Son of the eternal Father, the only-begotten Son of the Father, begotten by him from the womb or own substance, before the day-star, i. e. from all eternity.

III. That in Jesus Christ there are two distinct natures, the divine and the human, and that of course one and the same. Jesus Christ is at once true God and true man, the Son of man, and the Son of God, and that in consequence of these two natures subsisting in one and the same divine Person of the Word, what is proper and peculiar to one nature, may be mutually affirmed, in a true sense, of the other, insomuch that it is correct to say: God is man, and man is God, or, the Son of man is the Son of God, or that God has suffered for or that" He who descended from heaven (is) the Son of man, who (at the same time) is in heaven," (as the Son of God.) John, iii. 13.

us,

IV. That there is only one true God, but that in that one only true God there exist three distinct Persons, the Father, the Son, and the Holy Ghost the Paraclete, and that the Son proceeds. from the Father, and the Holy Ghost from both the Father and the Son, as from the same common and indivisible principle from all eternity.

V. That, in virtue of the two natures united in one and the same divine Person, Christ could, in strict truth, affirm, that he could do nothing of himself, that he could say nothing but what he had heard of the Futher, that his doctrine was not his, because it is strictly true, that, as God, he received all together with his divine nature from the Father by his eternal generation, and as man, by his creation, and by the hypostatical union of the Word with his human nature. In consequence of the same mystery of the Incarnation, in which God and man met together to constitute one and the same Jesus Christ, we easily conceive, on the one side, how Christ could, in truth, appropriate to himself what is exclusively proper to God only, for instance: I am the way, the truth, the light," "I am the resurrection and the life," "" I am the beginning," "I am eternal life," &c. and how, on the other side, he could say, that the Father gave all things into his hands, that the Father gave him a command, that the

Father was greater than he, &c. By admitting the two natures in Christ, a divine light diffuses itself over the whole gospel, all its parts are linked together in perfect harmony and proportion, all is intelligible, luminous, and exalted. Without this key, the gospel is an inextricable labyrinth, a tower of confusion, an unintelligible jargon, of which we defy all human ingenuity, not excepting the Unitarian, to make any sense.

VI. The greater a saint a person is, and the more favoured by Almighty God, the less he is in his own eyes, the deeper he humbles himself according to the oracle of the Holy Ghost, "The greater thou art, the more humble thyself in all things; and thou shalt find grace before God." Ecclesiastic. iii. 20. Accordingly, we find, that the most humble of virgins, at the very moment she is apprised of her elevation to the transcendant dignity of Mother of God, concentrates herself in her own nothingness, saying: "Behold the handmaid of the Lord." Luke, i. 38. And St. John the Baptist," the greatest amongst those that are born of women, not only did not look after honourable titles, but rejected even those which were justly due to him, as, when he denied that he was Elias, with which title he was afterwards honoured by Christ himself. Matt. xi. 14. Now, on the Unitarian supposition, that Christ is not God, but a mere man, we must needs advance the most revolting paradox that ever disgraced human reason, viz. that Christ, on the one hand, was the most humble of all men, since he was the most holy, and the most perfect, and that, on the other, he was the proudest of all men that ever existed, since from all that we have hitherto seen, his whole object in coming into this world appears unquestionably to have been, to make the world believe that he was the Son of the Most High, the beloved Son of God, the only-begotten Son of God, the Son of the living, the blessed God, and, of course, the true and natural Son of God, and that he was to be adored and worshipped as such by men. The world understood him so, and accordingly adored him as one and the same God with the Father and the Holy Ghost, and God the Father secondVol. II.--No. VIII.

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ed Jesus Christ in this, his attempt, by the most stupendous exertions of his divine power: Therefore, Jesus Christ is true God, and there is a Trinity in God, as surely, as incontestably it is, that Jesus Christ was not the proudest of all mankind and that, had he been such, the Deity would not have stamped upon his mission the seal of his divine approbation.

Let the reader with any of the above six points in his mind, attentively read over the above extracts of passages, and he will, I am sure, meet with more than one text, which, taken in the plain, obvious and natural import of words, will never present a rational or intelligible sense, unless that point of doctrine be supposed. Let any one try the experiment, and his conviction, I am confident, will be complete.

