doctrine of the Trinity was most indisputably the ftanding doctrine of the Christian Church at the time this falfe prophet broached his imposture, in the beginning of the feventh century. All these confiderations combined, demolish in a moment the feveral forts of infidelity, in early corruptions, in Monaftic fuperftition, in Gothic barbarism, Scholaftic fubtilty, and Papal innovation. (v) DISCOURSE V. I JOHN V, part of verse 20. HA This is the true God. AVING, I truft, already beyond all reasonable doubt ascertained the abfolute Divinity of Jefus Chrift, by many infallible proofs from holy writ, and by other arguments of a nature little less demonftrative, I fcruple not to fet the words just read to you in the front of the prefent discourse, as plainly declarative of this great doctrine, though, fingly and separately confidered, they may not, on a critical review of the whole verse, be altogether unliable to cavil, or, if He is the true God-according to fome verfions, and perhaps defenfible ones. See Webster; and Scot's Chriftian Life, Vol. II, P. 558. See Whitby in loc. you please, to exception. And I hope very much to strengthen what has been advanced by fhewing the repugnancy of anti-trinitarian principles to the genius and defign of the Christian difpenfation; or, in other words, by proving that, if we folely or chiefly regard our bleffed Saviour under any character inferior to that of the true God, our highest ideas will come infinitely short both of the dignity of his Person, and the nature and end of his Commiffion. of may By affecting the common appellation of Unitarians, modern unbelievers, as well the followers of Socinus as the difciples of Arius, (who again may be ranged under many more claffes than one,) appear in fome fort to be alhamed of the leaders of their respective captains under herefies, and to defert the whofe banners they fight. But be their feveral motives hereunto what they may, (tho' indeed they are obvious enough,) it will fuffice, without concerning myfelf with particular conceits, to take into confideration the two following general perfuafions: First, that of thofe who regard our Saviour merely as a Legiflator, or teacher of morality by divine commiffion and, Secondly, that of those who profess themfelves both almoft and altogether fuch as we are, his coequality with the Father excepted. With a view to the confutation of Socinian principles, I would observe in the first place, that the title of Legislator, or Lawgiver, is by no means that by which Jefus Chrift is distinguished, or particularly described, either in the old or new Teftament. The great characters of Wonderful, Counsellor, Prince of peace, the Sun of righteousness,* the Lord our righteousness; the Meffiab, the chofen of God,‡ the Chrift of God; of Mediator and Advocate ; of Saviour, Redeemer, and High-Prieft; of Son of David, Son of God, Son of the Blessed, § Lamb of God, Lord of glory, || Prince of life, Author and Captain of our Salvation ;** these characters, and more that might be enumerated, import little or nothing of legislation, but are almoft wholly fignificative of the perfonal quality of our Saviour, and of his own moral excellence, and of the value and efficacy of his facrifice. He was, it is true, a teacher fent from God; but he was not fent primarily in the capacity of a teacher. To instruct the world in righteousness was not the grand and ultimate, but merely a fubordinate end of his appearance; and indeed a neceffary confequence of it. Let us fee then, in the second place, what the Scripture, and he himself declares to have been the more immediate purpose for which he was made flesh, and dwelt among us. To this end was I born; * fays he, and for this caufe came I into the world, that I should bear witness to the truth. Again; God fo loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. †. Again; I must work the work of him that fent me. ‡ I came not to call the righteous, but finners to repentance. § He hath anointed me to preach the John xviii. 37. + Ibid. iii. 16. Gospel |