the truth. For in such cases the fervant is in the law's eye one with his mafter, "all one" as we fpeak, and is deemed to be fo connected with him in the flesh by covenant at such time as to be the exprefs image of his perfon: on account of which connection and union it is that the mafter is faid to do what his fervant does, because in other cafes the actions of the one are not those of the other.

Therefore saying "GOD did the miracles by HIM" is faying "GOD united or ONE with HIM", or, as it is worded in John, dwelling IN HIM did the works, and confequently proving that He was the Man or perfon of or from GOD [the Divine perfons,] both GOD and Man. Which the hearers, well acquainted with the phrase of the O. T. and with what was before noised on His birth, in His life and at His paffion and refurrection, must have so understood. And this the additional proofs further evince, which are urged in ver. 19, 20, 21, 25, 34, 36, where He is spoken of as predicted to be LORD, [H. Joel JeHoVaH] and the NAME of JESUS CHRIST made, as remarked, synonymous with the [H. SHeм JeovаH] NAME of the LORD; to which teftimony given at the pente coft before the body of the nation then obliged to appear, the noble convert Rom. ix. 5. proclaims CHRIST, as fignified by the H. BaRACHEL, the GOD BLESSED for ever, the title of the Divinity, 2 Cor. xi. 31, though coming of the JEWS

Ee 2

SAVIOR ―

Jews as concerning the flesh- If the writer of 2 Esd. ii. 34, 36, calls HIM the SAVIOR -the LORD ALMIGHTY, saying, Look for your shepherd, Flee the fhadow of this world, (fhewing they confidered the things feen as types of the things not feen) receive the joy of your GLORY, I teflify my SAVIOR openly, receive the gift that is given to you, and be glad and give thanks to HIM that hath called you to the heavenly kingdom, &c. if BaRUCH ftyles HIM the EVERLASTING the EVERLASTING GOD, c. iv. 8, 22, and Ecclef. li. 1, GOD my SAVIOR, and Judith THE LORD THE SAVIOR of them that are without hope, c. ix. II. the inspired apoftle calls HIM GOD in CHRIST, 2 Cor. xii. 19, (as typically with the figurative MESSIAH's of old,. fee p. 90, 122,) fpeaks of HIM, 1 Tim. iii. 16, as GOD our SAVIOR, (answering to the H. ELISHA, fee p. 196,) as JUDE does, ver. 15, and declares the fulness of the GODHEAD in HIM bodily, Col. ii. 9. To express it still more clearly we find the two natures, the GOD and our FATHER and (the Man) our LORD (as (a) one) JESUS CHRIST fpoken of 2 Th. iii. 11,

under

(a) To us (there is) one God-and one LORD JESUS CHRIST 1 Cor. viii. 6, on which paffage Theodoret p. 159, unanswerably remarks, "But if the Arians and Eunomians fay that the one. "GOD excludes the SON from the Divinity of the FATHER, let "them attend to the following words, and one LORD. For if "because there is one GOD THE FATHER the SoN is not

"GOD

under the fingular verb [kateuthunai] direct our way, &c. Which indeed I apprehend is the reafon we meet with the two, CHRIST and GOD, joined in other places, as Ephef. v. 5, &c. and the gospel of CHRIST, 2 Cor. ii. 9, is called the gospel of GOD c. xi. 7, and why we read of the mystery of GOD and of the FATHER and of CHRIST, Col. ii. 2. In Heb. viii. 8, &c. a prophecy of a new covenant (to take place of courfe of the old) is cited, whose application the concomitant circumstances mentioned in

Jer. xxx. 7, 17. c. xxxi. 6, 7, 8, 9, 15, clearly point and fecure to the holy JESUS, where the true SAVIOR, SHEPHERD, REDEEMER and FATHER fays I, [Jeнovaн] will be to them a GOD, and they shall be to ME a people. So that affirming the prediction accomplished in JESUS is declaring HIM this JeHavaн, this SHEPHERD, &c. this GoD, who was to appear according to Lev. xxvii. 12. Iwill fet My tabernacle among you, and I will walk omong you; and in the words of BaRUCH, iii. 36. be seen and converse with man; who faid Mat. xxiii.

