 — it. 35 MM 48 — 28 ib.
-15 — 29 46, 47 — 10 — 54 14
-29 - 23 xiv. 23 — 29
— 30 22 xvi. 31
— 23 — 3« 2 CORINTHIANS.
xx. 10 — 38
— 8 i. 1 — .
xi. 25 — 38 — 23
— 43 — «*• — 28 . BO iii. 18 7
xii. 41 — 13 45 xi.31 — 19
— 89 •->'>
xxii. 10
-44, 45 — 29 xxv iii. 25 — 14 xiii. 14 — 6
 48
GALAT1ANS. 2 TIMOTHY. 1 JOHN'.
Pagr. U. 22 • 29 i. 5
i.4 — - 43 -
—5 —- 35 ii. 1
— 13 TITUS. iii. 21r"22
- 20
iv. 4 —- 33 i 3 21 v. 5
- 45 34 — 5—8
—6 - 8 ii. 10 24 — 11—18
24 — 14, 15
EPHES1ANS. — 13 21 — 20
iii. 20, 21 - 35 iii. 4, 21
iv. 8 — 34
— 11 _ 21 HEBREWS. 3 JOHN'.
i. 2 -. r 4 — 12
PHILIPP1ANS. —6 . 36
ii. B 7 _ 38 — 8 18 JUDE.
-6,7 _ 39 — 45 — 25
—6 — 46 — 10 _ 18
iii. 21 : — 24 —, 12 — ih. REVELATION.
Yi. 13 26 i. 8
COLOSSIANS. ix, 14 -T. 7
i. 15—17 — 34 xiii. 8 IS — 8—17
— 16 — 4 . 21 35 ii. 8
K.9. — 29 — 23
JAMES.
1 THESSALON1ANS. i. 17 . — 42 iv.' 8
iii. 11 — 30 ■ 43 v. 'l—ID
3 THESSALONIAKS. 1 PE7EK. — 12, rs
vii. 17
ii. 16, 17 — 26 i. 10, 11 40 xix. 9,10
ii. 8 — 15 xx. 11
1 TIMOTHY. iii. IS ,, 7 xxi. —
iii. 5 - 20 V 10, 1 1 — 35 4
— 16 — 35 2 PETER. 6
39 xxii. 6
vi. 14-10 — 35 i. 1 & 8,9
— 15 _ 43 — 11 ib- 12
— 16 — 24 - 21 40 12, 13
1 44 iii. 18 — 36 16
 ON
THE VERACITY AND INSPIRATION

PF

The Writers of. the Old Te&iarhmt.

I have been desirous to shew from the New Testament that

the inspired w riters thereof, and our Saviour himself, acknowledged
the whole of the Old Testament to contain the revealed word of
God ; and that the historical parts of it a-re true. For this pur
pose I have deemed it only necessary to produce the various texts
of the Old Testament (arranged in the ard-er of the books thereof)
which are expressly cited or referred to, and those which are be
yond question alluded to in the New; besides numerous other
passages in which our blessed Lord, and his highly-gifted apostles
Paul, Peter, and John, refer to and support the Scriptures gene
rally. This I have done without note or comment of my own,
and leave them to every candid enquirer to examine and compare,
satisfied that there is more than enough to convince the most
scrupulous, if honest, mind, that Jesus Christ came, not to de
stroy, but to fulfil the law and the prophets ; and that both parts
of the holy Scriptures, the Old and New, must stand or fall to
gether.
St. Paul assures us, that " whatsoever things were written afore-
" time, were written for our learning, that we, through patience
" and comfort of the Scriptures, might have hope." Rom. xv. 3.
Christ says, " Search the Scriptures ; they are they which
" testify of me." John v. 39.
Our Saviour told the Pharisees, that had they believed Moses,
they would have believed Him, " for be wrote of me." —
John v. 46. .
St. Peter informs us, that " No prophecy of the Scripture is
" of any private interpretation, for the prophecy came not in old
" time by the will of man, but holy men of God spake as they were
" moved by tfc Holy Ghost." 2 Pet. i. 20, 21 .

