CHAP.
I.
Of
the
Persons
of
head
Socinians
,
and
of
their
Opinions
.
OUR
blessed
Lord
and
Saviour
,
in
his
Parable
[
](A41489-e15550-b)*
*
Mat.
13
of
the
Sower
and
the
Tares
,
doth
plainly
declare
and
forewarn
us
of
what
should
befal
his
Church
from
his
time
,
which
was
that
of
her
Birth
,
unto
the
end
of
the
World
:
In
general
,
the
Field
is
the
World
,
but
in
particular
,
't
is
his
Church
;
the
Sower
,
as
he
explains
it
,
is
himself
,
both
in
person
and
by
means
of
the
Labourers
his
Disciples
,
and
other
Servants
of
his
;
the
good
Seed
are
the
Children
of
the
Kingdom
,
and
the
true
sound
Doctrines
thereof
,
taught
by
his
faithful
Ministers
;
but
the
Tares
are
the
Children
of
the
wicked
one
,
not
only
as
to
Persons
,
but
in
relation
to
false
Doctrines
,
Errors
,
and
Heresies
,
which
whilst
Men
that
ought
to
have
watched
,
slept
,
Christ's
Enemy
,
which
is
the
Devil
,
took
that
opportunity
,
for
he
loses
none
,
and
in
part
,
through
the
fault
of
the
Watchmen
,
did
his
work
:
This
Mystery
is
by
S.
Paul
represented
under
the
notion
and
name
of
a
Building
,
whereof
the
Lord
Jesus
is
the
Foundation
;
for
,
saith
he
[
](A41489-e15620-b)*
*
1
Cor.
3.11
,
12.
,
other
foundation
can
no
man
lay
;
the
wise
and
faithful
Builders
do
upon
that
Foundation
build
Gold
,
Silver
,
and
precious
Stones
;
but
the
unfaithful
and
mercenary
are
not
content
to
raise
a
Superstructure
of
their
own
,
which
is
Wood
,
Hay
,
and
Stubble
,
but
also
attempt
to
overthrow
the
Foundation
,
and
in
opposition
to
the
City
of
God
,
would
build
a
Babel
of
their
own
;
yet
I
make
no
doubt
,
but
through
God's
just
Judgment
,
it
will
at
last
end
in
their
Confusion
,
as
〈◊〉
happeneth
unto
all
that
[
](A41489-e15700-b)*
*
Acts
5.39
.
be
found
even
to
fight
against
God
.
Surely
in
the
superlative
degree
,
they
fight
against
God
,
who
reach
,
and
as
far
as
they
can
,
do
strike
at
divine
Nature
and
at
the
Godhead
it self
,
which
any
one
doth
that
speaks
or
writes
against
the
holy
Trinity
of
Persons
,
or
denies
the
Divinity
of
the
Son
and
of
the
Holy
Ghost
,
as
Socinians
do
:
To
what
I
said
[
](A41489-e15760-b)†
†
Serious
Advice
to
a
Preservative
against
,
&c.
elsewhere
of
the
Authors
of
such
Blasphemies
,
I
shall
add
some
few
Circumstances
of
their
Rise
and
Progress
,
whereby
it
will
appear
how
,
as
the
Devil
at
our
Saviours
coming
into
the
World
,
was
very
busie
to
use
means
,
and
by
Herod
,
to
destroy
his
Person
,
so
by
the
Scribes
and
Pharisees
,
to
oppose
the
Preaching
and
Progress
of
the
Gospel
.
Thus
about
the
time
when
God
dispersed
Popish
Errors
,
Darkness
and
Ignorance
,
and
through
a
happy
Reformation
,
caused
the
Light
of
the
Gospel
again
to
shine
,
the
same
Enemy
to
God
and
Mankind
,
stirred
up
Instruments
to
stop
the
Work
,
or
at
least
to
corrupt
and
hinder
it
from
coming
to
its
due
perfection
.
These
hellish
Instruments
were
Michael
Servetus
,
born
in
Artagon
,
one
of
the
Kingdoms
of
Spain
,
who
having
past
his
Youth
in
Africa
,
amongst
Jews
and
Mahometans
,
was
infected
with
their
Blasphemies
;
and
being
come
back
into
Europe
,
did
in
1525.
write
Books
entituled
,
The
Divine
Nature
of
Christ
,
and
the
Errors
of
the
Trinity
,
&c.
that
Wretch
made
such
an
abominable
and
hellish
Comparison
of
the
most
adorable
Trinity
,
that
I
abhor
to
think
on
't
,
much
more
to
set
it
down
upon
Paper
.
He
came
to
Geneva
,
where
neither
the
Writings
of
,
nor
Conferences
with
Calvin
,
could
work
upon
him
;
so
that
at
last
,
in
the
Year
1553.
he
there
was
put
to
death
for
Blasphemy
and
Sedition
.
The
next
is
Valentinus
Gentilis
,
of
Cosenza
in
Italy●
who
forged
the
Blasphemy
of
Three
Gods
,
and
otherwise
corrupted
the
Doctrin
of
the
Vnity
of
Essence
and
Trinity
of
Persons
:
This
Man
,
after
Servetus's
death
,
was
in
the
same
Town
put
in
Prison
,
and
recanted
;
soon
after
he
went
away
,
but
returned
to
his
Vomit
;
for
he
again
asserted
it
in
publick
,
and
dispersed
it
in
Poland
and
Suitzerland
,
but
being
taken
in
the
Canton
of
Bern
,
in
1566.
was
there
put
to
death
.
Laelius
Socinus
,
Son
to
Marius
Socinus
,
a
famous
Lawyer
of
Siena
,
came
also
to
Geneva
,
which
,
at
that
time
,
was
the
great
place
of
refuge
for
those
who
went
out
of
Italy
and
neighbouring
Countries
to
forsake
Popery
,
where
he
was
known
to
Calvin
;
and
thence
he
went
to
Zurich
;
but
Calvin
having
found
him
out
,
did
write
him
two
sharp
Letters
,
one
in
1552.
the
other
in
1555.
at
Zurich
he
did
,
but
under
the
borrow'd
Name
of
Martinus
Bellius
,
write
something
to
shew
how
Servetus
had
unjustly
been
put
to
death
:
In
his
Commentary
upon
the
first
Chapter
of
John
,
he
lays
the
Foundation
of
whole
Socinianism
,
which
,
indeed
,
is
but
a
Chaos
and
Confusion
of
natural
and
spiritual
Ignorance
,
and
a
meer
Contempt
of
the
Word
of
God
;
Zanchius
was
one
of
the
first
that
refuted
it
.
This
Loelius
,
all
the
while
he
conversed
with
Zanchius
,
never
opened
himself
to
him
,
only
seemed
to
propound
him
Questions
according
to
the
Schoolway
,
to
exercise
his
Parts
,
but
not
to
be
positive
;
so
that
indeed
he
imposed
upon
him
and
Melanchton
,
so
cunning
was
he
not
to
discover
his
Opinions
.
Bur
his
Nephew
Faustus
,
born
in
Siena
in
1538.
was
a
bolder
Man
,
of
acute
Parts
,
but
a
Sophister
,
and
consequently
fit
to
perfect
the
Heresie
which
the
other
was
broaching
:
He
,
with
his
Uncle
,
went
first
to
Geneva
,
afterwards
to
Zurich
:
at
Basil
he
made
acquaintance
with
Sebastian
Castellio
,
of
whom
he
learned
something
in
the
Hebrew
and
Greek
Languages
,
and
the
[
](A41489-e16290-b)*
*
That
Christ
is
merely
Man
,
and
had
no
Being
till
his
Incarnation
.
Samosatenian
Heresie
.
His
Uncle
being
dead
in
Zurich
in
1562.
the
37th
of
his
Age
,
at
which
time
Faustus
was
23
years
old
,
as
soon
as
he
heard
of
his
death
,
he
went
to
the
place
to
secure
his
Manuscripts
(
which
he
had
desired
him
to
publish
in
due
time
)
for
fear
they
should
fall
into
other
hands
:
with
these
Faustus
went
into
Italy
,
where
for
about
Twelve
Years
he
lived
about
the
Duke
of
Florence's
Court
,
whence
he
returned
to
Basil
in
1574.
the
35th
of
his
Age
,
and
there
lived
Three
Years
,
thence
he
went
into
Transylvania
,
about
1577.
lastly
into
Poland
,
in
1579.
about
the
40th
of
his
Age
,
where
he
made
it
his
whole
business
to
propagate
his
Uncles
Opinions
:
There
he
publish'd
Castellio's
Pelagian
Dialogues
about
Predestination
,
Election
,
Free-Will
,
and
Faith
,
with
a
Preface
of
his
own
,
under
the
Name
of
Felix
Turpio
,
which
Book
,
Arminians
,
because
it
served
their
turns
,
caused
to
be
reprinted
with
Additions
at
Gouda
in
Holland
,
in
1613.
He
also
in
the
Year
1582.
being
in
Cracovia
,
published
a
Tract
of
his
upon
a
part
of
the
Seventh
Chapter
to
the
Romans
,
wherein
he
endeavours
to
prove
how
in
that
place
S.
Paul
speaks
of
himself
not
as
being
a
regenerate
Man
;
and
in
that
too
he
disguiseth
his
Name
,
as
the
manner
is
among
pestilent
Heresiarks
,
the
more
easily
and
safely
to
spread
the
Poyson
,
and
wound
Souls
with
an
unknown
and
invisible
hand
;
in
that
Book
he
calls
himself
Prosper
Dysidaeus
,
which
answers
to
his
true
Name
Faustus
Socinus
,
as
also
doth
his
other
borrow'd
Name
of
Felix
Turpio
;
for
the
three
Latin
Words
Prosper
,
Felix
,
and
Faustus
signifie
the
same
;
also
the
Words
Dysidaeus
,
Turpio
,
and
Socinus
have
the
same
signification
;
the
first
is
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
filthy
and
deform
,
so
doth
the
Latin
Turpio
,
also
the
Italian
Socinus
from
Sozzo
.
Thus
,
though
his
true
and
borrowed
Christian
Names
be
not
proper
for
him
,
because
such
a
miserable
Wretch
may
not
be
called
happy
,
yet
his
Sur-Names
,
whether
true
or
borrowed
,
are
to
signifie
his
filthy
,
hellish
,
and
monstrous
Blasphemies
.
Sozzo
,
whence
comes
the
Word
Socinus
,
as
by
him
owned
in
the
Names
which
in
his
Books
he
calls
himself
by
,
in
Italian
signifies
foul
,
nasty
,
filthy
;
and
here
we
may
say
,
conveniunt
rebus
nomina
saepè
suis
;
for
in
his
Opinions
he
was
as
impure
a
Man
as
ever
was
born
of
a
Woman
.
He
lived
in
Cracovia
in
Poland
,
whence
,
towards
the
latter
end
of
his
Life
,
he
removed
to
a
Country
Town
about
Nine
Miles
distant
,
called
in
Latin
Luclavicia
,
and
in
Polonish
,
I
think
Luklow
,
or
Luklowi●z
,
where
he
dyed
in
1604.
and
of
his
Age
65.
This
I
have
been
the
more
particular
upon
,
because
he
is
look'd
upon
as
the
chief
Promoter
and
Publisher
of
an
Heresie
,
which
,
of
all
the
rest
amongst
Christians
,
is
the
most
unworthy
of
the
Name
of
Christ
,
whereof
it
hath
but
the
shadow
,
and
in
some
respect
,
is
worse
than
Heathenism
,
makes
way
for
Mahometism
,
Judadaism
,
and
Atheism
,
and
under
a
false
Notion
of
Piety
,
laughs
at
,
despiseth
,
and
perverteth
all
Articles
of
our
Faith
,
and
,
in
short
,
goes
about
to
form
a
new
Religion
.
Hereunto
I
shall
add
only
this
,
how
these
Heresies
had
some
other
Followers
,
which
made
some
noise
in
the
World
,
George
Blandrata
of
Saluzze
,
and
Paul
Alciati
of
Milan
,
both
Italians
and
Physicians
,
after
Servetus's
death
and
Gentilis's
Recantation
,
fled
into
Poland
:
Bernard
Ochinus
(
a
true
Disciple
of
Socinus
,
as
the
other
two
were
of
Gentilis
)
who
,
for
some
impure
Dialogues
of
his
,
had
been
expell'd
out
of
Zurich
and
Basil
:
all
of
them
were
in
the
Year
1565.
banished
out
of
Poland
,
by
reason
of
their
Heresie
:
Alciati
went
into
Turky
and
embraced
Mahometanism
:
Ochinus
into
Moravia
to
the
Anabaptists
,
and
Blandrata
fled
into
Transylvania
,
where
,
by
the
Favour
of
one
Francis
David
,
he
was
entertained
as
Physitian
to
the
Prince
;
this
David
differ'd
from
Socinus
,
in
that
he
denyed
Jesus
Christ
should
be
adored
,
or
any
Prayers
to
be
made
in
his
Name
.
This
is
that
hellish
Covy
of
abominable
and
pernicious
Fowl
,
and
that
Generation
of
Vipers
,
out
of
which
sprung
since
,
and
now
more
than
ever
,
many
of
the
kind
;
so
that
Den
is
,
like
Babylon
,
to
speak
in
Scripture
Language
[
](A41489-e16980-b)*
*
Revel.
18.2
.
,
become
the
habitation
of
devils
,
and
the
hold
of
every
foul
spirit
,
and
a
cage
of
every
unclean
and
hateful
bird
;
for
the
profane
,
Deists
and
Atheists
,
&c.
fall
into
them
.
But
that
Poyson
infected
not
only
those
fore-named
Parts
,
it
also
spread
into
Hungary
and
Germany
,
nay
,
as
far
as
Heydelberg
,
where
one
Neuserus
,
with
two
or
three
more
,
privately
taught
those
Heresies
,
yet
at
last
boasted
he
had
Seventy
Five
unanswerable
Arguments
against
the
Trinity
;
but
through
the
care
of
Prince
Frederick
III.
the
guilty
being
punished
,
the
Infection
ceased
there
;
a
Precedent
for
other
Princes
and
States
to
follow
;
And
from
such
Wretches
,
what
else
can
be
expected
but
Overturnings
and
Confusions
in
Church
and
State
?
Thus
,
having
said
something
of
the
Persons
,
We
must
name
some
of
their
●hief
Opinions
,
and
then
speak
of
the
Cause
:
As
to
the
first
,
they
have
much
confounded
the
whole
Doctrine
of
Religion
from
first
to
last
:
They
believe
that
Man
,
before
his
Fall
,
was
naturally
mortal
;
so
God's
threatning
,
the
day
that
thou
eatest
thou
shalt
surely
dye
,
was
frivolous
;
then
that
by
the
Light
of
Nature
,
no
Man
can
have
the
knowledg
of
God
;
that
Man
before
his
Fall
had
no
original
Righteousness
,
and
that
there
is
in
us
no
original
Sin
,
as
it
imports
Deformity
of
Nature
:
They
say
there
is
in
us
free
Will
to
that
which
is
good
;
that
the
Causes
of
Predestination
are
not
in
God
,
but
in
Men
;
and
that
he
doth
not
predestinate
to
Salvation
any
particular
and
certain
Person
;
and
that
Predestination
may
be
frustrated
:
As
to
Providence
,
they
assert
that
God
hath
no
fore-knowledg
of
Contingencies
determinately
,
but
alternatively
;
and
as
to
most
of
these
Matters
of
Grace
and
Providence
,
they
are
agreed
with
Arminians
:
Further
,
they
say
that
God
could
justly
pardon
our
Sins
without
any
Satisfaction
;
that
Christ
,
by
his
Death
,
did
not
satisfie
for
us
,
but
only
obtained
for
us
Power
to
satisfie
for
our selves
by
our
Faith
and
Obedience
;
that
Christ
dyed
for
himself
,
that
is
,
not
for
his
Sins
,
but
for
the
Mortality
and
Infirmities
of
our
Nature
which
he
took
upon
him
;
Christ
became
not
our
High
Priest
,
nor
immortal
nor
impassible
before
he
ascended
into
Heaven
;
that
everlasting
Death
is
nothing
else
but
a
perpetual
Continuance
in
death
or
Annihilation
;
that
Eternal
Fire
is
so
called
from
its
Effect
,
which
is
the
eternal
extinction
or
reducing
to
nothing
of
the
Wicked
which
shall
be
found
alive
at
the
last
Day
.
They
would
have
Christ's
Incarnation
to
be
against
Reason
and
Scripture
,
they
deny
him
to
be
truly
God
;
the
like
of
the
Holy
Ghost
:
That
there
is
in
One
God
no
Trinity
of
Persons
;
and
that
the
Old
Testament
is
needless
for
Christians
,
&c.
All
these
and
other
Blasphemies
are
found
in
the
Works
of
Socinus
,
in
the
Racovian
Catechism
,
whereof
Smalcius
is
the
Author
,
of
Ostorodius
,
Crellius
,
Wolkelius
,
Vaydovius
,
&c.
but
we
shall
,
by
the
Grace
of
God
,
insist
only
upon
some
of
their
greatest
Blasphemies
.
Now
to
the
Cause
:
Matters
of
this
high
Nature
and
fundamental
Concernment
to
our
Holy
Religion
,
must
not
be
prostituted
to
the
captious
scanning
of
Men
of
corrupt
Minds
,
nor
the
ways
of
God
be
made
layable
to
the
Judgment
of
Men
,
rather
humbly
to
be
adored
with
Submission
of
Mind
and
Obedience
of
Faith
to
the
Revelation
declared
in
God's
Word
;
and
herein
we
ought
the
more
to
be
sober
and
cautious
that
we
know
Errors
to
be
link'd
together
,
and
to
have
a
dependency
one
upon
another
;
he
that
strikes
at
the
Grace
of
the
Lord
Jesus
,
will
afterwards
make
no
Conscience
to
fly
out
against
his
Person
;
he
who
denies
him
to
be
a
Prophet
,
will
soon
disown
him
to
be
a
King
and
a
Priest
;
for
as
one
Depth
calls
to
another
,
so
an
Arminian
can
easily
become
a
rank
Pelagian
and
Socinian
:
Wherefore
't
is
necessary
,
at
the
very
beginning
,
to
oppose
Errors
,
defend
every
inch
of
ground
against
such
as
will
daily
grow
worse
and
worse
,
as
do
the
[
](A41489-e17200-b)*
*
James
1.8
.
double-minded
men
,
that
are
for
their
own
,
more
than
for
the
Truth
's
Interest
;
for
they
are
unstable
in
all
their
ways
:
and
the
more
Hands
orderly
employed
,
the
better
is
the
Effect
like
to
be
,
This
Consideration
makes
me
to
appear
amongst
those
who
heretofore
did
,
and
now
do
,
oppose
false
Teachers
,
who
not
only
privily
,
but
also
in
publick
,
bring
in
again
those
damnable
Heresies
,
which
,
of
old
,
Truth
and
Learning
exploded
and
baffled
out
of
the
World
.
The
Divinity
of
Christ
was
the
Stumbling-block
to
the
Jews
,
who
could
not
endure
to
hear
him
call
himself
the
Son
of
God
absolutely
and
without
limitation
,
and
thereat
were
enraged
,
which
made
'em
take
up
Stones
to
cast
at
him
,
John
8.59
.
and
also
at
another
time
,
Chap.
10.31
.
the
Doctrines
about
the
Holy
Trinity
and
the
Person
and
Deity
of
Christ
,
do
stand
and
fall
together
.
In
our
Saviour's
time
it
began
to
be
oppos'd
by
the
Jews
,
and
since
from
time
to
time
continu'd
to
be
so
by
the
Devil's
Instruments
raised
to
that
same
purpose
,
and
within
the
last
Age
revived
by
the
fore-named
Blasphemers
against
the
Rock
of
the
Church
,
which
is
built
on
the
Confession
that
Christ
is
the
Son
of
the
living
God
,
not
by
any
special
Favour
or
any
such
Restriction
,
for
then
there
would
be
only
a
gradual
difference
between
his
and
our
being
Sons
of
God
;
but
he
is
simply
the
Son
of
God
,
yea
,
his
only
begotten
.
Before
we
enter
upon
this
important
Matter
,
some
things
to
clear
the
state
of
the
Question
must
be
premised
,
so
that
we
must
shew
wherein
we
agree
,
before
we
speak
of
that
wherein
we
differ
,
as
to
the
first
this
Foundation
must
be
laid
,
there
is
a
God
the
Cause
of
all
,
the
Effect
of
none
,
who
hath
made
all
,
and
is
made
by
none
,
who
hath
given
all
things
their
Being
,
and
hath
his
own
of
himself
:
This
is
not
denyed
,
so
I
shall
not
go
about
to
prove
it
,
the
Light
of
Nature
,
the
Book
of
Scripture
,
and
the
Testimony
of
Conscience
,
do
sufficiently
convince
Men
of
it
.
The
next
thing
is
,
what
God
is
?
He
being
infinite
cannot
be
defined
,
but
imperfectly
described
,
only
according
to
what
he
hath
in
his
Word
revealed
of
himself
,
how
he
is
infinite
,
independent
,
self-sufficient
,
eternal
,
unchangeable
.
But
such
is
the
blindness
of
some
Mens
Judgments
,
or
the
Perverseness
of
their
Hearts
,
that
they
will
cavil
at
the
Nature
,
Names
,
Attributes
,
and
Works
of
this
eternal
and
infinite
Being
.
But
about
this
fundamental
Truth
,
our
Faith
must
be
directed
by
the
Revelation
which
God
hath
made
of
it
in
his
holy
Word
,
herein
Men
must
not
follow
their
own
fancy
;
for
[
](A41489-e17330-b)*
*
〈◊〉
Mat.
〈…〉
no
man
knoweth
the
father
but
the
son
,
and
he
to
whom
the
son
will
reveal
him
:
Now
the
sum
of
this
Revelation
in
the
Word
is
,
that
God
is
One
,
that
this
One
God
is
Father
,
Son
,
and
Holy
Ghost
;
that
the
Father
is
the
Father
of
the
Son
,
and
the
Son
the
Son
of
the
Father
;
and
the
Holy
Ghost
the
Spirit
of
the
Father
and
of
the
Son
;
and
that
they
are
distinct
one
from
another
in
respect
of
this
their
mutual
Relation
;
by
this
Rule
we
must
be
guided
how
to
know
,
believe
,
worship
,
love
,
fear
,
and
obey
him
,
that
is
the
Father
One
true
God
,
the
Son
One
true
God
,
and
the
Holy
Ghost
One
true
God
,
to
be
believed
,
worshiped
,
and
obeyed
.
Now
for
our
Edification
and
further
Instruction
,
th●●
Doctrin
admits
of
some
Enlargement
and
Explanation
to
prevent
undue
Notions
of
God
,
which
,
by
reason
of
the
Blindness
and
Ignorance
we
are
naturally
involv'd
in
,
our
Minds
are
liable
unto
;
thus
out
of
the
Revelation
that
God
is
One
,
we
easily
deduce
he
is
so
in
respect
of
his
Nature
,
Essence
,
or
Godhead
;
and
how
being
.
Father
,
Son
,
and
Holy
Ghost
,
he
doth
subsist
in
these
Three
distinct
Persons
;
thence
also
is
derived
the
manner
of
their
Subsistence
,
what
are
their
mutual
respects
to
each
other
,
and
such
like
things
by
a
necessary
Consequence
from
the
Revelation
:
Upon
these
Grounds
were
compiled
the
Nicene
,
Athanasian
,
and
other
Creeds
or
Articles
of
Faith
,
in
opposition
to
the
Heresies
of
those
Times
;
for
therein
was
explained
the
true
Sense
of
Scripture
about
those
matters
,
which
were
wrested
by
the
Enemies
of
the
Truth
;
and
though
the
Orthodox
Doctors
and
Councils
,
to
oppose
the
Error
,
and
lay
open
the
Venom
,
made
use
of
some
Words
and
Expressions
which
in
so
many
Letters
are
not
set
down
in
the
Word
of
God
,
yet
they
were
not
to
blame
;
for
they
were
drawn
out
of
it
by
lawful
and
necessary
Consequences
;
Men
may
lawfully
conceive
in
their
Minds
what
is
the
nature
of
the
Things
or
the
sense
of
the
Words
according
to
the
scope
of
the
Spirit
of
God
in
the
Writings
of
the
Prophets
and
Apostles
,
and
also
as
to
the
Analogy
of
Faith
,
or
else
we
are
no
better
than
Brutes
.
So
that
if
the
chief
Assertion
contained
in
the
Revelation
be
true
,
so
must
also
be
whatsoever
is
therein
included
,
and
in
the
Explication
thereof
drawn
by
a
true
and
right
Consequence
:
Wherefore
,
seeing
God
hath
declared
Father
,
Son
,
and
Holy
Ghost
to
be
One
God
,
it
necessarily
follows
they
are
One
in
Nature
;
because
therein
only
they
can
be
One
:
And
this
is
the
ground
of
any
other
Unity
;
and
seeing
it
is
also
declared
they
are
Three
,
it
must
be
explained
of
three
distinct
Persons
or
Subsistences
wherein
only
it
is
possible
they
can
be
Three
.
The
Revelation
is
clear
,
there
is
One
God
,
this
God
is
Father
called
God
,
Son
called
God
,
Holy
Ghost
called
God
;
and
here
the
Enemies
of
Truth
should
begin
their
Opposition
,
which
is
the
true
way
and
method
,
yet
they
do
not
,
but
they
except
against
the
Explication
,
which
only
tends
to
farther
Edifying
and
Instruction
,
and
quarrel
with
Words
,
as
Essence
,
Trinity
,
Persons
,
&c.
Divine
Nature
is
One
,
yet
common
to
Three
;
in
the
Mystery
of
the
Trinity
we
must
learn
the
Truth
,
the
Height
and
Excellency
thereof
;
the
Truth
doth
not
depend
upon
our
Apprehension
and
Understanding
of
it
,
but
upon
the
Consent
of
the
Scriptures
of
the
Old
and
New
Testaments
;
and
tho'
,
under
the
first
,
Men
were
more
in
the
dark
,
yet
there
was
Light
enough
to
make
'em
believe
it
with
humble
Faith
and
Piety
;
but
under
the
last
,
that
Truth
is
clearly
apparent
,
't
is
by
[
](A41489-e17450-b)*
*
John
5.4
.
Faith
only
that
we
are
enabled
to
overcome
the
World
:
so
[
](A41489-e17490-b)†
†
2
Cor.
5.7
.
we
walk
by
faith
and
not
by
sight
;
to
shew
our
Religion
is
matter
of
Faith
more
than
of
Fact
,
to
be
attained
unto
through
Belief
,
and
not
through
Senses
,
whose
Object
is
visible
and
temporal
,
but
that
of
Faith
is
[
](A41489-e17520-b)*
*
2
Cor.
4.18
.
spiritual
,
invisible
,
and
eternal
;
the
holy
Mystery
of
the
Trinity
cannot
be
comprehended
by
the
Light
of
Grace
nor
of
Glory
,
much
less
by
that
of
Nature
.
Controvertes
about
Principles
are
more
intricate
and
difficult
than
about
Conclusions
,
especially
in
things
relating
to
God
,
the
Principal
of
all
Beings
;
and
that
for
two
Reasons
,
the
first
,
because
the
infinite
and
incomprehensible
Majesty
of
God
,
doth
far
exceed
our
Understanding
;
the
second
,
upon
the
account
of
the
Blindness
and
Vanity
of
Man's
Mind
,
which
either
will
not
depend
upon
the
Revelation
,
without
which
we
can
never
know
things
of
that
nature
,
or
else
goes
about
with
its
wrong
Notions
to
depravate
it
,
not
so
much
as
to
the
Words
as
in
the
Sense
and
Doctrine
wherein
Heresie
doth
consist
:
Now
,
as
't
is
a
damnable
Presumption
in
those
who
in
these
Matters
do
pervert
the
true
Sense
of
the
Word
of
God
,
so
I
must
say
,
't
is
a
great
Imprudence
in
those
who
undertake
to
refute
them
,
to
abound
in
their
own
Sense
,
leaving
the
trodden
way
,
and
slighting
Arguments
made
use
of
by
the
former
Assertors
of
these
Truths
,
to
set
up
new
Notions
and
Hypotheses
of
their
own
,
which
render
those
Points
more
abstruse
,
and
these
new
Lights
of
theirs
,
instead
of
clearing
make
them
darker
,
instead
of
proving
they
do
not
so
much
as
illustrate
the
matter
;
the
Proofs
ought
to
be
drawn
out
of
the
Revelation
,
and
in
the
Explanation
thereof
't
is
no
Shame
nor
Loss
of
Reputation
to
follow
the
Steps
and
Methods
of
Learned
and
Orthodox
Men
who
went
before
,
and
,
with
great
Success
,
opposed
Error
and
Blasphemy
;
I
do
not
hereby
intend
to
deny
a
Man
the
liberty
of
making
use
of
the
Parts
and
Learning
which
God
hath
endued
him
with
above
others
,
and
improve
them
to
a
further
Confirmation
of
the
Truth
;
but
I
would
not
have
them
to
depart
from
the
Foundation
laid
before
them
,
nor
to
exercise
their
wandring
Thoughts
about
the
adorable
and
incomprehensible
Nature
of
God
,
merely
to
affect
Singularity
,
and
thereby
to
be
applauded
.
This
very
thing
hath
,
of
late
,
led
if
not
tumbled
some
into
strange
and
horrid
Precipices
,
which
,
to
avoid
,
they
more
and
more
intangled
themselves
therein
,
as
hath
well
been
observed
by
others
;
't
is
no
good
Consequence
for
such
to
say
,
that
if
a
Person
be
a
Mind
,
a
Spirit
,
and
a
Substance
,
then
Three
Persons
must
be
Three
distinct
Minds
,
Spirits
,
and
Substances
,
as
distinct
as
Adam
and
Abel
,
though
not
separate
:
But
the
Error
of
the
Hypothesis
lies
in
this
which
openeth
the
false
Ground
thereof
,
namely
,
because
Mind
,
Spirit
,
and
Substance
,
in
their
proper
signification
,
are
absolute
;
but
Person
,
in
its
proper
signification
,
is
a
relative
Term
:
because
King
William
is
King
of
England
,
Scotland
,
and
Ireland
,
must
we
argue
,
that
since
a
King
is
a
Man
,
an
Animal
,
a
Substance
,
therefore
,
because
of
Three
distinct
,
substantial
Kingdoms
,
he
is
Three
distinct
Men
,
Three
distinct
Animals
,
and
Three
distinct
Substances
;
not
so
,
because
Man
,
Animal
,
and
Substance
are
Terms
absolute
,
but
King
is
relative
.
Suppose
(
as
one
said
before
,
and
to
the
purpose
)
a
Man
were
Dean
of
Pauls
,
of
Westminster
,
and
of
Windsor
,
should
we
thence
conclude
,
that
since
a
Dean
is
a
Man
,
an
Animal
,
a
Substance
,
therefore
because
of
Three
distinct
Deanaries
,
he
is
Three
distinct
Substances
?
I
think
not
,
because
Man
,
Animal
,
Substance
are
Terms
absolute
,
but
Dean
is
relative
.
It
is
very
sad
now
to
see
the
blasphemous
Heresie
of
the
Threetheites
or
of
Three
Gods
revived
among
us
by
such
as
might
do
better
;
in
every
well-order'd
Christian
State
Idolatry
and
Blasphemy
ought
not
to
be
tolerated
,
but
severely
punished
.
I
know
there
are
certain
Terms
to
be
explained
in
the
Discussion
of
these
Controversies
,
especially
in
the
Schools
,
as
,
may
be
,
Essence
,
Existence
,
Subsistence
,
Substance
,
Individuum
,
Suppositum
,
Hypostasis
,
or
Person
,
wherein
they
agree
,
and
wherein
they
differ
;
but
I
conceive
they
who
writ
for
a
publick
good
,
and
would
make
these
Points
intelligible
to
most
,
if
not
to
all
Readers
,
might
well
avoid
too
far
engaging
in
Metaphysical
Notions
;
I
humbly
conceive
it
were
better
,
because
more
profitablē
,
in
a
Theological
way
to
write
and
explain
that
which
is
most
necessary
to
be
understood
according
to
the
Pattern
of
Scripture
and
the
Practice
of
the
Orthodox
Primitive
Church
,
and
of
its
Doctors
,
against
Hereticks
,
as
we
have
it
in
the
three
Creeds
,
which
are
a
production
of
their
universal
Consent
:
But
for
some
Men
,
herein
thus
far
to
indulge
their
fancy
,
as
to
let
it
spatiate
as
much
as
it
will
,
and
give
it
a
full
Latitude
to
wander
,
and
then
express
it self
in
such
Terms
as
one
of
a
Hundred
Thousand
can
hardly
understand
the
meaning
thereof
:
Nay
,
upon
reasonable
grounds
,
it
may
be
doubted
whether
the
Author
doth
well
understand
them
;
this
is
only
to
intricate
the
Matter
,
to
puzzle
the
Reader
,
and
that
which
is
worse
,
to
want
a
due
respect
for
the
Majesty
of
God
,
whose
Mysteries
ought
to
be
handled
with
an
awful
Reverence
;
no
Man
may
presume
to
know
of
him
beyond
what
he
hath
been
pleased
to
reveal
himself
;
for
if
we
cannot
well
and
perfectly
know
things
created
,
much
less
the
Creator
,
neither
can
the
less
comprehend
the
greater
;
and
if
[
](A41489-e17730-b)*
*
Rom.
11.33
.
God's
Judgments
be
past
finding
out
,
much
more
is
he
himself
.
Besides
that
,
this
way
of
thus
managing
these
Matters
doth
much
prejudice
the
Cause
,
and
gives
the
Adversaries
thereof
ground
to
say
of
us
,
They
cannot
among
themselves
agree
how
to
defend
it
.
CHAP.
II.
Of
Divine
Essence
.
HERETICKS
Dispute
against
the
Words
Essence
,
Trinity
,
and
Person
used
in
the
Primitive
Church
;
but
sound
Faith
contendeth
not
about
Words
,
when
the
Truth
of
the
thing
is
agreed
upon
:
Trinity
is
the
abstract
whereof
three
is
the
Concret
,
expressed
1
John
5.7
.
as
that
of
Jehovah
and
Lord
signifie
the
Essence
render'd
by
him
[
](A41489-e17880-b)*
*
Revel.
1.8
.
Which
is
,
which
was
,
and
which
is
to
come
:
as
for
Persons
,
though
it
be
not
as
to
the
Letter
in
Scripture
,
yet
't
is
virtually
,
first
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
equivalent
to
that
of
[
](A41489-e17930-b)†
†
Heb.
1.3
.
Person
;
then
in
the
very
same
word
,
but
spoken
of
[
](A41489-e17950-b)*
*
2
Cor.
1.11
.
Men
,
where
it
signifies
an
Individuum
or
a
Person
,
and
though
just
the
very
word
is
not
used
in
Scripture
,
't
is
not
material
,
because
in
Divinity
;
not
the
Word
but
the
Thing
,
not
the
Sound
but
the
Sense
,
are
to
be
minded
:
And
though
the
word
Person
be
deduc'd
from
Stages
and
things
not
serious
,
yet
we
ought
to
look
to
the
Use
more
than
to
the
E●ymology
or
Derivation
;
and
what
if
it
be
taken
from
things
created
and
very
unlike
to
God
?
So
we
may
say
,
Are
all
Words
purified
from
their
original
Imperfefection
?
But
for
the
abuse
of
a
Word
or
a
Thing
,
we
must
not
leave
the
right
use
of
it
.
When
Scripture
saith
,
there
is
One
God
,
this
Oneness
can
relate
to
nothing
but
to
the
Being
,
Essence
,
or
Nature
of
God
;
for
in
this
respect
,
God
is
one
;
so
we
have
reason
thereby
to
represent
the
Unity
of
the
Godhead
;
there
is
in
Scripture
mention
of
God's
Godhead
[
](A41489-e18020-b)*
*
Rom.
1.20
.
,
and
of
his
Nature
;
when
they
which
by
nature
are
no
gods
[
](A41489-e18060-b)†
†
Gal.
4.8
.
,
are
excluded
from
being
Objects
of
our
Worship
:
So
when
Scripture
reveals
there
is
Father
,
Son
,
and
Holy
Ghost
,
it
makes
a
distinction
between
them
,
yet
calls
every
one
God
;
have
we
not
cause
thereupon
to
call
them
Three
Persons
,
and
affirm
,
that
in
One
Essence
or
Godhead
are
Three
Persons
?
Do
not
these
Words
express
the
thing
,
without
doing
it
any
Wrong
or
Injury
;
for
they
are
neither
profane
nor
unworthy
of
God
;
if
the
Words
Essence
,
Unity
,
Trinity
,
be
not
in
so
many
Letters
in
Scriptures
,
no
more
is
the
Word
Sacrament
;
yet
though
the
Name
be
not
in
,
the
thing
is
.
But
herein
they
are
more
peevish
than
their
Father
Socinus
,
who
tells
Francis
David
[
](A41489-e18100-b)*
*
Vol.
I.
p.
778.
,
that
though
the
Terms
of
Essence
and
Person
be
not
in
Scripture
,
if
the
Sense
be
,
't
is
no
matter
,
and
that
they
who
went
upon
such
Grounds
exposed
their
Cause
.
The
Method
which
the
Enemies
to
this
Truth
ought
to
take
,
should
be
this
,
Whether
they
own
,
according
to
the
Revelation
,
the
Father
,
Son
,
and
Holy
Ghost
to
be
One
God
?
Which
,
if
they
deny
,
we
want
no
Proofs
;
but
if
they
own
it
,
then
let
them
proceed
to
a
Debate
,
whether
they
are
One
in
Nature
and
Three
in
Persons
,
or
how
the
Case
is
to
be
stated
;
for
it
is
very
unreasonable
to
dispute
about
Words
and
Explication
of
any
thing
concerning
the
Relations
or
Manner
,
till
the
thing
it self
be
plainly
confessed
or
denied
.
Now
by
the
Grace
of
God
,
we
must
proceed
,
and
though
I
love
not
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Dispute
about
Words
,
yet
as
Words
do
signifie
Things
,
so
some
are
so
fundamental
to
the
matter
in
hand
,
that
something
I
must
say
about
'em
;
the
first
is
Essence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
which
is
;
what
[
](A41489-e18180-b)*
*
Exod.
