For, not to infift on Mat. ix. 13. compared with Pf. lv. 22. as amounting to this, Hɛ, at whose doings every one wondered being amazed at the POWER of God, Luk. ix. 45, whom they expected to be in man, A&t. viii. 10, affirms in Job. v. 17. My FATHER (the name of His GOD-HEAD, Deut. xxxii. 4, 6, worketh hitherto and I work, i. e. conjoined in ONE, Job. x. 30. And the JEWS fo understood HIM, but fought the more to kill HIM. In c. v. 33, and vi. 46, Hɛ fays, HE is the [O ON] ESSENCE OF EXISTING ONE (a) who (as is affirmed Pf. xviii. 9. Is. Ixiv. 3, and the type [JaReD] THE DESCENDING ONE, 1 C. i. prefigured) came down from heaven; but they murmured at HIM, ver. 43. c. xxviii. 29, c. viii. 12. On the Pharifees faying, THOU beareft record of THYSELF, THY record is not true, JESUS anfwered, &c. though I bear record of MYSELF yet MY record is true. For I know whence I came, and whither I go, &c. Ye judge after the flesh (seeing no more than a man in me and that truly [ONI] an AFFLICTED (b) one,) &c.

Με

(a) So truly is HE in the creed faid to be of the fame or one fubftance or ESSENCE with the FATHER, the first perfon. Which is indeed proved throughout this treatise, as this person is here fhewn to be styled JE, the H. word for ESSENCE OF EXISTING ONE, and Je to be as expressly called Jeнovan, the name of the DiVINĚ naturë.

(b) The suffering of this promifed feed was fet forth by that of His type [ISAAC] THE ONE TO BE THE JOY, as he was of his mother's and others hearts, though laughed at by the flesh.

For

My judgment is true: for I am not alone (a fingle nature) but I and the FATHER that fent ME in conjunction, according to the fenfe of the H. [1] U, fo two natures in one, which are a legal evidence, viii. 17, 18. For it is also written in your law that the teftimony of two men is true, I (the Man) am one, which beareth witnefs of MYSELF, and the FATHER, that fent ME (and dwelleth IN ME) beareth witness of ME. They faid indeed, as some may say now, Where is thy FATHER? ver. 19, and the answer was and is, Ye (though ye fee ME a Man) neither know ME nor MY FATHER, if ye had known ME (that is, who I am) ye fhould have known MY FATHER alfo, as in c. xiv. 7. henceforth ye know HIM and have feen HIM. To

which

For objecting this against CHRIST's being fuch will prove ISAAC was not fuch. Happy therefore were it for the Jews if they would confider him as a figure; then would they foon plead the paffion of CHRIST this true ISAAC, as they now do that of the type in their folemn prayer on the firft day of the month before the day of atonement, which begins with [Zec HER-NI] "Remember me, &c." and is in the rituals Seder Tephilloth, p. 113, faying "O our GoD, the GOD of our fathers, remem"ber the binding with which ABRAHAM bound ISAAC his "fon upon the altar," &c. doubtless in confequence of the promife Gen. xxii. 17, 18; but confining feed to ISAAC and not refpecting it as the true feed of the woman, both the E1SENCE and Man, Gen. iii. the fon of ABRAHAM, Mat. i. 1, who now faw CHRIST's day in a figure, Job. viii. 56, according to the patriarch's words THIS DAY in the mounted-up nature H fhall be feen, which was the reason of his prophetically calling the place Jeнovaн [JIRCH] SHALL APPEAR, Gen. xxii. 15. For this alone is, what they fay the type, ISAAC's bearing the cross or weed and refurrection from death are, the greand of all prayer.

which he adds, Ye are from beneath; I am from above; ye are of this world; I am not of this world; ver, 23; If GOD were your FATHER, ye would love ME; for I proceeded forth and came from GOD (the Divine perfons, &c.) After which declaration of the two natures in HIM, caufing HIM to speak of HIMSELF in the plural number, c. iii. 11, WE Speak that WE do know, &c. He might well say to fome, Why do not ye understand My Speech? and thus refolve it, (even) because ye cannot hear My word, ver. 43. I fay, to fome. For after saying I am from above, JESUS thus fpake, ver. 24. I faid therefore unto you (because I am this FATHER from above) that ye shall die in your fins, for if ye believe not that [EIMI, Ex. iii. 1, 4,] I AM ye shall die in your fins, &c. and tho' then indeed they underflood not that HE spake unto them of the FATHER, ver. 27, yet, 28, when He faid unto them, When ye have lifted up the SON of man, then shall ye know that I AM, and (as a proof of it) that I do nothing of Myself, but as My FATHER [this I AM] teacheth ME fo I do

and HE that fent ME is WITH ME, the FATHER hath not left ME ALONE, it follows, As HE Spake these words many believed on HIM. For here he openly proclaimed HIMSELF the I AM, the very SENT perfon Jehovaн, who fpake to MOSES, who was before ABRAHAM, and whole day ABRAHAM faw, ver. 58, before

whom

whom MOSES fell, as the people did, when they came to apprehend HIM, c. xviii. 6; though for this the JEWS took up ones to fione HIM. Further, His difciples believed that HE came out from God (the divine persons) c.xvi. 27, and when He had faid in confirmation of it, ver. 28, 1 came forth from the FATHER (the firft perfon) and am come into the world: again I leave the world, and go to the FATHER, they faid, Now are we fure that THOU knoweft all things, and needeft not that any man should ask THEE. By this we believe that THOU comeft forth from GOD [the Divine perfons.] On which our LORD, while HE foretels their defection, makes this fresh declaration ver. 12, 1 am not alone, because the FATHER [the Divinity] is WITH ME. And after His refurrection for our justification, which shook all His creature, nature, HE admits THOMAS's confeffion of HIM as HIS LORD and HIS GOD in the prefence of all His difciples, Joh. xx. 28, saying, thou haft believed; which was equivalent to affirming HIMSELF fo, and declares them blessed which, as nearly worded in 2 Efdr. i. 37, though they have not feen His perfon, have yet believed, even this truth, that He is our LORD, [anfwering to H. ADONI,] and our GOD, [H. EL]; or in other words, that His natural body is what His myftic, the church is called, the temple of GOD, 2 Cor. iii. 15, 17, c. vi. 16. with reference

Ee

ference to its type styled the house of God, Ger. xxviii. 17, of Jeнovaн, of or for (this person) the NAME of the LORD GOD of ISRØEL, 2 C. vi. 6, &c. And fo far are these words from being an exclamation that they are a direct address to, and so titles of, and here received in the affembly of the apostles by their truly infalli ble bead, CHRIST, as the right creed or belief concerning HIM.

Do the various forts of Arians and Socinians object that PETER in Að. ii. 22, calls Hım a Man approved of GOD among you by miracles and wonders and figns, which God did by HIM in the midst of you, as ye yourselves alfe know, and urge this as a proof of His inferiority? I must anfwer, these words confirm His Divinity. For 1. they describe HIм to be a Man or person of GOD (the Divine perfons) with reference to the O. T. phrase [AISH ALEIM], which HIS types, MOSES and ELIJAH, &c. were with whom this person in JeHovaн is said to have been (see p. 89,) and approved or demonstrated to be fuch by miracles, &c. 2. Because the GOD is faid to have done these miracles [dia] by or through HIM. For then His works were the works of GOD, and HE one or united with GOD. And if it is objected, that a man is faid to do by another what he does not in his own perfon, as to pay money or the like, by his feryant or deputy, this in fact is a confirmation of

the