E
 50
St.Pefer refers to "all the prophets," as witnessing, that through
Jesus Christ, whosoever believeth in Him, shall receive remission of
sins. Acts t. 43. ,, . " (
That all the Prophecies concerning Christ's sufferings were ful
filled in Jesus of Nazareth, St. Paul attests, in Acts xiii. 27—29,
" Not- knowing the voices of the prophets, which are read every
" Sabbath-day, they have fulfilled them in condemning Him ; and
" when they had fulfilled all that was written of him," &c. So
too attests St. Peter, in Acts iii. 18, " But those things which
" Cod before had shewed by the mouths of all his Prophets, that
Cthrist should suffer, he hath so fulfilled and again, at the
24th verse, he says, " Yea, and all the Prophets from Samuel, and
" those that follow after, as many as have spoken, "have likewise
" foretold of these days."
" Moses and the Prophets," generally, are declared as autheutic
" hy our Lord himself," Luke xvi. 29, and xxiv. 27 ; and by St.
Paxil, Actsxxvi. 22.
" The Law and the Prophets" are generally referred to as
undoubted evidences of the truth, by Christ, Mat. vii. 12 ; and
by Paul, Rom. iii. 21, " All the Prophets and the Law ;" Mat.
xi. 13, where also we are assured that" the Law" prophesied.
Luke, the Evangelist, declares that Zacharias, the father of Johu
the Baptist, " prophesied that is, spoke by The Holy Ghost»
when he stated the expected nativity of the Son of the Virgin
Mary to be a completion of what " The holy Prophets foretold
* ever since the world began," adopting all of them. Luke i.
67-70
The exode from Egypt, and outline of the Jewish history, as
related in all the books from Exodus to Kings, are briefly given
by Paul, Acts xiii.
The History of the Patriarchs, as recorded in Genesis — and that
of the early ages of Israel, as related by Moses, with much of his
history, are recapitulated by the martyr Stephen, in Acts vii.
The Psalms are referred to, generally, by our Lord himself, a*
prophetic of Him, Luke xxiv. 44.
The murder of Abel, and his righteousness is vouched by ous
Lord (as related, Gen. iv. 8.) in Matt, xxiii. 35.
Enoch, as in Geh. v. 18, is recognized the' seventh firom Adam,ty
Jude, ver. 14.
 51
i The Mosaic account of Noah and his sons, as in Gen. vi. 4—7,
by our Saviour, in Mat. xxiv. 37, 38. . . .
The description of the tabernacle, recorded in Exod. xxv, xxvi,
shortly recapitulated by St. Paul, Heb. ix. 2—6.
That " the dumb ass speaking with man's voice" rebuked the
prophet Balaam, vouched for truth by St.. Peter, in his second
epist. ch. ii. 15, 16; and Balaam and his iniquity, hy Jude, 11.
That the child should be a Nazarite from his mother's womb,
dedicated to God, was spoken of Sampson, Judg. xiii. 5, the type
of Christ, as separated for holy purposes. This is expressly de
clared to be fulfilled in Jesus of Nazareth : Nazareth being the
city of the Nazarites. Mat. id. 28
The histories of Gideon, Barak, Sampson, Jepht/ta, Samuel,
David, and The Prophets, from the books of Judges and Samuel,
are referred to, Heb. xi. 32—38. . .
Solomon's building a house for The Lord, which is related
1 Kings vi, is recognized Acts vii. 47-

Gen. i. 27 . . . . cited by Cheist expressly, Mat. xix. 4.