3.14
.
we
call
Essence
or
Nature
,
is
not
an
imaginary
thing
,
and
existing
only
in
the
Mind
as
in
an
Idea
,
neither
is
it
a
thing
separated
from
the
Persons
,
but
always
inherent
in
them
,
whereby
they
subsist
;
so
that
if
there
were
no
Individuum
of
such
a
Species
,
there
also
would
be
no
Essence
of
that
Species
,
as
in
the
case
of
Human
Nature
,
which
comprehends
a
rational
Soul
,
and
an
organical
Body
;
then
Humanity
is
that
whereby
every
Man
is
a
Man
,
but
this
Nature
doth
not
subsist
without
Men
,
but
is
so
inherent
in
Men
,
that
in
case
there
were
no
Men
,
there
could
be
no
human
Nature
,
or
Humanity
:
Thus
in
God
,
the
Divine
Essence
is
not
a
thing
Existing
without
Son
,
Father
,
and
Holy
Ghost
,
as
if
it
was
a
fourth
thing
wherein
these
Three
be
contained
;
but
as
we
say
in
Philosophy
of
the
Soul
,
est
tota
in
toto
,
&
tota
in
qualibet
parte
,
so
divine
Nature
is
whole
in
the
Father
,
whole
in
the
Son
,
and
whole
in
the
Holy
Ghost
,
and
that
in
an
infinitely
more
excellent
way
than
either
Nature
or
the
Soul
are
in
us
;
for
they
are
finitely
in
Men
,
but
infinitely
in
every
Person
of
the
Trinity
,
and
exactly
and
perfectly
the
same
;
for
indeed
the
Essence
of
God
is
nothing
else
but
his
Nature
,
namely
the
Deity
or
the
Godhead
;
God
is
not
divided
into
divers
Essences
,
but
distinguished
into
divers
Persons
;
God
cannot
be
divided
into
several
Natures
or
Parts
,
so
the
Persons
which
subsist
in
that
One
Essence
,
are
only
distinct
,
and
not
separate
one
from
another
:
He
who
saith
a
Person
of
the
holy
Trinity
,
saith
One
Essence
common
to
Three
Persons
.
Hereupon
we
must
know
how
in
the
most
Holy
Trinity
something
is
common
to
the
Three
Persons
,
such
is
the
Essence
,
and
something
incommunicable
and
proper
to
every
one
in
their
respective
relations
:
We
ought
further
to
know
how
the
Words
Essence
,
Substance
,
and
Nature
,
though
in
some
respect
they
may
admit
of
some
difference
,
yet
when
spoken
of
the
Godhead
they
are
taken
for
one
and
the
same
:
Whereunto
may
be
added
Deity
and
God's
being
,
there
is
in
Schools
of
Divinity
and
Philosophy
but
one
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
,
to
signifie
Essence
and
Substance
,
and
therefore
let
me
speak
to
some
by
way
of
warning
,
that
they
may
multiply
Substances
no
more
than
Essences
,
for
't
is
but
one
and
the
same
thing
,
without
running
into
Tritheism
or
the
Blasphemy
of
Three
Gods
;
neither
may
they
entertain
the
Notions
of
Three
Minds
,
Beings
,
or
Spirits
;
for
as
there
is
but
One
divine
Nature
and
Being
,
and
but
One
God
,
so
that
same
God
is
but
One
Spirit
:
Wherefore
in
these
times
Men
should
follow
the
Christian
Prudence
and
Moderation
of
the
Doctors
of
the
Church
in
former
Ages
,
who
were
very
cautious
not
to
rush
into
new
Notions
of
their
own
about
these
Matters
,
or
rashly
to
run
into
new fangled
Opinions
or
Hypotheses
,
as
they
call
them
,
or
Suppositions
of
their
own
,
when
it
would
be
much
better
for
them
to
follow
the
Theses
of
the
Text
,
among
Attributes
of
what
we
call
Essence
,
Metaphysicians
reckon
this
to
be
one
,
that
it
is
to
be
participatively
indivisible
,
because
't
is
equally
imparted
to
those
whose
Essence
it
is
;
for
if
there
was
any
Addition
,
Diminution
,
or
Alteration
,
it
would
not
be
the
same
;
much
more
and
upon
a
better
account
doth
this
hold
about
that
Divine
Nature
by
the
Apostle
in
the
very
words
attributed
unto
God
,
2
Pet.
1.4
.
In
the
Godhead
there
is
no
Division
,
only
Distinction
,
the
Essence
and
Persons
not
really
but
rationally
distinct
;
for
the
Essence
is
whole
and
indivisible
in
every
Person
,
but
the
Persons
be
really
distinct
one
from
another
,
by
means
of
some
incommunicable
Attribute
;
for
the
Father
is
not
the
Son
,
nor
the
Son
the
Father
,
nor
the
Holy
Ghost
either
Father
or
Son
.
The
Essence
is
,
as
School-men
say
,
the
Quiddity
of
the
thing
,
that
whereby
the
thing
is
what
it
is
;
concerning
which
this
is
to
be
observed
,
the
Essence
neither
begetteth
nor
is
begotten
,
it
neither
breatheth
nor
is
breathed
;
this
is
the
Attribute
of
the
Person
not
of
the
Nature
;
nevertheless
,
in
the
Generation
and
Breathing
is
the
whole
Essence
,
because
't
is
indivisible
,
communicated
to
the
Person
begotten
,
the
Son
,
and
to
the
proceeding
,
the
Holy
Ghost
,
and
't
is
true
,
the
Son
is
begotten
of
the
Essence
of
the
Father
,
for
he
is
God
of
God
,
Light
of
Light
,
and
to
his
only
begotten
Son
the
Father
hath
given
all
things
,
except
to
be
Father
,
according
to
that
saying
of
our
blessed
Saviour
[
](A41489-e18390-b)*
*
John
5.26
.
,
as
the
father
hath
life
in
himself
,
so
hath
he
given
to
the
son
to
have
life
in
himself
.
CHAP.
III.
Of
the
Persons
of
the
Godhead
.
BUT
this
leads
me
to
speak
of
the
Persons
,
and
upon
the
matter
't
is
fit
to
know
in
general
what
a
Person
is
,
namely
one
particular
thing
indivisible
,
incommunicable
,
living
,
reasonable
,
subsisting
in
it self
,
and
not
having
part
of
another
;
the
first
,
because
no
general
Notion
is
a
Person
;
the
second
,
because
a
Person
may
not
be
divided
into
many
parts
;
the
third
,
because
thô
one
may
communicate
his
Nature
,
yet
his
Personality
he
cannot
communicate
;
the
fourth
,
no
Person
without
Life
and
Reason
;
the
fifth
,
because
every
Person
is
a
Being
that
hath
its
own
proper
subsisting
;
thus
Christ's
Humanity
is
not
a
Person
,
because
it
doth
not
subsist
in
it self
;
the
sixth
,
because
that
which
is
part
of
another
is
no
Person
;
thus
the
Soul
of
Man
separated
from
the
Body
is
no
Person
.
Now
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
of
a
larger
extent
than
that
of
Person
,
for
they
are
spoken
of
any
individual
Substance
;
but
a
Person
is
an
individual
Substance
,
complete
,
rational
,
and
as
we
said
,
differing
from
another
by
means
of
some
incommunicable
Property
:
Hence
we
say
that
a
Person
in
the
Trinity
is
whole
God
,
not
absolutely
or
simply
consider'd
,
but
by
means
of
some
personal
Propriety
;
't
is
not
a
Species
of
God
,
or
of
the
Deity
,
nor
part
,
nor
a
thing
different
from
the
Deity
,
nor
a
bare
relation
,
or
only
a
manner
of
being
and
subsisting
,
but
't
is
the
Essence
of
God
with
a
certain
manner
of
subsisting
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
neither
is
it
a
Compound
of
the
Essence
or
of
the
manner
of
subsisting
.
So
then
a
Person
of
the
Deity
is
usually
described
to
be
an
incommunicable
Subsistence
of
the
divine
Essence
;
for
in
One
and
most
simple
nature
of
God
are
several
Persons
distinct
,
to
whom
the
infinite
and
singular
Nature
of
One
onely
God
is
common
;
for
Scripture
doth
teach
us
,
that
there
is
but
One
God
,
and
Three
distinct
Persons
,
to
whom
it
doth
attribute
the
Proprieties
of
God
,
whence
we
may
conclude
,
that
there
is
in
God
Oneness
or
Unity
of
Essence
and
Plurality
of
Persons
:
This
is
matter
of
Faith
to
be
believed
,
and
not
of
Fact
to
be
cavil'd
at
:
Hence
we
find
how
in
Scripture
the
word
God
is
sometimes
taken
for
the
Essence
and
Nature
of
God
,
and
at
other
times
for
certain
Persons
of
the
Godhead
,
as
we
shall
have
occasion
to
shew
;
the
Father
hath
his
Essence
originally
in
himself
,
and
from
none
other
;
the
Son
and
the
Holy
Ghost
have
the
self-same
increated
Essence
in
themselves
,
as
well
as
the
Father
,
but
not
from
themselves
;
the
Son
and
Holy
Ghost
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
same
nature
with
the
Father
,
not
in
the
same
sense
as
Men
are
among
themselves
,
for
Men
are
divided
one
from
another
,
but
the
Persons
of
the
blessed
Trinity
not
so
,
for
they
be
absolutely
undivided
,
so
that
the
Three
are
but
One
God
.
The
Greeks
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Person
in
the
same
signification
as
we
use
when
we
say
the
Person
of
the
Son
and
of
the
Holy
Ghost
:
Now
Scripture
names
them
as
things
distinguished
between
themselves
,
individual
,
subsisting
,
&c.
as
we
said
just
before
,
if
they
be
,
as
they
are
,
working
and
acting
,
then
they
are
Persons
according
to
the
Axiome
in
Philosophy
,
actiones
sunt
suppositorum
:
Now
if
the
Father
be
such
,
if
the
Son
and
Holy
Ghost
be
such
,
what
can
hinder
us
from
saying
,
the
Father
is
a
Person
,
the
Son
is
a
Person
,
the
Holy
Ghost
is
a
Person
?
The
Greek
Fathers
made
use
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
[
](A41489-e18680-b)*
*
Heb.
1.3
.
Scripture
we
find
in
the
same
sense
,
that
is
,
Person
,
as
we
use
it
,
where
Christ
is
called
the
express
Image
of
his
[
the
Father's
]
person
:
I
say
,
they
made
use
of
it
against
Hereticks
who
denyed
Father
,
Son
,
and
Holy
Ghost
to
be
Three
things
,
so
different
as
that
the
one
is
not
and
cannot
be
the
other
;
though
as
I
already
said
,
in
Scripture
we
have
not
in
so
many
Letters
the
Words
of
Unity
,
Trinity
,
Essence
,
and
Person
,
yet
we
therein
have
the
things
themselves
whence
they
be
derived
,
and
the
very
Words
we
find
used
by
many
of
the
antient
Fathers
.
Now
Person
and
Personality
are
in
divine
much
different
of
what
they
are
in
human
things
,
because
the
one
is
infinite
and
the
other
finite
;
human
Nature
is
One
,
but
in
Specie
in
many
Persons
,
as
Peter
,
James
,
Paul
,
but
divine
Nature
is
but
One
and
the
same
in
number
,
existing
in
Father
,
Son
,
and
Holy
Ghost
;
as
far
as
we
are
able
to
apprehend
,
the
Person
differs
from
the
Nature
not
really
but
rationally
,
as
the
manner
.
of
a
thing
from
the
thing
it self
,
as
may
be
a
degree
of
heat
from
the
heat
it
comes
to
:
Divine
Essence
is
whole
in
every
Person
,
but
not
as
the
whole
is
in
its
parts
;
for
't
is
not
divided
as
we
said
,
but
indivisible
;
now
the
manner
of
subsisting
of
the
Divine
Essence
,
which
is
but
One
in
number
in
Three
Persons
,
is
incomprehensible
and
unexpressible
,
and
the
manner
how
the
Godhead
is
attributed
to
the
Three
,
is
singular
and
wonderful
,
which
no
Reason
can
demonstrate
,
nor
Example
illustrate
;
to
which
purpose
,
saith
our
Saviour
[
](A41489-e18780-b)*
*
Luk.
10.22
.
No
man
knows
who
the
son
is
but
the
father
,
and
who
the
father
is
but
the
son
,
and
to
whom
the
son
will
reveal
him
:
By
virtue
of
that
Revelation
,
the
manner
of
knowing
the
Father
is
not
the
same
as
is
in
the
Son
;
yet
Nature
doth
not
produce
Nature
,
nor
Nature
Person
,
nor
Person
Nature
;
but
Person
doth
Person
,
not
of
the
Essence
,
but
in
unity
of
the
same
Nature
,
common
to
the
Three
Persons
,
neither
doth
it
produce
without
it self
as
in
corporeal
things
,
because
no
Penetration
of
Dimension
,
but
within
it self
,
for
't
is
infinite
:
Now
the
Father
gives
Nature
to
the
Son
,
and
both
to
the
Holy
Ghost
,
not
by
Alienation
,
but
by
Communication
,
which
is
so
imparted
to
the
Receiver
,
as
that
it
still
remains
in
the
Giver
,
as
one
Light
hath
it
from
another
,
without
any
Diminution
:
Hence
it
is
that
one
Person
doth
not
subsist
without
the
other
,
as
't
is
in
Men
,
but
all
Three
do
,
one
within
another
;
this
made
our
Saviour
say
[
](A41489-e18810-b)*
*
John
10.38
.
,
The
father
is
in
me
and
I
in
him
,
and
[
](A41489-e18840-b)†
†
Ch.
14.10
.
I
am
in
the
father
and
the
father
in
me
:
Yet
this
hinders
not
but
that
they
are
distinct
among
themselves
;
for
they
are
not
so
one
in
another
as
the
Accident
is
in
its
Subject
neither
is
one
predicated
and
spoken
of
the
other
,
as
Man
is
of
John
;
for
the
Father
is
not
the
Son
,
nor
the
Son
the
Holy
Ghost
,
't
is
enough
they
are
personally
distinguished
,
and
in
their
manner
of
subsisting
,
the
Father
unbegotten
begets
the
Son
,
the
Son
begotten
of
the
Father
,
the
Holy
Ghost
proceeding
from
both
;
as
this
is
ad
intra
,
inwardly
and
among
themselves
,
so
outwardly
;
though
the
outward
Works
be
common
to
the
Three
,
yet
it
seemed
good
to
divine
Wisdom
,
particularly
to
attribute
unto
the
Father
the
Work
of
Creation
,
to
the
Son
that
of
Redemption
,
to
the
Holy
Ghost
that
of
Sanctification
;
Works
of
Power
in
Schools
of
Divinity
are
attributed
to
the
Father
,
of
Wisdom
to
the
Son
,
of
Mercy
and
Goodness
to
the
Holy
Ghost
.
In
these
Works
ad
extra
,
as
Creation
,
Salvation
,
Sanctification
,
essentially
there
is
but
One
Cause
and
Principle
;
for
there
is
but
One
God
,
but
personally
there
are
Three
,
because
Three
Persons
,
which
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
freely
cooperate
;
and
as
these
Persons
in
subsisting
are
distinguished
in
order
,
so
also
in
their
working
,
one
doth
not
operate
without
the
other
,
and
this
Operation
follows
the
Subsistence
;
the
Father
is
and
works
from
none
,
the
Son
from
the
Father
,
and
the
Holy
Ghost
from
both
;
yet
this
order
of
working
doth
take
away
the
Equality
of
Persons
no
more
than
doth
their
Order
of
subsisting
.
Now
the
Acts
whereby
the
Father
hath
begotten
the
Son
,
and
both
produced
the
Holy
Ghost
,
are
in
several
senses
voluntary
and
necessary
;
the
first
,
because
no
Violence
or
Compulsion
,
but
very
freely
;
the
second
,
't
is
not
voluntary
but
necessary
,
if
we
take
Voluntary
in
opposition
to
Natural
;
for
Voluntary
signifies
Contingent
,
that
which
can
be
or
not
be
;
but
't
is
so
necessary
,
that
the
Father
could
not
but
beget
the
Son
,
and
both
breath
the
Holy
Ghost
;
and
this
from
all
eternity
,
otherwise
some
new
thing
had
befaln
divine
Nature
,
which
is
absurd
:
And
this
Generation
and
Production
are
not
as
in
human
things
,
where
the
Father
is
in
time
before
the
Son
,
but
here
the
Son
is
coeternal
with
the
Father
,
and
the
Holy
Ghost
with
both
,
not
forcibly
but
necessarily
,
as
Light
is
from
the
Sun
,
and
Heat
from
the
Fire
;
so
the
Father
is
no
more
without
the
Son
and
the
Holy
Ghost
,
than
the
Sun
is
without
Light
;
God
is
not
without
his
Wisdom
and
his
Virtue
,
and
this
from
all
eternity
,
I
mean
that
called
imparticipata
,
or
à
parte
ante
and
à
parte
post
,
that
is
,
without
beginning
or
ending
,
incommunicable
to
the
Creature
;
and
herein
indeed
doth
differ
this
divine
Production
from
that
of
the
Light
of
the
Sun
and
Heat
of
the
Fire
,
wherein
is
a
succession
and
a
difference
,
the
Light
of
the
Sun
to
day
is
sometime
different
from
that
of
yesterday
,
but
the
Son
is
to
day
the
same
he
was
yesterday
;
[
](A41489-e18980-b)*
*
Heb.
13
8.
Christ
the
same
yesterday
,
and
to
day
,
and
for
ever
.
There
is
also
an
order
among
the
Three
Persons
,
the
Father
is
first
,
as
[
](A41489-e19020-b)†
†
Matth
,
28.19
.
,
Baptize
the
nations
in
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
;
thus
the
Father
is
named
first
,
[
](A41489-e19050-b)*
*
1
John
5.7
.
the
Son
next
,
then
the
Holy
Ghost
:
In
the
Creed
,
the
Father
is
also
named
first
,
the
Son
the
second
,
the
Holy
Ghost
the
third
;
the
Father
of
himself
,
the
Son
of
the
Father
,
and
the
Holy
Ghost
,
as
already
said
,
of
both
,
yet
all
Three
may
be
called
and
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
self
God
,
as
we
shall
by
Gods
Grace
speak
of
more
hereafter
:
Neither
doth
the
divine
Nature
,
though
subsisting
of
it self
,
as
single
,
and
individual
,
make
any
fourth
Person
in
the
Godhead
distinct
from
the
Three
,
because
it
subsisteth
in
a
certain
manner
,
and
only
in
the
Persons
of
Father
,
Son
,
and
Holy
Ghost
;
these
Three
Persons
are
not
of
another
or
different
Nature
,
nor
of
the
like
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
under
which
word
the
Arians
would
have
shelter'd
their
Error
,
nor
of
a
common
as
Men
who
have
a
common
Essence
but
not
the
same
in
Number
;
but
this
divine
Essence
in
Three
Persons
is
the
very
same
in
number
.
All
this
is
a
great
Mystery
,
revealed
in
the
Word
of
God
,
professed
by
the
Church
from
Christ's
time
to
this
,
though
Satan's
Rage
against
the
Son
of
God
,
[
](A41489-e19130-b)*
*
1
John
3.8
.
who
came
to
destroy
his
works
,
did
from
time
to
time
raise
up
Instruments
to
blaspheme
against
it
,
and
we
ought
humbly
and
devoutly
to
adore
,
and
not
presumptuously
and
profanely
dive
into
it
.
CHAP.
IV.
Of
the
most
Holy
Trinity
.
ALthough
the
matter
about
the
divine
Nature
,
and
the
Three
Persons
which
we
have
already
spoken
of
,
be
but
one
and
the
same
with
that
of
the
most
adorable
Trinity
,
as
indeed
they
in
Discourse
are
Parts
one
of
another
,
and
so
twisted
and
connexed
together
that
what
we
speak
of
one
hath
a
Relation
to
,
and
Dependency
upon
the
other
,
yet
before
we
come
to
the
Polemical
or
Controversial
Part
of
these
Points
,
we
by
the
Grace
of
God
,
shall
under
the
Head
of
the
Blessed
Trinity
,
continue
to
speak
of
the
Didactical
or
Doctrinal
Part
of
our
Discourse
,
the
more
to
inculcate
into
the
Minds
of
the
Readers
less
acquainted
with
these
Disputes
,
what
Grounds
they
ought
to
go
upon
,
and
to
believe
concerning
these
Fundamentals
of
our
Faith
,
and
necessary
Doctrines
of
our
Salvation
.
What
we
believe
about
it
,
is
above
,
not
against
Reason
,
for
we
believe
not
One
God
to
be
many
Gods
,
nor
Three
Persons
to
be
but
One
Person
:
If
in
Human
Things
I
should
say
absolutely
,
I
James
,
am
Father
and
Son
,
it
were
a
Contradiction
indeed
,
but
to
speak
it
relatively
,
there
is
none
at
all
;
I
cannot
say
,
I
am
Son
and
Father
to
my
Father
,
or
Father
and
Son
to
my
Son
,
but
I
may
very
well
say
I
James
one
Man
,
am
upon
a
different
Account
,
and
in
a
different
Relation
,
Son
and
Father
,
in
regard
to
my
Father
I
am
a
Son
,
in
relation
to
my
Son
,
I
am
a
Father
;
let
the
great
Masters
of
,
or
pretenders
to
Reason
,
herein
shew
me
a
Contradiction
;
no
more
can
they
,
when
I
say
,
in
the
Godhead
is
one
Essence
or
Nature
,
subsisting
in
Three
Persons
,
and
Three
Persons
existing
in
One
Essence
,
Unity
in
Trinity
,
and
Trinity
in
Unity
.
This
great
Point
is
not
only
very
hard
and
difficult
by
reason
of
the
Mystery
of
the
Eternal
,
unspeakable
and
incomprehensible
Generation
of
the
Son
of
God
by
the
Father
,
but
also
of
a
most
high
Concernment
;
First
,
Upon
the
Account
of
God's
Glory
,
for
to
deny
this
Doctrine
,
is
to
deny
the
True
God
,
because
[
](A41489-e19290-b)*
*
1
John
2.23
.
whosoever
denieth
the
Son
,
the
same
hath
not
the-Father
.
Secondly
,
Upon
the
Account
of
our
Salvation
,
which
by
no
means
can
be
obtained
without
it
,
let
Arminians
say
on
the
contrary
what
they
will
.
For
,
[
](A41489-e19330-b)†
†
John
17.3
.
this
is
eternal
life
to
know
thee
the
only
true
God
and
Jesus
Christ
whom
thou
hast
sent
:
And
who
is
he
but
[
](A41489-e19360-b)‖
‖
1
John
5.20
.
the
Son
of
God
,
the
true
God
,
and
eternal
life
.
We
say
,
Trinity
or
Triunity
not
Triplicity
,
for
this
last
implies
a
Composition
of
Three
Parts
;
Father
,
Son
,
and
Holy
Ghost
,
are
alius
&
alius
,
not
aliud
&
aliud
,
other
and
other
,
but
not
other
thing
and
other
thing
;
Three
distinct
Persons
,
but
One
and
the
same
Nature
;
we
distinguish
the
Persons
,
saith
[
](A41489-e19450-b)*
*
De
Trin.
&
Vnit
.
cap.
11.
Austin
,
but
divide
not
the
Deity
or
Essence
;
they
are
not
distinct
Essentially
,
for
there
is
but
one
Essence
,
but
personally
,
that
is
,
one
Person
is
not
the
other
,
the
Father
not
the
Son
,
nor
the
Son
the
Father
,
and
the
Holy
none
of
the
other
two
:
Peter
,
Paul
and
John
,
are
not
only
distinct
amongst
themselves
,
but
also
divided
one
from
another
;
so
they
are
three
Men
,
though
but
one
specifical
Nature
,
because
created
and
finite
;
but
in
an
infinite
Being
't
is
otherwise
,
Father
,
Son
,
and
Holy
Ghost
,
though
distinct
,
yet
not
divided
;
for
there
is
but
one
numerical
Nature
,
the
three
are
Consubstantial
or
Coessential
in
Nature
,
Coeternal
in
Time
,
and
Coequal
in
Power
.
The
Knowledge
of
One
God
may
be
had
by
the
Light
of
Nature
,
but
that
of
the
Holy
Trinity
,
only
out
of
Scripture
,
for
the
one
is
according
to
Reason
,
but
the
other
above
it
;
two
ways
there
are
to
know
God
,
the
1st
.
Nature
,
the
2d
.
Revelation
;
that
,
is
defectuous
,
this
is
perfect
to
which
God
tied
his
Church
,
which
alone
knoweth
and
calleth
upon
God
according
to
what
he
manifested
of
himself
in
his
Holy
Word
,
and
thereby
her
Religion
is
different
from
that
of
all
the
rest
of
the
World
,
and
there
is
no
other
saving
way
to
come
to
God
but
by
Christ
,
whose
Gospel
is
preached
as
the
only
Doctrine
of
Salvation
;
and
we
must
not
have
of
God
such
Notions
as
our
Fancy
or
natural
Reason
suggest
unto
us
,
but
such
as
he
hath
declared
in
his
Word
,
for
he
is
a
voluntary
Cause
of
all
,
whose
Ways
and
Methods
we
ought
to
observe
,
and
be
guided
by
,
in
our
Religion
,
for
[
](A41489-e19530-b)†
†
Ephes.
1.11
.
&
v.
5.
he
works
all
things
according
to
the
counsel
of
his
own
will
,
and
according
to
the
good
pleasure
of
his
will
:
Yet
this
Holy
Mystery
is
a
stumbling-block
unto
the
Jews
and
unto
the
Greeks
foolishness
,
and
both
look
upon
it
as
Heresie
,
though
if
God's
Word
be
the
Word
of
Truth
,
this
,
as
we
hope
to
shew
,
is
certainly
the
True
,
Sound
Doctrine
,
because
grounded
upon
it
,
though
unsound
Men
will
neither
believe
it
nor
consent
about
it
to
the
Faith
of
the
Primitive
Church
and
Orthodox
Doctors
of
all
Ages
nor
to
the
Confessions
of
Faith
of
all
Christian
Reformed
Churches
,
as
if
the
Spirit
of
God
and
of
Truth
was
departed
from
them
All
,
to
be
only
amongst
Socinians
.
Second
Substances
do
exist
only
in
the
First
,
Man
in
general
existeth
only
in
James
,
John
,
that
are
individual
,
and
Words
are
what
Use
makes
them
;
an
Indivisible
and
most
single
Essence
abstractively
considered
,
may
and
doth
concretively
exist
in
Three
Persons
;
no
Man
may
well
say
,
that
an
infinite
Essence
doth
not
admit
of
three
Modes
or
Manners
of
Subsistence
,
but
he
only
which
fancies
within
his
shallow
and
finite
Intellect
,
to
understand
perfectly
an
infinite
Nature
with
her
Modes
of
subsisting
,
which
to
pretend
to
,
implieth
Absurdity
and
Impiety
:
And
to
affirm
that
to
be
One
in
relation
to
its
Essence
,
and
many
as
to
the
Modes
,
is
no
more
contradictory
,
than
to
say
the
same
Man
is
real
in
respect
of
his
Essence
,
and
modal
as
to
his
Subsistence
;
wherefore
they
who
would
terminate
an
infinite
Essence
only
to
one
manner
of
subsisting
,
so
that
it
may
not
be
communicated
to
another
Person
;
either
they
understand
not
what
an
infinite
Nature
is
,
or
else
misTake
the
meaning
of
the
word
Terminate
or
Confine
,
which
is
not
to
prescribe
limits
,
for
that
an
infinite
Nature
doth
abhor
;
but
the
meaning
is
,
that
an
Essence
as
may
be
the
Father's
,
is
so
the
Father's
Essence
,
as
may
not
be
the
Son
's
in
the
same
manner
,
but
it
may
be
in
a
different
way
.
Upon
this
Matter
,
it
ought
carefully
to
be
observed
how
the
Divine
Essence
is
considered
either
Absolutely
or
Relatively
to
the
manner
of
existing
;
in
respect
to
both
,
the
Father
is
of
himself
,
in
relation
to
the
first
,
the
Son
also
is
of
himself
,
but
as
to
the
second
,
he
is
from
the
Father
,
so
is
the
Holy
Ghost
of
himself
in
respect
to
the
first
,
that
is
absolutely
consider'd
,
but
as
to
the
second
,
he
proceedeth
from
both
Father
and
Son
:
Wherefore
the
Father
is
absolutely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
self
God
,
because
both
as
to
his
Essence
and
as
to
his
Person
he
is
not
from
another
,
but
the
Son
and
Holy
Ghost
are
also
Self
God
,
though
not
as
to
the
Person
,
the
Son
being
begotten
by
the
Father
as
the
Holy
Ghost
proceedeth
from
both
;
but
as
to
the
Nature
,
because
both
are
by
that
Essence
which
is
not
produced
by
another
,
or
depend
upon
another
,
but
that
same
which
of
it self
and
by
it self
,
doth
exist
from
all
Eternity
;
the
Three
Persons
have
but
One
and
the
same
Essence
,
and
they
are
not
essentially
distinstinguished
.
The
Son
is
from
the
Father
by
Generation
,
not
as
to
his
Essence
,
but
in
relation
to
his
Person
;
not
absolutely
as
God
,
but
relatively
as
Son
,
for
the
Son
hath
the
same
Nature
and
Substance
as
the
Father
,
Self
God
as
he
,
though
not
in
the
same
manner
;
the
Father
may
not
be
called
Essentiator
,
if
I
may
so
say
,
of
the
Son
or
Holy
Ghost
,
nor
these
Essentiated
,
the
Son
is
God
of
himself
,
though
not
Son
of
himself
;
the
manner
whereby
theSon
is
said
to
be
from
the
Father
is
in
Scripture
described
by
the
word
Generation
,
which
is
nothing
else
but
a
Communication
of
one
and
the
same
Essence
or
Life
that
is
Eternal
and
Indivisible
,
as
expressed
Psal.
2.7
.
and
John
5.
v.
26.
which
are
not
to
be
confounded
with
,
nor
measured
by
physical
Generation
,
there
being
neither
priority
nor
posteriority
of
Duration
,
no
mutation
or
passing
from
Power
to
Act
,
from
a
not
Being
to
a
Being
,
from
a
division
and
multiplication
of
Essence
,
from
a
formal
Reason
of
active
and
passive
Generation
,
from
a
dependency
of
him
that
is
begotten
upon
him
that
hath
begotten
,
or
from
a
greater
to
the
lesser
;
so
there
is
no
such
Imperfections
as
are
in
Natural
and
Metaphysical
in
which
are
priority
and
posteriority
of
Nature
,
though
not
of
Time
:
So
there
is
no
Consequence
to
be
drawn
out
of
one
for
the
other
;
thus
though
a
natural
begetter
doth
efficiently
beget
of
himself
,
materially
from
himself
,
terminatively
out
of
himself
,
no
such
thing
is
to
be
conceived
of
this
Generation
of
the
Son
of
God
,
for
though
in
Human
Things
the
begetter
and
the
begotten
do
sometimes
differ
in
the
genus
,
sometimes
in
the
species
or
kind
;
in
Divine
Things
they
differ
only
in
the
modus
or
manner
:
This
Generation
is
without
any
Motion
,
hath
no
beginning
nor
ending
,
because
he
that
begets
and
he
that
is
begotten
are
Coeternal
.
What
we
say
of
the
Son
,
may
be
affirmed
of
the
Holy
Ghost
,
who
is
from
the
Father
and
from
the
Son
by
way
of
procession
,
not
as
to
the
Nature
but
as
to
the
Person
,
for
the
Essence
and
Self-being
of
the
Holy
Ghost
is
just
the
same
with
that
of
the
Father
and
of
the
Son
,
he
is
Self-God
Actually
though
not
Originally
,
Essentially
though
not
Personally
.
Now
these
Three
Persons
of
the
Godhead
are
distinguished
by
their
Names
,
Orders
,
Attributes
and
Workings
,
which
Distinctions
do
not
prejudice
either
the
Unity
or
Simplicity
of
Essence
,
for
it
is
not
composed
of
Persons
,
which
are
not
before
it
,
either
in
Time
or
Order
,
but
,
every
one
hath
the
whole
Essence
;
neither
can
the
Persons
be
said
to
be
composed
of
the
Essence
,
because
it
is
not
before
the
Persons
,
neither
doth
the
manner
of
subsisting
induce
any
Composition
into
the
Essence
,
only
a
Distinction
,
and
is
said
to
modificate
not
to
multiply
it
:
Now
the
modus
or
manner
is
here
improperly
taken
,
for
commonly
't
is
posterior
to
the
Subject
it
doth
modifie
:
But
in
this
,
it
is
not
so
,
there
is
not
in
the
Persons
of
the
most
Holy
Trinity
such
a
real
Distinction
as
is
between
Things
and
Things
,
for
the
Person
is
not
a
different
Thing
from
the
Divine
Essence
,
but
't
is
the
very
Essence
with
the
manner
of
subsisting
.
In
some
natural
Things
the
manner
of
them
is
hard
,
and
sometimes
impossible
to
be
understood
:
Can
a
Man
upon
sure
Grounds
find
out
how
Grass
and
Corn
grows
?
How
the
Wind
is
formed
?
Whence
it
comes
and
whither
it
goes
?
and
several
such
things
in
Nature
;
we
no
ways
doubt
but
that
there
are
in
the
World
those
who
pretend
to
know
all
things
,
and
pretend
for
most
things
to
give
Reasons
,
such
as
they
are
,
But
can
a
Man
know
how
he
himself
was
made
and
formed
?
How
his
Soul
came
to
be
united
to
his
Body
?
This
Ignorance
in
common
Matters
we
daily
see
and
feel
to
be
in
our selves
;
and
what
must
it
be
in
those
Spiritual
and
High
Ones
which
are
such
as
no
Eye
hath
seen
,
nor
Ear
hath
heard
,
nor
ever
entered
into
the
Heart
of
Man
,
and
which
't
is
impossible
for
the
Wit
of
Man
to
conceive
;
which
Consideration
should
curb
the
Idle
Curiosity
of
vain
Men
,
who
as
with
a
little
short
Line
,
would
with
their
shallow
Brains
fathom
the
bottomless
and
unsearchable
Depths
of
these
adorable
Mysteries
,
when
with
the
Apostle
[
](A41489-e19830-b)*
*
2
Cor.
12.4
.
that
was
caught
up
into
Paradise
,
and
heard
unspeakable
Words
,
they
should
cry
out
,
[
](A41489-e19850-b)†
†
Rom.
11.33
.
O
the
depth
,
that
cannot
be
fathomed
.
Yet
to
shew
we
are
not
altogether
unacquainted
with
the
Notions
and
Hypotheses
of
others
about
these
Matters
,
in
a
stammering
manner
,
let
us
say
,
that
the
[
](A41489-e19890-b)‖
‖
Psal.
147
5.
infinite
Vnderstanding
of
God
never
is
or
was
Idle
,
and
as
it
is
his
very
Being
,
so
from
all
Eternity
,
it
ever
was
taken
up
,
and
this
Understanding
of
God
being
All
in
All
,
it
cannot
meet
with
any
thing
but
himself
,
so
it
did
understand
and
conceive
it self
;
as
in
a
Looking-Glass
,
a
Man
doth
conceive
and
beget
a
perfect
Image
of
his
own
Face
,
so
God
in
beholding
and
minding
of
himself
,
doth
in
himself
beget
a
most
lively
and
perfect
Image
of
himself
,
and
this
in
the
Blessed
Trinity
is
the
Son
of
God
,
who
is
called
[
](A41489-e19920-b)*
*
Heb.
1
3.
the
perfect
Image
of
God
;
just
as
if
we
may
use
such
Comparisons
,
Wax
upon
a
Seal
hath
the
engraven
Form
of
the
Seal
,
so
the
Son
of
God
whom
his
Father
hath
begotten
of
his
own
Understanding
,
is
the
very
Form
of
his
Father's
Understanding
,
and
when
one
is
seen
,
the
other
is
seen
also
,
as
he
saith
to
Philip
,
[
](A41489-e19960-b)†
†
Joh.
14.9
.
he
who
hath
seen
me
hath
seen
the
Father
;
and
under
the
Name
of
Wisdom
,
he
saith
,
when
there
were
no
Depths
,
and
before
the
Mountains
were
settled
,
[
](A41489-e19990-b)‖
‖
Prov.
8.23
,
24
,
25.
I
was
brought
forth
.
And
as
in
God's
Essence
there
is
an
Understanding
,
so
there
is
[
](A41489-e20030-b)*
*
Isa.
46.10
.
a
Will
,
and
by
this
Will
God
according
to
his
own
Mind
,
applies
his
Power
,
where
,
when
,
and
how
he
thinks
good
;
and
as
his
Understanding
doth
so
his
Will
everlastingly
works
upon
himself
,
as
it
hath
no
other
Thing
to
work
upon
but
it self
,
it
delighteth
it self
in
the
Infinite
Goodness
which
it
knoweth
in
it self
,
and
that
Delight
which
God
or
his
Will
hath
in
its
own
Infinite
Goodness
,
produces
a
Subsistance
in
God
,
which
is
the
Holy
Ghost
,
and
that
mutual
Love
whereby
the
Father
takes
Delight
in
his
Son
,
which
is
his
own
Image
conceived
by
his
Understanding
,
and
the
Son
likewise
rejoyceth
in
his
Father
;
now
this
Action
of
the
Will
when
it
is
fulfilled
,
is
Liking
and
Love
,
as
when
a
Man
looketh
in
a
Glass
,
if
he
smiles
,
his
Image
doth
so
too
,
and
if
it
takes
Delight
in
it
,
it
takes
the
same
in
him
,
for
they
are
both
One
,
and
from
these
Two
doth
result
the
Third
,
all
Three
are
in
One
Face
,
of
One
Face
,
and
but
One
Face
:
Thus
if
we
will
make
use
of
our
Reason
in
these
Mysterious
and
Incomprehensible
Matters
,
we
must
stutter
and
stammer
;
wherefore
the
best
is
chiefly
,
and
only
to
stand
to
,
and
depend
upon
the
Revelation
thereof
that
God
hath
made
in
his
Word
,
beyond
which
.
