But,-1. Though the divine nature could not be crucified, yet he that had a divine nature might be and was crucified in the nature of a man, which he also had. Our catechists know they do but beg in these things, and would fain have us grant that because Christ had a human nature, he had not a divine. 2. He is called "The Lord of glory," as God is called "The God of glory;" and these terms are equivalent, as hath been showed. 3. He was the Lord of glory when the Jews crucified him, or else they had not crucified him who was the Lord of glory, but one that was to be so; for he was not crowned with glory and honour until after his crucifying.

Grotius' annotation on this place is worth our observation, as having somewhat new and peculiar in it. "Kúpov s dóğns. Eum Κύριον δόξης. quem Deus vult esse omnium judicem. Nam gloria Christi maxime illum diem respicit, 1 Pet. iv. 13. Christus Kúpos déğns, præfiguratus per arcam, quæ 71337, Ps. xxiv. 9." For the matter and substance of it, this is the same plea with that before mentioned: the additions only deserve our notice. 1. Christ is called "The Lord of glory," as God is called "The God of glory;" and that term is given him to testify that he is the God of glory. If his glory at the day of judgment be intended, the Jews could not be said to crucify the Lord of glory, but him that was to be the Lord of glory at the end of the world. Our participation of Christ's glory is mentioned 1 Pet. iv. 13, not his obtaining of glory. He is essentially the Lord of glory; the manifestation whereof is various, and shall be eminent at the day of judgment. 2. That the ark is called in is little less than blasphemy. It is he alone who is the Lord of hosts who is called "The Lord of glory," Ps. xxiv. 9. But this is another shift for the obtaining of the end designed,—namely, to give an instance where a creature is called "Jehovah," as that king of glory is; than which a more unhappy one could scarce be fixed on in the whole Scripture. The annotations of the learned man on that whole psalm are very scanty. His design is to refer it all to the story of David's bringing home the ark, 2 Sam. vi. That it might be occasioned thereby I will not deny; that the ark is called "The King of glory" and "The LORD of hosts," and not he of whose presence and favour the ark was a testimony, no attempt of proof is offered. Neither, by the way, can I assent unto his interpretation of these words, "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors:' that is, Ye gates of Zion, made of cedar, that are made hanging down, and when they are opened, they are lifted up." Certainly something more sublime and glorious is intended.

The process of our catechists is unto Rev. xvii. 14, xix. 16; in both which places Christ is called "The Lord of lords and King of kings." This also is expressly the name of God: 1 Tim. vi. 15, 16, "Who is the blessed and only Potentate, the King of kings, and Lord of lords;

who only hath immortality, dwelling in the light," etc. To this they say:

In this testimony he is treated of who is the Lamb, who hath garments, who was killed, and redeemed us with his blood, as John evidently testifieth; which can by no means be referred to a divine nature, and therefore a divine nature cannot hence be proved. But all things that in these testimonies are attributed to Christ do argue that singular authority which God hath given unto Christ in those things that belong to the new covenant.'

These are but drops; the shower is past. Because he who is the Lamb who was slain is King of kings and Lord of lords, we prove him to have another nature, in respect whereof he could be neither killed nor slain; therefore he is God, God only is so. And the answer is, "Because he was the Lamb he was killed and slain, therefore he is not God," that is, he is not King of kings and Lord of lords; which the Holy Ghost, who gave him this name, will prove against them. 2. Our adversaries have nothing to except against this testimony, but that the King of kings and Lord of lords is not God; which they do not prove, nor labour to disprove our confirmation of it. 3. Kings and lords of the world are not of the things of the new covenant, so that Christ's absolute sovereignty over them is not of the grant which he hath of his Father as Mediator, but as he is God by nature.

And so much for this collection concerning these several names of God attributed to Christ.

What follows in the three questions and answers ensuing relates to the divine worship attributed to Christ in the Scriptures, though it be marvellous faintly urged by them. Some few texts are named, but so much as the intendment of our argument from them is not once mentioned. But because I must take up this elsewhere, namely, in answer to Mr Biddle, chap. x., I shall remit the consideration of what here they except to the proper place of it; where, God assisting, from the divine worship and invocation of Jesus Christ, I shall invincibly demonstrate his eternal power and Godhead.

