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“ hath seen the person of the Father.” No furely: but that he who hath seen all that was visible of Christ, hath seen the person, to whom was joined that invisible and divine Nature, which the Scripture has called by the Name of the Father. And to Thew that Christ (though he was God manifest in the flesh a) is yet no other than that same invifble God, whom no man hath or can see and live, we are told, that “when « be fall appear (glorified, not with any secondary divinity, but with the FATHER's « OWNSELF, ") we all be like him (fashioned “ like unto his own glorious body,' and conformed « to his Image ) for we fall SEE bim AS HE “IS; which no man ever yet hath done.

XXXIX. +1Cor. XV. 27. But when he faith all

things are put under him, it is manifeft that he is EXCEPTED (EXTOS T8 U TOTOŽarros) which did put all things under him. And when all things shall be SUBDUED (UTOTUM) UNTO HIM

b John XVII. 5.

c Phil. III. 21.

a i Tim. III. 16. d Rom. 8.29.

Phil. Phil. III. 20, 21. We look for the sa

viour, the Lord Jesus CHRIST — who — is able even to SUBDUE ALL THINGS (UTRODOŠCU TO Tay Tu) to himSELF.

It is manifest, therefore, that the exception in the former text, is not meant to set one Person of God above another person of God; but only to distinguish the Power of the Divine Nature from that of the human in its greatest exaltation. As Christ is man, all things are subdued unto him by ANOTHER : as Christ is God, he himself is that other, and able to subdue all things to HIMSELF. And this will be sufficient to confirm the Reader in what I have already observed, that the cause of Arianism borrows its chief support from the humiliation of Christ in the flesh. Search the very best of their arguments to the bottom, by a diligent comparing of the Scripture with itself, and they all amount to this great absurdity — Man is inferior to God; therefore God is inferior to himself : and this they prove, by imputing to Christs Divinity what is said only of his humanity.

· I have now presented to the Readers consideration the most noted Texts, which; under the


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management of Arian or Socinian Expositors, may seem to have favoured their Doctrine. Many, I hope, will be of opinion, that the Catholic cause is rather beholden to them, particularly in this last instance, for the opposition they have made against it; inasmuch as the objections they have drawn from the holy Scripture have directed us to some very clear proofs, which might otherways have escaped our notice. If there be any other Texts more for their purpose than what I have here set down, they have my free consent to produce and enlarge upon them as much as they please. In the mean time I shall proceed to give the Reader some farther fatisfaction, and endeavour to convince him, with the Blessing of God, that while Heresy is obliged to glean up a few scattered Passages, hard to be understood, and for that reason, easy to be wrested by men of perverse Inclinations; the Faith of the Church has the suffrage of the whole Bible, speaking in such words, as need not to be refined upon by any metaphysical Expositions, but only applied and considered.


Jude 4. Denying the only LORD GOD, and our LORD JESUS CHRIST


- τον μονον διαποτίω θεον και Κυριον ημών Ιησεν Xerçov.

As there is no Article before Kupsov, the first and second comma are both meant of the fame person; and the plain sense, when freed from the ambiguity of the English version, is this — Denying the only Lord God and our Lord, Jesus Christ.

If this should be denyed (and the text tells us there are some who will deny any thing) it is capable of Demonstration. The words include this Proposition there is, o MOVG AE210THz, one only supreme Governour : * Now if this term be applied to Chrift, it must follow that HE is that one fupreme Governour, in the Unity of the Father. But it is applied to him in the paralel place of 2 Pet. II. 1. Denying (AEZNOTHN) the Lord that hath bought them τον αγορασαντα αυτές. And if it should be doubted, whether this latter text be meant of Christ, it is demonstrated by another

- THOU waft sain, and hast BOUGHT us ( ngoparas ) unto God by thy Blood. If this chain of reasoning be inverted, the force of it will be

b Rev.

a So Dr. Clarke has construed it. C. 1. §. 3.411. V.9.

F 2


clear and undeniable. 1. Christ hath bought us. 2. He that hath bought us, is ΔΕΣΠΟΤΗΣ the Lord, or supreme Governour. But 3dly, there is, o Movos AEZNOTHE, one only supreme Governour. Therefore, Christ is ke..


Jude 24, 25. Unto him that is able

TO PRESENT you faultless before the
PRESENCE of his GLORY — to the

Eph. V. 27. That he (Christ) might

PRESENT it to HIMSELF a glorious
Church, &c.

It is the only wise God, who is able to present uş before the presence of his Glory: But Christ is to present us, as members of the Church in glory, to himself: therefore, he is the only wise God, to whom also appertains the presence of Glory; for that is no other than his own presence, himfelf.

This is another express Instance, that peovos geos, the only God, is not God in one person, but the Unity of the Trinity. For if you confine this phrase, with the Arians, to the single Person of


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