Men
ought
not
to
presume
,
for
in
Matters
of
so
High
a
Concernment
to
speak
true
and
certain
Things
there
is
some
Danger
of
the
contrary
:
Herein
we
can
give
no
Examples
,
because
there
is
nothing
like
God
;
we
have
no
natural
Grounds
and
Principles
positively
to
prove
these
Truths
,
all
Comparisons
from
the
Sun
,
the
Soul
,
the
Rain-bow
,
a
Triangle
;
and
of
my
speaking
as
I
,
my
Word
,
and
my
Breath
are
Three
several
Things
different
one
from
another
,
yet
I
am
but
One
Man
,
and
such
like
lame
Comparisons
fall
very
short
of
Illustrating
these
Mysteries
,
if
we
cannot
understand
how
Original
Sin
is
propagated
in
us
,
seeing
our
Soul
is
not
ex
traduce
,
begotten
by
Parents
,
how
much
less
can
we
comprehend
that
Infinite
and
Eternal
Being
of
One
God
in
Three
Persons
.
After
this
,
is
it
not
Just
that
Men
should
own
how
the
Trinity
is
a
High
Mystery
which
falls
not
under
Senses
,
and
is
infinitely
above
our
Understanding
?
rather
to
be
believed
than
felt
or
understood
,
whereof
the
Revelation
ought
to
be
the
sufficient
and
only
Rule
,
as
when
Scripture
saith
,
[
](A41489-e20110-b)*
*
1
Joh.
5.7
.
there
are
three
in
Heaven
,
the
Father
,
the
Word
and
Holy
Ghost
,
and
these
three
are
one
;
I
must
not
puzzle
my
Brain
to
know
how
this
can
be
;
thus
when
the
Apostle
revealeth
there
is
to
be
a
Resurrection
of
the
dead
,
when
some
Men
will
say
,
[
](A41489-e20140-b)†
†
1
Cor.
15.35
,
36.
How
are
the
dead
raised
up
,
and
with
what
body
do
they
come
?
This
is
the
rational
Man
who
will
dive
too
far
,
the
Apostle
for
his
pains
calls
him
a
Fool
,
thou
fool
,
that
which
thou
sowest
is
not
quickned
except
it
die
;
so
in
Matter
of
God's
Decrees
,
thou
wilt
then
say
unto
me
why
doth
he
yet
find
fault
?
The
Apostle's
Answer
is
,
[
](A41489-e20190-b)*
*
Rom.
9.19
,
20.
Nay
,
but
O
man
,
who
art
thou
that
repliest
against
God
?
This
is
to
curb
that
idle
and
presumptuous
Curiosity
of
vain
and
foolish
Men
who
work
their
shallow
Brains
to
find
out
things
which
can
be
known
no
otherwise
than
by
Revelation
;
wherefore
let
us
stick
to
that
Rule
about
the
Holy
Trinity
,
we
can
and
must
know
no
more
than
is
revealed
in
Scripture
;
and
herein
we
must
follow
the
Example
of
the
Doctors
of
the
pure
Primitive
Church
,
who
borrowed
no
Arguments
of
Philosophy
against
the
Hereticks
that
troubled
them
,
but
only
out
of
Scripture
,
the
more
because
in
Matters
of
so
great
a
Concernment
as
are
the
Mysteries
of
the
Trinity
and
Incarnation
,
the
Devil
hath
used
his
strongest
Batteries
;
but
he
that
trusteth
to
his
own
Reason
,
will
fall
short
of
the
necessary
Knowledge
thereof
,
and
in
this
case
,
I
may
say
what
is
spoken
in
another
,
that
if
Men
had
been
satisfied
to
make
use
only
of
their
own
Eye
,
without
any
other
help
,
they
could
never
have
found
out
the
magnitude
of
the
Sun
,
&c.
if
so
in
the
Secrets
of
Nature
,
much
less
in
Things
of
Divine
Concernment
and
of
Deity
it self
;
in
human
and
finite
Things
we
conceive
well
enough
how
in
the
same
Nature
are
many
Persons
to
whom
it
is
communicated
,
but
that
that
Nature
is
but
one
and
the
same
,
and
that
so
many
Individuals
make
but
one
Man
in
the
kind
no
Mind
can
conceive
;
but
in
Men
the
Reason
of
the
Multiplication
is
in
the
finite
Individuals
,
which
are
not
only
distinct
one
from
another
,
but
also
have
their
several
Bounds
,
and
that
universal
Nature
is
,
as
if
it
were
,
rented
into
so
many
Parts
;
but
as
God
is
Infinite
,
the
Father
,
Son
and
Holy
Ghost
is
Infinite
,
the
Infinite
cannot
so
much
as
in
thought
be
separated
,
wherefore
it
must
not
be
thought
an
absurdity
if
in
Divine
Things
there
is
no
multiplicity
of
Gods
as
there
is
of
Men
in
human
Nature
;
but
still
after
this
reasoning
I
return
within
the
Circle
to
consult
Scripture
,
more
than
to
stretch
our
Reason
,
with
Job
let
us
say
,
[
](A41489-e20270-b)†
†
Job
11.7
,
8
,
9.
Canst
thou
by
searching
find
out
God
?
canst
thou
find
out
the
Almighty
unto
perfection
,
&c.
O
[
](A41489-e20300-b)‖
‖
Isai.
55.8
,
9.
my
thoughts
are
not
your
thoughts
,
neither
are
your
ways
my
ways
saith
the
Lord
.
Every
Man
may
in
this
Matter
apply
to
himself
what
is
said
,
in
the
Book
of
Proverbs
[
](A41489-e20340-b)*
*
Chap.
30.2.3
,
4.
,
Surely
I
am
more
brutish
than
any
man
,
and
have
not
the
understanding
of
a
man
.
I
neither
learned
wisdom
,
nor
have
the
knowledg
of
the
holy
.
Who
hath
ascended
up
into
heaven
,
or
descended
?
who
hath
gathered
the
winds
in
his
fists
?
who
hath
bound
the
waters
in
a
garment
?
who
hath
established
all
the
ends
of
the
earth
?
what
is
his
name
,
and
what
is
his
sons
name
,
if
thou
canst
tell
?
This
is
by
way
of
defiance
.
In
this
Controversie
Three
several
things
are
to
be
taken
notice
of
;
first
,
The
truth
of
the
thing
,
namely
,
that
there
is
a
God
,
but
One
God
and
Three
Persons
,
Father
,
Son
,
and
Holy
Ghost
,
which
to
hold
is
necessary
to
our
Faith
.
Secondly
,
the
Explanation
thereof
relating
to
the
Doctrine
which
we
already
have
said
several
things
about
,
whereunto
we
now
shall
in
part
repeat
,
and
in
part
add
these
few
things
:
Divine
Essence
communicable
to
Three
Persons
is
neither
multiplyed
nor
divided
,
as
't
is
in
Men
and
Angels
;
for
though
their
Natures
be
but
one
and
the
same
in
Species
,
yet
't
is
different
in
Number
,
but
in
the
Deity
not
so
;
for
the
same
Nature
in
Father
,
Son
,
and
Holy
Ghost
,
is
but
one
and
the
same
in
Number
:
in
the
Persons
is
an
order
of
origine
,
according
to
which
proceedeth
not
Essence
from
Essence
absolutely
consider'd
,
nor
Person
from
Essence
,
nor
one
God
from
another
God
,
but
one
Person
from
another
Person
,
and
from
other
Persons
very
God
of
very
God
;
for
the
Three
Persons
are
One
God
,
and
every
Person
is
perfect
God
;
in
every
Person
is
to
be
consider'd
the
common
and
the
proper
Mode
;
in
God
we
may
not
conceive
any
thing
besides
One
Essence
and
Three
Modes
,
whereby
with
the
Essence
are
constituted
Three
Persons
,
in
these
Persons
one
is
not
before
or
after
the
other
,
only
in
order
and
manner
of
subsisting
,
whatsoever
is
essential
is
common
to
the
Three
,
and
what
is
personal
is
proper
to
every
one
of
the
Three
;
the
Mode
or
Personality
is
the
Abstract
,
but
the
Mode
with
the
Nature
is
the
Concret
:
Here
is
no
Accident
,
no
Genus
,
no
Species
,
no
Difference
,
no
specific
Unity
in
God
,
but
an
essential
and
individual
Nature
.
The
Difference
of
Hypostases
or
Persons
in
Divine
Nature
is
from
the
different
relation
and
manner
of
Subsistence
,
which
cannot
be
confounded
.
There
are
essential
and
relative
Properties
,
the
first
belong
to
every
Person
,
because
every
Person
hath
the
same
Nature
;
but
not
the
second
,
whereby
they
are
distinguished
one
from
another
;
the
Son
is
not
the
Father
,
nor
the
Father
the
Son
:
This
also
is
to
be
taken
notice
of
,
that
a
finite
Nature
is
capable
of
Division
,
which
an
infinite
is
not
,
or
else
it
were
not
infinite
;
therefore
in
this
,
God's
Nature
admits
of
no
Comparison
with
any
created
one
whatsoever
.
The
Third
thing
to
be
observed
in
this
Controversie
is
,
the
Proof
,
not
to
be
taken
out
of
Nature
or
Reason
,
but
out
of
Scripture
,
of
both
Old
and
New
Testaments
;
and
herein
we
must
be
very
cautious
how
we
draw
and
press
Consequences
from
the
Creature
to
the
Creator
,
because
there
is
an
infinite
Disparity
and
Disproportion
between
them
,
as
there
is
between
a
finite
and
an
infinite
Nature
;
this
last
filleth
all
when
the
other
is
confined
within
narrow
bounds
;
for
the
infinite
,
as
we
said
,
being
communicated
,
is
neither
divided
,
multiplied
nor
alienated
:
Scripture
calls
God
,
the
True
God
,
God's
own
and
proper
Son
;
yet
Socinians
have
rather
in
the
Christian
Religion
to
admit
two
Gods
,
whereof
one
is
a
made
,
feigned
,
titular
God
,
than
a
plurality
of
Persons
in
the
Unity
of
Essence
,
which
Opinion
of
theirs
is
really
more
absurd
than
they
would
have
the
Truth
we
own
to
seem
to
be
;
because
it
doth
quite
destroy
divine
Nature
;
for
a
made
and
secondary
God
,
is
absurd
and
a
mere
Contradiction
,
as
good
as
to
say
,
God
no
God
:
This
is
a
Notion
borrowed
from
the
Heathens
who
had
their
Semi-gods
,
that
is
Men
,
who
in
their
life-time
having
done
some
great
Actions
,
were
after
their
death
,
by
Apotheosis
,
deifi'd
and
reckon'd
among
their
gods
:
According
to
this
fancy
our
Saviour
may
be
such
a
Heroe
and
God
,
as
their
Hercules
was
:
This
is
their
good
Christian
Doctrine
.
The
ground
of
their
Error
is
,
that
they
think
the
number
of
Persons
doth
multiply
the
Essence
;
also
they
make
a
Confusion
between
being
and
the
manner
of
it
:
And
they
ask
us
,
why
we
do
not
rather
multiply
Essences
in
the
plurality
of
the
Persons
,
than
Persons
in
the
Unity
of
Essence
?
whereunto
we
answer
,
that
we
therein
follow
the
Doctrine
of
the
Holy
Ghost
in
the
word
,
and
he
who
makes
Three
Essences
doth
also
make
Three
Gods
,
but
he
that
saith
there
is
One
divine
Nature
in
Three
Persons
doth
not
make
Three
Gods
;
now
Scripture
and
Reason
teach
us
there
is
but
One
God
,
and
the
same
Scripture
saith
also
,
Father
,
Son
,
and
Holy
Ghost
are
but
One
God
;
and
't
is
to
be
observ'd
how
the
word
Father
,
when
used
alone
,
as
't
is
in
the
Lord's
Prayer
,
without
relation
to
the
Son
,
is
,
as
well
as
that
of
God
,
common
to
the
Three
Persons
,
but
when
it
signifies
a
Person
of
the
Trinity
first
in
order
,
then
't
is
relatively
to
the
Son
.
Now
the
Plurality
of
Persons
in
One
divine
Essence
is
proved
by
Arguments
drawn
out
of
Five
several
Heads
,
whereof
the
First
doth
consist
in
several
clear
Testimonies
out
of
Scripture
.
Secondly
,
from
the
relatives
or
opposite
Relations
,
as
Father
,
Son
,
Spirit
,
to
beget
,
to
be
begotten
,
and
to
proceed
from
the
Father
and
from
the
Son
.
Thirdly
,
by
distinguishing
Properties
,
as
Creator
to
the
Father
,
Redeemer
to
the
Son
,
Sanctifier
to
the
Holy
Ghost
.
Fourthly
,
by
peculiar
Apparitions
to
be
read
in
both
the
Old
and
New
Testaments
.
And
Fifthly
,
by
different
Operations
;
the
Four
last
I
shall
not
insist
upon
,
only
some
of
them
I
shall
have
occasion
to
speak
of
in
some
place
of
my
Discourse
;
but
the
first
I
intend
by
the
Grace
of
God
chiefly
to
enlarge
upon
:
These
Scripture
Proofs
are
of
three
kinds
,
the
first
speaks
of
a
Plurality
of
Persons
in
God
,
the
second
of
Three
Persons
,
and
the
third
mentions
the
Son
by
himself
,
and
the
Holy
Ghost
by
himself
;
for
about
the
Father
there
is
no
Dispute
,
yet
to
avoid
Prolixity
,
we
shall
make
use
only
of
some
few
places
out
of
the
many
which
Scripture
doth
afford
.
We
shall
begin
with
that
of
Genesis
[
](A41489-e20640-b)*
*
Gen.
1.1
.
,
In
the
beginning
God
created
:
in
the
Hebrew
the
Word
God
is
in
the
Plural
Number
,
not
Eloah
which
is
the
Singular
,
but
Elohim
the
Plural
;
surely
there
must
be
some
reason
why
a
Nominative
in
the
Plural
is
joyned
to
a
Verb
in
the
Singular
as
Bara
is
,
that
signifies
created
;
certainly
this
shews
some
kind
of
Plurality
in
the
divine
Nature
,
we
may
well
say
it
is
not
without
cause
that
in
a
Tongue
whereof
in
a
special
manner
God
is
the
Author
,
and
in
which
are
many
Names
in
the
Singular
Number
,
yet
this
in
the
Plural
is
made
use
of
to
signifie
God
,
not
only
in
this
place
but
very
often
and
in
many
more
:
There
are
many
other
Names
of
God
;
but
none
more
frequently
used
than
this
in
the
Plural
:
Why
then
,
if
in
the
Godhead
there
be
but
One
single
Person
,
should
God
delight
so
much
in
being
called
so
often
in
the
Plural
?
I
say
farther
,
that
as
the
History
of
the
Creation
could
not
be
written
but
by
help
of
Revelation
,
and
that
God
chose
Moses
a
Man
of
very
great
Wisdom
,
so
〈◊〉
being
inspired
of
God
,
inserted
therein
nothing
〈◊〉
might
be
called
rash
and
superfluous
;
so
't
was
〈◊〉
at
a
venture
that
he
chose
that
Word
amongst
so
many
others
to
name
God
in
the
great
Work
of
Creation
,
which
being
terminated
outwardly
,
is
common
and
belongs
to
the
Three
Persons
of
the
Trinity
;
and
a
thing
very
observable
is
,
that
in
that
first
Chapter
of
Genesis
,
no
less
than
Thirty
two
times
that
very
same
word
Elohim
in
the
plural
is
construed
with
a
Verb
in
the
singular
,
when
in
the
Second
Chapter
that
of
Jehovah
,
which
is
a
singular
,
is
Eleven
times
joyned
to
the
Verb
of
a
singular
Number
:
What
else
can
the
plural
Number
in
God
signifie
but
some
Plurality
?
The
Name
Elohim
is
the
first
given
to
God
in
Scripture
,
and
though
it
be
plural
,
yet
't
is
not
personal
but
essential
,
and
according
to
the
Hebrew
Idiome
is
spoken
both
of
the
Nature
and
of
the
Persons
;
hence
there
is
only
One
Elohim
,
not
Three
,
as
in
the
Athanasian
Creed
't
is
well
observed
,
that
the
Father
is
Almighty
,
the
Son
Almighty
,
the
Holy
Ghost
Almighty
,
yet
not
Three
Almighties
but
only
One
;
now
the
Name
Elohim
being
derived
from
God's
Power
,
there
are
not
Three
Elohims
,
no
more
than
Three
Almighties
,
wherefore
't
is
joyned
with
an
Adjective
singular
,
Elohim
Zaddik
,
Deus
juste
,
O
God
,
righteous
,
Psal.
7.10
.
which
they
who
are
for
Three
Spirits
and
Three
Substances
are
desired
to
take
notice
of
,
and
how
their
Hypothesis
is
herein
contrary
to
the
Athanasian
Creed
.
Farthermore
,
in
the
beginning
of
the
[
](A41489-e20860-b)*
*
Exod.
20.2
.
Decalogue
,
this
word
Elohim
is
joyned
with
the
Pronoun
possessive
in
the
singular
thy
,
though
the
word
God
be
in
the
plural
;
and
[
](A41489-e20920-b)†
†
Josh.
24.19
.
elsewhere
we
have
it
joyned
with
an
Adjective
in
the
plural
,
and
with
a
Relative
in
the
singular
,
he
is
an
holy
God
,
he
is
in
the
singular
,
God
and
holy
are
in
the
plural
:
Nay
,
we
have
it
also
prefix'd
to
a
Verb
in
the
plural
,
where
Abraham
said
[
](A41489-e21020-b)*
*
Gen.
20.13
.
,
When
God
caused
(
this
Verb
is
in
the
plural
)
me
to
wander
:
So
we
have
it
elswhere
[
](A41489-e21060-b)†
†
2
Sam.
7.23
.
;
hence
we
may
conclude
,
how
in
the
Text
in
hand
,
not
by
chance
,
but
by
a
special
divine
direction
,
the
Name
God
is
in
the
plural
Number
,
and
in
the
place
already
quoted
in
the
Preface
of
the
Ten
Commandments
,
God
makes
use
of
the
Lord
Jehovah
and
God
Elohim
,
the
one
as
it
seems
to
declare
the
Vnity
of
his
Nature
,
and
the
other
the
Plurality
of
the
Persons
.
Adonai
a
Name
of
God
also
in
the
plural
Number
,
is
frequently
used
either
when
God
speaks
of
himself
,
or
Men
to
or
of
him
.
Another
Text
to
prove
the
Plurality
of
Persons
in
the
Godhead
is
this
[
](A41489-e21150-b)*
*
Gen.
1.26
.
,
Let
us
make
man
in
our
image
,
and
after
our
likeness
,
which
is
an
Exhortation
to
the
other
Persons
that
had
a
hand
in
the
Creation
,
the
Verb
and
the
Pronouns
are
used
in
the
plural
;
't
is
not
said
let
me
,
but
let
us
make
;
't
is
not
said
in
my
but
in
our
image
,
not
after
my
but
after
our
likeness
:
This
manner
of
speaking
so
different
from
the
foregoing
,
is
not
in
vain
,
but
with
a
purpose
to
give
us
,
for
whose
sake
that
History
was
written
,
a
Subject
to
meditate
upon
.
I
know
they
say
,
God
there
speaks
,
as
't
is
usual
with
Princes
,
in
the
plural
Number
,
for
Majesty
and
Greatness
sake
;
and
what
if
great
men
do
so
,
must
this
through
man's
wandrings
be
father'd
also
upon
God
?
Princes
do
represent
their
People
,
and
also
they
comprehend
their
Counsellours
;
whence
it
is
that
in
every
Proclamation
we
have
that
Form
,
By
the
Advice
of
our
Privy
Council
,
which
God
doth
not
want
:
Let
us
more
seriously
consider
this
,
doth
God
speak
it
to
no
body
,
(
I
am
necessitated
to
make
use
of
that
Expression
)
or
to
some
?
Surely
no
man
that
hath
any
regard
to
God
can
say
or
think
,
that
in
so
serious
a
matter
God
speaks
to
nothing
;
if
to
some
,
then
either
to
Angels
or
to
some
other
Creature
,
not
to
Angels
for
they
are
not
of
God's
Council
,
nor
to
any
other
of
the
Creatures
which
had
neither
Soul
nor
Reason
,
and
the
next
Verse
doth
decide
the
thing
[
](A41489-e21290-b)*
*
Vers.
27.
,
So
god
created
man
in
his
own
image
,
in
the
image
of
God
created
he
him
,
and
not
after
the
Image
of
Angels
,
or
of
any
other
Creature
;
neither
did
God
speak
to
the
Souls
,
for
as
yet
they
were
not
created
.
To
what
I
said
of
Angels
I
shall
add
,
that
this
could
not
be
spoken
to
them
,
for
they
neither
principally
or
instrumentally
had
any
hand
in
the
Creation
of
Man
;
for
they
could
not
,
the
Work
of
Creation
requiring
an
infinite
Power
,
but
it
must
be
to
the
other
persons
of
the
most
holy
Trinity
,
the
Word
and
the
Spirit
.
As
to
the
Enallage
,
or
that
manner
of
speaking
in
the
plural
for
Greatness
sake
,
we
own
it
hath
place
in
some
Languages
,
but
we
deny
it
ever
was
in
the
Hebrew
Tongue
in
the
Old
Testament
,
no
Man
,
no
person
in
Authority
,
no
Priest
,
no
Judg
,
no
King
ever
spoke
of
himself
in
the
plural
Number
:
Well
hath
the
Prophet
said
[
](A41489-e21350-b)†
†
Isai
40.12
,
13.7
.
,
Who
hath
directed
the
spirit
of
the
Lord
,
or
being
his
counsellor
hath
taught
him
?
But
for
any
one
,
Grotius
not
excepted
,
to
say
that
the
plural
Number
is
used
for
Greatness
or
Majesty
sake
,
is
certainly
to
prevaricate
in
the
Cause
of
God
;
for
as
't
is
contrary
to
the
Idiom
of
the
Hebrew
Tongue
,
so
to
the
practice
of
all
those
former
times
,
and
it
is
but
a
modern
Use
and
Invention
,
which
so
support
,
some
Men
,
contrary
to
all
true
Reason
,
have
forged
in
their
imagination
.
Besides
that
in
these
latter
times
wherein
the
Use
hath
been
introduced
,
no
Emperor
,
King
,
or
Prince
in
any
Language
useth
his
Proper
Name
or
Appellative
in
the
plural
Number
,
We
Leopolds
,
Williams
,
Henrys
,
Emperors
,
Kings
,
&c.
but
always
in
the
singular
,
Leopold
,
William
,
Emperour
,
King
.
Well
,
though
no
Man
of
what
rank
soever
spoke
after
that
way
,
we
find
God
hath
in
other
places
,
as
after
Adam's
Sin
[
](A41489-e21440-b)*
*
Gen.
3.22
.
,
Behold
,
the
man
is
become
as
one
of
us
,
not
as
I
,
but
one
of
us
;
then
there
is
more
than
One
person
,
for
God
speaks
of
himself
,
of
the
Deity
,
not
of
Angels
,
whom
he
makes
no
comparison
with
,
when
in
the
Transfiguration
the
Voice
came
from
Heaven
,
saying
[
](A41489-e21490-b)†
†
Mat.
17.5
,
8.
,
This
is
my
beloved
son
,
in
whom
I
am
well
pleased
;
't
is
observable
the
Apostles
saw
no
Man
save
Jesus
onely
,
that
it
might
appear
,
it
was
not
spoken
of
Moses
or
Elias
,
but
only
of
the
Lord
Jesus
:
Another
place
there
is
also
to
the
same
purpose
,
where
upon
the
occasion
of
the
building
of
the
Tower
of
Babel
[
](A41489-e21560-b)†
†
Gen.
11.6
,
7.
,
The
Lord
said
,
let
us
go
down
and
there
confound
their
language
;
't
is
not
said
I
will
,
but
let
us
go
●●wn
,
in
the
plural
Number
,
as
speaking
of
many
,
which
may
not
be
understood
of
the
Nature
which
is
most
singularly
One
,
but
of
the
Persons
.
Socinians
say
to
this
,
that
though
out
of
this
we
could
prove
Plurality
,
yet
we
must
not
conclude
for
a
Trinity
;
but
the
Cavil
is
vain
,
for
't
is
enough
that
the
Name
of
God
is
in
Scripture
attributed
only
to
Three
,
Father
,
Son
,
and
Holy
Ghost
,
to
infer
a
Trinity
,
and
't
is
well
known
how
Three
is
the
first
Number
of
the
plural
:
Hence
Hebrews
and
Greeks
do
distinguish
the
plural
Number
from
the
dual
;
neither
do
we
read
of
any
more
Terms
or
Words
than
two
of
divine
Emanations
,
namely
of
the
Son
by
Generation
,
and
of
the
Holy
Ghost
by
Procession
.
Our
second
kind
of
Arguments
consists
of
those
Texts
of
Scripture
,
which
do
expresly
declare
a
Trinity
,
as
is
that
when
our
blessed
Saviour
sends
his
Apostles
to
[
](A41489-e21700-b)*
*
Mat.
28.19
.
baptize
the
Nations
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
:
Hence
the
Son
and
Holy
Ghost
are
proved
to
be
Persons
,
because
we
are
distinctly
baptised
in
their
Name
;
to
baptise
in
one's
Name
is
to
make
him
disciple
,
or
initiate
and
bring
him
under
the
Discipline
of
him
in
whose
Name
he
is
baptized
;
now
if
the
Father
,
in
whose
Name
we
are
baptized
,
be
a
Person
,
so
must
the
Son
,
so
must
the
Holy
Ghost
be
,
because
in
every
circumstance
we
are
baptized
in
their
Name
as
well
as
in
the
Fathers
:
And
observe
,
it
is
not
said
in
the
Name
of
God
,
whereby
the
Essence
only
might
absolutely
be
taken
,
but
of
the
Father
,
Son
,
and
Holy
Ghost
,
to
shew
that
relative
Equality
which
is
between
the
Persons
that
have
but
one
and
the
same
Nature
:
In
this
Text
our
blessed
Saviour
with
his
own
Mouth
declared
the
Trinity
.
Another
place
very
plain
and
positive
to
our
purpose
is
this
[
](A41489-e21760-b)*
*
1
John
5.7
.
,
There
are
three
that
bear
record
in
heaven
,
the
Father
,
the
Word
,
and
the
holy
Ghost
,
and
these
three
are
one
:
Here
the
Trinity
of
Persons
and
Unity
of
Essence
are
so
clear
,
that
the
Adversaries
have
nothing
to
say
,
but
first
to
call
in
question
the
Verse
,
as
if
it
had
been
inserted
,
because
it
is
not
in
some
Greek
Copies
,
out
of
which
the
Enemies
of
the
Truth
did
formerly
take
it
away
,
but
we
have
it
in
so
many
others
,
even
before
the
Council
of
Nice
,
in
Cyprian's
time
,
that
there
is
no
just
ground
left
to
doubt
of
its
being
true
and
authentick
,
which
place
was
by
Athanasius
made
use
of
against
Arrius
:
In
this
Text
the
Apostle
doth
treat
of
confessing
and
believing
Jesus
Christ
to
be
the
Son
of
God
,
which
he
to
confirm
doth
bring
in
the
Article
of
the
holy
Trinity
,
whereof
he
is
the
second
Person
,
and
to
any
one
that
doth
seriously
consider
the
sense
and
scope
of
the
place
,
it
will
appear
,
how
without
that
Verse
there
would
be
a
breach
in
that
part
of
the
Chapter
to
bear
a
proportion
of
Three
that
bear
witness
in
Heaven
,
with
the
Three
that
bear
it
on
Earth
.
Their
next
Cavil
upon
this
place
is
,
upon
the
latter
part
of
the
Verse
,
and
these
three
are
one
,
that
is
,
say
they
,
not
in
Nature
but
in
Mind
and
Consent
,
which
is
as
absurd
as
if
one
would
say
,
when
Scripture
affirms
[
](A41489-e21860-b)*
*
Deut.
6
:
4.
Mark
12.29
.
,
O
Israel
,
the
Lord
our
God
is
one
Lord
;
the
meaning
is
only
the
Consent
of
many
Wills
;
but
doth
not
this
Oneness
of
Will
argue
a
Unity
of
Essence
?
For
how
can
there
naturally
and
essentially
be
one
Will
and
Consent
,
if
there
be
not
one
Essence
and
Nature
?
How
can
it
essentially
be
one
Will
,
if
there
be
not
one
but
many
divine
Natures
?
Rather
there
shall
be
many
different
Gods
,
whose
different
Wills
shall
oppose
one
another
,
than
the
which
nothing
can
be
more
absurd
.
Again
,
either
those
Persons
are
finite
or
infinite
;
if
finite
,
then
they
have
not
divine
Nature
,
which
is
infinite
;
if
infinite
,
then
they
do
penetrate
one
another
;
for
they
most
perfectly
and
infinitely
know
and
love
one
another
;
now
Love
is
an
earnest
.
desire
of
Union
,
so
then
they
be
most
intirely
united
.
The
Apostle
makes
the
necessary
difference
,
of
the
Three
on
Earth
he
saith
they
agree
in
One
,
but
of
the
Three
in
Heaven
he
saith
they
are
One.
Moreover
,
either
one
knows
something
which
the
other
doth
not
,
or
loves
something
which
the
other
doth
not
love
,
or
can
do
something
which
the
other
cannot
do
,
or
not
;
if
the
former
,
how
are
they
God
?
For
God
knows
and
can
do
all
;
if
the
last
,
then
not
only
they
have
one
Will
,
but
also
one
Mind
,
one
Power
,
one
Knowledg
,
one
Love
.
Now
let
Man
think
upon
several
Natures
of
the
same
kind
,
which
mutually
do
penetrate
themselves
,
and
by
a
mutual
inclination
do
embrace
and
unite
themselves
inseparably
,
and
have
the
same
Thoughts
,
Will
,
and
Action
;
doth
not
all
this
conclude
for
one
and
the
same
Nature
?
And
that
there
is
no
difference
but
in
some
manner
of
Existing
,
which
because
they
are
such
,
are
distinct
one
from
another
,
without
Confusion
;
all
which
from
Oneness
of
Will
,
leads
to
Oneness
of
Essence
;
for
the
Will
of
God
is
not
a
thing
different
from
his
Nature
.
Another
Text
wherein
the
most
holy
Trinity
is
demonstrated
,
and
not
only
may
be
read
but
also
be
heard
and
seen
,
is
that
about
our
Saviour's
Baptism
,
where
the
Father
speaks
from
Heaven
and
calls
him
his
Son
:
Christ
the
Son
is
baptized
,
and
the
Holy
Ghost
appears
in
the
shape
of
a
Dove
;
if
Men
do
believe
Scripture
,
this
they
must
believe
to
be
true
:
S.
Austin
lookt
upon
this
Text
as
a
strong
and
convincing
Proof
of
that
divine
and
essential
Truth
;
Vade
ad
Jordanem
,
&c.
saith
he
,
Go
to
the
River
Jordan
,
and
there
thou
shalt
find
the
holy
Trinity
,
and
be
convinced
of
the
Verity
thereof
.
Besides
these
we
have
a
Cloud
of
other
Witnesses
to
prove
this
Truth
,
where
the
Three
Persons
are
mentioned
under
their
proper
Names
;
and
first
[
](A41489-e21970-b)*
*
Acts
2.22
,
23.
,
This
Jesus
being
by
the
right
hand
of
God
exalted
,
and
having
received
of
the
Father
the
promise
of
the
Holy
Ghost
,
the
Three
Persons
are
plainly
named
:
Again
,
the
same
Jesus
Christ
was
declared
[
](A41489-e22030-b)†
†
Rom.
1.3
,
4.
to
be
the
Son
of
God
,
with
power
according
to
the
Spirit
of
holiness
:
Elsewhere
the
same
Apostle
saith
[
](A41489-e22090-b)‖
‖
Tit.
3.4
,
5
,
6.
,
God
saved
us
by
the
washing
of
regeneration
and
renewing
,
of
the
Holy
Ghost
through
Jesus
Christ
:
And
in
another
place
[
](A41489-e22130-b)‡
‡
Gal.
4.6
.
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
;
by
the
word
God
is
meaned
the
Person
of
the
Father
[
](A41489-e22190-b)*
*
Heb.
9.14
.
,
How
much
more
shall
the
blood
of
Christ
,
who
through
the
eternal
Spirit
offereth
himself
without
spot
to
God
:
Furthermore
[
](A41489-e22240-b)†
†
Ephes.
2.18
.
,
Through
him
[
Christ
]
we
both
have
an
access
by
one
spirit
unto
the
Father
.
Our
blessed
Saviour
himself
out
of
his
own
sacred
Mouth
doth
plainly
and
positively
speak
to
this
purpose
,
when
he
saith
[
](A41489-e22290-b)*
*
John
14.16.17
.
,
I
will
pray
the
Father
,
and
he
will
give
you
another
comforter
,
the
Father
,
I
the
Son
,
and
the
comforter
,
whom
he
calls
the
Spirit
of
Truth
,
are
Three
Persons
,
which
in
the
next
Chapter
[
](A41489-e22350-b)†
†
Chap.
15
26.
is
by
him
repeated
;
But
when
the
Comforter
is
come
whom
I
will
send
to
you
from
the
Father
,
even
the
Spirit
of
truth
.
One
Text
more
I
shall
bring
to
confirm
this
[
](A41489-e22420-b)*
*
2
Cor.
13.14
.
,
The
grace
of
the
Lord
Jesus
Christ
,
and
the
love
of
God
that
is
the
Father
,
and
the
communion
of
the
Holy
Ghost
be
with
you
all
.
And
in
the
Text
of
another
Apostle
[
](A41489-e22480-b)†
†
1
Pet.
1.2
.
are
contained
the
Workings
of
the
Three
Persons
in
the
Trinity
;
Elect
according
to
the
fore
knowledg
of
God
the
Father
,
through
the
sanctification
of
the
Spirit
unto
obedience
and
sprinkling
of
the
blood
of
Jesus
Christ
.
As
the
New
Testament
is
full
of
Proofs
to
confirm
this
holy
Doctrine
;
for
indeed
these
Mysteries
of
the
Trinity
and
Incarnation
are
more
clearly
and
fully
therein
related
,
so
out
of
the
Old
Testament
we
have
enough
to
confute
the
Enemies
of
this
Truth
;
and
because
we
look
upon
Socinians
in
their
Principles
to
be
a
sort
of
Jews
,
and
as
well
as
they
,
Blasphemers
against
our
holy
and
blessed
Saviour
,
so
we
will
bring
such
Arguments
against
them
,
as
we
would
if
we
were
disputing
against
unbelieving
Jew●
,
only
a
few
Texts
out
of
many
.
We
begin
with
the
Book
of
Genesis
,
Chap.
1.
wherein
is
contained
a
relation
of
the
History
of
the
Creation
,
which
is
a
Work
common
to
the
Three
Persons
of
the
Trinity
;
and
though
we
may
not
look
upon
it
as
the
clearer
upon
the
matter
,
yet
in
it
is
Light
enough
to
shew
the
Truth
we
now
assert
.
I
shall
say
nothing
of
the
Name
God
under
that
of
Elohim
,
which
already
we
have
spoken
of
,
as
representing
the
plurality
of
Persons
in
the
most
holy
Trinity
;
but
we
may
say
,
that
though
the
Name
God
was
there
(
which
it
is
not
)
in
the
singular
,
and
taken
for
the
Person
of
the
Father
,
yet
the
Son
had
a
hand
in
the
act
of
Creation
;
for
it
is
,
God
said
,
here
is
the
word
,
which
is
the
proper
Name
of
the
Son
our
Lord
Jesus
Christ
,
who
in
Scripture
,
especially
by
S.
John
,
is
so
often
called
by
that
Name
,
the
Word
:
God
saying
and
speaking
is
that
which
made
the
World
.
We
read
,
God
said
,
when
any
thing
was
created
,
which
being
compared
with
what
is
spoken
by
John
[
](A41489-e22620-b)*
*
John
1.3
.
,
All
things
were
made
by
him
,
that
is
the
Word
,
the
Person
of
Jesus
Christ
;
for
actiones
sunt
suppositorum
,
acting
is
proper
to
Persons
,
and
without
him
was
not
any
thing
made
that
was
made
;
now
that
Word
God
said
,
is
that
which
created
every
thing
;
so
then
here
is
the
Person
of
the
Son
,
but
we
also
find
the
Person
of
the
Holy
Ghost
,
Gen.
1.2
.
the
Spirit
of
God
moved
upon
the
face
of
the
waters
,
by
his
acting
represented
by
motion
,
to
cherish
,
give
life
and
motion
to
things
,
as
a
Hen
doth
when
sitting
upon
her
Eggs
;
for
the
word
in
the
Original
signifies
such
a
thing
:
This
sense
is
given
by
a
competent
Interpreter
[
](A41489-e22710-b)†
†
Psal.
33.6.9
.
,
By
the
word
of
the
Lord
were
the
heavens
made
,
and
all
the
host
thereof
by
the
breath
of
his
mouth
:
Here
we
can
read
distinctly
the
Lord
,
if
it
were
to
be
understood
only
of
the
first
Person
,
about
which
there
is
no
dispute
,
the
Word
,
and
the
Breath
or
Spirit
;
this
,
though
it
be
clear
,
I
could
set
in
a
greater
Light
,
with
comparing
it
with
other
places
,
which
I
now
forbear
to
do
,
because
I
shall
have
occasion
to
make
use
of
them
in
some
other
branch
of
my
Discourse
.
Another
Text
is
this
[
](A41489-e22790-b)*
*
Isai.
42.1
.
,
Behold
my
servant
whom
I
uphold
,
mine
elect
in
whom
my
soul
delighteth
:
I
have
put
my
spirit
upon
him
;
besides
the
Person
that
speaks
,
namely
the
Father
,
here
we
have
the
Son
under
the
name
of
his
Servant
,
of
his
elect
,
in
whom
his
Soul
delighteth
,
whereby
none
may
deny
the
Lord
Jesus
to
be
understood
,
and
the
Holy
Ghost
or
Spirit
:
Nothing
better
than
this
can
quadrate
with
the
History
of
our
Saviour's
Baptism
[
](A41489-e22860-b)‖
‖
Matth.
3.16
.
.
And
in
another
place
of
the
same
Prophet
[
](A41489-e22880-b)†
†
I●al
6.3
.
,
when
he
saw
the
Vision
,
and
heard
that
Trisagion
,
or
holy
,
holy
,
holy
,
which
long
after
was
also
heard
by
John
[
](A41489-e22930-b)*
*
Rev.