VII. Jesus Christ is constantly and uniformly called Kugios, Dominus, Lord, both in the Old and New-Testament. Now, all the learned know, that this title is perfectly synonymous with the orignal name Jehovah, and is altogether of the same import with it; hence, it is that the Septuagint, and the subsequent interpreters, have always rendered the name Jehovah, by the corresponding name Kugos, Lord. Therefore, I conclude, Jesus Christ is true God, for no one will deny that the word Jehovah, in its essential and native signification, denotes the very essence, supremacy, and self-eternal existence of God, and nothing else, and most perfectly expresses what God hath called himself, "I am that am." Exod. iii. 14. This is so true that Crellius himself dares not deny it.

It is no objection to this argument, that the name Jehovah is at times given to Angels, or to those in whom he spoke. For, it is manifest, that the presence of God in those to whom this name was applied, was the only reason of its having been given them. As, therefore, "All the fulness of the Godhead dwelleth in Christ corporally, on account of the hypostatic union of the two natures, in virtue of which, the same Jesus Christ is, at once, "in the form of God, and in the form of a servant, it necessarily follows that Jehovah, in its native and essential import, is his proper name.

Next, to reply, that the name Lord, in some instances, means

:

no more than our English names, sir, master, would be too ridiculous for the slightest degree of attention will suffice to convince the reader, that if that be actually the case in some instances, it is not and cannot be so in innumerable other places; for instance, in these: "He is Lord of all." Acts, x. 36. God has made him Lord and Christ." Acts, ii. 36. The Lord both of the dead and living." Rom. xiv. 9. "The Lord of glory." 1 Corinth. ii. 8. "Lord of Lords." Apocal. xix. 16; but particularly 1 Corinth. viii. 5, 6. "For though there be that are called gods, either in heaven or on earth, (for there are many gods and many lords,) yet to us there is but one God, the Father, of whom are all things, and we unto him; and one Lord Jesus Christ; by whom are all things, and we by him."

VIII. "Nor is there salvation in any other ; for there is no other name under heaven, whereby we must be saved." Acts, iv. 12. "All whatsoever you do in word, or in work, do all in the name of the Lord Jesus Christ." Coloss. iii. 17. He shall save his people from their sins." Math. i. 21. In whom we have redemption through his blood, through the remission of Sins." Ephe. i. 7. Pray, can all this be said of a mere creature? Certainly not, as long as there is any truth left in those unalterable principles, which all men bear imprinted on their minds by the hand of their creator. Any one that has the power of his reason, naturally conceives, in all this, something so excellent, and so absolutely above the reach of a created being, that nothing less than a total change of his mind and moral constitution, would be required to make him think otherwise. To save men from sin, to redeem and ransom him from eternal death, to forgive his sins, to atone for his guilt and to reconcile him to God, is a work of such magnitude as all mankind conceive cannot be effected but by an infinite excellence, an infinite power, a God,

SEVENTH ARGUMENT.

CCXVI. Derived from the Miracles of Jesus Christ. In the first part of this work, it has been proved to a demonstration, that Jesus Christ possessed all the wisdom, and all

he sanctity, which became a God-man, and that the law which he has given to the world, is worthy of a God-man. If it be true that there exists a God-man, it is Jesus Christ that is that God-man; and if God were to give a law to the world, it is manifest that he would give it the law which Jesus Christ has given it. These are two inferences which we have drawn from the considerations which we have made on this subject in the first volume.

We advance here one step further, and maintain, that the Gospel presents us in the miracles of Jesus Christ with demonstrations so clear and so striking of his divinity, that, after having examined them, the only chance left us, will be to prostrate ourselves before him with the christians of all ages and all climes, and to adore him as the sovereign God, the creator of heaven and earth.

For this is my way of reasoning. It is incontestable from the narrative of the Evangelists, that Jesus Christ has wrought miracles, which cannot be wrought but through the power of God. It is likewise undeniable, from the history of the same Evangelists, that Jesus Christ has wrought these miracles as God; in fine, it is a most certain fact, from the same Evangelical records, that Christ has wrought these miracles in order to attest that he was God. Now, it is impossible, that a man can work such miracles, under the same circumstances, unless he be God; therefore, Jesus Christ is a true God-man. This argument is exact, it is according to all the rules of the dialectic: the consequence is, therefore, evident and undeniable. Nothing, therefore, remains, but to demonstrate the propositions, from which it follows, and here is the way after which we set about it.