37,

"GOD, then neither is, the FATHER LORD, because there is "one LORD JESUS CHRIST. But let the blafphemy fall on "their own heads. For the holy apoftle evinces the equality by "ufing the fame word one alike for both the FATHER and the

SON, and fhews the word LORD is equivalent to the word "GOD." Eufebius accordingly, amongst other titles of CHRIST calls HIM "the [eis] ONE and ONLY GOD, Ecclef, bißt. 1. x. c. iv. p. 18.

37, How often would I have gathered you, &c. the act ascribed to Jeнovaн in SS and therefore rightly attributed to this person in 2 Esd. v. 30. Nay our LORD speaks of these very things as taking place in the new dispensation, saying in this language of the O. T. I make all things new Behold the tabernacle of GOD with men and He will dwell (b) with them The GOD HIMSELF fhall be with them, Rev. xxi. 3, andI am ALPHA and OMEGA the beginning and the end, c. i. 11, & al. he that overcometh shall inherit all things, I will be his GOD, and he shall be My fervant, c. v. 6. Words so expressly declaring HIM this God that I am at a loss to know how it could be more evidently done.

On this account, when JOHN faw the LAMB to be sent to the RULER, &c. If. xvi. 1. and by faith pleaded flain for or in the (c) ftead of us,

as

(b) Hence, because this perfon was to be incarnate and dwell with men, we find the type of HIM called [SнeсHANIAH oг or JE] THE INDWELLING ESSENCE I Chr. iii. 21 and 24, 12 and 2 Cbr. xxxi. 15.

(c) That the Greek prepofition anti has a vicarious fignification, like that of the H. TexетH, needs no other proof than what we are supplied with from Xenophon in his Cyropædia, 1. III. p. 51. 1. 46. Edit. Leunclav. Bafil. where Cyrus fays to the Armenian king, "Tell me if any one had obtained a command "in your service and failed of his duty, whether you would "have fuffered fuch an one to have continued in his command, ❝or would have appointed another [avt' auT8] in the place, ** or inftead of bim?" For what can yield the reader a clearer

idea

as ever we would see the face of GOD or escape the wrath to come, it was with fullness of GLORY (d) fignified by Seven horns. In c. vii. 9. the countless multitude, whofe life, when on earth, was hid with CHRIST IN GOD, and who (tranfporting thought!) fhall appear with HIM in GLORY as members of HIM, who is crowned with it, Col. iii. 3, are represented crying falvation to our GOD that fitteth upon the throne and to the LAMB, as one perfon: otherwife this would contradict Pf. iii. 8. which ascribes falvation to JeHovан only. And because the LAMB is this GOD, as His type is ftyled [JoSHAVIан] THE ONE TO BE THE LAMB or EQUIVALENT ONE (e) THE ESSENCE, and this

God,

idea of fubftitution, like that of one king [TeneтH] in the ftead of another, Gen. xxxvi. 33, 34, &c. I cannot conceive. And to fhew this important truth, that the MESSIAH offered a vicarious facrifice for us that we guilty creatures might have peace with GOD through his blood, the Socinian may fee His type the priest called [TaxaтH] the SUBSTITUTE, or VICARIOUS ONE, 1 Chr. vi. 37, another 1 Chr. vii. 20, and the very manfion the people dwelt in, Num. xxxiii, 26, the figure of CHRIST as fuch, in whom His people are faid to dwell, 1 Job. iv. 12, 13, as He in us, Epb. iii. 17.

(d) As the fons of NUN and JeнOSHеDеCH with the typic glory and crown.

(e) H. Chr. xi. 46, a valiant one. For the lamb in H. is [] SHE, which comes from SHUE " to be equal, "equivalent," or "adequate [] to or [] for any thing, Prov. viii. 11,-xxvi. 4, as by way of exchange put for it, or to the wants of another, and so a profit (according to R. David,

Abraham,