4
8.
,
that
three-fold
repetition
of
God's
Name
compar'd
with
the
proper
Hypotheses
of
the
antient
Jews
'
,
that
it
signified
three
things
in
God
,
is
adapted
to
the
Trinity
of
Persons
;
in
S.
John's
Vision
we
have
some
enlargement
as
to
the
Lord
Jesus
represented
by
the
Lamb
;
for
the
same
Twenty
four
Elders
and
Four
Beasts
[
](A41489-e22960-b)*
*
Rev.
5.8
,
9
,
13.
fell
down
before
the
lamb
,
and
sung
a
new
song
:
and
every
creature
which
is
in
heaven
,
and
on
the
earth
,
and
under
the
earth
,
and
such
as
are
in
the
sea
,
paid
the
same
Worship
to
the
Lamb
as
to
him
that
sitteth
on
the
Throne
.
Again
,
the
same
Prophet
[
](A41489-e22990-b)†
†
Isai.
61.1
.
,
The
spirit
of
the
Lord
is
upon
me
,
for
he
hath
anointed
me
,
this
to
be
understood
of
Christ
,
as
applyed
,
Luke
4.18
.
and
of
the
Holy
Ghost
by
the
anointing
,
for
he
was
anointed
with
the
Oyl
of
Gladness
,
that
is
the
Graces
of
the
Spirit
.
These
Three
are
also
to
be
read
amongst
the
last
Words
of
David
[
](A41489-e23050-b)*
*
2
Sam.
23.2
.
,
saying
,
The
Spirit
of
the
Lord
spake
by
me
,
and
the
Word
was
in
my
tongue
;
here
is
the
Lord
,
the
Word
,
and
the
Spirit
.
To
the
same
purpose
speaks
another
Prophet
[
](A41489-e23140-b)†
†
Hagg.
2.5
.
,
according
to
the
word
that
I
covenanted
with
you
,
when
ye
came
out
of
Egypt
,
so
my
Spirit
remaineth
among
you
;
the
Father
,
with
the
Word
his
Son
,
and
his
Spirit
made
a
Covenant
with
Israel
.
There
are
several
other
Texts
in
the
Old
Testament
,
of
the
Nature
of
One
which
I
already
made
use
of
,
I
mean
of
the
thrice
holy
,
wherein
the
Name
of
God
or
Lord
is
thrice
repeated
;
I
own
I
have
such
a
persuasion
of
the
infinite
Wisdom
of
God
,
as
to
believe
there
is
nothing
at
all
in
his
Word
but
what
there
is
a
particular
reason
for
it
to
be
in
,
and
in
this
belief
of
mine
I
am
confirmed
by
what
our
blessed
Saviour
saith
in
earnest
,
and
with
a
strong
Asseveration
[
](A41489-e23210-b)†
†
Matt.
5.18
.
,
Verily
I
say
unto
you
,
till
heaven
and
earth
pass
,
one
jot
or
one
tittle
shall
in
no
wise
pass
from
the
law
till
all
be
fulfilled
;
and
I
am
sufficiently
satisfied
,
that
though
through
the
Infirmity
of
our
Nature
in
the
Ignorance
of
our
Mind
,
we
cannot
apprehend
the
Causes
of
many
things
in
the
Word
of
God
,
yet
therein
is
nothing
without
a
Cause
:
So
out
of
that
Principle
,
I
dare
say
,
God
meaneth
something
when
in
the
Blessing
which
he
prescribed
to
be
pronounced
to
the
People
,
the
Lord's
Name
is
thrice
in
it
thus
,
[
](A41489-e23240-b)*
*
Numb.
6.24
,
25
,
26.
The
Lord
bless
thee
and
keep
thee
,
the
Lord
make
his
face
shine
upon
thee
and
be
gracious
unto
thee
,
the
Lord
lift
up
his
countenance
upon
thee
,
and
give
thee
peace
;
and
when
God
speaks
unto
Moses
,
he
dictates
what
he
was
to
speak
to
the
Children
of
Israel
when
he
was
come
to
them
in
his
Name
,
that
is
,
The
Lord
God
of
your
Fathers
,
one
would
have
thought
this
had
been
enough
,
but
no
,
for
he
addeth
,
[
](A41489-e23300-b)†
†
Exod.
3.15
.
The
God
of
Abraham
,
the
God
of
Isaac
and
the
God
of
Jacob
;
it
was
the
same
God
,
yet
thrice
named
.
So
when
the
Law
is
given
,
he
saith
[
](A41489-e23330-b)‖
‖
Exod.
20.5
.
I
the
Lord
thy
God
am
a
jealous
God
;
once
Lord
and
twice
God
,
which
is
the
same
;
so
in
another
place
,
the
[
](A41489-e23360-b)*
*
Psalm
136.1
,
2
,
3.
Psalmist
exhorteth
thrice
to
give
thanks
,
to
whom
?
unto
the
Lord
,
unto
the
God
of
Gods
,
to
the
Lord
of
Lords
.
One
more
I
shall
quote
,
and
't
is
this
,
[
](A41489-e23410-b)†
†
Isa.
33.22
.
The
Lord
is
our
Judge
,
the
Lord
is
our
Lawgiver
,
the
Lord
is
our
King
:
Why
thrice
and
no
more
?
Surely
God
aims
at
something
,
for
as
he
doth
nothing
,
so
he
saith
nothing
in
vain
,
these
things
are
not
in
by
Chance
;
and
seeing
with
a
full
assurance
,
I
believe
according
to
Revelation
a
Trinity
of
Persons
in
the
Divine
Nature
,
Why
should
not
I
also
believe
that
these
things
relate
to
it
?
Now
if
one
would
seriously
attend
upon
these
quoted
places
,
and
compare
them
with
others
of
the
same
kind
,
may
be
God
would
impart
upon
the
Matter
,
greater
Discoveries
than
I
for
the
present
am
able
to
give
,
only
this
I
shall
add
,
how
the
Name
Jehovah
,
called
in
Greek
,
Tetragrammaton
,
because
it
originally
consists
only
of
four
Letters
,
signifieth
both
God's
Self-existence
,
for
the
Root
whence
't
is
derived
doth
denote
to
be
,
and
also
his
Eternity
,
for
it
contains
all
times
,
to
come
,
present
and
past
;
one
,
out
of
the
two
first
Letters
draws
the
Words
beginning
and
to
live
,
and
the
third
having
a
Vertue
of
copulating
or
joyning
together
,
is
for
Love
,
whereby
is
denoted
the
Holy
Ghost
,
as
by
the
two
before
are
Father
and
Son
,
and
because
the
second
Letter
h
is
twice
in
,
he
would
have
both
Natures
in
the
Second
Person
of
the
most
Holy
Trinity
to
be
meaned
:
tho'
I
have
nothing
to
say
against
these
mysterious
Interpretations
which
may
be
well
grounded
,
yet
we
build
not
our
main
Arguments
thereupon
;
however
,
knowing
that
essential
and
incommunicable
Holy
Name
to
confist
of
three
different
Letters
,
I
can
see
nothing
to
hinder
me
from
believing
,
that
that
same
Nature
is
communicated
to
Three
Persons
,
and
as
the
same
Letter
is
twice
in
,
it
doth
signifie
Two
Natures
in
One
Person
,
especially
it
falling
upon
the
Second
Letter
relating
to
the
Second
Person
of
the
most
blessed
Trinity
,
and
as
God
is
the
Author
of
the
Name
,
Why
may
not
he
in
his
Infinite
Wisdom
therein
denote
some
Mystery
?
This
I
take
to
be
Rational
.
Here
I
must
not
omit
for
Proof
of
this
great
Truth
,
to
bring
in
our
Creed
called
the
Apostolical
as
an
Evidence
;
I
meddle
not
with
the
others
,
for
the
Adversaries
will
not
own
them
,
though
they
ever
were
by
better
,
more
Learned
,
more
Pious
and
Sound
in
all
Ages
than
they
are
,
or
I
doubt
can
be
:
I
know
the
World
hath
afforded
some
Men
who
out
of
a
vain-glory
,
and
to
seem
to
be
something
,
through
a
tryal
of
their
Parts
,
have
attempted
to
enervate
with
their
Criticisms
the
Strength
and
Orthodoxy
of
these
Creeds
,
but
as
to
this
,
Socinians
themselves
can
except
against
it
,
no
more
than
they
do
against
the
written
Word
of
God
whence
this
is
extracted
;
Father
,
Son
,
and
Holy
Ghost
are
all
Three
named
in
the
Creed
,
and
as
the
Word
God
is
expressed
when
joined
with
the
Father
,
so
't
is
understood
of
Son
and
Holy
Ghost
,
thus
I
believe
in
God
his
only
begotten
Son
,
and
I
believe
in
God
the
Holy
Ghost
,
for
to
them
it
also
doth
belong
,
and
as
there
we
profess
to
believe
in
,
that
is
,
to
put
our
whole
Trust
and
Confidence
,
not
only
in
the
Father
,
but
also
in
the
Son
and
in
the
Holy
Ghost
,
so
thereby
we
own
and
declare
them
to
be
God
as
the
Father
;
and
in
the
Lord's
Prayer
which
is
part
of
the
Worship
we
render
unto
God
,
though
we
name
but
One
that
is
the
Father
,
yet
we
mean
all
,
for
the
Word
is
taken
Essentially
,
for
Father
,
Son
,
and
Holy
Ghost
,
and
not
personally
,
only
for
the
first
Person
,
because
the
whole
Trinity
are
our
Father
in
respect
of
Creation
,
Preservation
,
and
Redemption
for
every
such
outward
Work
,
as
said
before
,
is
common
to
the
Three
Persons
,
and
so
we
address
our
Prayer
to
all
Three
.
Now
I
shall
lay
down
some
few
Arguments
to
prove
the
Truth
:
this
is
one
,
he
in
whose
Name
we
are
Baptized
,
is
the
True
Eternal
God
,
but
we
are
Baptized
in
the
Name
of
the
Father
,
Son
and
Holy
Ghost
,
therefore
they
Three
are
True
Eternal
God
,
the
major
is
clear
,
for
Baptism
is
a
Covenant
not
with
Man
or
any
Creature
,
but
with
God
alone
,
as
it
appears
out
of
[
](A41489-e23570-b)*
*
1
Pet.
3.21
.
Peter
,
where
Baptism
is
called
a
Stipulation
or
Answer
of
a
good
Conscience
towards
God
.
Secondly
,
They
in
whose
Name
we
are
Baptized
,
do
justify
us
,
but
we
are
Baptized
in
the
Name
of
Father
,
Son
,
and
Holy
Ghost
;
wherefore
they
justify
us
,
and
consequently
they
be
True
Eternal
God
,
for
none
can
justify
but
[
](A41489-e23610-b)†
†
Rom.
4.5
.
&
chap.
8.33
.
God
alone
.
Thirdly
,
They
who
regenerate
us
are
the
True
Eternal
God
,
but
they
in
whose
Name
we
are
baptized
do
regenerate
us
.
Ergo
,
They
are
the
True
Eternal
God
,
such
as
Father
,
Son
and
Holy
Ghost
,
if
they
deny
those
in
whose
Names
we
are
baptized
to
justify
and
regenerate
us
,
we
prove
it
,
for
the
Washing
in
Baptism
signifieth
our
Justification
and
Regeneration
which
is
performed
by
those
in
whose
Names
we
are
baptized
,
which
is
clear
out
of
St.
Paul's
Words
,
That
[
](A41489-e23670-b)‖
‖
Ephes.
5.26
.
be
,
Christ
,
might
sanctify
and
cleanse
it
,
the
Church
,
with
the
washing
of
water
by
the
word
;
and
in
another
place
,
He
[
](A41489-e23730-b)*
*
Tit.
3.5
.
saved
us
by
the
washing
of
regeneration
;
and
another
Argument
is
this
,
they
who
save
us
are
True
Eternal
God
,
but
Father
.
Son
and
Holy
Ghost
do
,
therefore
they
are
the
True
Eternal
God
;
the
major
Proposition
is
proved
out
of
the
Prophet
,
[
](A41489-e23770-b)†
†
Isa.
45.15
,
17
,
21.
O
God
of
Israel
,
the
Saviour
;
also
,
Israel
shall
be
saved
in
the
Lord
with
an
everlasting
salvation
;
and
,
I
the
Lord
,
and
there
is
no
God
else
besides
me
,
a
just
God
and
a
Saviour
,
there
is
none
besides
me
;
the
Expression
in
the
Name
of
the
Father
,
is
observable
,
for
the
Name
signifies
[
](A41489-e23820-b)‖
‖
Malac.
1.6
.
Authority
;
now
because
the
Authority
of
the
Father
,
Son
and
Holy
Ghost
,
is
but
one
and
the
same
,
for
we
are
equ●lly
baptized
in
their
Name
,
so
the
Dignity
is
the
same
,
if
so
then
these
Three
Persons
are
but
One
God
,
for
none
can
have
equal
Dignity
with
the
Father
,
except
he
be
God
,
such
a
Dignity
have
the
Son
and
Holy
Ghost
;
against
this
they
object
how
the
Fathers
are
said
[
](A41489-e23850-b)*
*
1
Cor.
10.2
.
to
be
baptized
unto
Moses
,
but
that
's
not
to
the
purpose
,
't
is
of
a
different
Nature
,
in
that
place
the
Design
is
to
shew
the
Sacraments
of
the
Jews
to
be
the
Types
and
Figures
of
ours
,
but
here
the
Question
is
about
the
Name
and
Authority
whereby
we
are
baptized
,
they
were
baptized
under
the
Ministery
,
but
not
in
the
Name
of
Moses
,
so
now
Ministers
do
baptize
but
not
in
their
own
Name
or
Authority
.
CHAP.
V.
Of
Christ's
Divinity
.
NOW
I
must
come
to
the
Third
Classis
of
my
Proofs
out
of
Scripture
,
namely
those
Texts
which
speak
singularly
of
the
Son
as
True
Eternal
God
,
the
like
of
the
Holy
Ghost
.
As
our
Blessed
Saviour
from
the
beginning
of
the
World
to
the
time
he
was
manifested
in
the
Flesh
,
was
the
Chief
Object
of
Prophecies
,
because
in
him
through
an
eternal
and
unchangeable
Decree
was
the
Ground
of
the
greatest
of
all
outward
God's
Works
,
for
I
look
upon
Redemption
on
some
Account
,
greater
than
Creation
,
so
from
time
to
time
God
took
care
to
renew
and
confirm
the
first
gracious
Promise
of
the
Seed
of
the
Woman
,
under
several
Names
of
Shiloh
,
Messiah
,
Emmanuel
,
the
Branch
,
&c.
and
to
describe
him
with
several
Names
and
Circumstances
,
that
when
he
was
come
,
there
should
be
no
just
Cause
to
mistake
or
deny
him
to
be
he
and
the
same
,
and
withal
it
was
declared
what
he
should
be
in
his
Person
,
and
do
in
his
Office
,
so
also
what
he
was
before
he
came
,
namely
God
by
his
Nature
and
Attributes
,
all
which
after
his
Incarnation
was
so
highly
confirmed
both
by
a
farther
Revelation
and
many
Wonders
;
but
as
[
](A41489-e23970-b)†
†
Luk.
2.34
.
he
was
set
for
a
sign
which
should
be
spoken
against
;
so
then
he
was
opposed
,
and
so
is
now
by
the
Enemies
to
his
Person
,
Offices
and
Doctrine
;
but
against
such
detestable
Wretches
he
hath
not
left
himself
without
Witnesses
to
make
himself
known
to
be
what
he
really
is
,
even
God
blessed
for
ever
;
wherefore
our
Saviour
commands
us
to
[
](A41489-e24000-b)*
*
John
5.39
.
search
the
Scriptures
,
for
they
testify
of
him
,
therein
we
shall
find
his
Deity
;
this
course
himself
took
,
when
beginning
at
Moses
and
all
the
Prophets
he
expounded
unto
them
in
all
the
Scriptures
the
Things
concerning
himself
.
To
this
purpose
the
Word
doth
afford
such
a
plenty
and
variety
of
Matter
in
such
an
essential
Point
of
our
Faith
,
and
so
necessary
to
be
known
,
that
indeed
it
would
go
near
to
run
one
into
some
Confusion
,
except
some
Method
be
used
to
prevent
it
:
the
Difficulty
lays
not
in
what
to
say
,
but
how
to
say
it
,
wherefore
our
Discourse
and
Arguments
must
be
reduced
under
several
Heads
and
Classes
,
as
may
be
Names
,
Attributes
,
Works
and
Worship
of
God
.
Some
Words
used
in
this
Matter
,
are
in
Scripture
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Godhead
,
which
some
would
have
to
differ
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Divinity
,
as
cause
an
effect
,
the
first
the
Essence
,
the
last
a
Gift
communicated
;
though
in
Scripture
they
be
synonimous
,
and
both
translated
Godhead
;
in
Scripture
are
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
One
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Three
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Subsistance
or
Person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
:
others
are
derived
,
as
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
One
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Three
,
are
derived
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Unity
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Trinity
;
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Being
or
Existing
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Essence
.
St.
John
alone
calls
the
Son
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Word
,
and
St.
Paul
alone
,
or
the
Author
of
the
Epistle
to
the
Hebrews
calls
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Character
of
the
express
Image
of
the
Person
of
the
Father
.
Of
the
Names
of
God
,
some
signify
the
Essence
as
Jehovah
,
Proved
from
the
Names
.
Jah
,
Ehejah
;
others
the
Attributes
as
Elehim
Schaddai
,
Adonai
,
&c.
and
in
the
New
Testament
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lord
,
are
frequent
.
Jehovah
signifies
God's
Essence
in
Three
manners
;
First
,
First
,
Jehovah
.
That
he
is
of
himself
and
of
no
other
.
Secondly
,
All
other
Things
are
from
him
,
not
from
themselves
,
or
from
any
else
.
Thirdly
,
That
he
is
true
in
his
Promises
and
Threatnings
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
absolutely
attributed
to
God
,
answereth
that
of
Jehovah
,
for
he
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Self-Lord
and
of
his
Nature
.
The
Name
Jehovah
is
properly
,
absolutely
,
and
without
any
adjection
attributed
to
the
Son
,
as
it
must
amongst
other
places
be
understood
in
that
wherein
't
is
said
.
[
](A41489-e24400-b)*
*
Gen.
19.24
.
The
Lord
rained
upon
Sodom
and
upon
Gomorrah
brimstone
and
fire
from
the
Lord
;
the
Lord
from
the
Lord
is
a
Tautology
,
and
a
gross
one
too
,
which
God
is
not
capable
of
,
were
it
not
that
as
the
Father
hath
committed
all
Judgment
to
the
Son
,
upon
that
occasion
,
the
Son
executed
Judgment
against
those
wicked
Cities
,
and
to
prove
the
Truth
of
this
Interpretation
we
have
two
undeniable
Evidences
,
the
Expressions
of
one
are
just
as
in
this
place
;
and
of
the
other
,
they
are
to
the
same
purpose
,
David
is
the
first
,
[
](A41489-e24440-b)*
*
Psaim
110.1
.
The
Lord
said
unto
my
Lord
,
which
our
Saviour
explains
of
[
](A41489-e24470-b)†
†
Mat.
22.44
.
himself
;
the
other
Witness
is
[
](A41489-e24490-b)‖
‖
Hos.
1.7
.
Hosea
by
whom
God
saith
,
I
will
save
the
house
of
Judah
by
the
Lord
their
God
;
not
only
he
calls
him
their
Lord
,
but
also
their
God
.
Here
we
have
the
True
,
Eternal
,
and
Infinite
God
,
whose
Word
came
to
the
Prophet
,
saying
,
he
will
have
mercy
upon
the
House
of
Judah
;
and
I
hope
hitherto
we
are
agreed
,
he
promiseth
to
save
them
,
By
whom
?
By
the
Lord
their
God
,
that
is
the
Lord
God
of
Judah
,
for
he
speaks
to
,
and
of
the
House
of
Judah
;
he
then
by
whom
they
are
to
be
saved
is
the
True
God
of
Israel
,
for
certainly
the
God
of
Judah
and
Israel
is
one
and
the
same
God
,
and
not
two
;
for
their
Saviour
is
their
God
:
the
next
thing
to
be
known
is
,
who
is
meaned
by
this
Lord
God
of
theirs
;
not
properly
and
immediately
the
Person
that
speaks
,
for
then
he
would
have
said
,
I
will
save
them
by
my self
,
as
upon
another
occasion
he
said
,
[
](A41489-e24600-b)*
*
Gen.
22.16
.
By
my self
have
I
sworn
,
and
in
some
other
places
;
wherefore
here
another
Person
is
to
be
understood
,
or
else
the
designation
of
another
had
been
superfluous
and
not
to
the
purpose
;
but
here
is
a
visible
distinction
of
Persons
,
he
that
speaks
and
promiseth
to
save
them
,
and
he
by
whom
they
shall
be
saved
;
according
to
the
whole
Analogy
of
Faith
,
this
Prophecy
relateth
to
the
Messiah
,
the
Son
of
God
whom
the
Father
out
of
his
own
Bosom
was
to
send
into
the
World
to
save
it
;
and
the
Lord
Jesus
was
the
Messiah
which
at
that
time
was
to
come
,
and
came
since
,
who
by
the
Prophet
is
called
the
Lord
God
of
Judah
,
which
was
fulfilled
when
the
Angel
said
unto
the
Shepherds
,
[
](A41489-e24660-b)†
†
Lu.
2.11
.
Vnto
you
is
born
this
day
in
the
City
of
David
a
Saviour
which
is
Christ
the
Lord
;
who
came
to
save
his
People
,
the
True
Judah
and
Israel
of
God
,
not
according
to
the
Flesh
,
but
the
promise
,
from
their
Sins
and
from
the
Punishments
which
thereby
they
had
deserved
,
so
the
Lord
Jesus
is
the
True
Lord
God
of
Israel
,
for
the
House
of
Israel
or
Judah
hath
no
other
Prince
and
Saviour
to
[
](A41489-e24750-b)*
*
Act.
5.31
.
give
them
repentance
and
forgiveness
of
sins
,
but
the
Lord
Jesus
who
in
this
same
place
is
called
Prince
;
now
the
Title
of
God
of
Israel
,
the
true
,
eternal
and
undoubted
God
,
doth
in
many
places
of
Scripture
appropriate
to
himself
,
and
communicateth
to
none
besides
;
[
](A41489-e24800-b)†
†
Joh.
1.49
.
Nathanael
called
Jesus
Christ
,
the
Son
of
God
and
the
King
of
Israel
,
and
we
know
he
spoke
Truth
as
did
David
when
he
saith
,
[
](A41489-e24850-b)‖
‖
Psal.
22.28
.
the
Kingdom
is
the
Lord's
,
and
he
is
the
governour
amongst
the
nations
,
and
we
are
sure
that
Psalm
hath
a
relation
to
the
Lord
Jesus
,
and
if
any
doubt
remaineth
,
it
is
explained
in
the
Person
of
the
[
](A41489-e24880-b)*
*
Rev.
12.5
.
man
child
who
was
to
rule
all
nations
with
a
red
of
iron
;
and
this
is
fully
interpreted
of
the
Person
whom
the
Lord
hath
said
to
,
thou
art
my
Son
,
and
hath
given
to
,
[
](A41489-e24920-b)†
†
Psal.
2.7
,
8
,
9.
the
heathen
for
his
inheritance
,
&c.
which
he
shall
break
with
a
rod
of
iron
.
In
the
Old
Testament
we
read
of
an
Angel
who
appeared
at
several
times
,
and
spoke
as
to
Hagar
,
he
is
called
the
Angel
of
the
Lord
,
and
was
the
Lord
Jehovah
himself
[
](A41489-e24990-b)‖
‖
Gen.
16.13
.
for
she
called
the
Name
of
the
Lord
that
spake
unto
her
,
thou
God
seest
me
;
a
second
time
he
appeared
unto
her
and
said
,
lift
up
the
lad
Ishmael
,
for
I
will
make
him
a
great
nation
,
this
certainly
was
an
increated
Angel
,
namely
,
the
Son
of
God
,
for
no
created
Angel
could
make
such
a
Promise
,
it
being
beyond
the
Power
of
any
creature
to
perform
it
,
and
that
Angel
is
called
Jehovah
,
upon
the
occasion
of
sacrificing
Isaac
,
and
that
he
was
God
himself
,
it
appears
not
only
from
the
Nature
,
but
also
from
the
Words
he
spake
,
Seeing
,
said
he
,
[
](A41489-e25070-b)*
*
Gen.
22.11
,
12
,
15
,
16.17
,
18.
thou
hast
not
held
thy
Son
,
thine
only
Son
from
me
;
now
that
Son
was
to
have
been
sacrificed
to
God
and
none
else
;
and
this
is
confirmed
beyond
all
doubt
when
't
is
said
,
And
the
Angel
of
the
Lord
called
unto
Abraham
out
of
Heaven
the
second
time
,
and
said
,
by
my self
have
I
sworn
,
&c.
that
in
blessing
I
will
bless
thee
,
and
in
multiplying
I
will
multiply
thy
seed
as
the
Stars
of
heaven
,
and
as
the
sand
that
is
upon
the
sea
shore
,
and
in
thy
seed
shall
all
the
nations
of
the
earth
be
blessed
.
This
is
elsewhere
represented
under
the
shape
of
a
Man
who
[
](A41489-e25120-b)a
a
Gen.
32.24
,
28
,
30.
wrestled
with
Jacob
,
(
might
not
the
Name
Man
relate
to
the
future
Incarnation
)
however
't
is
most
certain
under
what
Name
soever
,
that
same
was
God
;
for
he
said
to
Jacob
,
Thou
hast
power
with
God
:
and
when
he
asked
his
Name
,
Jacob
receiv'd
no
other
Answer
but
this
,
Wherefore
is
it
that
thou
dost
ask
after
my
name
,
which
as
a
Prophet
saith
[
](A41489-e25180-b)b
b
Isai
9
6.
,
is
wonderful
;
Jacob
,
though
he
asked
his
Name
,
knew
who
it
was
;
for
he
saith
,
I
have
seen
God
face
to
face
,
and
the
same
is
called
Man
,
God
,
even
the
Lord
God
of
hosts
,
Hosea
12.3
,
5.
and
in
the
same
place
is
called
the
Angel
,
verse
4.
So
the
Names
Man
,
Angel
,
and
God
Lord
of
hosts
do
belong
to
the
same
;
and
as
upon
that
same
occasion
one
of
the
Names
belong
to
the
Son
of
God
,
by
the
same
reason
must
all
the
rest
;
and
him
Jacob
remembers
,
when
blessing
Joseph's
Children
he
saith
[
](A41489-e25280-b)c
c
Gen.
48.15
,
16.
,
The
angel
which
redeemed
me
from
all
evil
bless
these
lads
;
and
just
the
verse
before
,
he
calls
him
the
God
of
his
fathers
Abraham
and
Isaac
.
The
better
to
know
who
this
Angel
is
,
let
us
hear
him
speak
himself
to
Jacob
[
](A41489-e25330-b)d
d
Gen.
31.11
,
12
,
13.
,
The
angel
of
God
,
saith
Jacob
,
spake
unto
me
in
a
dream
,
and
what
saith
he
?
I
have
seen
all
that
Laban
doth
unto
thee
.
I
am
the
God
of
Bethel
,
where
thou
anointedst
the
pillar
,
and
where
thou
vowedst
a
vow
unto
me
.
Surely
this
could
be
no
created
Angel
:
The
same
it
was
that
appeared
unto
Moses
in
the
Bush
,
mention'd
by
Stephen
[
](A41489-e25420-b)e
e
Acts
7.35
.
,
by
whose
Hands
,
Authority
,
and
Power
,
Moses
became
Ruler
and
Deliverer
of
the
People
out
of
Egypt
.
Now
in
the
same
Chapter
Stephen
saith
,
v.
32.
that
he
that
appeared
unto
Moses
in
the
Bush
,
was
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
;
and
that
same
God
he
afterwards
calls
the
angel
which
spoke
to
him
in
mount
Sinai
,
v.
38.
To
be
short
,
this
is
the
Angel
of
the
Lord
which
appeared
unto
Moses
out
of
the
Bush
,
which
is
called
Lord
and
God
,
and
calls
himself
[
](A41489-e25580-b)f
f
Exod.
3.
●
,
4
,
6.
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob.
The
Adversaries
cannot
deny
this
to
be
the
true
and
proper
Character
of
the
true
God
.
Moreover
,
this
is
the
Angel
promised
to
be
sent
before
the
People
;
let
us
hear
what
a
Character
God
gives
of
him
[
](A41489-e25630-b)*
*
Exodus
23.20
,
21.
,
Beware
of
him
and
obey
his
voice
,
provoke
him
not
,
for
he
will
not
pardon
your
transgressions
:
for
my
name
is
in
him
:
If
this
had
been
one
of
his
created
Angels
,
would
God
have
spoken
of
him
after
this
manner
?
Why
God's
Name
in
a
most
special
manner
,
more
in
him
than
in
another
?
Here
his
Name
signifies
his
Nature
;
and
can
any
but
the
true
essential
God
pardon
Transgressions
,
as
it
depends
upon
the
Will
of
this
Angel
to
do
or
not
to
do
?
According
to
promise
this
same
Angel
appeared
unto
Joshuah
,
under
the
Name
of
[
](A41489-e25670-b)†
†
Josh.
5.14
,
15.
captain
of
the
host
of
the
Lord
,
and
of
him
required
the
same
humble
Obedience
as
before
he
had
received
of
Moses
;
and
this
the
Apostle
doth
point
at
[
](A41489-e25710-b)*
*
Heb.
2.10
.
,
when
speaking
of
Christ
,
he
calls
him
the
captain
of
our
salvation
,
of
which
the
Deliverance
out
of
Egypt
was
a
Type
and
a
Figure
;
for
he
was
the
Rock
[
](A41489-e25760-b)†
†
1
Cor.
10.4
.
that
followed
them
in
the
Wilderness
:
He
is
farther
called
[
](A41489-e25780-b)‖
‖
Isai.
63.
the
angel
of
God's
presence
,
God
in
him
is
present
wheresoever
he
is
,
because
he
is
God
,
but
he
there
is
also
called
their
Saviour
,
he
saved
them
;
is
there
any
Saviour
besides
the
Lord
Jesus
the
Son
of
God
?
He
also
is
called
the
Messenger
[
](A41489-e25830-b)*
*
Mal.
3.
●
or
Angel
of
the
covenant
:
Is
not
God's
Covenant
with
Men
made
in
Christ
Jesus
?
Hath
he
not
procured
and
published
it
?
It
was
to
strengthen
the
Faith
and
confirm
the
Hopes
of
his
People
,
that
God
by
the
last
of
his
Prophets
doth
so
positively
promise
he
shall
come
;
surely
he
then
was
and
existed
,
though
he
was
not
yet
come
:
The
Prophet
addeth
,
whom
ye
delight
in
;
would
to
God
this
were
true
in
every
Christian
;
but
his
Enemies
can
take
no
delight
in
him
.
However
it
remains
true
,
that
no
Creature
whatsoever
could
be
this
Angel
,
and
that
seeing
it
was
not
the
Person
of
the
Father
,
it
must
be
that
of
his
Son
,
who
is
another
himself
;
and
I
think
that
to
prove
the
Deity
of
the
Messiah
,
is
to
prove
the
plurality
of
Persons
in
the
Godhead
;
for
as
I
said
before
,
Trinity
imports
the
Divinity
of
the
Son
,
and
the
Divinity
of
the
Son
implys
plurality
of
Persons
in
the
Divine
Nature
.
This
Angel
under
the
shape
of
a
Man
,
attended
by
two
Angels
,
appeared
unto
Abraham
[
](A41489-e25900-b)*
*
Gen.
18.
,
and
in
the
same
place
he
is
called
the
Lord
or
Jehovah
,
and
Man
,
and
behaved
himself
both
as
Lord
and
as
Man
,
and
as
both
was
received
by
Abraham
:
Thus
't
is
neither
impossible
nor
contrary
to
Scripture
,
that
God
should
in
human
Nature
appear
unto
Men
,
as
then
he
did
unto
Abraham
:
In
his
Promise
to
Abraham
of
a
Son
by
Sarah
,
and
as
to
the
Judgments
upon
Sodom
he
behaved
himself
as
God
,
as
he
did
as
Man
in
visibly
walking
,
discoursing
,
having
his
Feet
washed
,
resting
and
eating
,
and
as
herein
by
acting
the
true
part
of
a
Man
he
was
a
true
Man
,
so
he
was
a
true
God
;
for
there
he
is
six
or
seven
times
called
Jehovah
,
and
five
Adonai
;
and
he
speaks
like
the
Judg
of
the
World
,
in
whose
power
it
lyes
to
punish
or
pardon
;
and
the
Adversaries
can
bring
nothing
against
the
Union
of
divine
with
humane
Nature
in
the
Person
of
Christ
,
but
what
this
Instance
of
the
appearing
can
refute
;
for
indeed
the
personal
Union
of
the
divine
with
human
Nature
can
be
no
better
nor
more
plainly
represented
than
by
this
Example
;
and
if
this
appearing
was
a
sign
and
forerunner
of
Christ's
dwelling
and
conversing
among
Men
,
certainly
it
became
him
to
be
such
as
he
then
appeared
,
namely
God
and
Man
.
Now
that
this
was
a
foresight
of
his
Incarnation
,
our
Saviour
himself
declares
it
[
](A41489-e26000-b)*
*
John
8.56
.
relating
to
this
,
Your
father
Abraham
rejoiced
to
see
my
day
,
and
he
saw
it
and
was
glad
:
And
upon
the
same
account
he
upbraids
them
when
he
saith
,
John
39.40
,
If
ye
were
Abraham's
children
,
ye
would
do
the
works
of
Abraham
,
but
ye
seek
to
kill
me
,
that
did
not
Abraham
;
for
he
never
offered
to
kill
as
a
Blasphemer
that
Man
whom
with
two
others
he
recieved
into
his
House
,
and
who
carryed
himself
as
God
;
on
the
contrary
,
he
all
the
while
behaved
himself
towards
him
as
being
God
,
and
at
that
time
the
same
Person
that
appeared
unto
Abrham
is
not
only
called
the
Lord
,
v.
1.
the
Lord
appeared
unto
Abraham
,
but
also
the
judg
of
all
the
earth
,
v
25.
a
Property
belonging
to
none
but
the
true
God
;
and
that
Christ
is
to
judg
all
the
Earth
,
it
appears
out
of
Acts
17.31
.
and
2
Cor.
5.10
,
as
indeed
the
Destruction
of
Sodom
and
Gomorah
was
a
figure
of
the
Destruction
of
the
World
and
of
Christ's
second
coming
:
The
Father
saith
Christ
hath
committed
all
Judgment
to
the
Son
,
John
5.22
.
Here
I
shall
add
a
Text
which
may
have
a
place
in
another
part
of
my
Discourse
;
't
is
this
,
God
by
the
Prophet
[
](A41489-e26160-b)*
*
Isai.
40.9
,
10
,
11.
speaks
to
Zion
,
Jerusalem
,
and
the
Cities
of
Judah
,
Behold
your
God
,
behold
the
Lord
will
come
with
strong
hand
,
&c.
here
certainly
by
your
God
is
meant
the
God
of
Israel
;
for
the
God
of
Z●on
,
of
Jerusalem
,
and
of
the
Cities
of
Judah
,
is
the
same
with
the
God
of
Israel
;
now
who
that
Person
is
,
here
called
God
,
it
doth
appear
out
of
the
scope
of
the
place
,
wherein
the
Prophet
doth
certainly
speak
of
the
coming
of
the
Messiah
,
who
is
Christ
,
as
't
is
plain
out
of
v.
3.
The
voice
of
him
that
crieth
in
the
wilderness
,
prepare
ye
the
way
for
the
Lord
,
make
straight
in
the
desart
a
high
way
for
our
God
:
Beyond
all
doubt
this
is
spoken
of
John
Baptist
,
for
he
applieth
[
](A41489-e26290-b)*
*
John
1.23
.
it
to
himself
,
and
if
we
want
other
Witnesses
,
Matthew
[
](A41489-e26320-b)†
†
Chap.
3.3
.
will
serve
for
one
,
and
Zacharias
,
as
recorded
by
S.
Luke
[
](A41489-e26360-b)‖
‖
Chap.
1.76
.
for
another
;
now
I
take
it
to
be
as
unquestionable
,
that
John
was
the
fore-runner
of
Christ
,
who
is
the
same
Lord
God
for
whom
he
prepared
the
way
:
Further
,
that
in
this
place
of
Isaiah
,
Christ
is
the
same
Lord
God
that
was
to
come
,
it
appears
by
the
description
therein
made
of
him
,
He
will
come
with
strong
hand
,
and
his
arm
shall
rule
for
him
;
behold
,
his
reward
is
with
him
,
and
his
work
before
him
,
v.
10.
The
Miracles
he
wrought
by
his
own
Power
upon
the
sick
,
blind
,
dumb
,
lame
,
dead
,
commanding
Wind
and
Sea
,
and
the
Devils
themselves
which
observed
him
,
did
convincingly
demonstrate
him
to
be
the
Lord
God
,
if
any
doubt
should
remain
,
't
is
clear'd
,
v.
11.
He
shall
feed
his
flock
like
a
shepherd
,
he
shall
gather
the
lambs
with
his
arm
;
the
comparison
of
the
Shepherd
and
Sheep
our
Saviour
doth
much
insist
upon
,
and
several
[
](A41489-e26440-b)*
*
John
10.
times
gives
himself
the
Name
of
Shepherd
;
and
S.
Paul
calls
him
[
](A41489-e26470-b)†
†
Heb.
13.20
.
,
the
great
shepherd
of
the
sheep
;
and
by
another
[
](A41489-e26500-b)‖
‖
1
Pet.
2.25
.
Chap.
5.4
.
,
the
shepherd
of
our
souls
,
and
the
chief
shepherd
:
This
being
his
great
Atrribute
,
as
Head
of
the
Church
,
and
Mediatour
,
his
Person
must
necessarily
be
designed
by
the
Prophet
,
who
to
him
attributeth
the
words
feeding
and
gathering
;
the
Person
here
spoken
of
by
the
Prophet
Isaiah
,
called
Lord
God
,
is
the
same
mentioned
by
another
,
who
calls
him
king
of
Zion
and
of
Jerusalem
;
and
as
he
speaks
of
the
same
as
Isaiah
doth
,
so
he
speaks
to
the
same
[
](A41489-e26600-b)†
†
Zech.