Gen. ii. 2 . . . . in Heb. iv. 4.
Gen.ii. 24 . . . . exactly by Christ, Mat. xix. 5.
Gen. iv. 4—8 . .' . by St. Paul, Heb. xi.4; and by John the
Evangelist, 1 John iii. 12.
Gen. iv. 5 . . . . Jude ver. 11.
. . by Christ expressly, Matt. xix. 4.
Gen. v. 22—24 . . . Heb. xi. 5.
Gen. vi. 3, 5 . . 1 Pet. iii. 20.
Gen. vi. 13 . . . . 1 Pet. iii. 20 ; and Heb. xi. 7.
Gen. vi. 22 . . . . Heb. xi. 7.
Gen. vii. 1 . . . . 2 Pet. ii. 5.
Gen. vii. 4, 5 . . corroborated by our Saviour, Mat.
xxiv. 37, 38.
Gen. vii. 7 . . . . 1 Pet. iii. 20-
Gen. viii. 18 . .. . . 1 Pet. iii. 20.
Gen. xi. 31 . . . . Acts vii. 2—4.
Gen. xii. 1 . . . . Acts vii. 2—4.
Gen. xii. 1 —4 . . . Heb. xi. 8.
Gen. xii. 3 . . . .. Acts iii. 25.
* 2'
 52
Gen. xii.7 . . • . Gal. iii. 16.
Gen. xiv. 18—20 . . Heb. vii. 1, 2.
Gen. xv. 6 . . . . Rom. iv. 3 ; and bjr St. James, Jam. iL 23.
Gen. xv. 13—16 . . Acts vii. 6, 7.
Gen. xvi. 15 . . . . Gal. iv. 22.
Gen', xvii. 5 . . . . Rom. iv. 17.
Gen. xvii. 7 . . . . Gal. iü. 16.
Gen. xvii. 9 — 11 . Acta vii. 8.
Gen. xvii. 19 . . . . Heb.xi. 11.
Gen. xviii. 3 . . . . seems referred to in Heb. siiï. 3,
Gen. xviii. 10—14 . . Rom. ix. 9 ; and Gal. iv. S3.
Gen. xviii. 1 1 — 14 . . Heb. xi. 11.
Gen. xviii. 12 . . . 1 Pet. üi# 6.
Gen. xviii. 18 . . . Acts iii. 25.
Gen. xix'. 2 . . . . seems referred to in Heb. xiü. 5.
Gen.xix. 16 . . 2 Pet. ii. 7.
Gen. xix. 24 . . . . 2 Pet. ii. 6.
Gen. xxi. 2 ... . . Heb. xi. 1 1 ; and Gal. iv. 22.
Gen. xxi. 9 . . . . Gal. iv. 29-
Gen. xxi. J0— 12 . . Gal. iv. 30.
Gen. xxi. 12 . . . . Rom. ix. 7 ; and again, Heb.. xi. 18.
Gen. xxii. 1 . . . . Heb. xi. 17.
Gen. xxii.9 • • • . Heb. xi.17.
Gen. xxii.9 and 12 . . James ii. 21.
Gen. xxii. 16, 17 . Heb. vi. 14, 15
Gen. xxii. 18 . . . . Acts iii. 25.
Gen. xxiii. 4 . . . . Heb. xi. IS.
Gen. xxv. 21 . . . . Rom. ix. 10.
Gen. xxv. 23. . . . Rom. ix. 12.
Gen. xxv. 33 . . . seems referred to m Heb. xü. 16.
Gen. xxvi. 4 • • . Acts iii. 25.
Gen. xxvü. 2? . • . Heb. xi. 20.
Gen. xxvü. 39 • • . Heb. xi. 20.
Gen. xxviii. 14 • • . Acts üi. 25.
Gen. xxviii. 15 . • . Heb. xiü. 5.
Gen. xlvii. 9 • • • . Heb.xi. 13.
Gen. xlvii. 31 . . Heb. xi.21.
Gen. xlviii. 5, .r , • s Heb. xi. 21.
Gen. xlviii. 16 . Heb. xi. 21.
Gen. xlviii. 20 . Heb. xi. 21.
Gen. 1. 24, 25 . Heb. xi. 22.
Exod. i. 16 . . Heb. xi.23.
Exod. i. 22 . . Heb. xi. 23.
Exod. ii. 10, 1 1 . Heb. xi. 24.
Exod. iii. 6 . . is given, as containing the undoubted
words of God, by our Saviour, Mat.
xxii. 31, 32.
Exod. iii. 15, 16 . . cited also by Christ as the words of
God, Mat. xxii. 31, 32.
Exod. ix. 16 . . . . Rom. ix. 17.
Exod. x. 28, 29 . . . Heb. xi. 27.
Exod. xii. 21, el seq. . Heb. xi. 28.
Exod. xii. 37 . Heb. xi. 27.
Exod. xiv. 22—29 . Heb. xi. 29.
Exod. xvi. 2. . . . 1 Cor. x. 10.
Exod. xvi. 15. . John vi. 31.
Exod. xvi. 18 , . . 2 Cor. viii. 15.
Exod. xvii. 6 . . . 1 Cor. x. 4.
Exod.xix. 12— 19 . . Heb. xii. 18—21. '
Exod. xx. 12—16 . . Mat. six. .17—19 ; and Eph. vi. 3-
Exod. xx. 18 . . . . H«b. xii. 18—21.
Exod. xxi» 4 . . Mat. v. 38.
Exod. xxii. 28 . By St. Paul, Acts xxiii. 5.
Exod. xxiv. 5—8 . Heb. ix. 19—21.
Exod. xxv. 40 . Heb. viii. 5.
Exod xxvi. 30 . Heb. viii. 5.
Exod. xxvü. 8 . Heb. viii. 5.
Exod. xxviii. 1 . Heb. v. 4.
Exod. xxix. 14 . Heb. xiii. 11 .
Exod. xxix. 32, 33 . Mat. xii. 4.
Exod. xxxii. 6 , 1 Cor. x. 7.
Exod. xxxiii. 19 . Rom. ix. 15.
Levit. viii. 31 . cited by Christ, Mat. xii. 4.
Levit. xi. 44 . . 1 Pet. i. 16.
Levit. xii. 3 . . recognized by our Lord, John vii; 33,
Levit. xiv. 4 . . Mat. viii. 4, and Mark i. 44.

