subject to him that did put all things under him, that God may be all in all : And from these Words of my Text, where it is plainly faid,

First, That all Christians know that there is but one God.

Secondly, That this one God is the Father. And,

Thirdly, That this God the Father is diftinguished from our Lord Jesus Christ by this Character, that he is God, ἐξ &, from whom are all things. But our Lord is only he δι 8, by whom are all things, and that God the Father, is the Christians one God, Chrift their one Lord.

Hence Christ speaks thus for the Encouragement of Christians to fuffer for his Sake. To him that overcometh will I give to fit upon my Throne, even as I overcame, and am Sat down with my Father on his Thrane, Rev. iii. 21. Where,

First, I observe that the Throne of Chrift is plainly represented as distinct from the Throne of God the Father.

Secondly, He is faid to be fet down after his Victory upon his Father's Throne. Neither of which things can agree to one who is of the fame numerical Effence with the Father. And v. 12. Him that overcometh will I make a Pillar in the Temple of my God: And I will write upon him the Name of my God, and of the City of my God, which is new Jerufalem, which cometh down out of Heaven from my God. Now it is absurd to affirm, that one and the fame God should so often call himself his God.

If it be here objected, that 'tis sufficient that our Lord Jesus Chrift is in these Epistles said to be God, to wit, Rom. ix. 5. And Tim. iii. 16. Concerning Rom. ix. 5. I have given a full Account elsewhere. And as to the Words in Timothy, God was manifested in the Flesh, tis plain that the Word, God, there, though it fignifie one who was truly God, by having a true Dominion over all things in Heaven and Earth, imparted to him, and having all Perfections requifite to the Exercise of that Dominion, yet cannot it signify that self-exiftent God, whose Power is absolute and underived, not only because he cannot be faid to be justified in, or by, the Spirit, (who, faith our Saviour, should convince the World of Sin, because they believe not on me, and of Righteousness, because I go to (my) Father :) But likewife because he is faid to be received up into Glory.

DIS

DISCOURSE II.

JOHN xiv. 1.

Te believe in God, believe also in me.

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UR blessed Lord in the former Chapter is represented, as knowing the Father had given all things into his Hands, v. 3. That he had committed all Judgment to the Son, Joh. v. 22. And fo had all Power in Heaven and Earth committed to him: Hence he speaks to his Disciples, who always believed in God, and trusted in him for a Deliverance in all Exigencies and Distresses, exhorting them now to believe in him also, as having all Authority and Power imparted to him by the Father, and being the very Person whom he (the Father) had given to be Head over all things to the Church, Eph. i. 22.

Here Here therefore we have evidently two dif tinct Persons represented as the Objects of our Faith and Trust; to wit, the Person here called God, viz. the fupreme God, and Father of all things, and Lord of Heaven and Earth, in whom the Jews always trusted: The Second, our Lord Jesus Chrift, invested with all Judgment, Power and Authority from the Father, whom the Jews never owned before, and in whom, the generality of them, after all his Miracles done in Confirmation of his Miffion, would not believe. And this, or a like Diftinction feems very evident, not only in the Epistles, but alfo in the Holy Gospels. Viz,

First, In these Words of Christ, Joh. xii. 44. He that believeth on me, believeth not on me, but on him that fent me. And,

Secondly, Mark ix. 37, Whosoever receiveth me, receiveth not me, but him that sent me. Where, first, observe that both these Texts speak not only of the Effence, but of the Perfon also of the Father and the Son, as is evident from those Pronouns, me, and him, that fent me. Secondly, it is also extremely evident, that they cannot both be interpreted fo as to fignifie one and the fame numerical Effence, seeing that would infer this absurd Sense: He that believeth in me, who am one and the fame in Effence with the supreme God, believeth not in me who am the fame with the fupreme God, but in him who is the fame with

me, and that fent me. And, Thirdly, hence it would follow, that the fupreme God fent the fupreme God, that is, himself, into the World.

Thirdly, This seems plainly to follow from these Words, Joh. iii. 16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting Life. And again, 1 Joh. iv. 9, 10. In this was manifested the Love of God towards us, because that God fent his only begotten Son into the World, that we might live through him. Herein is Love, not that we loved God, but that he loved us, and fent his Son to be the Propitiation for our Sins. For first, the Love here mentioned, is manifestly the Love of God the Father. Secondly, This Love is manifested in fending not himself, but his Son, his only begotten Son, into the World. And Thirdly, This Son is fent to be the Propitiation for our Sins, that is, to make Atonement to God for them. Whereas were he the fame with the Father, he must make an Atonement to himself.

Thirdly, This may farther be confirmed from many Passages in the 6th Chapter of St. John. For first, our Lord there faith, This is the Work of God, that is, that which is now required of you as most acceptable unto him, that ye believe on him whom he hath sent, v. 29. And throughout the whole Gospel, this is affigned as the End of all the Miracles he did, or God did by him, that they might bes lieve

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