9.9
.
,
Rejoyce
greatly
.
O
daughter
of
Zion
,
shout
O
daughter
of
Jerusalem
,
behold
thy
king
comes
unto
thee
;
both
Prophets
speak
of
the
same
Person
's
coming
to
the
same
place
,
he
is
just
and
having
salvation
,
lowly
and
riding
upon
an
ass
,
and
upon
a
colt
the
foal
of
an
ass
;
these
very
words
of
the
Prophet
are
quoted
upon
the
occasion
of
our
Saviour's
entering
into
Jerusalem
[
](A41489-e26650-b)*
*
Matth.
21.4
,
5.
,
and
applyed
unto
him
,
as
indeed
this
same
Prophet
speaks
in
several
places
which
I
mention
in
this
Discourse
of
Christ
the
Son
of
God
as
of
the
great
and
mighty
God
,
Chap.
2.
calls
him
Lord
of
Hosts
,
sent
by
the
Lord
of
Hosts
to
the
Nations
,
who
was
to
come
and
dwell
in
thee
,
O
Daughter
of
Zion
,
who
was
to
speak
peace
unto
the
heathen
,
and
his
dominion
to
be
even
from
sea
to
sea
,
and
unto
the
ends
of
the
earth
,
Ch.
9.10
.
that
was
to
be
sold
for
Thirty
pieces
of
Silver
,
which
were
given
for
the
Potters
Field
,
Chap.
11.12
,
13.
and
that
was
to
pour
upon
the
House
of
David
and
Inhabitants
of
Jerusalem
the
Spirit
of
Grace
and
Supplication
,
(
that
same
Spirit
which
was
in
the
Prophet
is
call'd
the
spirit
of
Christ
,
1
Pet.
1.11
.
or
the
Holy
Ghost
,
by
whom
they
were
moved
,
2
Pet.
2.21
.
)
so
Chap.
13.7
.
the
Lord
of
Hosts
calls
him
his
fellow
;
did
the
Lord
of
Hosts
ever
call
any
meer
Man
his
Fellow
,
my
Companion
,
that
is
united
to
me
in
Substance
,
equal
with
me
in
Power
?
Thus
God
doth
honour
Christ
in
this
Name
to
shew
the
Unity
of
Essence
,
and
the
Union
of
the
Will
of
the
Father
and
of
the
Son
the
Mediator
,
who
is
in
the
same
Verse
called
my
shepherd
,
which
is
spoken
of
Christ
;
for
unto
himself
he
applyeth
it
,
Matth.
26.31
.
Before
we
fall
upon
examining
other
Texts
of
the
Old
Testament
to
prove
the
essential
Names
of
God
to
belong
to
his
Son
the
Lord
Jesus
,
we
must
compare
some
places
of
both
Testaments
,
to
shew
how
many
things
belonging
to
God
are
applyed
unto
Christ
,
as
first
,
that
just
now
quoted
of
Isaiah
[
](A41489-e26830-b)a
a
Isai.
40.3
.
,
The
voice
of
him
that
cryeth
in
the
wilderness
,
prepare
ye
the
way
of
the
Lord
,
or
Jehovah
,
[
](A41489-e26870-b)b
b
Luke
1.76
.
John
1.23
.
applyed
one
to
John
Baptist
the
other
to
Jesus
Christ
there
called
the
Lord
:
This
is
another
[
](A41489-e26920-b)c
c
Isai.
6
1
,
2
,
3
,
9
,
10.
,
I
saw
also
the
Lord
sitting
upon
a
throne
high
and
lifted
up
,
and
his
train
filled
the
temple
,
above
it
stood
the
Seraphims
,
and
said
,
holy
,
holy
,
holy
is
the
Lord
of
hosts
,
the
whole
earth
is
full
of
his
glory
:
this
in
the
[
](A41489-e26950-b)d
d
John
12.40
,
41.
Gospel
is
applyed
to
the
Son
.
Again
[
](A41489-e26970-b)e
e
Isai.
8.13
,
14.
,
Sanctifie
the
Lord
of
hosts
himself
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
,
and
he
shall
be
for
a
sanctuary
;
but
for
a
stone
of
stumbling
,
and
for
a
rock
of
offence
to
both
the
houses
of
Israel
,
for
a
gin
,
and
for
a
snare
to
the
inhabitants
of
Jerusalem
;
applyed
unto
Christ
[
](A41489-e27010-b)f
f
Luke
2.34
.
Rom.
9.33
.
1
Pet.
2.8
.
.
David
saith
[
](A41489-e27060-b)g
g
Psal.
45.6
,
Thy
throne
,
O
God
,
is
for
ever
and
ever
;
which
is
applyed
unto
Christ
:
[
](A41489-e27090-b)h
h
Heb.
1.8
.
But
unto
the
Son
he
saith
,
thy
throne
,
O
God
,
is
for
ever
and
ever
.
The
same
Royal
Prophet
saith
[
](A41489-e27120-b)i
i
Psal.
68.17
,
18.
,
The
chariots
of
God
are
twenty
thousand
,
even
thousands
of
Angels
:
the
Lord
is
amongst
them
,
as
in
Sinai
in
the
holy
place
,
thou
hast
ascended
on
high
,
thou
hast
led
captivity
captive
:
thou
hast
received
gifts
for
men
;
yea
,
for
the
rebellious
also
;
all
which
is
applyed
[
](A41489-e27160-b)k
k
Eph.
4
8.
unto
Jesus
Christ
:
So
is
this
[
](A41489-e27180-b)l
l
Ps.
110.1
,
The
Lord
said
unto
my
Lord
,
sit
thou
on
my
right
hand
;
applyed
to
the
Son
[
](A41489-e27210-b)m
m
Matth.
22
44.
.
We
read
in
the
Prophet
[
](A41489-e27230-b)n
n
Isai.
45.23
.
,
I
have
sworn
by
my self
,
the
word
is
gone
out
of
my
mouth
,
that
unto
me
every
knee
shall
bow
;
which
is
attributed
unto
Christ
[
](A41489-e27260-b)o
o
Rom.
14.11
.
Phil.
●2
.
10
.
.
Of
old
,
saith
David
[
](A41489-e27310-b)p
p
Ps.
102.25
.
,
hast
thou
laid
the
foundations
of
the
earth
:
and
the
heavens
are
the
works
of
thy
hands
;
which
is
by
the
Apostle
[
](A41489-e27340-b)q
q
Heb.
1.10
.
declar'd
to
be
meant
of
the
Son
.
[
](A41489-e27360-b)r
r
Isai
44.6
Thus
saith
the
Lord
the
king
of
Israel
and
his
redeemer
the
Lord
of
hosts
,
I
am
the
first
and
I
am
the
last
:
Our
blessed
Saviour
saith
the
same
of
himself
[
](A41489-e27400-b)s
s
Rev.
1.17
.
and
22.13
.
.
God
Almighty
[
](A41489-e27420-b)t
t
Ps
26.2
.
and
7.9
.
doth
try
the
reins
and
the
heart
;
and
our
glorified
Saviour
saith
[
](A41489-e27450-b)u
u
Rev.
2.23
,
I
am
he
that
searcheth
the
reins
and
hearts
.
God
saith
[
](A41489-e27480-b)x
x
Zech.
12.10
.
and
Rev.
1.7
.
,
I
will
pour
upon
the
house
of
David
,
and
upon
the
inhabitants
of
Jerusalem
the
spirit
of
grace
and
of
supplication
,
and
they
shall
look
upon
me
whom
they
have
pierced
;
the
same
whom
they
have
pierced
saith
,
he
will
pour
the
Spirit
of
Grace
,
which
none
but
the
true
God
can
do
,
which
is
applyed
to
our
Saviour
.
And
again
another
scripture
saith
,
they
shall
look
on
him
whom
they
pierced
[
](A41489-e27550-b)y
y
John
19.37
.
;
they
never
pierced
God
the
Father
.
It
is
said
of
the
Children
of
Israel
[
](A41489-e27580-b)z
z
Psal.
106
14.
Numb.
14.22
.
,
They
tempted
God
in
the
desart
;
and
S.
Paul
applyeth
it
to
Christ
[
](A41489-e27630-b)a
a
1
Cor.
10.9
.
,
Neither
let
us
tempt
Christ
,
as
some
of
them
also
tempted
;
they
tempted
Jehovah
,
and
that
Jehovah
is
Christ
,
who
brought
them
out
of
Egypt
through
the
Wilderness
into
the
Land
of
Canaan
,
who
certainly
is
the
only
true
God
,
maker
of
Heaven
and
Earth
.
It
is
to
be
observed
how
in
another
place
.
David
speaking
of
the
Peoples
tempting
God
in
the
Wilderness
,
useth
very
strong
Expressions
,
for
he
saith
[
](A41489-e27720-b)b
b
Psal.
78.41
.
,
They
turned
back
and
tempted
God
,
and
limited
the
holy
one
of
Israel
,
the
God
whom
they
tempted
is
the
same
holy
one
of
Israel
whom
they
limited
,
and
the
same
who
,
vers.
56.
is
called
the
Most
High
God
;
they
tempted
and
provoked
the
Most
High
God
.
Now
the
Adversaries
must
own
,
that
the
holy
one
of
Israel
,
and
the
most
high
God
is
such
by
Nature
;
so
that
wholly
to
clear
this
matter
we
are
to
find
out
,
who
it
is
whom
they
tempted
in
the
Wilderness
;
we
can
have
no
better
Interpreter
than
S.
Paul
in
the
fore
quoted
place
,
who
declares
't
was
Christ
,
neither
let
us
tempt
Christ
as
some
of
them
also
tempted
,
and
those
very
same
that
tempted
him
were
destroyed
of
Serpents
;
so
then
the
Consequence
is
easie
and
natural
,
that
Christ
is
the
holy
one
of
Israel
,
and
the
most
high
God
,
Ps.
16.10
.
Acts
2.27
.
and
3.14
.
1
John
2.20
.
and
the
Title
of
Holy
One
is
spoken
of
Christ
,
if
we
must
believe
Peter
and
John
;
now
all
these
things
,
as
Paul
saith
,
are
written
for
our
Admonition
and
Instruction
.
Furthermore
't
is
said
,
he
shall
be
called
Jehovah
,
[
](A41489-e27920-b)c
c
Jer.
23.6
.
and
33.16
.
the
Lord
our
righteousness
,
that
is
,
a
righteous
branch
,
a
king
that
shall
reign
and
prosper
,
in
whose
days
Judah
shall
be
saved
;
a
Prophesie
of
the
Messiah
explain'd
of
Christ
[
](A41489-e27970-b)d
d
1
Cor.
1.30
.
,
who
is
made
unto
us
wisdom
and
righteousness
.
If
I
would
go
on
in
this
,
it
were
an
endless
business
,
for
Scripture
doth
abound
in
such
Evidences
,
whereof
several
more
may
be
seen
apply'd
in
the
Book
of
the
Revelation
;
and
what
would
it
be
if
I
should
bring
in
so
many
Circumstances
as
there
were
foretold
by
the
Prophets
about
the
coming
and
suffering
of
the
Messiah
,
which
are
fulfill'd
in
the
Life
and
Death
of
our
blessed
Saviour
,
as
in
their
places
they
be
observed
by
the
Evangelists
;
but
I
think
I
have
under
this
Head
said
enough
to
prove
Jesus
Christ
to
be
Jehovah
,
the
true
eternal
God
;
to
this
only
I
shall
add
two
places
out
of
another
Prophet
[
](A41489-e28020-b)e
e
Hos.
13.14
.
,
I
will
ransom
them
from
the
power
of
the
grave
:
I
will
redeem
them
from
death
;
which
S.
Paul
doth
allude
unto
when
he
saith
[
](A41489-e28060-b)f
f
1
Cor.
15
55
,
57.
,
O
death
,
where
is
thy
sting
,
O
grave
,
where
is
thy
victory
?
&c.
we
have
the
victory
through
our
Lord
Jesus
Christ
:
And
in
another
place
formerly
quoted
saith
the
same
Prophet
[
](A41489-e28100-b)g
g
Hos.
1.7
.
,
I
will
have
mercy
upon
the
house
of
Judah
,
and
will
save
them
by
the
Lord
their
God
;
which
was
fulfilled
in
the
Person
of
Christ
,
who
is
called
and
actually
is
both
their
Lord
and
their
God
in
a
true
and
a
proper
sense
;
whence
we
must
necessarily
conclude
him
to
be
the
Lord
God
of
Israel
,
about
whom
is
the
question
;
for
they
deny
him
to
be
the
God
of
Israel
;
but
that
't
is
undisputably
spoken
of
our
Saviour
,
it
appears
by
what
Peter
saith
[
](A41489-e28170-b)h
h
Acts
4.12.11.10
.
,
Neither
is
there
salvation
in
any
other
,
for
there
is
none
other
name
under
heaven
given
among
men
,
whereby
we
must
be
saved
;
we
may
know
whom
he
speaks
of
by
the
Description
he
makes
of
him
in
the
fore-going
Verse
,
This
is
the
stone
which
was
set
at
nought
of
you
builders
,
which
is
become
the
head
of
the
corner
;
which
saying
of
David
,
Ps.
118.22
.
is
by
our
Saviour
applyed
unto
himself
,
Matth.
21.42
.
and
in
case
any
doubt
should
remain
,
that
this
of
the
Prophet
is
to
be
understood
of
Christ
,
Peter
,
in
that
same
place
,
Vers.
10.
names
who
is
the
Lord
their
God
by
whom
they
are
to
be
saved
,
Jesus
Christ
of
Nazareth
,
whom
ye
crucified
;
and
if
the
Testimony
of
this
one
Apostle
be
not
enough
,
let
us
hear
the
joynt
Evidence
of
all
the
other
Apostles
,
who
unanimously
said
unto
the
chief
Priests
[
](A41489-e28260-b)i
i
Acts
5.29
,
30
,
31.
,
God
hath
exalted
with
his
right
hand
Jesus
to
be
a
prince
and
a
Saviour
,
for
to
give
repentance
to
Israel
,
and
forgiveness
of
sins
.
Whosever
shall
call
upon
the
name
of
the
Lord
,
faith
another
Prophet
[
](A41489-e28320-b)k
k
Joel
2.32
.
,
shall
be
delivered
and
saved
,
which
in
the
same
words
is
by
two
Apostles
[
](A41489-e28350-b)l
l
Acts
2.21
.
Rom.
10.13
.
applyed
unto
the
Lord
Jesus
;
and
in
that
remarkable
place
of
the
Prophet
[
](A41489-e28380-b)m
m
Zech.
11.12
,
13.
,
Jehovah
,
the
Lord
speaketh
of
himself
,
they
weighed
for
my
price
thirty
pieces
of
silver
;
and
the
Lord
said
unto
me
,
cast
it
unto
the
potter
;
a
goodly
price
that
I
was
prized
at
of
them
:
And
did
not
Judas
[
](A41489-e28430-b)n
n
Matth.
26.15
.
&
27.7
,
10.
agree
with
the
chief
Priests
to
betray
the
Lord
Jesus
for
Thirty
pieces
of
Silver
?
And
after
that
Wretch
had
return'd
the
Money
,
did
not
they
with
it
buy
the
Potters
Field
?
How
wonderful
and
plain
is
the
Harmony
between
the
Old
and
New
Testaments
,
between
the
Prophecies
and
the
fulfilling
thereof
,
to
demonstrate
our
Saviour
to
be
the
Jehovah
,
the
Lord
God
and
Saviour
of
Israel
;
whence
we
may
argue
,
that
the
Saviour
promised
is
Jehovah
,
Christ
is
the
promised
Saviour
,
therefore
he
is
Jehovah
,
which
Name
not
only
was
known
,
but
also
was
of
great
account
among
the
Heathens
which
were
Neighbours
to
the
Jewes
,
as
Philistines
,
Arabians
,
Idumeans
,
Egyptians
,
Syrians
,
&c.
which
according
to
the
Idiom
of
their
Languages
,
with
some
small
alteration
they
made
use
of
,
thus
the
last
named
it
Jehuvo
,
whence
the
Greeks
derived
their
Jevo
,
and
the
Romans
called
it
Jove
or
Jupiter
,
their
chief
and
great
God
,
whom
they
named
Divûm
hominumque
patrem
,
the
Father
of
the
gods
and
of
men
,
which
they
made
his
Proper
Name
,
and
never
spoke
it
of
any
other
,
but
him
alone
they
gave
it
to
;
and
according
as
the
Jewes
did
in
relation
to
the
true
God
,
so
they
in
respect
to
their
false
gods
,
they
attributed
it
only
to
the
Head
of
them
,
and
to
all
the
rest
made
it
incommunicable
.
Here
before
we
proceed
,
we
must
say
that
the
Name
Jehovah
is
not
common
or
appellative
,
but
proper
to
God
,
it
is
derived
from
Jah
,
a
word
which
signifies
fuit
,
a
Being
,
for
the
strength
of
the
word
doth
betoken
the
Nature
and
Essence
of
God
,
Exod.
3.14
.
wherein
the
Jews
observe
three
different
Spaces
of
time
,
future
,
present
,
and
past
;
whereunto
answers
that
of
S.
John
[
](A41489-e28630-b)o
o
Rev.
1.8
.
,
which
is
,
which
was
,
and
which
is
to
come
,
which
the
Son
of
God
there
speaks
of
himself
,
and
in
the
same
place
of
Exod.
v.
15.
God
,
whom
we
ought
to
believe
,
saith
,
this
is
my
name
for
ever
,
which
elsewhere
he
confirmeth
[
](A41489-e28680-b)p
p
Isai
.
42.
●
.
,
I
am
the
Lord
,
that
is
my
name
,
and
my
glory
will
I
not
give
to
another
:
So
then
that
Name
God
accounts
to
be
his
Glory
,
and
that
Name
he
would
not
give
the
Angel
we
have
spoken
of
before
,
in
whom
God
said
was
his
Name
,
except
he
was
his
true
Son
,
and
partaker
of
his
Nature
;
this
is
by
another
Prophet
[
](A41489-e28710-b)q
q
Jer.
16.21
.
confirmed
,
I
will
cause
them
to
know
mine
hand
and
my
might
,
and
they
shall
know
that
my
name
is
the
Lord
;
and
by
another
[
](A41489-e28740-b)r
r
Hos.
12.5
,
even
the
Lord
God
of
hosts
,
the
Lord
is
his
memorial
;
what
follows
is
worthy
of
a
most
serious
consideration
[
](A41489-e28770-b)s
s
Psal.
83.18
.
,
that
men
may
know
,
that
thou
whose
name
alone
is
Jehovah
,
art
the
most
high
over
all
the
earth
;
so
then
if
God
speaks
truth
,
Jehovah
is
his
Name
alone
,
and
of
none
else
.
Another
Prophet
is
not
silent
upon
the
matter
[
](A41489-e28820-b)t
t
Amos
5.8
.
,
Seek
him
that
maketh
the
seven
stars
and
Orion
,
and
turneth
the
shadow
of
death
into
the
morning
,
and
makes
the
day
dark
with
night
:
that
calleth
for
the
waters
of
the
sea
,
and
poureth
them
out
upon
the
face
of
the
earth
,
the
Lord
is
his
name
:
One
thing
more
I
add
,
how
after
the
People
had
seen
the
Fire
of
the
Lord
fall
upon
Eliah's
Sacrifice
and
consume
it
,
and
all
round
about
,
they
fell
on
their
faces
and
said
,
the
Lord
be
is
the
God
,
1
Kings
18.38
,
39.
the
Lord
he
is
the
God
:
Who
after
these
plain
and
convincing
Evidences
can
be
so
much
a
Child
of
the
Devil
,
I
mean
a
Lyar
,
as
to
deny
the
Name
Jehovah
to
be
God's
proper
Name
,
and
consequently
deny
Christ
,
who
is
Jehovah
,
to
be
the
true
natural
God
.
By
Jehovah
and
Jah
is
primarily
denoted
the
Essence
proper
only
to
God
,
whereby
God
is
understood
to
have
his
Being
of
himself
,
and
to
be
efficient
,
principle
in
a
way
of
Excellency
of
all
other
Beings
,
and
the
Name
was
not
altogether
unknown
before
Moses
;
for
in
that
place
[
](A41489-e28950-b)v
v
Exod.
6.3
.
the
Question
is
not
properly
or
formally
about
the
Word
,
but
the
Thing
,
as
of
the
Unchangeableness
of
the
Divine
Truth
,
and
of
the
Deliverance
of
his
People
.
The
Jewes
are
so
scrupulous
about
the
Word
,
that
they
would
not
have
it
pronounced
but
with
some
change
of
Letters
;
they
impiously
give
a
magical
Virtue
to
the
Characters
,
whereunto
they
attribute
all
Miracles
done
by
our
Saviour
;
the
Name
Schaddai
signifying
God's
Self-sufficiency
,
is
also
incommunicable
,
but
't
is
of
Attribute
,
as
the
other
of
Nature
.
They
cannot
deny
that
Christ
or
the
Son
is
called
Jehovah
,
wherefore
they
betake
themselves
to
another
Shift
,
which
is
to
deny
the
Name
to
be
incommunicable
;
for
say
they
,
it
is
attributed
to
Angels
,
and
to
other
things
,
as
unto
the
Mount
where
Abraham
would
have
sacrificed
his
Son
;
to
Jerusalem
,
and
unto
the
Ark
:
As
to
the
first
,
't
is
not
to
be
understood
of
any
created
Angel
,
but
of
that
Angel
whom
we
proved
to
be
God
truly
and
properly
,
whom
the
Name
doth
belong
unto
in
a
proper
sense
:
When
spoken
of
the
forenamed
things
,
't
is
not
to
be
taken
as
a
Name
,
but
as
a
Commendation
,
Testimony
,
Sign
,
and
a
Symbol
;
as
if
one
should
say
,
There
John
liveth
,
there
James
reigneth
,
by
a
kind
of
Metonimy
used
in
human
things
,
when
the
thing
contained
is
put
for
the
containing
;
as
to
the
Ark
,
when
Moses
saith
[
](A41489-e29080-b)q
q
Num.
10.35
.
,
Rise
up
,
Lord
,
and
let
thine
enemies
be
scattered
,
he
doth
not
speak
to
the
Ark
,
a
material
Creature
,
unable
to
hear
and
of
it self
to
move
,
but
to
Jehovah
who
had
his
Seat
in
it
:
Of
this
we
can
have
no
surer
Interpreter
than
David
,
who
saith
[
](A41489-e29130-b)r
r
Psal.
132
8.
,
Arise
,
O
Lord
,
into
thy
rest
:
thou
and
the
ark
of
thy
strength
;
the
Prayer
is
directed
to
God
,
not
to
the
Ark
,
which
were
Idolatry
:
the
Ark
doth
neither
rise
nor
return
,
but
after
the
manner
of
Men
it
is
attributed
unto
God
:
So
in
another
place
[
](A41489-e29160-b)s
s
Ps.
68.1
.
,
Let
God
arise
,
let
his
enemies
be
scattered
;
besides
,
these
words
of
Moses
were
spoken
when
the
Ark
was
upon
a
motion
,
or
at
rest
,
wherefore
it
had
been
improper
to
say
to
the
Ark
,
Rise
,
when
't
was
going
on
,
and
Rest
,
when
it
was
fixed
;
so
it
must
be
to
God
,
who
had
appointed
it
there
to
manifest
his
special
Grace
or
Glory
.
Thus
the
Name
Jehovah
is
consider'd
either
relatively
or
absolutely
;
the
first
,
when
joyned
with
some
thing
,
as
we
said
of
Jerusalem
and
of
the
Ark
,
not
to
be
absolutely
but
relatively
understood
,
as
Jerusalem
the
City
wherein
Jehovah
dwelleth
:
God's
Worship
was
tyed
to
the
Ark
,
for
there
,
as
promised
,
he
spoke
with
Moses
[
](A41489-e29250-b)t
t
Exod.
25
22.
Levit.
16.2
.
1
Sam.
4
4
;
the
second
,
when
God
takes
that
Name
to
himself
[
](A41489-e29290-b)u
u
Exodus
20.2
.
,
I
am
Jehovah
,
or
the
Lord
thy
God
;
and
[
](A41489-e29330-b)x
x
Isai
.
42.8
,
Whose
name
is
Jehovah
,
the
Lord
of
hosts
:
Thus
Moses
and
People
say
in
their
Song
[
](A41489-e29380-b)y
y
Exodus
15.3
.
,
Jehovah
is
his
name
,
and
that
according
to
the
Etymology
,
which
is
,
as
said
,
from
a
word
that
signifies
,
is
,
hath
been
,
and
herein
we
can
agree
with
Crellius
,
shall
be
,
which
properly
denoteth
the
Essence
not
generally
,
but
specially
,
an
infinite
eternal
Being
,
existing
of
it self
.
Now
this
figurative
way
of
speaking
in
this
kind
is
often
used
in
Scripture
,
whereof
the
following
Text
[
](A41489-e29440-b)*
*
Psal.
24.5
,
6.
is
a
considerable
Instance
,
This
is
the
generation
of
them
that
seek
him
,
that
seek
thy
face
,
O
Jacob
,
where
Jacob
is
put
for
the
God
of
Jacob
;
to
seek
the
Face
is
a
Duty
relating
to
God
,
not
to
Jacob
or
any
Man
,
pressed
upon
us
in
the
Word
;
for
the
Psalmist
not
being
satisfied
to
have
said
,
Psal.
105.3
,
4.
Let
the
heart
of
them
rejoyce
that
seek
the
Lord
,
he
addeth
this
Command
reiterated
,
Seek
the
Lord
and
his
strength
:
seek
his
face
evermore
:
'T
is
then
a
Duty
which
God
requireth
of
us
;
for
he
saith
[
](A41489-e29540-b)*
*
Psal.
27.8
.
,
Seek
ye
my
face
;
and
the
obedient
and
dutiful
Soul
answereth
,
My
heart
said
unto
thee
,
thy
face
,
Lord
,
will
I
seek
:
Hence
it
appeareth
how
this
religious
Duty
,
to
seek
the
Face
,
is
not
directed
to
Jacob
,
but
to
the
God
of
Jacob
,
who
in
the
latter
end
of
the
foregoing
Verse
is
named
the
Lord
God
of
our
salvation
.
Thus
after
this
figurative
way
of
speaking
the
Name
Jehovah
is
spoken
of
the
Mount
and
of
the
Ark
,
which
are
Jehovah
no
more
than
Jacob
was
;
and
therefore
when
God's
most
holy
Name
is
concerned
,
Men
must
not
be
so
rash
as
to
fancy
and
vent
their
profane
Notions
,
and
attribute
unto
any
Man
,
or
other
Creature
whatsoever
,
that
which
God
hath
reserved
as
proper
to
himself
.
Tertullian
tells
the
Heathens
how
their
Philosophers
called
the
Maker
of
the
World
by
the
Name
the
Word
,
Second
,
The
Word
.
which
agrees
with
what
S.
John
saith
[
](A41489-e29700-b)*
*
John
1.3
.
,
All
things
were
made
by
him
;
how
they
came
to
that
knowledg
I
shall
not
be
so
positive
as
to
determine
,
but
in
the
Verses
father'd
upon
Orpheus
,
the
Creator
of
the
World
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Word
,
so
't
is
in
some
of
the
antient
Books
of
the
Caldeans
;
but
we
must
draw
out
of
purer
Springs
than
these
;
for
our
blessed
Saviour
the
Son
of
God
,
is
in
the
New
Tewament
called
〈◊〉
the
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Word
,
because
,
as
Speech
of
Word
is
the
Production
of
the
Mind
,
so
is
the
Son
of
his
Father
;
and
as
a
Man
declareth
the
meaning
of
the
Heart
by
the
Words
of
his
Mouth
,
so
God
[
](A41489-e29780-b)*
*
John
1.18
.
Heb.
1.2
.
revealeth
his
Will
and
Mind
by
his
Son
;
and
because
it
is
he
whom
the
Father
promised
to
Adam
,
Abraham
,
and
Patriarchs
,
to
make
his
Promises
of
Salvation
sure
unto
them
:
The
second
Person
is
the
Word
of
the
Father
,
begotten
from
all
eternity
by
Communication
of
a
personal
Being
,
from
whom
,
as
from
the
Father
,
proceeds
the
Holy
Ghost
:
Here
the
Word
is
not
a
thing
such
as
Speech
may
be
,
but
't
is
a
proper
Name
of
a
Person
,
in
a
Discourse
it
ever
takes
place
of
the
Subject
never
of
the
Predicate
;
't
is
the
Name
[
](A41489-e29840-b)*
*
John
1.14
,
4.
&
13.16
.
Matth.
2.17
.
Rom.
14.2
1
Cor.
1.19
.
of
the
Son
of
God
our
blessed
Lord
and
Saviour
Jesus
Christ
;
he
is
called
the
Word
in
relation
both
to
his
Person
and
Office
;
as
to
the
first
,
because
he
is
from
God's
Mind
,
and
is
the
Image
of
the
Father
,
wholly
representing
the
Father
;
as
to
the
Office
,
because
by
him
all
things
were
made
,
and
he
declares
the
Father's
Will
to
Angels
and
to
Men
;
he
is
known
in
three
Capacities
,
as
God
,
as
Man
,
and
as
both
,
in
which
last
relation
he
is
the
Head
of
the
Church
;
as
God
and
as
to
his
absolute
Essence
and
Being
,
he
is
of
himself
,
as
to
the
manner
he
is
from
the
Father
,
always
he
was
,
is
,
and
ever
shall
be
begotten
;
for
absolute
Eternity
hath
no
term
before
or
after
,
and
is
always
whole
without
succession
;
he
is
called
not
barely
the
Word
,
but
Word
of
Life
[
](A41489-e29910-b)*
*
1
Joh.
1.1
,
because
it
contains
Life
in
himself
;
for
in
him
was
Life
[
](A41489-e29940-b)†
†
Joh.
1.4
.
,
and
is
the
Author
of
Life
in
others
.
Now
it
becomes
an
Historian
,
such
as
S.
John
is
,
who
in
his
Gospel
writes
the
History
of
Christ
,
if
he
will
write
things
clearly
and
in
order
,
and
not
make
a
Romance
,
to
set
down
the
true
and
proper
Name
of
the
Person
whose
History
he
doth
pen
,
specially
when
the
Name
is
not
well
know
nor
much
in
use
,
or
else
he
will
seem
to
have
a
design
of
imposing
upon
the
Reader
:
To
apply
this
to
the
matter
in
hand
,
if
S.
John
,
when
he
was
about
giving
the
World
an
account
of
the
Life
,
Actions
,
and
Sufferings
of
our
Saviour
,
had
called
him
by
a
Name
that
was
not
his
own
and
proper
Name
,
but
metaphorical
,
as
Socinians
would
have
it
,
far
from
being
acted
by
a
real
desire
to
inform
his
Readers
,
he
might
be
thought
to
have
intended
to
mock
and
deceive
them
,
for
if
the
Name
,
the
Word
which
had
been
unknown
under
the
Old
Testament
,
and
was
not
used
till
by
him
,
was
only
a
figurative
,
improper
and
borrowed
Name
,
then
not
to
say
worse
,
the
Evangelist
had
not
acted
the
part
of
a
true
and
judicious
Historian
,
for
in
such
things
,
the
first
to
be
known
is
the
true
Name
of
the
Person
whose
History
is
written
;
and
certainly
if
ever
he
intended
to
have
informed
the
Reader
,
and
had
his
Gospel
read
,
he
had
thereby
fallen
into
the
readiest
way
to
prevent
it
,
for
as
soon
as
it
had
been
found
out
that
without
Reason
and
Necessity
the
Author
had
with
obtruse
and
intricate
Names
drawn
a
curtain
over
the
first
Line
,
then
presently
the
Reader
would
have
laid
aside
the
Book
;
thus
far
goes
the
Opinions
of
these
unreasonable
Men
,
which
how
injurious
it
is
to
the
Evangelist
,
I
leave
any
rational
Man
to
judge
;
how
ever
,
we
must
say
that
seeing
of
the
Four
Evangelists
,
John
alone
,
before
he
made
any
mention
of
the
Name
of
Jesus
Christ
,
in
his
first
Line
calls
him
the
Word
,
and
goes
on
till
past
the
14
Verse
,
we
must
own
there
was
special
cause
for
it
,
no
less
than
Divine
Inspiration
,
for
we
find
in
that
part
of
the
Vision
he
had
in
the
Isle
of
Patmos
,
that
he
who
sat
upon
[
](A41489-e30060-b)*
*
Rev.
19.11
,
13.
the
White
Horse
called
faithful
and
true
,
representing
our
blessed
Lord
and
Saviour
,
't
is
said
there
his
name
is
called
the
Word
of
God
,
but
Socinians
make
this
Opposition
and
rise
all
this
Dust
,
because
to
rob
him
of
what
they
can
,
they
would
have
him
called
the
Word
,
only
because
he
hath
declared
us
the
Will
of
God
;
that
he
hath
done
it
,
is
true
,
but
not
the
whole
Truth
.
But
this
relating
to
the
first
Chapter
of
John
,
we
shall
have
a
farther
occasion
to
speak
to
it
;
let
this
be
observed
how
the
Name
Word
signifies
a
Substance
not
a
Sound
in
the
Air
,
and
also
only
the
Divine
Nature
in
Christ
.
The
Name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lord
,
belongs
,
and
is
proper
to
Christ
to
shew
his
absolute
Dominion
;
Third
the
Lord
.
the
Septuagint
rendered
the
Word
Jehovah
by
this
,
and
so
in
the
New
Testament
,
Evangelists
and
Apostles
make
use
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
signify
Jehovah
,
which
both
are
translated
Lord
,
it
is
taken
either
primarily
and
absolutely
or
secondarily
and
relatively
;
in
the
first
it
signifies
the
infinite
and
independent
Dominion
,
by
reason
of
Right
and
Extent
,
as
of
Duration
:
About
this
,
Socinians
do
mistake
,
for
they
would
have
God's
Dominion
to
be
meaned
when
't
is
with
the
Article
,
and
without
it
that
of
the
Creatures
,
but
it
appears
how
the
Word
when
spoken
of
the
Father
,
hath
sometimes
the
Article
,
as
Matth.
22.44
.
the
Lord
said
unto
my
Lord
,
and
sometimes
not
,
as
Mark
12.29
.
and
when
of
the
Son
,
whom
they
would
have
to
be
a
Creature
,
it
hath
no
Article
say
they
,
but
it
hath
,
John
20.28
.
so
there
is
no
reason
to
consider
the
Article
in
the
Word
,
but
rather
the
Subject
:
This
Word
,
against
Socinus's
Opinion
,
is
a
Proper
Name
not
an
Appellative
,
because
in
a
strict
Sense
it
is
attributed
unto
God
alone
,
as
in
Deut.
6.
Mark
12.29
.
The
Lord
our
God
is
one
Lord
,
and
elsewhere
,
[
](A41489-e30350-b)*
*
1
Cor.
8.6
.
to
us
there
is
but
one
God
and
Father
of
all
,
and
one
Lord
Jesus
Christ
,
&c.
and
[
](A41489-e30380-b)†
†
Ephes.
4.5
.
one
Lord
,
one
Faith
,
one
Baptism
,
God
alone
is
the
King
of
Kings
and
Lord
of
Lords
.
[
](A41489-e30420-b)‖
‖
1
Tim.
6.15
.
When
soever
the
Name
Lord
and
God
be
absolutely
taken
,
they
are
reciprocal
with
one
true
Lord
,
one
true
God
:
the
word
Lord
in
the
Subject
when
joyned
with
God
,
doth
signify
the
True
God
,
as
when
Christ
says
,
[
](A41489-e30470-b)*
*
Matth.
4.7
.
Thou
shalt
not
tempt
the
Lord
thy
God
;
the
like
Examples
we
have
,
Gen
15.2
.
Isa.
51.22
.
Mark
12.29
.
Joh.
20.28
.
which
for
brevities
sake
,
I
do
but
point
at
;
now
when
this
Name
is
absolutely
spoken
,
or
reduplicatively
,
as
[
](A41489-e30540-b)†
†
Matth.
7.21
.
not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
or
with
an
Emphasis
,
as
Lord
of
Lords
in
the
fore-quoted
place
of
Timothy
,
or
with
an
Idiom
,
and
Property
as
[
](A41489-e30590-b)‖
‖
Psalm
135.5
.
great
Lord
,
or
with
an
Energy
,
as
[
](A41489-e30620-b)*
*
Rev.
4.11
.
Thou
art
worthy
O
Lord
to
receive
glory
and
honor
and
power
;
whereby
the
Worship
due
to
him
is
expressed
,
it
properly
belongs
to
God
alone
;
in
the
New
Testament
it
is
mostly
appropriated
to
our
blessed
Saviour
,
which
he
owns
as
the
fore-quoted
Text
,
not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
and
when
he
speaks
of
the
Day
of
Judgment
,
when
the
Son
of
Man
shall
come
in
his
Glory
,
[
](A41489-e30660-b)†
†
Matth.
25.44
.
they
will
say
,
Lord
,
when
saw
we
thee
an
hungered
;
and
about
the
time
of
his
washing
of
his
Disciples
Feet
,
he
said
,
[
](A41489-e30700-b)‖
‖
Joh.
13.13
.
ye
call
me
Master
and
Lord
,
and
ye
say
well
,
for
so
I
am
:
when
after
his
Resurrection
he
appeared
,
John
said
to
Peter
,
it
is
the
Lord
,
John
21.7
.
that
's
the
usual
Name
which
the
Apostles
in
their
Writings
do
call
him
by
.
'T
is
observable
,
how
after
his
Ascension
there
are
two
Things
peculiarly
called
by
the
Lord's
Name
,
that
is
,
the
[
](A41489-e30760-b)*
*
1
Cor.
10.21
.
Lord's-Table
,
and
the
[
](A41489-e30790-b)†
†
Rev.
1.10
.
Lord's-Day
.