Levit.xiv. 10. . .
Levit. xviii. 5 . . .
Levit. xix. 2 . . .
Levit. xix. 13 . . .
Levit. xix. 18. . .
Levit. xx. 7 • • •
Levh.xxiv.9 • • •
Levit. xxiv. 20 . .
Levit. xxvi. 12 . .
Numb. xi. 3 . . .
Numb. xi. 4 . • •
Numb. xi. 23, 24 .
Numb.xiv.2. . .
Numb. xiv. 29 - •
Numb. xvi. 1—3 .
Numb. xx. It. .
Numb.xxi.5, 6 . •
Numb, xxi.9 • •
Numb. xxv. 1 . .
Numb. xxv. 9 . .
Numb. xxvi. 64, 65 .
Numb, xxviii. 9 • •
Deut. v. 16—20. .
Deut.vi.4. • • •
Deut. vi. 5 . . .
Deut. vi. 13, 14 . .
Deut. vi. 16 . . .
Deut. vi. 26 . . •
Deut. viii. 3 . . •
Deut. x. 12 . . .
Deut. x. 20 . . .
Deut. xviii. 15 . .
Deut. xviii. 18, 19 • . Acts iii. 22.
Deut. xix. 2 L . . .
Deut. xxi. 23 . .
54
. Mat. viii. 4, and Mark i. 44
. Rom. x. 5, and Gal. iii. 12.
. 1 Pet. i. 16.
. probably alluded to in 1 Tim. v. 18.
. James ii. 8; and cited by Christ him
self, Mat. xix. 19, and xxii. 39-
. 1 Pet. i. 16.
. by our Lord, Mat, xii. 4.
. Mat. v. 38.
. 2 Cor. viii. 16.
. John vi. 31.
. 1 Cor. x.6.
.1 Cor. x. 6.
. 1 Cor. x. 10.
. 1 Cor. x. 10.
. Jude 11.
. 1 Cor. X. 4.
. 1 Cor. x. 9.
. By Christ himself, Jolm iii. 14.
. 1 Cor. x. 8.
. 1 Cor. x. 8.
. Jude 5.
. alluded to, Mat. xii. 5.
. by Christ, Mat. xix. 17, 18, 19-
. by Christ, Mark xii. 29.
. by Christ, Mat. xxii. 37.
. Mat. iv. 10.
. by Christ, Luke iv. 12.
. cited by our Saviour as a command
from God himself, Mat. iv. 7.
. cited by Christ as a command from
God, Mat. iv. 4.
. by Christ, Mat. xxii. 37-
. Mat. iv. 10.
. Acts iii. 22.
. Mat. v. 38.
. Gal. iii. 13.
 55

Deut.xxiü. 21,23 . . Mat. v. S3.

