Ifa. VIII. 13, 14. Sanctifie the LORD of HOSTS HIMSELF, and let HIM be your fear, and let HIм be

your dread : and HE fhall be for a Sanctuary; but for a STONE OF STUMBLING and ROCK OF OFFENCE to both houses of Ifrael. 1 Pet. II. 7, 8. The ftone which the builders difallowed, the fame is made the head of the corner, and a STONE

OF

STUMBLING and ROCK OF OF

FENCE.

Instead of reasoning upon these words of the Prophet Isaiah, according to any private Interpretation, I add another paffage of Scripture, wherein they are exprefly applied to A

the

the person of Chrift; and then fhew what must be the refult of both. If the Scripture, thus compared with itself, be drawn up into an argument, the conclufion may indeed be denied, and fo may the whole Bible, but it cannot be anfwered. For example,

The Stone of Stumbling and Rock of Offence, as the former text affirms, is the Lord of Hofts himfelf; a name which the Arians allow to no other but the one, only, true, and supreme God."

But, this Stone of Stumbling and Rock of Offence, as it appears from the latter text, is no other than Chrift, the fame stone which the builders refufed; Therefore,

Christ is the LORD OF HOSTS HIMSELF and the Arian is confuted upon his own principles.

II.

Ifai. VI. 5. Mine Eyes have SEEN the King, the LORD OF HOSTS. John XII.41. These things faid Efaias, when he SAW HIS (CHRISTS) GLORY, and fpake of HIM.

a See an Effay on Spirit p. 65. Clark's Doctr. of the Trin. C. 1. §. 3.402.

Jefus

Jefus is the perfon here spoken of by St. John; whofe Glory, Efaias is declared to have Seen upon that occafion, where the Prophet affirms of himself, that his Eyes had feen the Lord of Hofts: Therefore,

Jefus is the LORD OF HOSTS.

III.

Ifai. 44. 6, Thus faith the Lord, the King of Ifrael and his Redeemer, the LORD OF HOSTS, I am THE FIRST, and I am THE LAST, and BESIDES ME there is NO GOD.

Rev. 22. 13. I (Jesus) am Alpha and Omega, the beginning and the End, THE FIRST and THE LAST.

Thefe Titles of the first and the last are confined to him alone, befides whom there is no God. But Jefus hath affumed these Titles to himself: Therefore, Jefus is that God, befides whom there is no other. Or thus There is no God befides him who is the first and the laft: but, Jefus is the first and the laft: therefore befides Jesus there is no other God.

IV.

Ifai. XLIII. 11. I even I am the LORD, and BESIDES ME there is NO SA

VIOUR.

2 Pet. III. 18. OUR LORD and SAVIOUR

JESUS CHRIST.

Jefus Chrift then, is our Saviour; or, as he is called, John IV. 42. The Saviour of the World. But unless he were God, even the Lord, Jebovab, as well as man, he could not be a Saviour ; because the Lord has declared, there is no Saviour befide himself. It is therefore rightly observed by the Apostle, Phil. 2. 9. that God in dignifying the man Chrift with the name of JESUS, hath given him a name above every name,

a The argument drawn from this text will be equally convincing which ever way it be taken - Jefus Chrift is a Saviour therefore he is Jehovah, the Lord Jefus Chrift is Jehovah, therefore he is the Saviour. The best observations I have ever met with upon the name Jehovah, and it's application to the fecond Person of the Trinity, are to be found in a Vindication of the Doctrine of the Trinity from the Exceptions of a late pamphlet entitled, an Effay on Spirit by the learned Dr. T. Randolph, Prefident of C.C.C. in Oxford: which I would defire the Reader to confult, from p. 61. to 71. of Pt. I.