Now
we
must
come
to
another
Thing
and
shew
how
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
God
,
is
in
Scripture
in
a
true
and
proper
Sense
given
to
Jesus
Christ
,
Fourth
,
GOD.
but
something
must
be
premised
before
we
come
to
the
point
;
in
the
question
what
God
is
,
we
must
distinguish
either
absolutely
or
relatively
,
that
is
considered
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Essentially
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Personally
,
the
one
relates
to
the
Nature
and
essential
Attributes
,
the
other
to
the
Persons
of
the
most
Holy
Trinity
,
and
to
their
Attributes
:
Here
we
assert
two
Things
against
Socinians
;
First
,
the
Name
of
God
with
Attributes
,
is
not
a
Name
of
Office
,
as
Emperor
,
King
,
Consul
,
Judge
,
&c.
but
of
Essence
and
Nature
as
are
the
Names
,
Spirit
,
Man
,
Lyon
,
&c.
Secondly
,
The
Name
God
in
its
first
and
proper
signification
is
not
appellative
but
proper
,
for
it
signifieth
an
Essence
of
a
most
singular
Nature
,
though
we
know
it
to
be
also
improperly
used
and
abused
,
as
the
Idols
of
the
Ammonites
and
of
several
other
Nations
,
are
called
their
Gods
,
but
there
are
with
it
such
Circumstances
as
make
us
easily
know
the
difference
.
Commonly
there
are
such
Epithets
when
the
True
God
is
mentioned
alone
with
it
,
as
the
God
of
Abraham
,
Isaac
,
Jacob
,
Israel
,
One
God
,
True
God
,
Eternal
Life
,
God
blessed
for
ever
,
which
leave
no
doubt
that
the
True
God
by
Nature
is
spoken
of
.
The
Word
God
in
the
New
Testament
doth
properly
first
and
chiefly
signify
the
True
God
,
and
such
by
Nature
,
but
secondarily
and
improperly
those
that
are
in
high
Places
of
Office
and
Power
,
which
Sense
Socinians
would
restrain
it
to
when
't
is
spoken
of
our
blessed
Saviour
,
but
't
is
spoken
of
him
not
only
attributively
but
subjectively
,
as
't
is
in
that
place
,
When
[
](A41489-e30960-b)*
*
●al.
4.8
.
ye
knew
not
God
ye
did
service
unto
them
which
by
nature
are
not
Gods
;
for
if
there
that
Name
had
been
of
Office
and
Dignity
,
the
Galatians
might
have
excused
themselves
that
they
did
serve
those
that
were
Gods
by
Dignity
and
Place
,
though
not
by
Nature
,
but
the
Apostle
reproves
them
for
it
;
so
tho'
they
be
called
Gods
,
yet
if
they
are
not
such
by
Nature
,
they
are
no
Gods
,
according
to
what
the
Lord
saith
by
the
Prophet
,
[
](A41489-e31000-b)†
†
Jerem.
2.11
.
Hath
a
nation
changed
their
Gods
which
yet
are
no
Gods
?
The
reason
is
by
the
same
given
elsewhere
,
because
[
](A41489-e31030-b)‖
‖
Chap.
16.20
.
man
makes
them
Gods
unto
himself
;
the
proper
Character
which
another
Prophet
gives
of
the
True
God
is
,
he
[
](A41489-e31060-b)*
*
Isa.
43.10
.
before
whom
there
was
no
God
formed
,
neither
shall
there
be
after
him
;
for
being
of
himself
,
he
hath
no
beginning
,
and
shall
have
no
end
,
such
is
the
Son
of
God
the
Saviour
of
the
World
,
before
whom
there
was
no
God
formed
,
upon
which
account
he
is
by
the
Prophet
called
,
the
antient
of
days
,
Dan.
7.22
.
neither
shall
there
be
after
him
;
thus
he
must
needs
be
such
by
Nature
,
and
every
one
knows
that
neither
Angels
nor
Magistrates
are
Gods
,
because
not
such
by
Nature
,
as
is
the
Son
of
God
,
which
by
God's
Grace
we
shall
demonstrate
,
and
neither
the
Galatians
nor
none
of
the
Gentiles
,
could
well
know
God
,
and
as
he
ought
to
be
,
till
God
was
manifest
in
the
Flesh
when
this
Second
Person
of
the
Godhead
took
Human
Nature
in
the
Virgin
's
Womb.
The
Word
God
is
either
first
and
properly
spoken
of
the
True
,
Eternal
God
,
or
of
the
Creature
,
if
of
the
Creature
,
then
the
Creature
shall
properly
be
called
and
properly
be
God
,
which
is
Blasphemy
;
but
if
it
be
spoken
of
the
High
,
True
and
Eternal
God
,
then
it
must
signify
his
Essence
and
Nature
,
seeing
God
is
such
from
all
Eternity
through
the
perfection
of
his
Nature
,
not
upon
the
account
of
any
Dignity
or
Power
different
from
his
Nature
;
the
Name
of
God
if
absolute
,
denoteth
his
Nature
and
not
any
Office
,
but
if
it
be
relative
,
and
signifieth
only
an
Office
,
then
from
Eternity
God
was
not
God
.
They
would
have
the
Word
God
without
an
Article
,
as
we
observed
of
the
Word
Lord
,
to
signify
those
that
are
Secondarily
such
,
but
with
an
Article
only
the
True
God
,
both
which
Notions
are
false
;
for
first
,
the
True
God
is
sometimes
denoted
without
an
Article
,
as
Joh.
1.6.12.13.18
.
so
is
the
Inscription
of
the
[
](A41489-e31140-b)*
*
Rom.
1.7
.
Epistle
to
the
Romans
,
and
in
other
places
;
so
is
the
other
Notion
false
,
for
the
Word
God
attributed
to
false
Gods
,
is
sometimes
with
the
Article
,
as
Act.
7.43
.
and
2
Chron.
4.4
.
both
which
Examples
are
joyned
together
in
the
fore-quoted
place
to
the
Galatians
;
so
then
the
signification
depends
not
upon
the
Article
but
the
Nature
of
the
Subject
,
but
to
leave
off
such
Criticisms
of
the
Schools
,
and
not
to
bestow
our
time
upon
Words
more
than
upon
Things
;
I
say
the
Word
God
is
Jesus
Christ's
proper
Name
,
for
God
and
Christ
are
so
unseparably
united
,
that
[
](A41489-e31200-b)†
†
Ephes.
2.12
.
they
that
were
without
Christ
,
were
also
without
God
in
the
world
.
So
then
the
Name
God
signifies
the
Essence
or
Nature
,
not
barely
the
Office
and
Dignity
,
for
otherwise
it
would
follow
it
should
belong
to
God
only
in
relation
to
Creatures
;
but
't
is
most
true
,
it
absolutely
belongs
to
him
,
for
he
was
God
before
there
were
any
Creature
;
now
our
God
by
Nature
is
opposed
to
those
that
are
only
called
so
,
the
Apostle
saith
,
[
](A41489-e31240-b)‖
‖
1.
Cor.
●
.
5
,
6.
Though
there
be
that
are
called
Gods
,
many
,
&c.
to
us
there
is
but
one
God
;
and
by
the
Epithet
True
God
is
distinguished
from
them
;
therefore
when
the
Word
God
is
spoken
of
the
True
God
,
't
is
not
appellative
or
common
,
but
proper
,
for
if
it
were
not
so
,
God
would
not
absolutely
be
one
,
for
that
is
common
which
belongs
to
many
,
and
proper
,
that
which
belongs
only
to
one
,
and
the
Name
of
one
only
thing
must
needs
be
proper
,
since
Scripture
teaches
us
there
is
but
one
God
,
the
Name
of
God
must
needs
be
proper
:
and
farther
,
when
a
Name
doth
of
it self
belong
to
one
,
and
to
others
in
relation
only
to
that
same
one
,
it
must
be
accounted
to
be
that
one
's
proper
Name
;
thus
the
Name
of
God
of
it self
belongs
to
God
alone
,
not
in
relation
to
any
thing
else
,
but
to
others
it
belongs
only
in
relation
to
the
only
True
God
;
and
as
the
Word
God
,
spoken
of
the
True
God
,
is
,
as
already
said
,
taken
Essentially
or
personally
,
so
is
the
Name
Father
either
for
the
Essence
of
God
or
for
the
first
Person
of
the
Trinity
;
now
the
Person
is
taken
either
abstractively
or
concretively
,
when
we
say
the
Word
God
is
taken
personally
,
we
do
not
mean
abstractively
or
separately
from
,
but
concretively
or
joyntly
with
the
Essence
;
so
the
Name
Father
is
taken
either
essentially
or
personally
,
in
the
first
manner
when
in
the
Lord's
Prayer
,
we
say
,
our
Father
,
and
personally
when
in
the
Creed
we
say
,
I
believe
in
God
the
Father
.
Thus
far
we
in
these
matters
do
agree
with
the
Adversaries
that
there
is
but
One
God
,
and
that
[
](A41489-e31320-b)*
*
Isai.
42.8
.
he
gives
not
his
Name
and
Glory
to
another
;
for
to
whom
God
doth
communicate
the
Honor
of
his
Name
and
Titles
,
to
the
same
he
thereby
imparts
his
Glory
.
Now
there
is
a
Name
of
God
proper
,
and
another
appellative
;
this
is
given
to
the
Creatures
,
and
't
is
either
properly
or
figuratively
;
in
the
first
Sence
the
Word
is
not
always
to
be
understood
to
be
the
absolute
Being
but
a
relative
one
,
as
when
some
Nation
doth
through
Error
and
Idolatry
,
name
to
herself
some
Divinity
or
other
,
in
this
Sense
God
and
People
are
relatives
,
so
the
Name
God
taken
in
the
predicament
of
Relation
and
not
in
that
of
Substance
,
may
properly
be
spoken
of
a
Creature
;
thus
I
speak
properly
when
I
say
,
Chamos
is
the
God
of
the
Moabites
,
and
Malcom
of
the
Ammonites
,
but
when
I
come
to
examine
the
Opinion
of
those
Nations
,
it
is
very
true
that
they
are
the
Gods
of
such
Nations
,
but
't
is
not
true
that
they
are
Gods
in
Nature
and
Substance
,
they
are
but
erroneously
look'd
upon
as
Gods
by
such
Nations
;
so
this
is
not
a
substantial
and
absolute
Truth
,
only
Relative
,
which
the
Adversaries
may
not
affirm
of
the
Son
and
of
the
Holy
Ghost
,
as
being
feigned
and
invented
Gods
between
which
the
Word
of
God
makes
a
difference
,
[
](A41489-e31420-b)†
†
1
Thess.
1.9
.
Ye
turned
to
God
from
Idols
to
serve
the
living
and
true
God
:
Now
the
figurative
signification
is
,
when
by
reason
of
some
likeness
,
God's
Name
is
attributed
to
some
Creatures
,
[
](A41489-e31450-b)‖
‖
Psal.
8.
thus
Angels
are
called
Elohim
,
and
[
](A41489-e31480-b)*
*
Job
1.6
.
Sons
of
God
by
reason
of
the
Excellency
of
their
Nature
,
Magistrates
are
called
[
](A41489-e31500-b)†
†
Psal.
82.6
.
Gods
and
Sons
of
God
upon
the
account
of
the
Dignity
of
their
Office
.
But
here
the
Case
is
very
different
,
the
question
is
,
Whether
the
Name
of
God
be
properly
or
improperly
,
and
figuratively
attributed
to
the
Son
and
to
the
Holy
Ghost
?
I
mean
the
Name
taken
appellatively
,
denoting
in
him
that
is
so
called
,
the
Divine
Nature
and
Essence
:
Socinians
,
though
they
be
brazen-fac'd
enough
,
yet
not
to
that
degree
,
as
to
say
,
that
the
Persons
of
the
Son
and
Holy
Ghost
,
are
called
God
only
by
way
of
Figure
,
but
they
cavil
that
the
Word
signifies
not
a
Nature
but
an
Office
,
so
the
proper
signification
of
the
Word
they
extend
to
Angels
and
Magistrates
,
as
if
the
Word
God
signified
Governour
,
Preserver
and
Benefactor
,
&c.
but
before
their
Heresy
broke
out
,
no
Man
ever
taught
so
,
then
no
Language
gives
that
Sence
to
the
Word
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
,
signifies
the
Nature
,
for
some
accounted
to
be
Gods
,
are
false
ones
,
[
](A41489-e31570-b)*
*
Gal.
4.8
.
which
by
nature
are
not
Gods
;
and
Philosophers
reckoned
the
Gods
of
the
Heathens
amongst
the
Animals
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
speaking
and
rational
,
and
the
Hebrew
Word
Elohah
,
doth
certainly
,
properly
signify
the
Nature
,
as
being
given
to
the
supreme
Being
,
which
is
so
called
,
not
relatively
,
but
absolutely
;
when
to
the
first
Man
the
common
Name
is
attributed
,
he
is
not
simply
called
Adam
till
that
became
his
proper
Name
:
Now
as
to
the
Origin
or
Etymology
of
the
Word
,
't
is
falsly
deduced
from
the
signification
of
governing
,
helping
and
preserving
,
but
truly
from
the
Notion
of
the
word
Worship
and
Adoration
;
we
must
not
think
that
our
first
Parents
were
so
wanting
in
their
Piety
towards
their
Maker
whom
they
worshipped
so
devoutly
,
to
call
him
by
a
common
Name
proper
to
Creatures
,
as
if
afterwards
it
had
been
attributed
to
him
by
way
of
Excellency
;
And
is
it
likely
that
God
had
been
so
wanting
in
what
related
to
his
Honor
,
as
being
himself
the
Author
of
the
Hebrew
Tongue
,
the
Knowledge
whereof
he
infused
into
Adam
and
Eve
,
as
not
to
provide
a
Name
proper
to
distinguish
his
own
Nature
?
For
having
instituted
for
himself
a
Religious
Worship
and
Adoration
,
he
must
need
also
have
declared
a
proper
Name
incommunicable
to
any
Creature
whatsoever
.
Now
the
Name
of
God
is
given
the
Son
,
not
only
attributively
,
[
](A41489-e31680-b)†
†
Joh.
1.1
.
the
word
was
God
;
and
[
](A41489-e31710-b)‖
‖
Rom.
9.13
.
Christ
,
God
blessed
for
ever
;
but
also
subjectively
,
[
](A41489-e31740-b)*
*
1
Tim
3.16
.
God
was
manifested
in
the
flesh
,
and
[
](A41489-e31770-b)*
*
Acts
20.28
.
,
God
purchased
his
church
with
his
own
blood
;
even
in
the
Old
Testament
[
](A41489-e31800-b)†
†
Psal.
97.6
,
7.
,
The
heavens
declare
his
righteousness
,
and
all
the
people
see
his
glory
,
&c.
Worship
him
all
ye
gods
.
Now
the
Adversaries
do
confess
that
as
often
as
the
Name
of
God
is
spoken
subjectively
,
as
they
call
it
,
it
signifies
a
Substance
and
Person
,
but
of
God
the
Father
of
Christ
;
still
they
own
it
signifies
a
Substance
and
Person
of
the
Godhead
;
but
why
only
of
the
Father
of
Christ
?
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
meerly
their
Opinion
,
without
any
Proof
.
As
to
that
which
they
say
about
the
Article
in
the
Greek
,
I
shewed
already
it
is
an
idle
Distinction
;
for
out
of
some
places
of
Scripture
I
shewed
how
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
the
true
God
,
is
sometimes
with
an
Article
and
sometimes
without
,
as
[
](A41489-e31870-b)*
*
1
Tim.
3.16
.
God
was
manifest
in
the
flesh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
same
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Thomas
[
](A41489-e31930-b)†
†
Joh.
20.28
.
,
my
Lord
and
my
God
,
he
spoke
to
one
whom
he
knew
was
to
be
worshipped
with
religious
worship
,
and
he
own'd
it
so
;
yet
Scripture
commands
,
and
often
repeats
,
that
the
Lord
our
God
alone
is
to
be
worshipped
,
which
our
Saviour
Christ
confirmed
[
](A41489-e31960-b)*
*
Mat.
4.10
.
with
his
own
Mouth
,
and
Paul
[
](A41489-e31990-b)†
†
Gal.
4.8
.
after
him
;
and
the
Angel
no
less
than
twice
doth
direct
to
the
true
and
only
Object
of
worship
,
when
he
said
[
](A41489-e32010-b)‖
‖
Rev.
19.10
.
and
22.9
.
worship
God
:
But
this
belonging
to
another
Head
,
I
now
shall
proceed
no
farther
in
it
.
Now
to
remove
all
improper
and
figurative
meaning
,
when
the
word
God
is
attributed
to
Christ
,
and
to
prove
his
Consubstantiality
with
the
Father
,
Scripture
sets
down
Names
and
Epithets
,
which
not
only
distinguish
him
from
and
raise
him
above
all
and
every
Creature
,
but
also
make
him
equal
with
God
the
Father
:
Thus
he
is
called
[
](A41489-e32070-b)l
l
1
John
5.20
the
true
God
,
and
[
](A41489-e32100-b)m
m
Tit.
2.13
Re.
19.17
.
,
the
great
God
;
so
[
](A41489-e32140-b)n
n
Rom.
9.5
,
God
over
all
,
blessed
for
ever
;
also
[
](A41489-e32170-b)o
o
Jude
4.
,
the
only
Lord
God
,
&c.
Hence
the
Name
Jehovah
is
joyntly
,
equally
,
and
comparatively
given
unto
the
Son
;
as
[
](A41489-e32210-b)p
p
Psal.
2.11
,
12.
,
serve
the
Lord
with
fear
,
&c.
and
[
](A41489-e32240-b)q
q
Isai
.
25.9
,
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
:
this
is
the
Lord
,
we
have
waited
for
him
,
we
will
rejoyce
in
his
salvation
:
Now
comparatively
,
or
in
a
Parallel
,
Christ
is
the
same
[
](A41489-e32270-b)r
r
Isai.
8.13
,
14.
Lord
of
Hosts
which
shall
be
for
a
Sanctuary
,
a
Stone
of
stumbling
,
and
for
a
Rock
of
Offence
to
both
the
Houses
of
Israel
,
as
confirm'd
[
](A41489-e32300-b)s
s
Luke
2.34
.
and
Rom.
9.32
.
.
Christ
is
he
,
who
being
by
the
Right
Hand
of
God
exalted
,
and
having
received
of
the
Father
the
Promise
of
the
Holy
Ghost
upon
the
day
of
Pentecost
,
shed
forth
those
Gifts
we
read
of
[
](A41489-e32340-b)t
t
Act.
2.3.4.33
.
;
and
't
is
the
Lord
God
of
Israel
,
unquestionably
the
true
God
,
that
promiseth
[
](A41489-e32370-b)u
u
Joel
2.28
.
in
the
last
days
to
pour
out
his
spirit
,
&c.
so
't
is
the
same
Lord
God
of
Israel
,
the
Lord
Jesus
is
the
same
,
who
is
first
and
last
;
comparing
[
](A41489-e32420-b)x
x
Isai.
44.6
.
Isaiah
with
S.
John
[
](A41489-e32460-b)y
y
Rev.
1.17
.
.
The
Son
of
God
saith
[
](A41489-e32480-b)z
z
Isai.
48.12
,
16.
,
He
is
sent
from
the
Lord
God
,
and
from
his
spirit
,
after
he
had
said
,
v.
12.
I
am
the
first
,
and
also
am
the
last
:
So
the
Titles
proper
to
the
true
God
are
given
Christ
,
as
King
of
Kings
,
and
Lord
of
Lords
;
as
by
God's
Grace
we
shall
shew
when
we
speak
about
the
Attributes
.
So
then
the
Son
is
true
God
,
as
we
observed
before
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Son
of
himself
,
when
we
speak
of
the
Son
simply
,
and
without
relation
to
the
Father
,
we
properly
call
him
Jehovah
,
and
self
being
,
for
he
hath
it
of
himself
;
but
when
consider'd
relatively
to
the
Father
,
then
we
say
he
hath
his
Being
from
the
Father
;
the
Son
is
by
himself
not
of
himself
,
his
Essence
hath
no
Spring
,
but
his
Person
is
from
the
Father
,
the
Essence
is
not
communicated
to
the
Son
,
but
only
the
manner
of
subsisting
in
the
Essence
;
when
the
Son
is
called
God
personally
,
then
he
is
not
call'd
the
manner
of
subsisting
,
but
an
Existence
with
the
manner
of
being
;
now
the
modus
or
manner
is
understood
with
the
Essence
,
because
as
the
manner
of
Divinity
is
not
Divinity
it self
,
so
the
mode
of
Essence
is
not
Essence
it self
;
thus
when
he
is
called
God
personally
't
is
in
the
Concret
not
in
the
Abstract
.
If
Christ
be
not
God
by
Nature
,
he
is
not
true
God
,
for
nothing
is
really
such
but
what
is
so
by
Nature
:
The
Adversaries
say
,
that
those
things
which
comparatively
are
called
such
in
Scripture
,
are
truly
such
as
Christ
is
called
[
](A41489-e32620-b)*
*
Joh.
1.9
.
Chap.
18.1
,
the
true
light
,
and
the
true
vine
,
though
he
be
so
called
by
way
of
a
Metaphor
:
But
we
do
not
deny
,
how
sometimes
the
Name
true
is
appropriated
to
those
things
that
are
so
called
metaphorically
,
but
then
the
sense
of
the
Metaphor
doth
not
really
belong
to
them
;
for
in
every
Metaphor
there
is
true
and
false
in
the
manner
of
it
;
thus
Christ
is
call'd
the
True
Light
;
for
though
in
a
metaphorical
way
he
be
a
Light
,
that
is
,
spiritually
works
the
same
Effect
as
a
corporal
Light
doth
bodily
,
in
the
like
manner
he
is
called
a
True
Vine
,
because
that
the
Metaphor
is
truly
proper
to
him
;
but
here
the
question
is
not
about
the
truth
of
Words
taken
metaphorically
but
properly
;
for
when
the
word
True
is
joyn'd
to
those
that
are
properly
taken
,
then
it
signifieth
the
very
Nature
of
the
thing
;
so
when
the
word
true
is
joyned
with
that
of
God
,
it
necessarily
signifies
the
Nature
of
God
;
and
whensoever
the
Name
of
True
God
is
given
any
thing
,
thereby
is
Divine
Nature
attributed
to
it
:
This
shews
how
Socinians
do
not
own
Christ
to
be
the
true
God
,
because
,
according
to
Scripture
,
there
is
but
one
true
God
,
they
deny
him
to
be
that
only
true
God
:
When
God
is
called
the
onely
Maker
of
Heaven
and
Earth
,
and
the
onely
true
God
,
't
is
not
said
only
by
way
of
Excellency
,
as
comparing
God
with
the
Creatures
,
but
we
thereby
exclude
all
others
;
for
in
those
places
the
only
true
God
is
opposed
to
false
gods
,
in
relation
to
which
he
is
not
called
true
by
way
of
Eminency
,
but
because
it
is
the
truth
;
for
they
are
true
gods
by
no
means
,
and
the
true
God
is
ever
opposed
to
false
gods
and
Idols
,
wherefore
called
the
Living
God
,
Psal.
36.9
.
because
,
saith
David
,
with
thee
is
the
fountain
of
Life
.
He
that
is
God
only
by
Participation
and
not
by
Nature
,
is
not
true
God
;
for
Participation
doth
import
a
Likeness
,
but
Likeness
of
a
thing
is
never
the
thing
it self
;
and
if
they
would
have
Christ
to
be
God
only
by
Participation
,
this
in
effect
is
to
deny
him
to
be
true
God
,
that
is
,
to
make
him
an
improper
and
metaphorical
God
;
and
after
that
way
Men
and
Angels
might
be
called
true
Gods
,
which
is
not
only
Folly
but
also
Blasphemy
to
say
and
think
:
But
they
say
,
if
God
and
Angels
be
not
true
Gods
,
then
God
doth
mock
when
he
calls
them
so
;
but
't
is
no
Mockery
to
give
one
some
Name
in
an
improper
and
figurative
sense
,
or
else
when
Christ
calls
his
Apostles
[
](A41489-e32780-b)*
*
Matth.
5.13
,
14.
,
The
light
of
the
world
,
the
salt
of
the
earth
,
and
a
City
that
is
set
on
an
hill
,
he
would
have
mock'd
too
;
so
would
Paul
calling
[
](A41489-e32820-b)†
†
1
Cor.
3.11
.
and
Eph.
2.20
.
Christ
a
foundation
,
and
a
chief
corner
stone
:
Seeing
the
Apostles
are
not
true
Light
,
only
improperly
and
metaphorically
,
and
Christ
a
Stone
figuratively
,
they
that
are
Gods
only
by
Likeness
and
Communication
and
not
by
Nature
,
are
not
Gods
:
Every
thing
is
called
true
,
as
I
hinted
before
,
according
to
its
Nature
,
a
true
Man
,
true
Gold
,
true
Silver
,
from
the
Nature
of
Man
,
Gold
,
and
Silver
:
Now
as
to
Christ
,
can
he
be
esteemed
as
a
true
God
,
who
first
had
a
Being
according
to
their
Principles
,
and
was
not
God
,
then
was
God
,
and
,
like
the
Popish
Wafer
,
God
by
degrees
,
was
God
more
and
more
,
till
he
came
to
a
perfection
of
the
Godhead
,
and
we
may
say
,
was
accidentally
so
,
for
such
Accidents
have
their
degrees
;
for
they
say
,
Christ
,
during
his
whole
Life
,
was
not
a
perfect
God
or
a
perfect
Lord
,
and
by
these
means
Christ's
Excellency
was
greater
for
being
Man
than
for
being
God
;
for
to
be
a
Man
is
to
be
a
Substance
,
but
to
be
a
God
,
is
,
after
that
rate
,
to
be
an
Accident
,
but
every
Substance
is
more
excellent
than
its
Accident
.
Nay
they
grow
worse
and
worse
;
for
as
they
would
not
have
him
to
have
been
a
God
from
the
beginning
,
so
at
last
they
will
have
him
to
cease
from
being
a
God
;
for
if
Christ
be
called
true
God
only
by
virtue
of
that
Power
he
hath
over
Believers
,
and
in
that
respect
only
to
be
worshipped
as
true
God
,
then
after
the
last
day
he
will
be
God
no
longer
,
for
then
he
shall
be
deprived
of
that
Power
when
he
shall
have
deliver'd
up
the
Kingdom
unto
God
even
the
Father
,
which
Text
I
shall
elsewhere
have
occasion
to
explain
;
so
that
he
shall
be
reduced
to
the
common
condition
of
other
Believers
,
and
have
no
Advantage
over
any
of
them
.
O
take
notice
what
a
God
they
make
Christ
to
be
,
for
every
Believer
could
be
such
a
God
:
No
Man
of
sound
mind
can't
but
see
such
an
Absurdity
,
Impiety
,
and
Blasphemy
.
Here
farther
we
could
shew
,
that
as
Socinians
own
not
Christ
to
be
true
God
,
so
they
deny
him
to
be
true
Man
,
because
,
they
say
,
the
Body
he
had
of
the
blessed
Virgin
is
gone
,
under
the
notion
,
That
Flesh
and
Blood
cannot
inherit
the
Kingdom
of
God
:
They
also
teach
,
the
Soul
of
Man
doth
not
subsist
by
it self
,
as
Socinus
[
](A41489-e32900-b)*
*
pag.
79.
taught
against
Puccius
:
So
,
according
to
them
,
Christ
,
such
as
he
was
,
is
gone
and
perished
both
in
Body
and
Soul
;
this
I
take
notice
of
only
by
the
way
,
to
come
to
other
things
.
The
Name
God
is
spoke
substantively
and
subjectively
,
not
only
predicatively
of
Christ
;
for
if
it
be
not
necessary
it
should
substantively
be
taken
of
him
,
then
neither
adjectively
;
for
the
Name
God
is
also
predicatively
taken
of
the
true
God
,
as
[
](A41489-e32960-b)†
†
1
Kings
18.21
.
,
if
the
Lord
be
God
follow
him
,
and
so
in
other
places
:
When
in
Scripture
the
Name
of
God
is
given
Christ
,
we
do
not
mind
so
much
the
Word
,
as
the
Person
signifi'd
by
the
Word
,
who
is
God
blessed
for
ever
,
to
be
adored
,
whereby
is
meaned
the
true
God
,
though
it
be
spoken
by
way
of
Attribute
.
What
Socinus
saith
is
false
,
how
when
the
word
God
is
spoken
subjectively
it
never
signifieth
Christ
,
as
it
appears
out
of
several
Texts
;
First
,
The
Lord
of
Hosts
is
sent
by
the
Lord
of
hosts
,
the
words
of
the
Lord
of
Hosts
are
related
thus
by
the
Angel
[
](A41489-e33020-b)*
*
Zech.
2.8
,
10
,
11.
,
after
the
glory
hath
he
sent
me
to
the
nations
,
after
his
Glorification
;
and
he
that
says
so
adds
,
for
lo
I
come
and
will
dwell
in
the
midst
of
thee
,
saith
the
Lord
,
which
is
the
proper
Character
of
the
Messiah
;
who
to
that
purpose
is
call'd
[
](A41489-e33070-b)†
†
Hagg.
2.7
.
the
desire
of
all
nations
,
and
only
in
the
time
of
the
Messiah
after
his
Resurrection
,
all
*
Nations
were
by
the
Apostles
call'd
to
believe
.
Here
out
of
that
place
of
Haggai
one
thing
I
must
observe
,
which
is
the
Comparison
made
by
the
Prophet
between
the
first
Temple
and
the
second
,
wherein
the
Preference
is
given
to
the
last
;
for
therein
't
is
said
not
only
and
I
will
fill
this
house
with
glory
,
saith
the
Lord
of
hosts
,
but
also
in
the
next
Verse
but
one
,
the
glory
of
this
latter
house
shall
be
greater
than
of
the
former
:
I
ask
wherein
could
this
greater
Glory
consist
?
Not
in
the
Stateliness
and
Magnificence
of
the
Building
,
wherein
the
last
was
much
inferiour
to
the
first
,
as
God
by
the
Mouth
of
the
same
Prophet
declareth
it
,
when
he
saith
,
Who
is
left
among
you
that
saw
this
house
in
her
first
glory
?
And
how
do
you
see
it
now
?
Is
it
not
in
your
eyes
in
comparison
of
it
as
nothing
?
v.
3.
in
so
much
that
many
of
the
priests
and
Levites
and
chief
of
the
Fathers
who
were
antient
men
,
that
had
seen
the
first
house
,
Ezra
3.12
.
when
the
foundation
of
the
last
was
laid
before
their
eyes
,
wept
with
a
loud
voice
:
As
indeed
what
a
proportion
could
there
be
between
a
Temple
built
by
a
poor
remnant
of
a
long
Captivity
,
who
for
Means
to
do
't
were
beholding
to
Heathenish
Princes
,
and
who
met
with
so
much
Opposition
in
the
carrying
on
their
design
from
open
and
secret
Enemies
,
I
say
,
what
a
Proportion
could
such
a
House
hold
with
the
Temple
of
Solomon
,
towards
the
building
whereof
David
had
for
several
years
before
made
so
rich
and
great
Provisions
,
which
his
Son
the
most
glorious
King
that
ever
sate
upon
the
Throne
of
Israel
,
did
so
much
increase
,
and
erected
a
Temple
,
which
,
for
Magnificence
and
Riches
,
was
a
Wonder
of
the
World
:
So
then
the
Glory
of
the
second
Temple
could
not
upon
any
such
account
be
greater
than
that
of
the
first
;
nor
in
reference
to
the
Manifestation
of
God's
Presence
in
the
Ark
,
at
the
Mercy-Seat
between
the
Cherubims
,
and
of
the
Cloud
which
fill'd
the
whole
House
,
more
conspicuous
in
the
first
than
in
the
second
Temple
;
wherein
then
could
this
Glory
consist
?
Our
Prophet
declares
it
,
And
I
will
shake
all
nations
,
and
the
desire
of
all
nations
shall
come
,
and
I
will
fill
this
house
with
glory
,
saith
the
Lord
of
Hosts
.
I
take
it
to
be
beyond
all
Dispute
,
that
by
the
desire
of
all
Nations
,
the
Messiah
,
the
Lord
Jesus
is
understood
,
who
came
whilst
the
second
Temple
was
yet
standing
.
Christ
the
Messiah
is
called
the
desire
of
all
Nations
,
he
whom
all
Nations
were
to
desire
;
because
according
to
the
Promise
unto
Abraham
,
in
him
all
the
Nations
of
the
Earth
should
be
blessed
,
Blessedness
is
certainly
a
thing
most
desireable
:
It
was
then
his
Presence
that
made
its
Glory
greater
than
the
former's
,
for
things
in
the
first
Temple
did
but
represent
him
,
and
were
the
Shadow
and
Figures
,
whereof
he
was
the
Body
and
the
Truth
:
Solomon
,
thô
never
so
glorious
,
was
by
no
means
to
be
compared
with
him
,
as
he
plainly
declared
it
to
the
Scribes
,
Mat.
12.22
.
Behold
a
greater
than
Solomon
is
here
:
According
to
all
human
appearances
,
Solomon
being
every
way
compassed
about
with
Glory
,
was
beyond
expression
greater
than
Christ
,
a
Person
persecuted
and
derided
by
most
Men
,
chiefly
by
the
great
ones
of
the
World
;
and
if
we
must
speak
of
Gifts
,
Solomon
was
glorious
not
only
in
Riches
and
Honour
,
but
also
great
in
Wisdom
;
for
his
wisdom
excelled
the
wisdom
of
all
the
children
of
the
East
country
,
1
Kings
4.30
,
31.
and
all
the
wisdom
of
Egypt
,
for
he
was
wiser
than
all
men
;
yet
for
all
this
,
Christ
saith
,
in
Wisdom
,
he
was
greater
than
he
,
Matt.
12.42
.
which
could
never
have
been
if
he
had
been
a
meer
Man
;
in
that
respect
every
thing
was
against
him
,
therefore
that
preference
can
have
no
human
ground
,
it
must
be
by
virtue
of
a
natural
Privilege
and
of
a
divine
Prerogative
,
which
is
the
same
he
had
over
David
,
Solomon's
Father
,
whose
Lord
he
was
;
the
same
he
had
over
Abraham
,
Pre-existence
,
before
Abraham
was
I
am
,
which
could
not
be
as
to
his
Humanity
,
wherefore
in
him
there
must
be
another
ground
,
namely
his
Divinity
,
only
therein
can
lay
the
advantage
he
had
over
them
all
:
Not
only
he
was
greater
than
all
these
,
but
also
than
the
Temple
it self
,
a
place
so
eminently
glorious
by
reason
of
God's
immediate
Presence
in
it
,
that
it
was
called
not
only
Holy
,
but
the
inner
part
of
it
was
called
the
holiest
of
all
,
into
which
none
but
the
High
Priest
might
enter
,
and
that
only
once
a
year
,
not
without
Blood
;
yet
saith
our
Saviour
,
Matt.
12.6
,
8.
I
say
unto
you
,
that
in
this
place
is
one
greater
than
the
temple
,
which
can
be
said
of
none
but
of
God
;
there
he
also
calls
himself
Lord
of
the
Sabbath
,
not
as
Man
but
as
God
,
Temple
and
Sabbath
the
two
holiest
things
in
Israel
.
The
second
Text
is
this
[
](A41489-e33540-b)*
*
Isai.
35.4
,
5.
,
Behold
your
God
will
come
with
vengeance
,
even
God
with
a
recompence
he
will
come
and
save
you
;
then
the
Eyes
of
the
blind
shall
be
open
,
and
the
Ears
of
the
deaf
shall
be
unstopp'd
,
which
our
Saviour
applyeth
to
himself
,
who
when
John's
Disciples
ask'd
him
[
](A41489-e33580-b)†
†
Matt.
11.3
,
5.
,
Art
thou
he
that
should
come
?
or
do
we
look
for
another
?
Jesus
answered
them
by
this
,
the
blind
receive
their
sight
,
&c.
which
were
the
Signes
wherewith
Isaiah
had
prophesied
God
would
come
;
these
things
he
commands
them
to
give
John
an
account
of
,
wherein
he
lookt
to
the
Prophet
,
who
foretold
such
things
should
be
done
by
the
Messiah
,
whom
in
that
place
Isaiah
calleth
God
,
when
he
saith
,
God
himself
will
come
and
save
you
,
which
must
not
be
understood
of
the
Father
;
for
first
,
we
never
read
that
God
the
Father
came
into
the
World
to
save
us
,
but
that
he
sent
his
Son
to
do
't
;
he
that
sends
another
in
his
place
,
cannot
properly
be
said
to
come
himself
.
Secondly
,
there
is
an
Energy
in
the
word
he
himself
,
whereby
is
meaned
,
not
that
another
in
God's
stead
,
but
God
himself
,
by
himself
would
come
,
and
though
God
be
said
to
come
when
he
shews
some
gracious
effect
of
his
Power
,
yet
when
he
is
said
to
send
another
,
't
is
not
to
be
understood
in
that
same
manner
:
And
tho
Socinus
denies
him
at
that
time
to
be
God
,
only
that
he
was
appointed
hereafter
so
to
be
,
he
is
refuted
by
his
being
in
that
Text
at
that
time
call'd
the
God
of
Israel
,
your
God
,
whom
you
worship
.
The
third
Text
is
that
wherein
God
saith
[
](A41489-e33720-b)*
*
Mal.
3.1
.
,
Behold
I
will
send
my
messenger
,
and
he
shall
prepare
the
way
before
me
:
and
the
Lord
whom
ye
seek
shall
suddenly
come
to
his
temple
:
Now
who
that
God
is
before
whose
face
John
prepared
his
way
,
is
clear
enough
,
that
he
spake
of
the
Lord
Jesus
,
not
of
the
Father's
coming
after
him
,
which
he
pointed
at
when
he
said
,
[
](A41489-e33770-b)†
†
John
1
:
26
,
27
,
29.30
.
compared
with
Act.
13.24
There
standeth
one
among
you
whom
ye
know
not
,
he
it
is
that
coming
after
me
is
preferred
before
me
;
and
to
make
it
clearer
,
he
points
directly
at
the
Person
of
Christ
;
for
,
the
next
day
John
seeth
Jesus
coming
unto
him
,
and
saith
,
behold
the
lamb
of
God
which
taketh
away
the
sins
of
the
world
,
which
is
he
of
whom
I
said
,
after
me
comes
a
man
which
is
preferred
before
me
,
for
he
was
before
me
:
Can
there
be
a
plainer
Designation
of
a
person
than
this
?
