sider, whether the Doctrine of the Scripture is not more rational under the orthodox application of these words, than under that of this Author. For to allow, as he does, that Christ is God, but not the Great God, is to make two Gods, a greater and a lesser; which is no very rational principle. And I make not the least doubt but this Author, had he been dressing' up a System of natural religion, would have protested against a notion so absurd and impious. But when the Scripture was to be dealt with, he chose it as the lesser of two evils, the greater of which, was the Doctrine he had subscribed to.

XIV.

2 Cor. V. 19. GOD was IN CHRIST, reconciling the world to HIMSELF.

It is allowed on all hands, that the world was reconciled by Christ Jesus to the one, only, great and supreme God. But, this very same God (for the word is but once used in the whole sentence) was in Christ; manifest in the flesh, and reconciling the world to himself. And were there no other passage of Scripture. to be found, this alone is sufficient to overthrow

throw the whole Doctrine of Arianism; which;as far as the Scripture is concerned, depends upon this one assertion that "the word "God, in Scripture, NEVER signifies a "complex notion of more persons than one; "but ALWAYS means one person only, viz. "either the person of the Father singly, or

the person of the Son singly." Which is absolutely false for here it signifies both. The text considers God as agent and patient at the same time, and upon the same occasion; as the reconciler of the world, in the person of the Son; and the object to whom the reconciliation was made, in the Person of the Father; yet there is but one word (God) to express them both. So that the word God, though of the singular number, is of a plural comprehension. And thus I find it to have been taken by some of the most eminent writers before the council of Nice, "Plasmatus in " initio homo per manus DEI, id est, FILII et "SPIRITUS," says Irenæus; putting the singular name of God, for the two persons of the Son and Spirit. And the same word, in the language of Origen, (if we are allowed to take the version of Ruffinus as genuine) in

a Clarke's S. D. P. II. §. 33

Lib. V. §. 23.

cludes

cludes the whole three persons

Igitur de

DEO, id est, de PATRE et FILIO et SPIRITU sancto. And our excellent Church has used the word God in the same comprehensive sense; as in the Blessing after the communion service GOD ALMIGHTY, The Father,

the Son, and the Holy Ghost.

XV.

John XIV. 11. I am in the Father, and

the Father IN ME.

Compare this with the foregoing Article.

XVI.

1 Cor. V. 20. We are ambassadors for CHRIST, as though GOD did BESEECH you by us. We PRAY you IN CHRIST'S STEAD be ye reconciled to

GOD.

The usefulness of this text to our present subject, lies in these words "In Christ's

De principiis. Lib. IV. C. 2.

"stead

"stead we pray, as though God did beseech”→→ where the interchanging of the Names God and Christ, shews the same person to be èntitled to both.

XVII.

1 John V. 20. We are in him that is true, even in his Son JESUS CHRIST: THIS IS the TRUE GOD and eternal life.

XVIII.

Col. II. 8, 9. Beware lest any man spoil you through Philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after CHRIST: for IN HIM DWELLETH ALL THE FULNESS of the GODHEAD

BODILY.

The Apostle foresaw, that a thing calling itself Philosophy would set all its engines at work to destroy the notion of Christ's true and absolute Divinity "For in him

(says he) dwelleth all the fulness of the

"God

"Godhead bodily. Philosophy will dispute

re

"this: and undertake to demonstrate the contrary. But if you listen to such vain "deceit, it will overthrow your faith, and spoil you for a disciple of Jesus Christ; "therefore Beware.

Isai. IX. 6. For unto us a Child is born, unto us a Son is given, and the Government shall be upon his Shoulder: and his name shall be called, Wonderful, Counsellor, the MIGHTY GOD, the EVERLASTING FATHER.

XXI.

Jer. XXIII. 6. This is the Name whereby he shall be called, the Lord (JEHOVAH) our righteousness.

VOL. I.

C

XXII.