Deut. xxiv. 1— 3 . . by CsitisT, Mat. v. 31, and Mat. xix. 8.
Deut. xxv. 4 . . . . 1 Car. ix. 9, and 1 Tim. v. 18.
Deut. xxx. 6. » « . by Christ, Mat. xxii.37.
Deut. xxx. 12 , . Rouux.-(j.
Deut. -XXX. u :.. . . Rom. x. 8.
Deut. xxxi. 6—r8. « . Heb. xiii. 5* ,
Deut. xxxii. 21 . . . Rom. x. 19.
Deut. xxxii. S4 . . . Heb. x. 30.
Deut. xxxii. 35 . • . Rom. xii. 1<J,
Deut. xxxii. 36 . . . Heb. x. 30. •
Deut. xxxii. 43 . . . Rom. xv. JO. -
Josh. i. 5 . . . « . Heb. xiii. 5. .
. James ii. 25.
Josh. vi. 20 . . . . Heb. xi. 30, ,
Josh. vi. 23 . . . . Heb. xi.31.
1 Sam. xxi. 6 . ' . • . cited by Christ, Mat. xii. S, 4, ,
2 Sam. vii. 14 . . . Heb. i. $, , " .
1 Kings x. 1 . . . . Mat, xii. 43.
1 Kings xvii. l . . . James v. 1?.,
1 Kings xvii. 9 . . . by Christ, Luke iv. 25, 2fi.
1 Kings xviii. 1 . . . by Christ, Luke iv. 25, 26,
1 Kings xviii. 42—4.5 . James v. 18.
1 Kings xix. 10, 14 . . Rom. xi. 3, 4. ....
2 Kings v. 14 ... . . recoguiaed by our Saviour, Lukeiv. 27.
1 Chron. xvii. 13 . . Heb. i.5... .
1 Chron. xxix. 15 . . Heb. xi. 13.
2 Chron. xx. 7 . - . James/ ». 23.
2 Chron. xxiv . 20 . . by Christ, Mat. .\xiii. 35.
Job . and his patience celebrated, James v. J I.
Ps.ii. 1,2. . . . . Acts iv. 25, 26.
Acts xiii. 33 ; Heb. i. 5 ; and Heb. v. 5.
Ps.v.9 . . . • . Rom. iii. 13
Ps. viii. 2 . . . . . by Christ, Mat. xxi. 13.
Ps. viii. 4—6 . . . . Heb. ii. 6—8
. Rom. iii. 14
Ps. siv, 1—3 . . . Rom. iii. lO—156-
Ps. xvi. 10 . . . . Acts- xiii- 35
 56
Ps. xviii. 49 . Rom. xv. 9.
Ps. xix. 4 . Rom. x. IS.
Ps. xxii. . . This chief Prophecy of the Persecution
and Death of The Messiah, is pro
bably one to which our Lord alluded,
Mat. xxvi. 24, and Mark ix- 12, where
he said, " The son of man goeth as it is
" written of Him," &c
Ps. xxii. 1 . The words of this text, cited by Christ
on the Cross, probably to draw atten
tion to this Psalm, as wholly prophetic
of Himself, Mat. xxvii. 46.
Ps. xxii. IS . . . Said by the Evangelist to be fulfilled,
Mat. xxvii. 35.
Ps. xxii. 22 . . . Heb. ii. 13.
Ps. xxii. 25 . . . Heb. ii. 13.
Ps. xxvii. 1 . Heb. xiii. 6.
Ps. xxxii. 1, 2 . . Rom. iv. 7,8.
Ps. xxxiv. 12, &c. . at length in 1 Pet. iii. 10—12.
Ps.xxxv. 19. . . by Christ, as prophetic of Himself,
John xv. 26.
Ps. xxxvi. 1 . . . Rom. iii. 18.
Ps.xl. 6—8 . . . Heb.x. 5—7.
Ps.xli. 9 • • • . by Christ, as fulfilled, John xiii. 18 5
and it seems to be referred to in Acts
i. 16.
Ps. xlv. 6, 7 . Heb. i. 8, 9-
Ps.I.4\ . . Heb.x. 30.
Ps. li. 4 • . Rom. iii. 4.
Ps. 1 xviii. 18 . Eph.'iv. 8«
Ps. Ixix. 4 . by Christ, as prophetic of Himself,
John xv. 25.
Ps. lxix.Q • . Rom. xv. 3, and John ii. 17.
Ps. Ixix. 22, 23 . Rom. xi. 9, 10.
Ps. Ixix. 25 . . Acts i. 20.
Ps. Ixxviii. 1, 2 . cited as Prophecy, Mat. xiii. 35.
Ps. xci. 11,10 . . acknowledged Prophecy by our Loro,
Mat. iv. G.
 57

Ps. xcv. 7, 8tc. . Heb. iii. 7, &c.

