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Ver. II. Κατα το ευαγέλιον του μακαρίου Θεου, ὁ επιςευθην εγώ. I have not a doubt, but that the μας καριου Θεου is applied to CHRIST: the words following plainly prove it. In our tranflation they are, "And I thank CHRIST JESUS our LORD, who hath "enabled me, for that he counted me faithful, putting me into the miniftry.” But the Greek is, Και χαριν έχω τῳ ενδυναμώσαντι με Χριςῳ Ιησου τῷ Κυρίῳ ἡμων, ὅτι πιςον με ἡγησατο, θέμενος εις διακονιαν where πιςον με ήγησατο anfwers to επιςευθην εγώ. However, I fhall not dwell upon this paffage, as it may be a proof of our LORD's Divinity, more by inference than direct. But, furely, if the gofpel of JESUS CHRIST is the gospel of the blessed GOD, and if JESUS CHRIST made St. Paul a minifter of this gofpel, I think there can be but one opinion upon the fubject.

Chap. ii. 3. Τουτο γαρ καλόν και αποδεκτον ενωπιον του σωτηρος ἡμων Θεου. On this paflage many words are unneceflary: for, if Jesus CHRIST is our Saviour, if there is no falvation in any other,” (Acts iv. 12.) then, either we have two Saviours, or JESUS CHRIST is GOD.

Chap. iii. 16. Και ὁμολογουμένως μέγα έξι το της ευσέβειας μυςηριον Θεος εφανερωθη εν σαρκι. "And 6 without controverfy great is the myftery of godlinefs, GoD was manifested in the flesh."

Chap. iv. 9.

"This is a faithful faying, and

"worthy of all acceptation;" for, therefore, we both labour and fuffer reproach. Ότι ηλπικαμεν επι Θεῷ ζωντι, ός εςι σωτηρ παντων ανθρώπων, μάλιζα πιςων. It must be by fome ftrange mode of conftruction, and fuch as I am altogether unacquainted with, if the terms ww are not, in this place, directly applied to our Saviour, who is the faviour of all men, and especially of them that believe; térms most properly applied to him, because, as St. John tells us," he was GOD;" and that "in him was "life" and, therefore, if St. John speaks truth, he is what St, Paul here truly calls him, "the Living "GOD." To perfons of a weak and timid faith in the Divinity of the Son of GOD, (and why fhould we be timid, when we are fupported by the New Teftament?) the application of these terms to JESUS CHRIST will appear bold and hardly warrantable. But the queftion is not, whether they will appear to be bold and unwarrantable? but, whether they really are, fo or not? What is the Greek? and what the construction of the words? Is not O T the antecedent to is? and, is not JESUS CHRIST the σwrap? I know of none other; for there is none other name under heaven, given amongst men, whereby they must be faved. He is not a Chriftian who does not acknowledge that JESUS CHRIST is the own warowy avopeπav, the faviour of mankind. But St. Paul faith, The living GoD is the faviour of mankind; therefore, it is the doctrine of St. Paul, that

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JESÚS

JESUS CHRIST is the living GOD. I am aware of the quibble by which it will be attempted to elude the force of this argument. That JESUS CHRIST is the faviour, as the inftrument; but that the living GoD is the original and true Author of the falvation; and that, therefore, the terms, living God, by being applied to the faviour, are not neceffarily applied to JESUS CHRIST. If JESUS CHRIST is the faviour, merely as the inftrument, detached from the Divinity, the terms will not, I own, by any neceffity, be applied to him. But then this is the queftion to be proved; and, therefore, as it never has been proved, and, I am perfuaded, never can, the objection is merely a quibble, and nothing elfe.

Chap. v. 21. Διαμαρτυρομαι ενωπιον του Θεου, και Κυρίου Ιησου Χριςου, και των εκλεκτων αγίελαν, ἵνα ταυ ra quλažns, &c. "I charge thee before GoD, and "the LORD JESUS CHRIST, and the elect angels, "that thou obferve these things," &c. but the conftruction of the Greek is, "I charge thee before the "GOD and LORD JESUS CHRIST;" and, why it is tranflated otherwife, I own I fee not; for, if the article is not redundant, and is to be conftrued at all, it affuredly ought to be conftrued with the fubftantive to which it is prefixed, and not with that to which it is not; and then, of courfe, the Apostle again ftyles JESUS CHRIST GOD and LORD,

Titus i. 3. Εν κηρυγματι ὁ επιςεύθην εγώ κατ' επιτα

γῆν του σωτήρος ήμων Θεου·

σωτηρος

Ver. 4. Ειρηνη απο Θεου

πατρος, και Κυρίου Ιησού Χριςου του σωτήρος ἡμων. Here, I think, there can be no doubt, but that the σωτήρος Θεου of the former verfe is the fame as the owrpos of the latter; but the latter is diftinguifhed from Geoυ warpos; and therefore the former. The Θεου Apoftle exprefly calls the LORD JESUS CHRIST Our Saviour: he as expreffly fays, that GoD is our Saviour; therefore, the LORD JESUS CHRIST is GOD our Saviour, perfonally diftinct, as the Apoftle hath diftinguished him, from God the Father, and, as, the Son of GOD, neceffarily must be.

In the next chapter, St. Paul, directing Titus in what manner, and with what doctrine, he fhould inftruct those committed to his charge, to the intent, "that they may adorn the doctrine of GoD our Sa"viour in all things," fubjoins thefe words, "For "the grace of GoD, which bringeth falvation, ǹ

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χαρις του Θεου ή σωτηριος, hath appeared unto all "men, teaching us, that, denying ungodlinefs and

worldly lufts, we should live foberly, righteously, "and godly, in this present world, looking for that "bleffed hope, and the glorious appearing of the great “GOD, and our Saviour JESUS CHRIST, who gave σε himfelf for us, &c. Επιφανειαν της δόξης του με γάλου Θεού και σωτήρος ήμων Ιησου Χριςου, the glorious manifeftation of the great GOD and Saviour of us, i. e. our great GOD and Saviour JESUS CHRIST;

which

1

which I apprehend to be the true conftruction of the words, as the perfonal pronoun wv belongs as well το μεγάλου Θεου as to σωτηρος. Again,

Titus iii. 4. Ότε δε ἡ χρηςότης καὶ ἡ φιλανθρωπια επεφάνη του σωτηρος ἡμων Θεου, "but after that the "kindness and love of GoD our Saviour toward man "appeared. If, as the Apoftle repeatedly tells us, GOD is our Saviour, by what arguments of philofophical infatuation do men deceive themselves, when they argue that our Saviour is not God? We do not affirm that he is God from any fanciful deductions of our own minds; imagination is no fource of our doctrine. We affirm, that he is GOD, because the Scriptures have affirmed it; and, if it can be proved that the Scriptures have not affirmed it, neither will we affirm it. But all the art and chicanery of more than feventeen hundred years have not been able to prove this, nor ever will be able to prove it; for, the doctrine is the doctrine of the Scripture,

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There is another proof of our LORD's Divinity derived from what follows in the 8th verfe of this chapter. "This is a faithful faying, and thefe things I will that thou affirm conftantly, that they "which have believed in GoD might be careful to 6 maintain good works.” Οι πεπιςευκότες τῷ Θεῷ. These words the Apoftle ufes as characteriftic of the Chriftian converts. But how, or in what manner,