In the last place, they heap up together a number of testimonies, -each of which is sufficient to cast them down to the sides of the pit in the midst of their attempts against the eternal deity of the Son of God, and accommodate a slight general answer to them all. The places are worth the consideration; I shall only propose them, and then consider their answer.

The first is Isa. viii. 13, 14, "Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. And he shall

"In tertio testimonio, cum agatur de eo qui Agnus est, et qui vestimenta habet quem et occisum, et sanguine suo nos redimisse, apertissime idem Johannes fatetur, quæ referri ad divinam naturam nulla ratione possunt, apparet eo naturam divinam Christi astrui non posse. Omnia vero quæ hic Christo in iis testimoniis tribuuntur, singularem ipsius potestatem quam Deus Christo in iis quæ ad novum foedus pertinent, dedit, arguunt."

be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel." He that is to be for a rock of offence and a stone of stumbling is the Lord of hosts, whom we must sanctify in our hearts, and make him our dread and our fear. But this was Jesus Christ: Luke ii. 34, "This child is set for the fall and rising again of many in Israel." "As it is written, Behold, I lay in Sion a stumbling-stone and rock of offence: and whosoever believeth on him shall not be ashamed," Rom. ix. 33. "The stone which the builders refused, . . . . . a stone of stumbling, and a rock of offence,' 1 Pet. ii. 7, 8. In all which places that prophecy is repeated. Christ, therefore, is the LORD of hosts, whom we are to sanctify in our heart, and to make him our dread and our fear.

Isa. xlv. 22, 23, "I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear." He who is God, and none else, is God by nature. But now "we shall all stand before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God," Rom. xiv. 10, 11. It is the judgment-seat of Christ that men must appear before when they bow their knee to him,-that is, to him who is God, and none else.

Isa. xli. 4, "I, Jehovah, the first, and with the last; I am he." Chap. xliv. 6, "I am the first, and I am the last; and beside me there is no God." So chap. xlviii. 12. That this is spoken of Christ

we have his own testimony, Rev. i. 17, "Fear not; I am the first and the last." He who is the first and the last, he is God, and there is none besides him.

Zech. xii. 10, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications: and they shall look upon me whom they have pierced." He that speaks is unquestionably Jehovah, the Lord of hosts. So the whole context, so the promising of the Spirit in this verse, evinces. But that Jesus Christ is here intended, that it is he who is spoken of, is evident, Rev. i. 7, " Every eye shall see him, and they also which pierced him." He, then, is Jehovah, the Lord of hosts. "These things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced," John xix. 36, 37. It is, as I said, beyond dispute that it is Jehovah, the only true God, that spake; and what he spoke of himself is fulfilled in Jesus Christ.

Ps. lxviii. 17, 18, "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; that the LORD God might dwell among them." This also is a glorious description of the tri

umphant majesty of God; and yet the God here intended is Jesus Christ: Eph. iv. 8-10, "Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended." Grotius on both these places says that what is properly spoken of God is by Paul mystically applied to Christ; to the same purpose with what our catechists afterward insist on. That it is the same person who is intended in both places, and not that applied to one which was spoken of another (which is most evident in the context), he takes no notice. There being nothing of plea or argument in his annotations against our testimonies from hence, but only an endeavour to divert the meaning of the places to another sense, I shall not insist longer on them.

But what say our catechists to all these,-which are but some of the instances of this kind that might be given? Say they:

To all these it may be so answered as that it may appear that a divine nature in Christ cannot from them be proved: for those things which are spoken of God under the law may be spoken of Christ under the gospel, as also they are spoken, for another cause,—namely, because of that eminent conjunction that is between God and Christ, on the account of dominion, power, and office; all which the scriptures of the New Testament do frequently witness that he received by gift from God. And if the Scripture delivers this of Moses, that he brought Israel out of Egypt, Exod. xxxii. 7, and that he was the redeemer of the people, Acts vii. 35, and of others the same things, that were evidently written of God, when neither Moses nor others had so near a conjunction with God as was between God and Christ, much more justly may those things which in the first respect are spoken of God be accommodated to Christ, because of the eminent and near conjunction that was between them.'