Ps. xcvii. 47 . . Heb. i. 6.
Ps. cii. 25—27 . Heb. i. 10—13.
Ps. civ, 4 . . . Heb. i. 13.
Ps. cvii. 42 • . seems alluded to, as the language is
adopted by St. Paul in Rom. iii. 19.
Ps. cix.8 . . in His Prayer to The Father, by our
Saviour, John xvii. 12; and He
is supposed to allude also to this as a
prediction, " Let his days be few, and
" let another take his office." At any
rate, it is expressly referred to as ful
filled, Acts i. 20.
Ps. ex. 1 . Heb. i. 13 ; and cited by our Lord as
prophetically spoken by David under
inspiration by The Holy Ghost,
Mat. xxii. 43, 44 ; Mark xji. 36 ; and
in Acts ii. 34.
Ps ex. 4 < . • . Heb. v. 6, and vii. 17, 2 J.
Ps. cxii. 9 • • - . 2 Cor. ix. 9-
Ps. cxvi. 10 . . . 2 Cor. iv. 13.
Ps. cxvii. 1 . . . Rotn. xv. 11.
Ps. cxviii. 22 . 1 Pet. ii. 7.
Ps. cxviii. 22, 23 . by St. Peter, Acts iv. 11; and by
Christ, Mat. xxi. 42.
Ps. cxviii. 26 . The very words — by our Lord, Mat.
xxiii. 39, .
Ps. exxxv. 14 . Heb. x. 30.
Ps. cxl. 3 . . . Rom. iii. 13.
Ps.cxl.9 . . . Rom. x- 18.
Prov. i. 16 . Rom. iii. 15.
Prov. xxv. 21, 22 . Rotn. xii. 20.
Prov. xxvi. ] I . 2 Pet. ii. 22.
Isa. i. 9 > • . Rom. ix. 29.
Isa. vi. 1 . - . John xii. 41.
Isa. vi. 9, 10 . . Mat. xiii. 14,15, and Acts xxviii. 25,26.
Isa. vi. 10. . . Rom. xL 8.
 58
lsa. vii. 14 . . . fulfilled in the nativity, Mat. i. 22.
Isa. viii. 12, 13 . . adopted by St. Peter in the very words,
1 Pet. iii. 14, 15-
Isa. viii. 14 . . . by Paul, Rom. ix. 33; and Peter,
1 Pet. ii. 8.
Isa. viii. 18 . . . Heb. ii. 13.
Isa. ». 1,2 . . . The illumination commencing to dispel
the darkness of the land of Zebidon
and NephtliaU, fulfilled in Christ's
leaving Nazareth the first time to dwell
at Capemaum, in the borders of Zebu-
Ion and Nephthali, on the sea-coast;
from which time He began to preach
repentance, Mat. iv. 14— 16.
Isa. x. 22, 23 . Rom. ix. 27, 28.
Isa. xi. 10 . . . Rom. xv. 12.
Isa. xxii. 22 . . . seems precisely alluded to in Rom. ix.
28, and Rev. iii. 7.
Isa. xxv. 8 . . . 1 Cor. xv. 54; and Rev. vii. 17; aud
xxi. 4.
Isa. xxviii. 1 1, 12 . 1 Cor. xiv. 21.
Isa. xxviii. 14—16 . Rom. ix. 33.
Isa. xxviii. 16 . Rom. x. 11, and 1 Pet. ii. 6.
}m. xxix. 13 . . by our Lord, Mat. xv. 7—9.
Isa. xxix. 18 . . . evidently alluded to by Christ, Mat.
xi. 5.
Isa. xxxv. 5, 6 . . evidently alluded to by Christ also
Mat. xi. 5.
Isa. xi. 3 . . . . Mat. iii. I.
Isa. xl. 6, 7, 8 . . The very words cited, 1 Pet- i. 24, 25.
Isa. xli. 8 . . . James ii. 23.
Isa. xlii. 1,2. . . Mat. xii. 18—20.
Isa. xlii. 6, 7 . evidently alluded to by our Lord, in
Mat. xi. 5- Simeon also, speaking by
This Holy Spirit, alludes evidently
to this sixth verse, Luke ii. 31, 32.
Isa. xliv. 25 . 1 Cor. k. 19.
Isa. xlv. 23 . expressly, Rom. xiv. 11.
 59
Isa. xlix. 6 . . . . evidently also alluded to by Simeon,
Luke ii. 31, S9.
Isa. xlix. 8 . . . . 2 Cor. vi.fl.
Isa. lii. 5 . . Rom. ii. 24.
Isa. liLi'7 ..... Rom. X. 15.'
Isa. hi. 10. . . . . Lukeiii. 6.
Isa. lii. 11 2 Cor. vi. 17.
Isa. lii. 15. . . . . Rom. xv. 21.
Isa. liii This, which is a chief prophecy of the
persecution and- death of our Lord,
is probably one of those to which He
alludes, Mat. xxvi. 24, and Mark
ix. 12.
Isa. liii. 1 ..... John xii. 38, and Rom. x. 16.
Isa. liii. 4 .... fulfilled, Mat. viii. 17.
Isa. liii. 7, 8 . . . . Acts viii. 32, 33.
Isa. liii. 12 .... fulfilled, according to Mark xv. 28 ; and
according to Christ himself, Luke
xxii. 37,
Isa. liv. 1 Gal. iv. 27-
Isa. liv. 13 .... by Christ, John vi. 45,
Isa. lv. 3 Acts xiii. 34.
Isa. Ivi. 7 by Christ, Mat. xxi. 13.
Isa. lix. 7, 8 . . . . Rom. iii. 15— 17-
Isa. lix. 20 ... . Rom. xi. 26.
Isa. lx. 1 seems alluded to, Eph. v. 14.
Isa. Ix. 3 evidently alluded to by Simeon, Luke ii.
31, 32.
Isa- Ixi. 1 read publicly by our Savihur; and
by Him declared to be fulfilled, Luke
iv. 18—21.
Isa. lxiv. 4 .... 1 Cor. ii. 9-
Isa. Ixv. 1,2. . . . Rom. x. 20, 21.
Jerem.vii.il . . . by Christ, Mat. xxi. 13.
Jereni. ix.23, 24 . . 1 Cor. i. 31.
Jerem. xxxi. 15 . . . Mat. ii. 17'
Jerem. xxxi. 31—34 . Heb. viii. 8 — 12.
 60

