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in heaven,' &c. xviii. 19. as touching any thing that they shall ask, it shall be done for them of my Father which in heaven.' Luke xi. 1, 2. ' teach us to pray,' &c. and he said unto them, When ye pray, say, Our Father, which art in heaven.' John ii. 16. make not my Father's house an house of merchandise,' iv. 21-23. the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him.' xv. 16. 'that whatsoever ye shall ask of the Father in my name, he may give it you.' xvi. 23. 'in that day ye shall ask me nothing; ......whatsoever ye shall ask the Father in my name, he will give it you.' Rom. i. 8, 9. first, I thank my God through Jesus Christ for you all....... for God is my witness, whom I serve with my spirit in the gospel of his Son,' &c. v. 11. we also joy in God through our Lord Jesus Christ.' vii. 25. ‘I thank God, through Jesus Christ our Lord.' xv. 6. 'that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.' 1 Cor. i. 4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ.' 2 Cor. i. 3. blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort.' Gal. i. 4, 5. who gave himself... ...according to the will of God and our Father; to whom be glory for ever and ever.' Eph. i. 3. blessed be the God and Father of our Lord Jesus Christ,' &c. ii. 18. for through him we both have access by one Spirit unto the Father.' iii. 14. 'for this cause I bow my knees unto the Father of our Lord Jesus Christ.' v. 20, 21. now unto him

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that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church by Christ Jesus, throughout all ages, world without end.' Philip. i. 2, 3. grace be unto you and peace from God our Father, and from the Lord Jesus Christ. I thank my God upon every remembrance of you.' See also Col. i. 3. and iii. 17. whatsoever ye do........do all in the name of the Lord Jesus, giving thanks to God and the Father by him.' 1 Thess. i. 2, 3. we give thanks to God for you all, making mention of you in our prayers; remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.' v. 9, 10. to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead.' See also 2 Thess. i. 2, 3. and 2 Tim. i. 3. I thank God, whom I serve from my forefathers.' Now the forefathers of Paul served God the Father alone. also Philem. 4, 5. and 1 Pet. i. 3. and iv. 10. as every man hath received the gift......let him speak as the oracles of God.......as of the ability which God giveth, that God in all things may be glorified through Jesus Christ.' James i. 27. pure religion

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and undefiled before God and the Father, is this.' 1 John. ii. 1. ' we have an advocate with the Father, Jesus Christ the righteous.' 2 John 4—6. ' walking in truth, as we have received a commandment from the Father.......this is love, that we walk after his commandments.' Rev. i. 6. who made us kings and priests unto God and His Father; to him be glory and dominion for ever and ever.' Matt. xxi. 12.

'Jesus went into the temple of God.' Here however my opponents quote the passage from Malachi iii. 1. the Lord whom ye seek shall suddenly come to his temple, even the messenger of the covenant.' I answer, that in prophetical language these words signify the coming of the Lord into the flesh, or into the temple of the body, as it is expressed John ii. 21. For the Jews sought no one in the temple as an object of worship, except the Father ; and Christ himself in the same chapter has called the temple his Father's house, and not his own. Nor were they seeking God, but that Lord and messenger of the covenant;' that is, him who was sent from God as the mediator of the covenant ;-he it was who should come to his Church, which the prophets generally express figuratively under the image of the temple. So also where the terms God and man are put in opposition to each other, the Father stands exclusively for the one God. James iii. 9. therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.' 1 John ii. 15, 16. 'if any man love the world, the love of the Father is not in him; for all that is in the world......is not of the Father, but of the world.'

But it is strenuously urged on the other hand, that the Son is sometimes called God, and even Jehovah; and that all the attributes of the Deity are assigned to him likewise in many passages both of the Old and New Testament, We arrive therefore at the other point which I originally undertook to prove; and since it has been already shown from the analogy of scripture, that where the Father and

the Son are mentioned together, the name and attributes, and works of the Deity, as well as divine honours, are always assigned to the one and only God the Father, I will now demonstrate, that whenever the same properties are assigned to the Son, it is in such a manner as to make it easily intelligible that they ought all primarily and properly to be attributed to the Father alone.

It must be observed in the first place, that the name of God is not unfrequently ascribed, by the will and concession of God the Father, even to angels and men,-how much more then to the only begotten Son, the image of the Father. To angels. Psal, xcvii. 7, 9.worship him all ye gods.... thou art high above all the earth; thou art exalted far above all gods,' compared with Heb. i. 6. See also Psal. viii. 5. To judges. Exod. xxii. 28. 'thou shalt not revile the gods, nor curse the ruler of thy people.' See also, in the Hebrew, Exod. xxi. 6. xxii. 8, 9. Psal. lxxxii. 1, 6. 'he judgeth among the gods. I have said, Ye are gods, and all of you are children of the most high.' To the whole house of David, or to all the saints. Zech. xii. 8. the house of David, shall be as God, as the angel of the Lord before them.' The word ', though it be of the plural number, is also employed to signify a single angel, in case it should be thought that the use of the plural implies a plurality of persons in the Godhead: Judges xiii. 21. then Manoah knew that he was an angel of Jehovah; and Manoah said unto his wife, We shall surely die, because we have seen God.' The same word is also Exod. xx. 3. thou applied to a single false God.

shalt have no other gods before me.' To Dagon. Judges xvi. 23. To single idols. 1 Kings xi. 33. To Moses. Exod. iv. 16. and vii. 1. To God the Father alone. Psal. ii. 7. xlv. 7. and in many other places. Similar to this is the use of the word D'TN, the Lord, in the plural number with a singular meaning; and with a plural affix according to the Hebrew mode. The word also with the vowel Patha is frequently employed to signify one man, and with the vowel Kamets to signify one God, or one angel bearing the character of God. This peculiarity in the above words has been carefully noticed by the grammarians and lexicographers themselves, as well as in by used appellatively. The same thing may niny. For even among the Greeks the word perhaps be remarked of the proper names dεoлóτηs, that is, Lord, is also used in the plural number in the sense of the singular, when extraordinary respect and honour are intended to be paid. Thus in the Iphigenia in Aulis of Euripides, íav dεonóτaloi niotos εi, (1. 304 Beck's edition) for dɛoπότῃ, and again εὔκλεές τοι δεσποτῶν θνήσκειν ὕπερ (1. 312) for dεoлóτоν. It is also used in the Rhesus and the Bacchæ and in the same manner.

and בְעָלִים

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Attention must be paid to these circumstances, lest any one through ignorance of the language should erroneously suppose, that whenever the word Elohim is joined with a singular, it is intended to intimate a plurality of persons in unity of essence. But if there be any significance at all in this peculiarity, the word must imply as many Gods, as it does persons.

Rhas. 264. Bacch. 1027. Edit. Beck.

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