And this is their defence, the answer they fix upon to all the testimonies recited; wherein how little truth or strength there is will quickly appear. 1. These scriptures perhaps may be answered thus or thus, as what will not the serpentine wits of men find out to wrest the word withal to their own destruction? but the question is, How ought they to be interpreted, and what is their sense and intendment? 2. We do not say that what is spoken of God under the law is accommodated to Christ under the gospel, but that the things instanced in, that were spoken of God, were then spoken of Christ

1 "Ad omnia ita responderi potest, ut appareat nullo modo ex iis effici divinam in Christo esse naturam; etenim aliam ob causam ea quæ de Deo dicta sunt sub lege, dici potuerunt de Christo sub evangelio, quemadmodum et dicta sunt, nimirum propter illam summam quæ inter Deum et Christum est, ratione imperii, potestatis, atque muneris, conjunctionem, quæ omnia illum Dei dono consecutum esse scripturæ Novi Testamenti passim testantur. Quod si Scriptura ea tradit de Mose, eum Israelem ex Egypto eduxisse, Exod. xxxii. 7, et quod redemptor illius populi fuerit, Act. vii. 35, et de aliis idem quod de ipso Deo apertissime scriptum erat, cum nec Moses neque alii tantam cum Deo conjunctionem haberent, quanta inter Deum et Christum intercessit, multo justius hæc quæ de Deo primo respectu dicta sunt, Christo accommodari possunt, propter summam illam et arctissimam inter Deum et Christum conjunc

tionem."

as to his nature wherein he is God; which appears by the event, expounded in the books of the New Testament. The Scripture doth not say in the New Testament of Christ what was said in the Old of God, but evinces those things which were so spoken of God to have been spoken of Christ. So that, 3. The folly of that pretence, that what was spoken of God is referred to Christ upon the account of the conjunction mentioned,-which, whatever it be, is a thing of nought in comparison of the distance that is between the Creator and a mere creature,—is manifest; for let any one be in never so near conjunction with God, yet if he be not God, what is spoken of God, and where it is spoken of God, and denoting God only, cannot be spoken of him, nor, indeed, accommodated to him. 4. The instances of Moses are most remote from the business in hand. It is said of Moses that he brought the children of Israel out of Egypt; and so he did, as their chief leader and ruler, so that he was a redeemer to that people, as he was instrumental in the hand of God, working by his power and presence with him those mighty works which made way for their deliverance and redemption. But where is it said of Moses or any one else that he was God; that what God said of himself was said of Moses and accomplished in him? or where ever did Moses speak in the name of God, and say, "I, Jehovah, will do this and this, or be so and so, unto my people?" 5. It is true, men may be said to do in their place and kind of operation what God doth do,-he as the principal efficient, they as the instrumental cause, and so may every other creature in the world, as the sun gives light and heat; but shall therefore that which God speaks in his own name of himself be so much as accommodated unto them? 6. The conjunction that is between God and Christ, according to our catechists, is but of love and favour on the part of God, and of obedience and dependence on the part of Christ; but this in the same kind, though not in the same degree, is between God and all believers, so that of them also what is spoken of God may be spoken.

And thus, through the presence of God, have I gone through with the consideration of all the testimonies given in the Scripture of the deity of Christ which these catechists thought good to take notice of, with a full answer to their long chapter "De persona Christi." The learned reader knows how much all the arguments we insist on and the testimonies we produce in this cause might have been improved to a greater advantage of clearness and evidence, had I taken liberty to handle them as they naturally fall into several heads, from the demonstration of all the names and properties, all the works and laws, all the worship and honour of God, to be given and ascribed to Jesus Christ; but the work I had to do cast my endeavour in this business into that order and method wherein it is here presented to the reader.