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this term be applied to Christ, it must follow that He is that one supreme governor, in the unity of the Father. But it is applied to him in the parallel place of 2 Pet. ii. 1. Denying (AEENOTHN) the Lord that hath bought them -τον αγορασαντα αυτ8ς. ..

And if it should be doubted, whether this latter text be meant of Christ, itis demonstrated by another-THOU wast slain, and hast BOUGHT us nyoparas unto God by thy blood.a If this chain of reasoning be inverted, the force of it will be clear and undeniable. 1. Christ hath bought us. 2. He that hath bought us, is AEENOTHE, the Lord, or supreme governor. Bu! 3dly,there is, o Mov@ AEXNOTHE, one only supreme governor. Therefore Christ is he.

XLI.

Jude 24, 25. Unto HIM that is able

-to PRESENT you faultless before the PRES ONCE of HIS GLORY- to the ONLY WISE GOD our *

SAVIOUR. 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 préSent us before the presence of his glory: but

a Rev. v. 9.

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, himself.

This is another express instance, that peor @ 9, 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 the Father, then of course you exclude the person of Christ, and then, it is manifiest, you contradict the scripture. For though it be affirmed in this place, that the only wise God is to present us before his own presence, yet the same is elseware expressed by Christ presenting us to himself. Which is no way to be accounted for, unless you believe Christ to be a partaker in the being, attributes, and offices of the one, undivided, only wise God, our Saviour. Then there is no farther difficulty.

XLII.

Eph. iii. 2, 3. The dispensation of the

grace of GOD, which is given me to
you-ward: how that BY REVELA-
TION HE (God) made known un-

to me the mystery.
Gal. i. 12. I neither received it of man,

neither was I taught it, but BY THE REVELATION of JESUS OHRIST

XLIII.

1 Kings viii. 39. THOU, even THOU

ONLY KNOWEST the HEARTS of all the children of men.

This, it seems, is the privilege of God on. LY; but this God is Christ; for, says he,

Rev. ii. 23. All the churches shall

know that I am HE which searcheth the reins and HEARTS.

Indeed this latter verse speaks plain enough for itself without being compared with the former. It implies, that there is one only who searcheth the hearts of men, and that Christ is he. And the Greek will

well bear it; as the learned reader will easily perceive. It is thus—EW Eldbo spevYWY—There is o spevvay, one that searcheth; but-sya III

very

am he.

XLIV.

2 Pet. i. !. Exceeding great and pre

cious promises, that by these you might be (Felas xoiv@vo1 PUTEWS) PARTAKERS of the DIVINE NATURE. Heb. ji. 11. For we are made (METOXO 78

Xpisx) PARTAKERS of CHRIST, if we hold the beginning of our confidence in the precious promises of God) steadfast unto the end.

What St. Peter proposes, as the end of our hope in the promises, is to be partakers of the divine nature; but this, according to St. Paul, is to be partakers of Christ, therefore Christ is in or of the divine nature; the same almighty Goda and Lord, who declared to Abraham - am thy shield and thy EXCEEDING GREAT REWARD. So that these being compared together, are decisive for the catholic homoousian doctrine, at which the Arians, from the council of Nice to this very day, have been so grievously offended. And it has not been without reason. For if the word consubstantial be applicable to the person of Christ, it makes short work with their heresy.

a Gen. xvii. 1.

bxv. 1.

To this end, it was fixed upon and agreed to by the bishops of the whole Christian world, * as the most proper bar and badge of distinction between the drians and themselves. But they object that the term is not scriptural;

; nay, there are some of no ordinary figo ure amongst them, who have not stuck to call it an invention of popery; a though it is well known, that at the time this was adopted by the church, there was no such thing as popery in the world. But the name is found to be of great use in amusing weak people, who have no ready stock of learning to contradict them, and, in some cases I fear, no good desire of being better informed. Who can think it a notable proof of their zeal as Protestants, that they take a pleasure in seeing their poor

* I say, of the whole Christian world: though a late author calls this Orcumenical council, summoned for the conclemnation of Arius, “a famous contest;" as if one half of the world had been divided against the other. And he says, it was “determined by a majority of near twenty to one;" whereas, in truth, there were but five out of three hundred and eighteen, who denied the catholic fuith Imention this, to shew how some things may be represented by some sort of people, who if they are not ignorant must think it their interest to impose upon you. What would you think of a man, who having been present at an assize, stiould bring a report of it home to his family, and tell them he had been at a famous contest, where there was a majority of neur ten jury men, six witnesses, and a judge against the criminul? See Ded. to an Essay on Spirit, p. 9, 10,

a Essay on Spirit, p. 151.

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