To
him
alone
,
by
means
of
his
Preaching
,
he
prepared
the
way
;
and
that
which
is
remarkable
,
our
Saviour
explains
of
himself
the
Text
of
Malachy
,
This
is
he
of
whom
it
is
written
,
behold
[
](A41489-e33840-b)*
*
Luke
7.27
.
I
send
my
messenger
before
thy
face
,
which
shall
prepare
thy
way
before
thee
;
and
the
word
my
face
in
the
Prophet
he
renders
thy
face
,
that
is
,
of
Christ
;
so
he
quoteth
the
place
not
according
to
the
Words
,
but
according
to
the
Sense
;
[
](A41489-e33890-b)†
†
Luke
1.76
.
Thou
child
,
saith
Zechariah
of
John
,
shalt
he
called
the
Prophet
of
the
highest
:
(
a
high
Name
,
proper
to
God
)
for
thou
shalt
go
before
the
face
of
the
Lord
to
prepare
his
ways
;
it
is
then
most
certain
that
John
prepared
the
way
for
him
that
was
to
come
after
him
,
and
to
converse
with
,
and
dwell
among
Men
,
not
the
Father
but
Christ
came
after
John
,
therefore
he
is
that
God
that
sent
his
Messenger
as
in
Malachy
:
Socinus
his
Phrase
,
is
no
where
in
Scripture
to
be
read
,
that
God
came
in
Christ
,
he
sent
Christ
his
Son
,
but
came
not
in
him
,
the
Father
is
said
to
be
,
and
dwéll
in
Christ
,
not
to
come
in
Christ
,
he
sent
him
in
his
own
Name
.
Though
Christ
under
the
Name
Word
be
called
God
absolutely
,
[
](A41489-e34020-b)*
*
Joh.
1.1
.
and
without
any
restriction
,
in
the
same
manner
as
the
True
God
is
absolutely
called
God
,
without
any
thing
to
pretext
an
improper
appellation
,
and
the
repetition
of
the
Word
God
in
the
same
Signification
,
doth
sufficiently
demonstrate
it
;
[
](A41489-e34040-b)†
†
1
Joh.
5.20
.
nay
,
though
he
be
not
barely
called
God
,
but
the
True
God
,
whence
we
must
necessarily
conclude
he
is
true
essential
God
.
Yet
they
would
have
the
Father
alone
to
be
God
,
and
that
when
the
Name
of
God
is
absolutely
set
down
,
it
is
to
be
understood
only
of
the
Father
,
not
of
the
Son
,
nor
of
the
Holy
Ghost
,
so
they
conclude
Father
,
Son
and
Holy
not
to
be
One
God
,
to
which
purpose
they
wrest
some
Scripture
out
of
the
Old
and
New
Testament
,
which
in
due
time
we
shall
by
the
Grace
of
God
take
an
occasion
to
answer
;
but
because
the
Adversaries
use
their
utmost
pernicious
Endeavours
to
oppose
these
Truths
,
we
to
make
clear
these
most
important
Doctrines
which
our
Faith
is
grounded
upon
,
must
somewhat
more
enlarge
upon
it
,
though
we
take
notice
of
some
things
we
said
before
,
or
to
the
same
purpose
.
First
,
We
say
God
is
a
Name
of
the
Divine
Essence
or
Nature
,
as
Man
is
of
Human
Nature
,
but
whereof
there
is
a
different
Reason
from
that
of
all
Names
of
other
Natures
;
for
all
Individuals
are
asunder
one
from
another
,
their
Nature
according
to
the
mental
Notion
is
one
,
but
not
really
so
,
wherefore
in
them
,
Nature
is
the
species
or
kind
which
is
predicated
and
spoken
of
every
singular
and
individual
Person
as
James
is
a
Man
,
and
of
many
too
,
as
Matthew
,
John
and
Luke
are
Three
Men
,
but
as
in
God
the
Essence
is
but
One
in
number
,
and
not
only
in
the
mental
Notion
,
but
also
is
really
and
most
simply
One
,
though
in
Three
Persons
,
this
Name
of
God
is
not
predicated
as
a
species
of
every
Person
.
but
according
to
the
priority
or
posteriority
of
their
Origin
and
Order
,
as
thus
,
the
Father
is
God
,
but
unbegotten
,
the
Son
God
,
begotten
,
the
Holy
Ghost
proceeding
from
both
.
Now
if
the
Name
God
was
as
species
spoken
of
the
Persons
,
it
would
follow
that
the
Persons
should
make
several
Gods
different
in
Number
and
Nature
.
Secondly
,
We
say
where
the
Name
of
God
is
absolutely
used
,
it
doth
not
always
as
the
Hereticks
would
have
it
,
signify
the
Name
of
One
of
the
Persons
,
but
sometimes
the
Person
and
sometimes
the
Nature
;
and
herein
lays
their
Mistake
,
that
they
suppose
the
Name
of
God
ever
to
be
taken
Personally
,
and
the
Comparison
is
the
cause
of
the
Mistake
,
for
the
infinite
Essence
is
not
multiplied
as
the
finite
,
now
when
the
Name
of
God
is
taken
for
the
Person
,
either
something
is
added
which
gives
a
Notion
of
the
Person
,
as
when
God
is
said
,
[
](A41489-e34150-b)*
*
Act.
20.28
.
to
have
purchased
the
Church
with
his
own
blood
,
which
is
understood
of
the
Son
,
or
else
the
Persons
are
compared
among
themselves
,
and
then
the
Name
of
God
is
taken
for
the
Person
of
the
Father
,
for
because
the
Father
is
the
Spring
of
the
Godhead
in
relation
to
the
Order
and
Origin
of
the
Persons
,
so
in
the
comparison
of
the
Persons
the
Name
of
God
is
by
Excellency
attributed
to
the
Father
,
especially
where
mention
is
made
of
the
Mediator
,
for
whensoever
Christ
speaks
himself
,
or
is
spoken
of
,
as
,
and
in
the
Person
of
the
Mediator
,
he
retains
a
middle
degree
between
God
and
Man
,
and
then
by
the
Name
of
God
is
understood
the
Father
.
Thirdly
,
When
the
Name
of
God
is
put
instead
of
One
Person
,
and
it
signifies
One
Father
,
then
is
thereby
understood
the
Godhead
which
is
common
to
Son
and
Holy
Ghost
,
who
are
Author
and
Maker
of
all
Creatures
;
for
though
the
Son
doth
exercise
the
Office
of
Mediator
,
yet
he
hath
not
thereby
lost
the
Glory
of
the
Divinity
with
the
Father
,
neither
is
his
Essence
inferiour
or
secondary
to
the
Father's
or
his
Godhead
Essentiated
.
Fourthly
,
When
God's
Name
without
any
personal
Attribute
or
Comparison
of
one
Person
with
the
other
,
is
simply
,
indefinitely
and
absolutely
used
,
then
it
signifies
the
Divine
Nature
and
Essence
which
is
Father
,
Son
and
Holy
Ghost
,
One
God
.
Besides
,
in
these
Texts
of
Scripture
where
the
Name
of
God
is
mentioned
in
opposition
to
false
Gods
or
Creatures
,
it
is
by
no
means
to
be
restrained
to
the
Person
of
the
Father
only
,
but
is
indefinitely
spoken
of
Father
,
Son
and
Holy
Ghost
;
as
for
instance
,
if
when
the
Law
commands
to
adore
One
God
,
the
Father
alone
,
and
not
the
Son
is
to
be
understood
,
it
would
follow
that
the
Son
who
is
to
be
adored
,
is
another
God
;
likewise
when
God
calls
himself
the
God
of
Israel
,
he
by
this
mark
distinguisheth
himself
from
all
false
Gods
,
How
then
might
it
be
said
of
one
Personal
one
,
whether
Father
or
Son
?
[
](A41489-e34210-b)*
*
2
Sam.
7.22
.
Who
is
great
as
thou
art
,
who
is
like
unto
thee
?
for
several
of
the
Arians
who
denied
the
Consubstantiality
or
the
Sameness
of
Nature
,
yet
owned
a
likeness
between
Father
and
Son
;
and
in
the
Prophets
where
God's
Name
is
absolutely
taken
,
often
it
addeth
an
universal
Negative
or
Exclusive
;
but
if
the
Name
of
God
belongeth
only
to
the
Father
,
and
if
Father
,
Son
and
Holy
Ghost
be
but
One
God
and
Saviour
,
and
One
Nature
,
it
will
follow
that
Son
and
Holy
Ghost
are
excluded
from
Things
attributed
unto
God
,
for
't
is
said
of
the
True
God
of
Israel
,
that
he
is
the
only
God
and
Saviour
,
and
that
there
is
no
other
God
besides
and
without
him
.
Moreover
,
seeing
the
Father
alone
is
One
God
,
and
they
own
also
the
Son
to
be
God
,
and
the
Holy
Ghost
to
be
God
,
though
not
that
One
God
,
then
it
follows
there
are
Three
Gods
,
which
is
Blasphemy
,
These
Things
being
premised
do
afford
Matter
of
answer
to
their
Sophistical
Cavils
against
this
Truth
,
and
so
shew
how
the
Word
God
absolutely
used
in
Scripture
is
to
be
understood
,
not
only
of
the
Father
,
but
also
of
the
Son
and
Holy
Ghost
,
whence
also
appeareth
the
Mystery
of
these
Doctrines
one
with
another
,
and
they
are
so
twisted
,
that
they
stand
or
fall
together
:
So
,
no
wonder
if
under
one
Head
we
say
somethings
belonging
to
,
and
spoken
of
in
another
;
here
they
form
thus
an
Argument
against
us
.
The
God
of
Israel
whom
the
Israelites
ever
adored
,
is
that
One
God
whom
the
Law
and
the
Prophets
speak
of
,
but
the
Father
of
Christ
is
that
One
God
mentioned
in
the
Law
and
the
Prophets
,
therefore
he
is
that
One
God
;
but
the
Argument
concludes
nothing
against
us
,
we
altogether
grant
it
,
the
Father
is
the
One
God
of
Israel
,
for
we
do
not
say
that
there
is
another
God
,
another
Nature
in
the
Father
,
than
that
same
,
which
Law
and
Prophets
call
the
only
God
,
and
God
alone
;
and
we
on
our
part
do
Argue
thus
,
The
God
of
Israel
is
One
God
,
but
Christ
is
the
God
of
Israel
who
appeared
to
the
Fathers
,
and
by
whose
Spirit
the
Prophets
being
inspired
,
spoke
;
therefore
Christ
is
that
only
God
.
For
there
is
in
Christ
no
other
Godhead
,
no
other
Divine
Nature
,
than
what
is
in
the
Father
,
as
the
Father
is
One
,
so
is
the
Son
One
God
,
and
both
together
are
One
God
in
Nature
:
But
if
the
meaning
of
their
Argument
be
that
of
the
Three
Persons
of
the
Trinity
,
only
the
Father
,
not
the
Son
,
nor
Holy
Ghost
,
is
the
God
of
Israel
,
then
we
deny
their
minor
Proposition
,
for
out
of
Scripture
the
Son
is
the
God
of
Israel
whom
they
adored
,
for
not
only
under
the
Name
of
God
they
adored
the
Messiah
whom
they
believed
to
be
God
,
but
even
they
made
a
distinct
mention
of
him
in
their
Prayers
,
as
we
read
when
Jacob
blessed
Joseph's
Children
.
God
before
whom
my
Fathers
Abraham
and
Isaac
did
walk
,
the
God
which
fed
me
all
my
life
time
to
this
day
3
the
Angel
which
redeemed
me
from
all
evil
,
bless
these
Lads
;
and
this
is
spoken
of
the
true
antient
Jews
,
for
as
to
those
that
believed
not
when
our
Saviour
himself
spoke
to
them
,
who
owned
only
the
Father
of
Christ
the
Messiah
,
for
their
God
,
we
may
say
,
they
knew
not
the
True
God
in
a
true
manner
,
seeing
[
](A41489-e34480-b)*
*
Joh.
14.6
.
none
comes
to
the
Father
but
by
the
Son
,
and
[
](A41489-e34510-b)†
†
Mat.
11.
none
〈◊〉
the
Father
but
the
Son
,
and
he
to
whom
the
Son
〈◊〉
veal
him
;
wherefore
since
they
rejected
the
Son
〈◊〉
wanted
the
true
Knowledge
of
the
Father
,
and
〈◊〉
stead
of
God
the
Father
,
they
adored
the
Idol
〈◊〉
their
own
heart
;
wherefore
when
Jesus
said
to
〈◊〉
[
](A41489-e34540-b)*
*
Matt.
8.44
.
If
I
honour
my self
,
my
glory
is
nothing
,
't
is
my
Father
that
honoureth
me
whom
you
say
to
be
your
God
;
he
upbraids
them
with
their
Vain-glory
who
boasted
to
be
the
People
of
God
,
but
falsly
,
by
reason
they
owned
him
not
to
be
God
;
in
the
mean
while
against
their
aspersions
he
asserted
his
Glory
,
because
they
look'd
upon
him
as
very
much
below
Abraham
and
other
Patriarchs
;
he
in
his
Capacity
of
Mediatour
and
as
a
Man
,
owns
a
difference
between
him
and
God
,
whom
he
declareth
to
be
the
Author
of
his
Glory
,
and
he
often
mentioneth
his
Father
,
to
the
end
,
in
this
Comparison
of
Persons
all
Things
may
be
acceptable
unto
him
;
but
hence
it
doth
not
follow
that
Christ
is
not
of
the
same
Nature
with
the
Father
,
seeing
they
are
not
compared
in
relation
to
the
Essen●●
but
herein
he
doth
condescend
to
their
Capacity
,
whom
not
owning
his
Deity
,
he
would
by
degrees
bring
to
the
knowledge
thereof
.
As
to
the
use
of
the
Name
of
God
in
Scripture
,
the
remaining
Evidences
are
reduced
under
two
kinds
,
First
,
In
some
the
Name
of
God
is
absolutely
taken
for
God
the
Father
.
Secondly
,
In
others
is
added
an
exclusive
Particle
which
is
by
some
joyned
with
the
Name
of
God
,
and
by
others
with
the
Things
spoken
of
and
attributed
unto
God
.
Out
of
the
first
,
nothing
may
be
deduced
contrary
to
this
Doctrine
,
for
in
all
those
places
by
them
quoted
,
which
anon
we
shall
mention
,
is
a
Comparison
of
the
Persons
,
wherein
the
Name
of
God
is
properly
attributed
to
the
Father
upon
the
account
of
Order
and
Origin
,
but
't
is
inconsequent
to
say
,
that
in
every
place
where
the
Name
of
God
is
absolutely
taken
,
that
is
,
without
Comparison
of
the
Persons
,
it
is
to
be
understood
only
of
the
Father
,
for
in
several
places
where
the
Word
God
is
indefinitely
set
down
,
yet
it
is
by
no
means
to
be
reduced
to
the
Father
alone
;
as
to
the
other
sort
of
Proofs
wherein
an
exclusive
Particle
is
expressed
,
that
exclusive
Particle
relates
to
the
Creatures
,
and
to
every
thing
which
by
Nature
is
not
God
,
whither
they
be
things
in
Nature
,
as
Sun
,
Moon
and
Stars
which
Heathens
worshipped
as
Gods
,
or
else
those
which
are
Effects
of
Man's
fancy
and
imagination
,
such
are
several
Idols
by
foolish
Men
worshipped
as
Gods
:
wherefore
,
seeing
the
True
and
Essential
God
is
opposed
to
those
which
by
Nature
are
not
Gods
,
it
follows
that
by
the
Word
God
may
well
be
understood
Father
,
Son
and
Holy
Ghost
;
likewise
though
sometimes
mention
be
made
only
of
One
Person
,
we
must
not
take
it
as
if
thereby
the
other
Persons
were
excluded
,
but
only
that
which
by
Nature
is
not
God
,
and
that
this
is
a
right
Interpretation
,
it
may
well
be
proved
out
of
several
places
of
Scripture
,
as
for
Instance
,
when
God
saith
by
[
](A41489-e34620-b)*
*
Isa.
43.11
.
the
Prophet
,
I
,
even
I
,
am
the
Lord
and
besides
me
there
is
no
Saviour
;
and
by
another
,
[
](A41489-e34650-b)†
†
Hos.
13.4
.
For
there
is
no
Saviour
besides
me
.
Here
in
the
Adversaries
Opinion
,
Salvation
is
attributed
to
the
Father
,
but
that
the
Son
is
not
excluded
,
it
appears
out
of
several
places
,
amongst
the
rest
,
out
of
this
,
[
](A41489-e34680-b)‖
‖
Act.
4.12.10
.
Neither
is
there
Salvation
in
any
other
,
that
is
,
in
Jesus
Christ
who
hath
been
crucified
;
and
we
know
Scripture
doth
not
contradict
it self
,
and
if
out
of
the
Prophet's
,
one
would
exclude
the
Son
,
he
might
as
well
out
of
this
exclude
the
Father
.
Again
,
the
Lord
Jesus
saith
,
No
man
knows
the
Father
but
the
Son
;
now
if
all
but
the
Son
be
excluded
from
knowing
the
Father
,
as
in
the
foregoing
Text
he
would
be
excluded
from
being
a
Saviour
,
so
in
this
from
knowing
himself
,
also
the
Holy
Ghost
would
be
excluded
from
knowing
the
Father
,
though
he
be
said
,
To
[
](A41489-e34750-b)*
*
1
Cor.
2.10
.
search
all
things
,
yea
the
deep
things
of
God
;
in
this
very
same
Sense
,
Paul
said
,
[
](A41489-e34790-b)‖
‖
Chap.
2.1
,
10.
I
determined
not
to
know
any
thing
among
you
,
save
Jesus
Christ
and
him
crucified
;
he
doth
not
thereby
deny
that
he
determined
to
know
the
Father
and
the
Holy
Ghost
,
but
he
meaneth
,
he
knows
nor
owns
no
way
of
Salvation
out
of
Christ
,
and
v.
●1
.
The
things
of
God
knows
no
man
,
but
the
spirit
of
God
;
but
in
other
places
we
read
how
[
](A41489-e34830-b)*
*
Joh.
5.20
.
the
Father
knows
the
Son
,
and
the
Son
knows
the
Father
,
and
the
Father
shews
the
Son
all
things
that
himself
doth
;
hence
we
may
conclude
how
the
Apostle
speaks
exclusively
only
of
Creatures
,
not
of
the
Son
nor
of
the
Holy
Ghost
.
CHAP.
VI.
Christ
is
True
Natural
Son
of
God
by
Eternal
Generation
.
BUT
we
must
by
the
Grace
of
God
come
to
another
Head
,
as
Scripture
gives
Christ
,
truly
,
properly
and
essentially
the
Name
of
God
,
so
it
doth
give
him
that
of
Son
of
God
;
the
First
we
shewed
already
;
the
Second
whereby
he
is
declared
the
Second
Person
of
the
Blessed
Trinity
,
we
must
now
speak
of
,
as
we
observed
that
the
Word
God
in
Scripture
is
spoken
in
several
Senses
,
as
the
True
God
properly
,
Angels
and
Magistrates
improperly
,
and
[
](A41489-e34920-b)*
*
Judg.
9.2
l.
46.
Idols
,
[
](A41489-e34960-b)†
†
2
Cor.
4.4
.
the
Devil
,
and
the
[
](A41489-e34990-b)‖
‖
Phil.
3.19
.
Belly
abusively
.
So
here
I
must
say
how
the
Name
Son
of
God
admits
of
Three
different
Significations
,
for
God
hath
three
sorts
of
Sons
,
for
all
others
are
reduced
under
these
three
Heads
;
the
First
is
by
Creation
and
Preservation
which
is
a
continued
Creation
,
for
[
](A41489-e35040-b)*
*
Act.
17.28
.
in
him
we
live
and
move
and
have
our
being
;
thus
Adam
is
called
[
](A41489-e35080-b)†
†
Luke
3.38
.
Son
of
God
,
and
Men
[
](A41489-e35110-b)‖
‖
Gen.
6.2
.
Sons
of
God
;
on
this
Account
,
God
is
Father
of
all
Creatures
,
whether
in
Heaven
as
Angels
,
nay
,
of
the
Sun
,
Moon
,
Stars
,
of
the
Birds
of
the
Air
,
and
on
Earth
,
of
all
Men
,
Beasts
,
Plants
,
&c.
and
of
Fishes
under
Water
,
this
in
relation
to
Nature
,
and
in
general
to
the
whole
Creation
.
The
Second
kind
of
God's
Sons
or
Children
,
is
by
Adoption
and
Grace
,
such
are
his
Elect
and
People
;
of
these
in
a
special
manner
God
is
called
the
Father
.
In
a
Third
way
Scripture
speaks
of
a
Son
of
God
,
and
of
none
else
,
thus
the
only
begotten
from
all
Eternity
,
namely
,
our
Blessed
Lord
and
Saviour
Jesus
Christ
,
who
is
not
Son
according
to
the
first
manner
,
which
being
common
to
all
Men
,
would
make
no
difference
between
him
and
others
,
and
bring
him
into
a
Croud
of
the
whole
Work
of
Creation
;
neither
is
he
Son
of
God
upon
the
account
of
Grace
and
Adoption
which
they
would
have
him
to
be
,
but
if
he
be
by
Adoption
,
how
can
he
be
the
Only
Begotten
Son
,
seeing
that
through
Grace
God
hath
adopted
so
many
;
adopted
Sons
once
and
before
their
Adoption
were
not
Sons
of
God
,
which
cannot
be
said
of
the
Lord
Jesus
that
the
time
hath
been
when
he
was
not
Son
of
God
;
all
and
every
adopted
Son
of
God
were
once
[
](A41489-e35160-b)*
*
Ephes.
2.
dead
in
trespasses
and
sins
,
and
by
nature
children
of
wrath
even
as
others
,
once
[
](A41489-e35190-b)†
†
Colos.
1.13
.
under
the
power
of
darkness
,
and
[
](A41489-e35220-b)‖
‖
Rom.
5.10
.
enemies
to
God
,
none
of
which
things
may
without
Blasphemy
,
be
spoken
or
thought
of
the
Lord
Jesus
.
He
is
called
Son
not
by
Creation
,
for
[
](A41489-e35270-b)*
*
Colos.
1.16
.
all
things
were
created
by
him
,
and
one
cannot
be
Creatour
and
Creature
,
nor
by
Adoption
,
for
[
](A41489-e35300-b)†
†
Ephes.
1.5
.
in
him
we
are
adopted
;
nor
by
any
Dignity
or
Eminency
over
inferiour
Creatures
,
as
are
Angels
,
for
the
[
](A41489-e35330-b)‖
‖
Heb.
1.4
,
5.
Apostle
denies
it
,
nor
also
upon
the
account
of
a
personal
Vnion
or
Incarnation
,
as
he
is
called
Son
of
Man
,
because
manifested
in
the
Flesh
,
he
is
not
called
Son
of
God
upon
any
such
account
,
or
in
any
of
these
Senses
as
Socinians
would
have
him
;
1
Job
.
4.14.15
.
for
they
cannot
deny
the
Lord
Jesus
to
be
called
God
,
Son
of
God
,
for
that
Name
is
given
him
in
so
many
places
of
Scripture
,
and
herein
they
would
seem
to
agree
,
but
not
sincerely
,
for
they
cavil
about
the
manner
,
and
disagree
as
to
the
true
Sense
;
he
is
called
Son
of
God
,
by
reason
of
an
Eternal
Generation
by
the
Father
,
wherefore
he
is
called
God's
[
](A41489-e35390-b)*
*
Rom.
8.3
,
32.
own
and
proper
Son
,
and
[
](A41489-e35430-b)†
†
Joh.
3.16
.
only
begotten
Christ
is
from
the
Father
by
Generation
,
and
the
Holy
Ghost
by
Spiration
;
to
be
from
the
Father
by
Generation
,
is
to
be
generated
or
begotten
by
the
Father
,
long
before
the
fulness
of
times
,
and
his
appearing
in
the
Flesh
,
God
absolutely
said
to
him
,
[
](A41489-e35460-b)‖
‖
Psal.
2.7
.
thou
art
my
Son
this
day
have
●●begotten
thee
;
this
represented
with
Comparisons
as
when
called
[
](A41489-e35490-b)*
*
Prov
8.
Wisdom
,
for
as
Wisdom
is
produced
by
the
Mind
,
so
is
the
Son
by
the
Father
,
and
in
the
New
Testament
by
the
similitude
of
[
](A41489-e35520-b)†
†
Colos.
1.15
.
an
Image
of
〈◊〉
Father's
[
](A41489-e35550-b)‖
‖
Heb
1.3
.
Person
,
and
of
the
brightness
of
his
glory
,
and
of
the
inward
[
](A41489-e35580-b)*
*
Job
.
1.1
.
Word
in
the
Mind
,
for
as
an
Image
is
not
every
likeness
,
but
the
express
Effigie
or
Representation
of
that
whereof
it
is
the
Image
,
so
the
Son
in
his
Essence
and
Essential
Attributes
is
so
much
the
express
Image
of
the
Father
,
that
[
](A41489-e35610-b)*
*
Joh.
14.9
.
whosoever
sees
him
,
doth
see
the
Father
also
;
as
the
brightness
of
the
Beam
is
from
the
Sun
,
so
the
Son
is
from
the
Father
,
as
Light
from
Light
,
as
equally
the
glorious
Image
of
his
Nature
,
as
a
Letter
doth
exactly
represent
the
Character
out
of
which
it
is
drawn
;
thus
the
Son
doth
exactly
represent
the
Father
,
by
whom
he
is
begotten
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Word
,
is
conceived
by
the
Mind
,
and
remains
in
it
,
so
is
the
Son
begotten
by
the
Father
,
and
remains
in
him
;
and
as
the
Wisdom
,
Image
,
Brightness
,
the
Word
,
are
one
thing
from
another
,
so
the
Son
is
of
the
Father
from
the
Father
,
not
as
an
Essence
is
from
another
,
but
as
a
Person
is
from
a
Person
,
because
he
is
the
Character
or
express
Image
of
the
Person
of
the
Father
;
all
these
in
created
Things
are
accidents
,
but
in
the
Son
who
is
in
himself
and
by
himself
,
they
are
essential
;
hence
appears
how
in
this
there
is
a
true
distinction
of
the
Persons
begetting
and
begotten
.
So
then
Christ
is
called
the
Son
of
God
,
not
by
reason
of
any
gracious
Communication
of
Existence
,
or
of
Power
,
but
upon
the
account
of
a
secret
and
incomprehensible
Generation
of
the
Father
of
his
Essence
,
for
he
is
the
true
,
proper
,
only
begotten
,
highly
beloved
Son
of
the
Living
God
,
and
the
prepositive
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Son
,
frequently
join'd
to
this
Subject
,
doth
denote
a
Filiation
or
Sonship
,
altogether
of
another
kind
from
that
of
[
](A41489-e35690-b)†
†
Heb.
1.5
.
Angels
or
Men
,
which
can
be
no
other
than
an
essential
one
;
a
True
Son
is
begotten
of
the
Essence
of
his
Father
,
but
the
Son
of
God
is
a
True
Son
,
therefore
he
is
begotten
of
the
Essence
of
his
Father
.
Again
,
the
proper
Son
is
said
to
be
,
and
is
he
that
hath
his
proper
Father
;
now
he
is
the
proper
Father
who
hath
begotten
his
Son
of
his
own
Essence
:
Farthermore
,
the
Only
Begotten
Son
,
is
only
he
that
is
begotten
of
the
Substance
of
his
Father
,
which
is
demonstrated
by
the
Opposition
of
natural
and
adopted
Sons
,
who
are
loved
for
the
sake
of
the
well
beloved
natural
Son
of
God
;
that
Confession
of
Peter
in
the
Name
of
the
Disciples
,
thou
art
not
[
](A41489-e35720-b)*
*
Matth.
16.14
,
16
,
17.
repeated
John
the
Baptist
,
nor
Elias
,
nor
Jeremias
who
had
been
great
in
God's
Favour
,
nor
none
of
the
Prophets
,
they
were
a
meer
nothing
in
Comparison
of
Christ
,
but
,
[
](A41489-e35780-b)†
†
Joh.
6.68
,
69.
Ver.
17.
thou
art
Christ
the
Son
of
the
living
God
;
is
not
only
in
its
true
Sense
approved
of
by
our
Saviour
,
but
he
also
there
attributes
it
to
Divine
Revelation
,
as
of
an
incomprehensible
Mystery
;
Blessed
art
thou
Simon
Bar-●●●as
,
for
flesh
and
blood
hath
not
revealed
it
unto
thee
,
but
my
father
which
is
in
heaven
.
Isaac
as
they
object
,
is
called
[
](A41489-e35840-b)*
*
Gen
23.2
.
and
Heb.
11.17
.
Only
Begotten
Son
,
but
he
is
not
absolutely
so
called
,
but
relatively
secundum
quid
,
because
he
was
the
Only
Begotten
Son
of
Abraham
,
by
Sarah
in
a
lawful
Marriage
,
and
thereby
made
his
only
Heir
,
to
the
exclusion
of
Ishmael
,
whom
he
had
before
by
Hagar
:
he
was
Only
Begotten
Son
in
relation
to
the
Promise
which
is
expressed
in
the
following
Verse
,
[
](A41489-e35920-b)‖
‖
Heb.
11.18
.
of
whom
it
was
said
,
that
in
Isaac
shall
thy
seed
be
called
.
The
excellency
of
Filiation
is
between
those
who
differ
in
Degrees
,
but
here
the
Difference
is
greater
than
in
the
whole
kind
,
as
Heb.
1.4
,
5.
Isaac
was
a
Type
of
Christ
in
relation
to
the
Sacrifice
,
but
not
of
the
Generation
;
the
Father
hath
begotten
his
Son
thorough
the
Communication
of
his
Nature
,
and
so
of
a
true
and
proper
Generation
,
but
not
of
a
Physical
or
Natural
,
such
as
Man's
,
and
of
other
animated
Creatures
,
but
by
a
Supernatural
,
whereby
God
begets
according
to
the
Truth
of
his
Word
,
for
the
more
Excellent
he
is
that
begets
,
so
the
more
Excellent
is
the
Generation
,
as
it
appears
by
the
Example
of
every
thing
that
doth
generate
,
that
which
is
esteemed
a
Perfection
in
natural
Generation
,
is
in
an
infinitely
most
Eminent
Degree
attributed
unto
God
,
as
to
beget
that
which
is
like
unto
himself
,
and
by
the
Communication
of
his
Nature
,
as
to
the
thing
it self
the
Generation
,
besides
its
being
asserted
in
the
Word
of
God
,
the
secundity
of
God's
Nature
,
is
a
reason
for
it
,
for
it
requites
a
Communication
to
several
Persons
according
to
that
of
the
Prophet
,
[
](A41489-e35970-b)*
*
Isa.
66.9
.
shall
I
cause
to
bring
forth
and
not
bring
forth
,
or
beget
my self
,
saith
the
Lord
,
as
if
he
had
said
,
shall
I
make
others
fruitful
,
and
be
barren
my self
;
that
in
relation
to
the
Son
and
to
the
Holy
Ghost
may
be
done
in
two
ways
after
the
manner
of
Spiritual
Substances
,
namely
,
begetting
the
Son
by
a
natural
Intellection
,
and
by
the
same
Will
or
Love
breathing
the
Holy
Ghost
both
consubstantial
to
himself
,
and
of
the
same
Nature
and
Perfection
,
distinguished
amongst
themselves
and
one
from
another
,
only
by
their
personalities
and
personal
Attributes
;
this
consideration
serves
to
demonstrate
,
not
only
the
Generation
of
the
Son
,
but
also
the
Procession
of
the
Holy
Ghost
,
and
consequently
the
whole
Trinity
,
for
Scriptures
describe
Son
and
Holy
Ghost
,
as
existing
of
themselves
as
the
Father
,
working
,
understanding
,
witnessing
,
sending
,
&c.
taken
not
only
passively
which
is
of
Things
,
but
actively
,
which
is
of
Persons
,
for
it
belongs
to
none
but
Persons
endued
with
Reason
,
and
as
I
said
before
,
to
Persons
it
belongs
to
act
.
The
high
Names
of
God's
Own
Son
,
Only
Begotten
,
&c.
which
in
Scripture
are
given
the
Lord
Jesus
,
are
not
upon
the
account
of
his
miraculous
Conception
in
the
Womb
of
the
Virgin
,
as
Socinians
would
have
it
,
we
confess
therein
God
had
a
special
Hand
,
and
it
was
effected
in
an
extraordinary
manner
,
but
this
is
not
enough
to
entitle
him
to
the
Filiation
,
which
the
Question
is
now
about
,
to
distinguish
him
from
all
others
in
the
World
called
Sons
of
God
,
as
anon
we
shall
have
occasion
to
speak
of
Adam
had
also
a
miraculous
Birth
,
yet
the
Names
of
Only
Begotten
,
and
God's
Own
and
Proper
Son
do
not
belong
to
him
;
in
Christ's
Conception
and
Birth
,
God
did
not
concur
materially
,
but
efficiently
with
his
Power
,
but
not
with
his
Substance
,
seeing
Christ
,
as
to
the
Flesh
,
was
not
of
any
invisible
Seed
of
God
,
but
of
the
[
](A41489-e36050-b)†
†
Rom.
1.3
.
Seed
of
David
;
what
Brothers
he
had
,
are
quite
of
another
[
](A41489-e36080-b)‖
‖
Rom.
8.29
.
Heb.
2.12
.
Order
and
Quality
,
they
are
such
not
by
Generation
but
by
Regeneration
,
by
Adoption
,
not
by
[
](A41489-e36110-b)*
*
1
Job
.
1.12
.
1
Joh.
3.1
.
1
Pet.
1.23
.
Jam.
1.18
.
Nature
as
the
Texts
quoted
in
the
Margin
which
may
be
perused
,
do
declare
;
wherefore
Christ
is
Son
of
God
in
another
manner
than
men
are
,
so
he
is
called
the
Image
of
God
,
and
the
Character
of
his
Person
in
a
most
different
way
from
that
whereby
Adam
is
said
to
be
made
according
to
God's
likeness
.
As
in
Creatures
't
is
a
perfection
to
beget
their
similes
,
or
that
which
is
like
unto
themselves
,
that
may
not
be
denyed
God
;
now
as
we
cannot
conceive
a
communicability
of
a
Nature
which
is
spiritual
and
ad
intra
,
but
by
the
two
Faculties
of
Understanding
and
Willing
,
whose
Operations
are
immanent
,
so
it
may
well
be
said
,
that
there
can
be
but
two
Processions
in
God
,
one
by
way
of
Intellection
,
whereby
the
Son
is
begotten
,
who
is
called
the
Word
,
Wisdom
,
and
Image
of
the
Father
,
and
the
other
by
way
of
Volition
whereby
is
breathed
the
Holy
Ghost
,
who
for
that
reason
is
specially
called
Love
;
and
though
the
Son
doth
also
understand
himself
,
yet
he
begets
neither
himself
nor
another
;
for
he
understands
himself
not
of
a
notional
Intellection
to
generate
,
which
belongs
only
to
the
Father
,
but
with
a
notional
one
which
is
common
to
the
Father
and
to
the
Holy
Ghost
.
This
is
said
not
to
prove
our
Faith
,
but
only
to
demonstrate
that
what
we
believe
is
not
contrary
to
Reason
,
though
it
be
above
it
;
for
all
these
matters
,
as
I
observ'd
before
,
and
as
all
Orthodox
and
learned
Men
that
writ
upon
them
are
agreed
,
are
to
be
grounded
on
Scripture
,
rather
than
upon
human
Reason
.
The
chief
part
of
our
Comfort
and
Salvation
lies
in
the
Belief
of
this
Doctrine
;
for
as
in
Christ
is
but
one
Person
,
so
there
are
two
Natures
whereby
he
is
in
a
capacity
of
perfecting
our
Redemption
,
which
otherwise
he
could
not
be
in
;
we
own
he
is
called
Son
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
eminently
,
and
by
Excellency
;
but
besides
he
is
also
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beloved
,
proper
,
only
begotten
,
whereby
he
is
distinguished
from
adopted
Sons
,
and
by
his
being
called
Son
of
the
living
God
,
distinguish'd
from
Elijab
,
Jeremiah
,
and
such
extraordinary
Persons
that
had
been
in
the
World
,
which
concludeth
his
Consubstantiality
with
the
Father
;
for
it
had
been
a
monstruous
Generation
,
if
out
of
the
Father's
Bosom
had
come
a
Son
of
another
Nature
:
He
that
was
to
be
born
of
a
Virgin
,
was
to
be
called
the
Son
of
the
Highest
,
not
by
reason
of
a
miraculous
Conception
,
as
pretended
by
Crollius
out
of
Maldonat
the
Jesuit
,
but
because
of
an
eternal
Generation
chiefly
,
as
also
by
reason
afterwards
of
a
personal
Union
of
both
Natures
;
for
though
upon
that
account
he
might
also
be
call'd
the
Son
of
God
,
yet
that
could
not
intitle
him
to
be
the
only
begotten
,
because
he
is
dear
and
beloved
,
but
he
is
dear
and
beloved
because
the
only
begotten
of
the
Father
:
Christ
the
first
begotten
in
respect
to
adopted
Brethren
,
not
because
their
Son-ship
is
of
the
same
Nature
with
his
,
but
only
thus
far
as
Adoption
imitateth
Nature
,
as
Civilians
say
,
so
their
Adoption
[
](A41489-e36300-b)*
*
1
Pet.
1.23
.
and
Regeneration
is
a
kind
of
Imitation
of
his
eternal
Generation
;
and
to
him
belong
all
the
Privileges
of
the
First-born
,
and
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
[
](A41489-e36330-b)†
†
Colos.
1.17
,
18.
Rev.
3.14
.
beginning
of
the
Creature
not
passively
but
actively
:
Christ
is
called
the
Beginning
of
the
Creation
of
God
,
or
of
all
things
by
him
created
,
that
is
the
beginner
or
the
first
efficient
Cause
of
all
Creatures
according
to
a
style
used
in
Scripture
,
when
the
Thing
is
set
for
the
Person
,
as
when
the
Jewish
Nation
is
called
by
the
name
of
[
](A41489-e36360-b)‖
‖
Rom.
4.9
.
Gal.
2.9
.
