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from Gen. ii. 15. where we read, that the heel of the promised seed should be bruised: by which, the Church has always understood the sufferings of his human nature, metaphorically represented by the inferior part in man. So in this place, his edivnity or superior nature is as aptly signified by the head or superior part of the human body.

XXXVII.

† Mark xiii. 32. But of that day and

hour knoweth no man, no not the angels which are in heaven, neither THE SON, but the FATHER.

It is declared of Christ in another place, that he increased in wisdom :a why should it be incredible then, that during the whole term of his humiliation in the flesh, something should still be left, which as man upon earth he did not know? If you suppose him to be ignorant of this matter as God, how is it that St. Peter confesses him to be omniscient, without receiving any rebuke for it, or being reminded of any particular exception ? LORD, thou knowest ALL THINGS.b

a Luke ii. 52.

b John xxi. 17.

XXXVIII.

* John i. 18. No man hath SEEN

GOD at any time. Ibid. xiv. 8, 9. Philip saith unto him, Lord SHEW US THE FATHER

-hast thou not SEEN ME, Pbilip? he that hath seen ME bath seen THE FATHER.

1

"These words (says Dr. Clarke) do not signity, that he who hath seen the person of Christ hath seen the person of the Father.No surely; 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 shew that Christ (though he was God manifest in the flesha is yet no other than the same invisible God, whom no man hath or can see and live, we are told, that“ when he shall appear (glorified, not with any secondary divinity, but with the FATHER'S OWNSEL Fb) we shall be like him (fashioned like unto his own glorious body, and conformed to his image )a for we shall SEE him AS HE 16;" which no man ever yet hath done.

a 1 Tim. jïi. 16. c Phil. iii 21.

b John xvii. 5. d Rom. vüi. 29.

XXXIX.

+ 1 Cor. xv. 27. But when he saith all

things are put under him, it is manifest that HE IS EXCEPTED (EXTOS T8 V TOTAŽAVTOS) which did put all things under him. And when all things shall be SUBDUED (UTotayn) UN

TO HIM
Phil. iii. 20, 21, We look for THE

SAVIOUR, the Lord JESUS
CHRIST-who-is ABLE even to
SUBDUE ALL THINGS (utotažas
TA TANTA) 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 Christ's divinity what is said only of his humanity.

I have now presented to the reader's consideration the most noted texts, which, under the management of Arian or Socinian expositors, may seem to have favored 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 scriptures have directed us to some very clear proofs, which might otherwise 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 satisfaction, and endeavour to convince him, with the blessing of God, that while heresy is obliged to glean

few scattered passages, hard to be understcod, 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 be refined upon by any metaphysical expositions, but only applied and considered.

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XL.

Jude 4. Denying the ONLY LORD

GOD, and OUR LORD JESUS CHRIST-τον μονον δεσποτην θεον και Κυριον: ημων Ιησουν Χρισον. .

As there is no article before Kupfor the first and second comma are both meant of the same person; and the plain sense, when freed from the ambiguity of th English version, is this -Denying the only Lord God and our Lord, Jesus Christ. This literal sense of ihe Greek may be supported by the parallel Greek of Phil. iv. 20. Ta de few xai Tetpompay. There being here no article before tamps, it would be violent and unnatural, to refer frog to one person and warpi, to another: whence Grotius paraphrases the expression by Deo qui IDEM est Pater noster; and thus may the other be rendered with equal s:rictness and propriety -deoxotuv qui idem est Kupi pwy: and though we do not rest the proof of the trinity on any single passage, yet is the more natural construction of this text very strong and conclusive for it.

If this should be denied, I think the sense also is capable of demonstration. The words include this proposition-th-re is, o prove AEENOTHE, one supreme governor :a now if

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a So Dr. Clarke has construed it. C. i. $. 3. 411.

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