Jarem, xxxi. 33, 34 • • Heb. x. 16, 17,

jizekiel xx. 11— 13 Gal. iii. 12.
Ezekiel xxxvi. 20—23 evidently, Rom- it- 24.
Daniel ix. ?6 . . . . probably alluded to bv our Lord,
Mat. xxvi. 24, and Mark ix. 12.
Daniel ix. 26, 27 . . referred to by our SavioIjb, Luke
xxi. 22.
Daniel ix. 27 . • • • also referred to by Christ, Mat. xxW.
15/ and Mark xiii. 14•
Daniel xii. 11, 13 . . referred to by Christ, Mat. xxiv. 13.
and in Mark xiii. 14.
Ilosea i. 10 . Rom. ix. 13.
Hosea ii. 23 . Rom. ix. 25.
Ilosea xi. 1 . declared to be fulfilled, Mat. ii. 15.
Joel ii. 28—32 said expressly to be fulfilled, Acts ii. 16.
Joel ii. 32 . . Rom. x. 13.
Amos ix. 11, 12 by Peter, Acts xv. 16, 17.
Jonah' i. 17 . Mat. xii. 4, 41, and Mat. xvi. 4.
Micah v. 2 . Mat. ij. 1, 5, 6.
Micah vii. 6 . Mat. x. 35, 36.
Nahuih i. 15 . Rom. x. 15.
Habak.i.5 . Acts xiii. 41.
Habak. ii. 3,4 Heb. x. 37, 38.
Habak.ii. 4 . Rom.i. 17, and Gal. iii. 11.
Haggai ii. 6 . Heb. xii. 26
Zechariah iii. 2 2 Pet.ii. 11, and Jude 9.
Zechariah ix. 9 Mat. xxi. 5.
Zechariah xi. 12, 13 . cited exactly, Mat. xxvii. 9, though there
in said to be from " Jeremy * ,"
Zechariah xii. 10 . . John xix. S7.

* The learned and ingenious Mr. Mede (p. 786, 833, 4fh edit fol.)
has gone far to solve this difficulty. He concludes that the last chap
ters in Zechariah (ix. &c) were really written by Jeremiah ; there
being internal marks that they belong to a writer prior to Zechariah,
and before the captivity. This might be well known to the Jews at
the time of St. Matthew's writing ; so as to call for no comment in the
early ages of the Church. We call the Book of Psalms David's ; but
many of them were written by others, as Moses, Solomon, Asaph, kc.
.So we call the Proverbs Solomon's ; but at the end are words, or Pro«
verbs of Agur.
 61
Zechariah xiii. 7 . . .by otjr Lord, Mat. xxvi. 31.
Malachii.2,31 . . .Rom.ix. 13.
Malachi iii. 1 . . . Mat. xi. 10.
Malachiiv. 5 ... by Christ himself, Mat. xi. 14, and
1 ' , • Mat. xvii. 12, IS.

To the books of Ruth, Esther, Ezra, and Nehemiah, Ecclesiastes,

and the Canticles, I have not discovered any allusion ; but this is
to be accounted for, as the first is an Episode, only necessarily in
troduced as illustrative of the genealogy of oirR blessed Savi
our ; and the next a mere historical fact, evidencing the mercy of
God to his peculiar people under a particular persecution, and
relating to them the reason of the institution of some festivals of
the later Jewish church, — while the two books next named relate
solely to the return from the Babylonish captivity and the building
of the second temple.

The design of Ecclesiastes is, from a consideration of the circum

stances of life, to demonstrate the vanity of secular pursuits, recom
mending, as the chief good, " to fear GoD and keep his Command
ments;" impressing it by the sanction and reality of a future retri
bution. This is done in short didactic sentences, (connected only
as th'ey are arranged for the argument's sake,) none of which appear
to be expressly cited in the New Testament. But the most pro
minent, great, and leading truths often substantially occur in St.
PauFs Epistles, though the wording of each sentence differs. And
as the same truths are often elsewhere declared in the Bible, we
cannot assert that the Apostle had this Book in view.

As for the Canticles, or , Solomons Sottg, almost universally

allowed to be an allegorical representation of the Mystical Union
between Christ and his Church, a pattern for which he might
find in the 45th Psalm, (which allegory is also renewed in The
Revelation, and the completion of the Marriage declared, Christ
there also being the Bridegroom, and The Church His Bride,) we
could hardly expect any quotation from it to appear in the New
Testament. But phrases of similar import are found. Compare
Cant. i. 4, with John vi. 44 and xii, 32, that it is necessary for the
 02
mystical Bridegroom to "draw" that the Church mayfollow. So
Cant. iv. 7, with Eph. v. '27, that the Church in true uniou will be
without spot. In John iv. 10, as in Cant. iv. 15, Christ is the Foun
tain, or Well of living waters. And in Mat. xxiii. 33, and Cant,
viii. 1 1, the same simile of the Vineyard let to husbandmen occurs.
But I cannot find this book expressly alluded to in any part of the
New Testament.

Nor have 1 found any reference to the prophets Obadiah and

Zepliaiiiah, nor to The Lamentations of Jeremiah, except where
they are spoken of generally with all the prophets, and as they
formed part of the Canon of the Jewish Scripture at the time of
our Saviour ; and no distinction is made between them and the
other Prophets by Him, nor by St. Fuul,w St. Peter, who, as is
before shewn, declared all to be true. Obadiah's Prophecy was
of the destruction of Edom, soon after fulfilled, finishing with an
assurance of the future salvation of Jacob in very few words,
when " the kingdom shall be the Lord's." Zephaniah's Prophecy-
is ofjudgments upon Judah for their sins, and against the surround
ing nations, their enemies ; with exhortations to the people of Je
rusalem to wait for the restoration of Israel, and to rejoice for their
salvation at the hands of God, in the ultimate return from their
captivity among all nations ; evidently alluding to the times of the
Gospel, aud of the triumphant state of the church yet to come.

THE I'.Nll.

0. Avut, Printer, Grefille Slrcot, LobiIud.