Circumcision
,
the
Act
for
the
Agent
,
and
the
Abstract
for
the
Concret
;
thus
Christ
is
said
,
of
God
made
unto
us
wisdom
,
righteousness
,
sanctification
,
and
redemption
;
that
is
,
he
makes
us
wise
unto
Salvation
,
makes
us
righteous
,
for
he
is
our
Justifier
,
Sanctifier
,
and
Redeemer
;
thus
he
is
often
called
[
](A41489-e36410-b)*
*
1
John
2.
and
4.2
.
the
Popitation
for
our
Sins
,
and
our
Salvation
,
for
Propitiatour
and
Saviour
.
Though
there
be
an
infinite
difference
between
Christ's
and
human
Generations
,
yet
herein
they
agree
that
it
imports
in
him
that
is
begotten
a
Communication
of
the
Nature
of
the
Begetter
;
it
is
said
of
Adam
[
](A41489-e36450-b)†
†
Gen.
5.3
.
that
he
begat
a
Son
in
his
own
likeness
,
after
his
Image
;
is
this
to
be
understood
of
a
like
Nature
only
,
and
not
of
the
same
?
Undisputably
he
begat
him
out
of
his
own
Substance
,
and
his
own
Nature
and
no
other
he
communicated
unto
him
,
well
represented
by
the
words
in
his
own
likeness
,
and
after
his
image
;
the
word
Likeness
doth
not
shew
any
Disparity
or
Difference
but
an
Equality
and
Sameness
of
Nature
,
which
here
by
the
by
I
observe
in
relation
to
a
thing
I
shall
have
occasion
to
mention
about
the
Honour
to
be
render'd
unto
Christ
,
that
all
men
should
honour
the
Son
as
they
honour
the
Father
,
for
they
would
have
it
only
to
be
like
but
not
equal
or
the
same
,
when
here
Likeness
is
taken
for
Sameness
and
Equality
:
Now
as
of
Seth
,
so
we
must
say
of
Christ
the
Son
of
God
as
the
other
was
of
Adam
;
for
as
Seth
had
not
been
Adam's
Son
except
he
were
of
the
same
Nature
,
so
Christ
could
not
truly
and
properly
be
God's
Son
,
except
he
were
of
the
same
Nature
with
the
Father
;
Seth
was
begotten
after
his
Father's
Image
,
that
is
,
of
the
same
Nature
;
and
the
Lord
Jesus
,
more
strongly
to
shew
the
Sameness
in
Nature
with
the
Father
,
which
he
had
in
a
more
eminent
way
than
ever
Seth
had
his
from
Adam
,
is
not
said
to
be
after
his
Father's
Image
,
but
in
more
noble
,
expressive
,
and
lively
Words
said
to
be
the
express
Image
of
his
Father's
Person
:
'T
is
in
vain
that
they
cavil
out
of
God's
words
,
Let
us
make
man
in
our
image
,
and
after
our
likeness
;
for
the
Question
is
about
Generation
,
and
not
of
Creation
;
God
made
man
,
that
is
,
created
him
,
as
in
that
place
of
Genesis
,
explained
in
the
following
Verse
;
but
't
is
never
said
that
God
made
but
begat
his
Son
,
as
of
Adam
,
not
that
he
made
but
begat
Seth
in
his
own
likeness
after
his
Image
.
Thus
the
Son
of
God
is
truly
and
really
begotten
of
the
very
Substance
of
the
Father
,
and
this
by
Immanence
and
Communication
.
Heathens
feigned
a
Minerva
the
Goddess
of
Wisdom
and
Prudence
to
be
born
ex
Jovis
cerebro
,
out
of
Jupiter's
Head
and
Brain
,
a
dark
Notion
of
this
high
Mystery
,
as
was
their
cara
deûm
soboles
,
magnum
Jovis
incrementum
,
as
expressed
by
the
Poet.
The
Lord
Jesus
is
called
not
only
[
](A41489-e36650-b)*
*
Heb.
1.3
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
express
Image
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Brightness
of
the
Glory
of
God
,
by
a
Metaphor
taken
from
the
Sun
Beams
,
which
if
the
Sun
was
eternal
would
be
eternal
too
:
wherefore
in
the
Nicene
Creed
is
well
called
God
of
God
,
Light
of
Light
,
so
not
only
like
,
but
also
[
](A41489-e36700-b)†
†
Phil.
2.6
.
equal
with
God
.
This
eternal
Generation
to
be
look'd
upon
with
the
Eyes
of
Faith
more
than
of
human
Reason
,
is
first
,
not
transient
but
immanent
,
secondly
,
terminated
(
if
we
may
use
the
word
)
not
in
an
absolute
Existence
,
but
in
the
Subsistence
or
manner
of
subsisting
;
for
the
Essence
neither
begetteth
nor
is
begotten
;
neither
through
this
Generation
is
God
absolutely
constituted
,
but
the
Son
is
relatively
.
Thirdly
,
It
is
eternal
without
any
difference
of
time
,
so
that
the
Son
may
not
be
said
begotten
and
not
begotten
,
existent
and
not
existent
,
but
always
begotten
.
Fourthly
,
The
Begetter
and
begotten
are
always
the
same
in
Nature
and
in
Time
,
or
rather
Eternity
.
Fifthly
,
Through
that
same
Generation
the
same
Divine
Nature
is
communicated
to
the
Son
,
not
in
Species
but
in
Number
,
not
in
part
but
wholly
,
not
to
be
or
exist
but
to
subsist
in
such
a
manner
.
Sixthly
,
The
same
is
natural
,
and
so
simply
,
not
voluntary
nor
involuntary
,
that
is
necessary
but
not
forced
.
But
as
to
the
main
thing
,
't
is
enough
to
know
that
Christ
was
before
he
manifested
himself
in
the
Flesh
,
for
therein
he
appears
to
be
eternal
,
which
Eternity
of
his
we
shall
have
occasion
to
prove
.
In
the
Scripture
none
but
the
Lord
Jesus
is
in
the
singular
number
called
God's
Son
,
Abraham
is
called
his
Friend
,
Moses
his
Servant
,
and
in
the
Parable
of
the
Vineyard
and
the
Husbandmen
[
](A41489-e36850-b)*
*
Luk.
20.9
,
10
,
&c.
,
to
whom
God
,
under
the
name
of
the
Lord
of
the
Vineyard
,
sent
his
Servants
,
whom
they
beat
and
wounded
;
then
,
said
he
,
I
will
send
my
beloved
son
,
it
may
be
they
will
reverence
him
when
they
see
him
;
but
they
said
,
this
is
the
heir
,
let
us
kill
him
that
the
inheritance
may
be
ours
.
I
say
in
that
Parable
where
the
Lord
Jesus
spoke
of
himself
and
against
them
,
as
they
perceiv'd
it
,
v.
19.
we
may
observe
what
a
vast
difference
he
makes
between
himself
and
all
that
came
before
him
,
who
were
all
but
Servants
,
but
he
gives
himself
the
Character
of
God's
beloved
Son
,
whom
they
ought
to
have
reverenced
when
they
saw
him
,
who
was
the
Heir
of
all
things
by
his
Nature
,
and
not
by
any
Privilege
of
Dignity
by
Favour
bestowed
upon
him
as
upon
Men
and
Angels
[
](A41489-e36900-b)*
*
Heb.
1.4
,
5.
,
Being
made
so
much
better
than
Angels
,
as
he
hath
by
inheritance
obtained
a
more
excellent
name
than
they
;
what
this
Name
is
,
is
expressed
in
the
next
Verse
,
For
unto
which
of
the
Angels
said
he
at
any
time
,
thou
art
my
son
,
this
day
have
I
begotten
thee
,
&c.
We
see
the
difference
of
the
Sonship
,
a
Son
not
created
nor
adopted
but
begotten
;
for
that
Name
comes
to
him
by
inheritance
,
as
in
the
Text
,
that
is
by
his
own
natural
Right
and
Property
,
and
not
by
Grace
.
Then
the
Lord
Jesus
is
Gods
natural
Son
,
because
called
his
own
and
proper
Son
[
](A41489-e36950-b)†
†
Rom.
8.3.32
.
,
every
one
knoweth
how
those
Sons
that
are
naturally
begotten
by
their
Parents
are
called
their
own
Sons
,
and
on
the
contrary
,
those
that
are
not
so
,
are
not
proper
Sons
,
but
Strangers
;
so
that
proper
and
Strangers
are
so
called
and
distinguished
according
to
Nature
only
;
therefore
seeing
Scripture
doth
not
indifferently
call
Christ
Son
,
but
God's
own
Son
,
thus
by
this
special
Attribute
distinguishing
him
from
all
others
,
it
means
natural
Son
,
and
of
the
same
Essence
;
the
more
because
he
calls
God
[
](A41489-e36980-b)*
*
John
5.18
.
his
own
Father
,
for
which
cause
the
Jews
would
have
stoll'd
him
,
for
they
well
understood
,
as
express'd
in
the
Text
,
how
thereby
he
made
himself
equal
with
God
;
thus
he
is
called
God's
own
Son
,
in
opposition
to
adopted
Sons
;
one
may
adopt
another
to
be
his
Son
,
but
can
never
make
him
his
own
natural
Son
begotten
of
his
Substance
;
and
as
Christ
is
God's
own
Son
,
so
is
God
his
own
Father
,
then
from
Eternity
,
or
else
there
had
been
in
time
a
new
relation
in
God
which
had
not
always
been
,
that
might
be
called
a
kind
of
an
Accident
,
so
contrary
to
the
simplicity
of
his
Nature
,
and
according
to
this
,
God
had
within
these
1700
Years
been
made
that
which
he
was
not
before
,
namely
,
Father
of
his
own
Son
,
whereby
Changeableness
is
father'd
upon
him
,
and
his
Immutability
that
is
an
incommunicable
Attribute
thereby
overturned
.
Now
in
the
same
Chapter
the
Apostle
to
express
own
Son
,
makes
use
of
another
word
,
which
fully
and
clearly
doth
decide
the
Question
,
which
is
,
Whether
the
Lord
Jesus
be
properly
God's
Son
?
for
if
he
be
properly
so
,
then
all
improper
Applications
are
out
of
doors
:
Now
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
used
by
S.
Paul
[
](A41489-e37040-b)*
*
Rom.
8.32
.
signifies
proper
;
so
if
the
Lord
Jesus
be
God's
proper
Son
,
we
must
properly
understand
and
believe
him
to
be
such
,
although
our
shallow
Brain
can
neither
conceive
in
its
Thoughts
nor
express
in
Words
the
incomprehensible
and
unexpressible
manner
of
that
Generation
,
which
is
wonderful
[
](A41489-e37070-b)†
†
Isai.
9.6
.
as
his
name
is
,
yet
we
must
believe
it
because
God
in
his
word
hath
declared
it
to
be
so
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
proper
,
they
mis-interpret
,
and
do
render
by
special
or
peculiar
,
as
if
Christ
was
God's
Son
only
in
a
special
manner
above
others
;
but
none
can
be
call'd
proper
Son
to
any
one
except
he
be
begotten
of
his
Blood
and
Substance
,
which
being
not
,
he
may
not
be
called
such
a
one's
proper
Son
:
Thus
they
would
confound
proper
and
peculiar
,
which
two
words
are
very
different
;
for
one
may
be
a
proper
Son
who
hath
nothing
peculiar
above
the
rest
of
his
natural
Brethren
,
for
when
a
Father
hath
many
,
all
are
his
proper
and
own
Sons
,
begotten
of
his
Substance
,
yet
no
one
may
happen
to
have
any
thing
particular
above
the
rest
;
likewise
one
may
happen
upon
a
special
account
to
be
call'd
such
a
Man's
Son
,
yet
not
be
his
proper
Son
;
thus
an
adopted
,
though
he
excel
never
so
much
above
the
rest
,
yet
that
can
never
make
him
to
be
a
proper
Son
.
To
refute
some
Cavils
of
theirs
,
one
thing
more
we
are
again
to
take
notice
of
upon
this
matter
,
how
the
the
word
God
is
in
Scripture
sometimes
taken
essentially
for
the
most
holy
Trinity
,
and
sometimes
personally
for
one
of
the
Persons
,
as
when
't
is
said
[
](A41489-e37190-b)*
*
Acts
20.28
.
,
God
hath
purchased
his
church
with
his
own
blood
,
which
is
meaned
our
Saviour
,
the
second
Person
of
the
Godhead
:
In
the
first
sense
must
be
understood
those
places
of
Scripture
wherein
't
is
said
,
The
name
of
the
Lord
is
one
,
and
there
is
none
besides
him
,
there
is
but
one
God
,
and
others
to
the
same
purpose
,
to
shew
the
Oneness
of
the
Nature
,
which
as
well
as
they
,
we
do
affirm
;
but
as
to
teach
well
,
one
must
distinguish
well
;
so
for
want
of
observing
this
Rule
,
that
which
is
spoken
of
the
Essence
of
God
,
they
mis-apply
it
to
the
Persons
,
and
so
make
a
Confusion
between
things
to
be
distinguished
:
We
already
proved
,
how
the
Unity
of
Nature
doth
not
take
away
the
Trinity
of
Persons
,
nor
the
Plurality
of
Persons
destroy
the
Unity
of
Nature
,
which
Mistake
of
theirs
doth
also
hold
in
the
Mystery
of
the
Incarnation
,
or
of
the
Word
being
made
Flesh
,
and
about
our
Saviour's
Person
in
whom
they
confound
the
Natures
;
so
that
which
is
spoken
of
his
Humanity
they
mis-apply
to
his
Divinity
.
The
second
Argument
whereby
Christ
is
proved
to
be
God's
natural
Son
is
drawn
from
the
word
only
begotten
,
which
for
greater
confirmation
is
attributed
to
Christ
in
several
[
](A41489-e37260-b)*
*
John
1.18
.
places
,
wherefore
in
Scripture
Christ
is
called
the
Son
of
God
,
to
shew
he
is
the
only
begotten
,
for
that
's
the
signification
of
the
word
;
and
[
](A41489-e37290-b)†
†
Heb.
1.2
vers.
5.
Paul's
interpretation
of
it
;
for
he
saith
,
Such
is
the
Son
,
to
whom
only
God
saith
,
Thou
art
my
son
,
this
day
have
I
begotten
thee
,
and
other
places
of
Scripture
:
By
the
words
God's
only
begotten
Son
,
do
all
mean
Christ
only
:
The
Adversaries
would
have
him
to
be
called
so
only
in
a
special
manner
above
the
rest
,
as
we
already
have
taken
notice
of
in
the
instance
about
Isaac
,
whereunto
here
we
shall
add
that
of
Solomon
,
which
also
they
made
use
of
,
called
,
say
they
[
](A41489-e37370-b)*
*
Prov.
4.3
.
,
only
begotten
in
the
sight
of
his
mother
;
but
they
must
not
go
about
to
impose
upon
us
,
for
in
the
original
the
word
begotten
is
not
in
,
but
only
,
which
in
our
Bibles
is
according
to
the
sense
of
the
place
explained
by
beloved
,
only
beloved
;
one
may
be
the
only
,
yet
not
only
begotten
Son
,
when
of
many
Children
one
alone
is
remaining
,
and
the
rest
are
dead
;
as
to
Isaac
,
we
already
observed
he
was
the
only
begotten
in
relation
to
Sarab
,
by
Promise
,
but
Christ
is
so
called
God's
only
begotten
Son
,
that
it
was
never
said
to
any
one
else
,
Thou
art
my
Son
,
&c.
whence
we
may
conclude
him
so
to
be
God's
Son
,
as
to
be
the
only
begotten
of
him
,
that
is
,
according
to
his
Nature
;
in
the
word
he
is
properly
and
absolutely
called
the
only
begotten
[
](A41489-e37460-b)*
*
John
1.14
.
,
We
beheld
his
glory
as
of
the
only
begotten
of
the
Father
,
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
,
is
not
comparative
,
as
only
denoting
a
likeness
,
but
as
Chrysostomus
observes
well
is
expressive
of
the
truth
,
as
being
really
,
as
if
one
willing
to
describe
a
Royal
State
and
Carriage
of
a
King
should
say
,
as
,
that
is
in
a
manner
becoming
and
proper
for
a
King
,
and
farther
the
Evangelist
addeth
,
v.
18.
The
only
begotten
son
which
is
in
the
besom
of
the
Father
,
he
hath
declared
him
,
where
Christ
is
called
the
only
begotten
,
〈◊〉
it
being
his
own
proper
Name
,
signifying
how
besides
him
there
is
no
true
natural
Son
of
God
;
again
[
](A41489-e37530-b)‖
‖
John
3.16
.
,
God
so
loved
the
world
that
he
gave
his
only
begotten
son
,
and
[
](A41489-e37560-b)*
*
1
John
4.9
.
,
God
sent
his
only
begotten
son
into
the
world
:
See
what
a
care
the
Spirit
of
God
hath
taken
to
confirm
and
make
that
Truth
known
,
how
Christ
is
properly
and
absolutely
God's
only
begotten
Son
;
now
he
is
absolutely
only
begotten
,
that
is
,
not
only
so
called
,
lookt
upon
and
loved
as
such
,
but
that
is
really
so
,
and
indeed
we
know
our
blessed
Saviour
is
call'd
[
](A41489-e37590-b)†
†
Joh.
20.17
.
Brother
of
his
Disciples
,
and
of
[
](A41489-e37620-b)‖
‖
Heb.
2.17
.
Believers
,
but
not
in
a
proper
and
strict
sense
:
The
relation
of
Brotherhood
hath
a
great
latitude
;
for
among
the
Jews
,
Persons
belonging
to
any
branch
of
a
Family
,
to
a
Tribe
,
or
to
any
of
the
Tribes
,
were
call'd
Brethren
:
[
](A41489-e37660-b)*
*
Gal.
1.19
.
James
and
John
were
call'd
the
Lord's
Brothers
,
and
in
another
sense
our
Saviour
calls
[
](A41489-e37700-b)†
†
Mat.
12.50
.
his
brother
,
his
sister
,
and
his
mother
,
whosoever
shall
do
the
will
of
God
:
He
is
our
Brother
in
that
he
hath
taken
upon
him
our
human
Nature
,
all
Men
are
Brothers
in
human
Nature
,
but
Adoption
cannot
be
the
ground
of
his
,
as
't
is
of
our
being
call'd
the
Sons
of
God
,
he
is
never
called
adopted
as
we
are
,
neither
can
he
be
adopted
with
us
,
seeing
we
are
adopted
in
him
,
we
are
the
Branches
of
the
wild
Olive-Tree
that
have
been
grafted
in
him
,
who
is
the
true
natural
Olive-Tree
,
and
thereby
are
become
Members
of
his
mystical
Body
.
How
can
our
blessed
Saviour
be
called
God's
only
begotten
Son
,
if
he
be
not
partaker
of
the
same
Nature
?
And
the
more
to
enforce
this
in
that
s●●e
Chapter
and
Verse
,
John
18.
't
is
added
,
which
is
in
the
bosom
of
the
Father
;
can
he
be
in
and
from
the
Bosom
of
the
Father
,
and
not
be
of
the
same
Nature
?
All
other
Children
of
God
are
made
,
but
this
is
begotten
and
only
begotten
,
none
but
he
is
properly
begotten
.
Our
Third
Argument
is
taken
out
of
our
Saviour's
Question
to
the
Pharisees
[
](A41489-e37790-b)*
*
Mat.
12.41
,
41
,
4●
,
44.
,
What
think
ye
of
Christ
,
whose
son
is
he
?
they
say
unto
him
the
son
of
David
;
he
saith
unto
them
,
how
then
doth
David
in
spirit
call
him
Lord
?
By
this
way
of
arguing
he
shewed
how
in
him
,
besides
human
Nature
,
there
was
another
,
namely
the
divine
;
according
to
which
,
he
by
no
means
might
be
called
David's
Son
but
David's
Lord
,
which
to
the
Pharisees
proved
an
unanswerable
Argument
;
for
upon
this
same
't
is
positively
said
,
v.
46.
and
no
man
was
able
to
answer
him
a
word
;
one
would
think
this
should
also
stop
the
mouth
of
Socinians
:
Indeed
there
the
Lord
proposeth
the
Question
about
the
Nature
of
Christ
or
the
Son
,
whose
natural
Son
he
was
?
Whereunto
the
Pharisees
returned
an
imperfect
Answer
,
for
only
they
said
he
was
the
Son
of
David
,
but
the
Lord
Jesus
,
out
of
Scripture
,
which
they
could
not
deny
,
concluded
that
since
he
was
by
David's
confession
his
Lord
,
he
must
in
him
have
another
Nature
besides
human
,
according
to
which
he
might
not
be
called
David's
Son
;
for
if
only
upon
some
borrowed
account
or
accidental
reason
he
were
David's
Lord
,
as
may
be
some
Power
and
Dignity
above
him
,
then
Christ's
Argument
would
quite
loose
its
strength
,
which
wholly
lies
in
this
,
if
he
be
his
Lord
,
how
can
he
be
his
Son
?
Upon
some
extraordinary
account
and
relation
it
may
happen
that
a
Son
may
become
a
Lord
over
his
Father
,
but
here
Christ
is
certainly
asserted
to
be
Lord
over
David
,
and
in
some
sense
't
is
impossible
for
David
to
become
Lord
over
Christ
,
which
can
be
upon
no
other
account
but
of
his
divine
Nature
;
besides
that
he
was
David's
Lord
in
David's
time
and
before
his
Birth
of
the
Virgin
Mary
:
His
Son
he
was
according
to
the
F●esh
and
his
Humanity
,
and
his
Lord
according
to
the
Spirit
and
his
Divinity
.
The
Fourth
Argument
whereby
Christ
is
proved
to
be
God's
natural
Son
,
is
taken
out
of
the
Words
whereby
he
declares
himself
to
be
such
a
Son
as
is
one
with
the
Father
,
not
any
other
way
to
be
understood
than
by
Nature
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
this
the
Jews
took
to
be
his
meaning
,
and
for
that
same
cause
called
him
a
Blasphemer
,
and
would
have
stoned
him
,
and
thereupon
our
Saviour
did
not
go
about
to
shew
they
were
mistaken
,
though
his
Life
was
concerned
;
on
the
contrary
he
used
Arguments
to
make
'em
believe
he
was
so
,
though
to
them
it
seemed
incredible
and
blasphemous
.
Chap.
5.
And
in
another
Text
he
affirmeth
himself
to
be
such
a
Son
of
God
as
is
of
an
equal
Power
with
and
can
do
the
same
Works
as
the
Father
;
so
that
what
things
soever
the
Father
doth
,
this
also
doth
the
Son
likewise
;
the
Son
doth
nothing
without
the
Father
,
nor
the
Father
without
the
Son
,
by
reason
of
their
Oneness
of
Nature
and
Equality
of
Powe●
:
Though
the
Jews
out
of
these
words
of
his
,
v.
7.
My
father
works
hitherto
and
I
work
,
concluded
he
made
himself
equal
with
God
,
yet
though
they
were
offended
at
it
,
and
he
thereupon
did
run
the
hazard
of
his
Life
;
though
he
never
was
so
uncharitable
as
to
give
any
one
just
ground
of
offence
,
nor
so
rash
as
unnecessarily
to
venture
his
Life
,
yet
he
would
not
deny
his
Equality
with
the
Father
,
but
on
the
contrary
,
with
several
Arguments
he
confirms
it
from
v.
19.
to
22.
and
this
not
to
be
understood
of
an
Equality
only
in
some
respects
,
for
the
Unity
of
natural
Power
and
Operation
argueth
an
absolute
Equality
,
and
as
in
Power
so
in
Nature
[
](A41489-e38090-b)*
*
John
10.30
.
,
I
and
my
Father
are
one
,
and
v.
38.
you
may
by
my
works
believe
that
the
Father
is
in
me
,
and
not
only
so
,
but
I
in
him
;
as
for
greater
confirmation
[
](A41489-e38150-b)*
*
ch.
14.10
repeated
out
of
that
place
of
John
,
I
and
the
Father
are
one
:
Augustine's
[
](A41489-e38190-b)†
†
Pereant
vaniloqui
&
mentis
seductores
,
&c.
words
are
to
be
taken
notice
of
,
let
vain
and
Seducers
Arrius
and
Sabellius
perish
;
Christ
said
not
,
I
and
the
Father
am
one
,
but
I
and
the
Father
are
one
;
when
I
say
one
,
let
the
Arian
take
notice
of
it
,
and
what
I
say
;
we
are
,
let
the
Sabellian
mind
it
,
let
not
the
Arian
divide
one
,
nor
the
Sabellian
take
away
are
;
one
we
refer
to
Nature
,
are
to
the
diversity
of
Persons
.
The
Fifth
Argument
is
taken
out
of
the
Lord
Jesus
his
own
words
,
and
we
know
him
not
only
to
be
true
,
but
truth
it self
[
](A41489-e38320-b)†
†
John
14.6
.
,
though
he
beareth
record
[
](A41489-e38340-b)*
*
c.
8.14
.
of
himself
;
this
is
when
in
a
legal
way
,
being
asked
by
Caiaphas
,
and
[
](A41489-e38370-b)‖
‖
Mat.
26.63
,
64.
adjured
by
the
living
God
to
tell
whether
he
be
the
Christ
the
son
of
God
:
[
](A41489-e38400-b)*
*
Mar.
14.61
,
62.
the
Christ
the
son
of
the
blessed
,
he
owned
it
,
and
said
,
Thou
hast
said
,
I
am
:
For
which
Confession
he
was
accused
of
Blasphemy
,
and
condemn'd
to
death
;
for
said
they
to
Pilate
[
](A41489-e38450-b)†
†
Joh.
19.7
.
,
We
have
a
law
,
and
by
our
law
he
ought
to
dye
,
because
he
made
himself
the
son
of
God
;
so
he
suffer'd
for
owning
himself
to
be
the
Son
of
God
,
which
Confession
of
his
S.
Paul
takes
special
notice
of
in
the
Charge
he
giveth
his
Disciple
[
](A41489-e38490-b)*
*
1
Tim.
6.13
.
;
the
meaning
is
,
that
he
was
the
true
natural
Son
of
God
,
or
else
it
would
not
have
been
accounted
a
Blasphemy
for
any
Jew
to
have
called
himself
Son
of
God
,
no
more
than
God's
People
,
Abraham's
Seed
by
virtue
of
the
Promises
and
Privilege
of
the
Covenant
and
Grace
,
and
God
they
call
their
Father
,
John
8.41
.
yet
thought
not
they
were
Blasphemers
for
that
;
therefore
Christ's
Words
they
took
in
another
,
that
is
,
in
a
strict
and
proper
sense
.
Indeed
the
High
Priest's
Question
was
a
Snare
laid
for
Christ
;
for
though
they
sought
false
Witnesses
,
and
many
came
,
yet
their
Witness
did
not
agree
together
,
wherefore
they
sought
to
have
something
out
of
his
mouth
wherewith
to
accuse
him
.
The
Question
was
amongst
other
things
,
grounded
upon
what
our
Saviour
had
said
of
himself
in
the
Fifth
and
Tenth
Chapters
of
John
,
whether
he
was
of
the
same
Nature
with
God
,
and
in
Power
equal
with
him
,
which
is
the
same
as
to
be
natural
Son
of
God
,
and
of
the
same
Essence
,
which
he
having
affirmatively
answered
unto
and
said
he
was
,
thereupon
having
gained
their
Point
,
they
rent
their
Cloaths
and
said
,
What
need
we
any
farther
Witnesses
,
and
upon
this
very
Confession
he
was
accused
,
condemned
,
and
executed
:
Hence
I
ask
Socinians
,
Did
Christ
speak
the
truth
when
he
said
he
was
the
Son
of
God
,
one
with
him
,
or
of
the
same
Nature
,
and
to
him
equal
in
Power
?
I
farther
ask
,
whether
the
High
Priest
and
the
rest
did
not
well
apprehend
this
to
be
the
true
meaning
of
his
words
?
If
so
,
as
certainly
both
are
true
;
if
Socinians
had
been
in
the
place
of
the
Jews
,
they
would
have
used
him
as
they
did
,
and
would
do
the
like
if
ever
it
were
in
their
power
;
for
some
of
them
,
when
they
write
and
give
a
Character
of
our
blessed
Saviour's
Person
,
they
seem
to
take
a
pleasure
to
say
,
he
was
by
the
Senate
or
Council
of
Scribes
and
Pharisees
in
Jerusalem
condemned
and
executed
for
Blasphemy
,
in
that
he
had
said
he
was
the
Son
of
God
:
that
he
said
so
,
't
is
most
true
out
of
John
10.36
.
but
I
ask
again
,
when
the
Lord
said
so
,
did
he
speak
the
truth
or
not
?
If
the
truth
,
why
do
Men
not
believe
him
,
that
is
in
the
sense
the
Jews
understood
it
,
true
,
proper
,
natural
Son
of
God
,
equal
with
God
?
For
this
they
took
his
meaning
to
be
;
but
if
he
was
not
what
he
owned
himself
to
be
,
then
he
must
be
supposed
to
have
spoken
a
lye
,
which
is
a
Sin
:
To
such
Blasphemers
our
blessed
Lord
speaks
in
defiance
,
as
once
he
did
to
the
Jews
[
](A41489-e38610-b)*
*
John
8.46
.
,
Which
of
you
convinceth
me
of
sin
?
We
know
he
suffer'd
as
a
Blasphemer
,
a
Deceiver
,
and
a
Transgressor
;
but
was
he
really
so
?
The
Apostle
saith
[
](A41489-e38640-b)†
†
1
Pet.
3.18
.
,
He
suffered
the
just
for
the
unjust
,
as
a
Lamb
without
Blemish
and
without
Spot
.
It
seems
these
Socinians
set
their
Hand
and
Seal
to
his
Condemnation
;
the
same
Question
as
was
between
our
Saviour
and
the
Jews
is
now
between
Socinians
and
us
;
he
said
he
was
Son
of
God
,
equal
and
one
with
the
Father
,
which
Socinians
no
more
than
Jews
are
willing
to
believe
,
and
do
flatly
deny
in
the
sense
for
which
he
was
condemned
,
namely
for
calling
himself
the
Son
of
God
,
and
making
himself
equal
with
God
,
when
the
Devil
himself
was
not
so
peremptory
,
for
he
made
it
but
questionable
,
when
at
the
time
he
tempted
him
he
said
,
if
thou
be
the
son
of
God
,
yet
at
several
other
times
those
wicked
Spirits
owned
him
to
be
the
Son
of
the
living
God
.
But
Socinians
give
him
the
lye
when
he
doth
several
times
call
and
suffer
himself
to
be
called
Son
of
God
in
the
true
sense
,
and
contrary
to
that
of
Socinians
:
Surely
he
who
is
the
Truth
would
not
have
spoken
against
it
,
nor
allowed
others
to
tell
a
lye
:
Now
't
is
most
certain
that
he
calls
himself
Son
of
God
,
not
only
in
the
fore-quoted
place
of
John
,
where
he
owns
he
calls
himself
the
Son
of
God
according
to
the
sense
which
the
Jews
had
given
his
words
,
and
had
made
himself
God
in
opposition
to
man
,
that
is
,
God
by
Nature
,
which
no
man
is
,
but
also
in
other
places
,
as
when
he
asked
the
blind
Man
,
Dost
thou
believe
in
the
Son
of
God
?
Which
he
declared
himself
to
be
,
in
whom
the
Man
ought
to
believe
and
to
worship
him
,
as
he
did
;
and
't
is
certain
that
Men
must
believe
in
and
worship
the
only
true
God
:
Also
Martha
[
](A41489-e38790-b)*
*
Joh.
11.27
.
declareth
,
she
believes
him
to
be
the
Christ
the
Son
of
God
,
by
a
gradation
from
his
Office
to
his
Person
for
the
Christ
or
Messiah
which
should
come
into
the
world
.
The
antient
Jews
according
to
several
Prophecies
,
believed
the
Messiah
to
be
the
true
Son
of
God
,
and
God
by
Nature
,
which
that
Second
Psalm
doth
clearly
prove
among
many
others
,
thou
art
my
Son
;
wherefore
the
Psalmist
,
v.
10.
exhorteth
kings
to
be
wise
,
and
the
judges
of
the
earth
to
be
instructed
,
and
to
serve
the
Lord
with
fear
,
and
to
kiss
the
Son
,
to
kiss
his
Feet
in
token
of
Obedience
and
Submission
,
lest
he
be
angry
,
and
they
perish
from
the
way
,
when
his
wrath
is
kindled
but
a
little
,
a
little
Wrath
is
sufficient
to
break
the
Heathens
and
the
uttermost
parts
of
the
Earth
,
and
to
dash
them
in
pieces
like
a
Potter's
Vessel
:
All
this
is
spoken
of
him
,
to
whom
't
is
said
,
Thou
art
my
Son
,
and
in
the
latter
end
of
the
last
Verse
,
the
Prophet
declareth
blessed
are
all
that
put
their
trust
in
him
;
and
Men
are
not
to
put
their
trust
in
any
,
but
in
the
true
God
by
Nature
;
in
which
sense
Scripture
sheweth
how
Christ
is
called
God
and
Son
of
God
,
not
only
in
that
positive
Text
,
I
and
the
Father
are
one
,
but
also
out
of
this
other
[
](A41489-e38950-b)*
*
John
8.19
.
,
Ye
neither
know
me
,
nor
my
Father
;
for
if
ye
had
known
me
,
ye
should
have
known
my
Father
also
,
because
we
are
one
,
and
he
that
sees
me
,
seeth
him
that
sent
me
,
because
he
is
the
express
Image
of
him
that
sent
him
:
And
all
this
is
confirmed
in
that
other
notable
place
[
](A41489-e39000-b)†
†
John
12.45
.
ch.
14.9
,
10
,
11.
,
He
that
hath
seen
me
,
hath
seen
the
Father
,
for
,
I
am
in
the
Father
,
and
the
Father
in
me
;
this
truth
must
needs
be
very
important
,
for
't
is
affirmed
in
one
Verse
,
and
confirmed
in
the
next
,
which
truth
appears
yet
farther
,
v.
7.
If
ye
had
known
me
,
ye
should
have
known
my
Father
also
:
and
from
henceforth
ye
know
him
and
have
seen
him
;
the
reason
must
needs
be
this
,
because
ye
have
seen
me
,
and
in
the
same
Chapter
to
shew
that
Oneness
and
Sameness
of
his
in
Nature
and
Power
with
the
Father
;
he
saith
,
Whatsoever
ye
shall
ask
in
my
name
,
that
I
will
do
,
which
for
greater
assurance
and
confirmation
,
is
repeated
in
the
next
Verse
,
If
ye
shall
ask
any
thing
in
my
name
,
I
will
do
it
,
I
my self
,
there
being
no
need
for
you
to
go
to
any
one
else
.
S.
Paul
,
speaking
of
the
Mystery
of
Godliness
[
](A41489-e39110-b)*
*
1
Tim
3.16
,
whereof
the
first
part
is
,
that
God
was
manifest
in
the
Flesh
,
saith
it
is
a
great
one
;
by
his
Expressions
the
thing
is
unquestionable
and
most
certain
;
for
he
saith
,
Without
controversie
great
is
the
mystery
of
godliness
;
but
Socinians
are
of
another
mind
,
for
they
make
not
only
a
great
Controversie
,
but
give
a
flat
denyal
of
God
being
manifest
in
the
Flesh
,
and
one
of
them
here
among
us
hath
lately
reprinted
and
set
his
Name
to
a
Book
with
this
Title
,
Christian
Religion
not
mysterious
,
as
it
were
to
give
the
Apostle
the
lye
,
on
which
I
intend
by
the
Grace
of
God
to
make
some
few
general
Observations
towards
the
latter
end
of
my
Discourse
;
we
must
do
our
Duty
,
tho
others
neglect
theirs
,
and
endeavour
out
of
Scripture
to
convince
or
confound
the
Enemies
of
the
Truth
,
who
are
suffer'd
with
bare
face
to
sow
their
Tares
and
spread
their
Poyson
and
Blasphemies
;
as
if
it
be
only
a
Problem
and
a
disputable
Case
,
whether
or
not
the
Lord
Jesus
did
justly
or
unjustly
suffer
for
Blasphemy
,
for
having
affirmed
himself
to
be
Son
of
God
:
Good
Lord
,
what
times
are
we
come
to
,
and
how
great
a
Darkness
is
the
Nation
falling
into
,
after
so
much
light
?
And
now
we
are
upon
the
matter
of
Blasphemy
,
let
me
observe
how
in
Scripture
there
is
enough
said
about
it
to
prove
Christ
to
be
the
Essential
Son
of
God
,
let
the
Etymology
and
Derivation
of
the
word
Blasphemy
be
what
it
will
,
it
is
most
certain
,
that
in
Scripture
[
](A41489-e39170-b)*
*
Rev.
13.5
,
6.
it
is
used
to
express
when
any
thing
is
said
or
done
against
God
in
his
Nature
or
Attributes
,
or
when
one
doth
assume
and
arrogate
unto
himself
that
which
belongs
to
God
alone
,
in
the
first
sense
we
read
when
Hezekiah
heard
the
words
of
Rab-shakeh
,
2
Kings
19.3
,
6
,
22.
he
said
,
This
is
a
day
of
Blasphemy
,
and
God
called
it
so
within
few
Verses
after
,
The
servants
of
the
king
of
Assyria
have
blasphemed
me
;
and
again
,
whom
hast
thou
blasphemed
.
In
the
second
sense
the
Jews
called
our
blessed
Saviour
Blasphemer
,
We
stone
thee
not
,
say
they
to
him
[
](A41489-e39310-b)‖
‖
John
10.33
.
,
for
a
good
work
,
but
for
blasphemy
,
and
because
that
thou
being
a
man
,
makest
thy self
God
,
and
so
after
his
Confession
before
the
Chief
Priests
,
they
said
,
ye
have
heard
the
blasphemy
:
Wherefore
if
Blasphemy
be
against
God
,
truly
and
essentially
taken
,
may
we
not
conclude
the
Lord
Jesus
to
be
truly
essentially
God
?
He
calls
Blasphemy
what
the
Jews
had
said
against
him
[
](A41489-e39370-b)*
*
Mark
3.22
,
23.
,
that
be
did
cast
devils
by
Beelzebub
prince
of
devils
;
the
Evangelist
lays
upon
occasion
of
the
Abuses
put
upon
him
after
he
was
brought
before
the
High
Priest
[
](A41489-e39410-b)†
†
Luk.
22.65
.
,
And
many
other
things
blasphemously
spake
they
against
him
,
and
Paul
,
what
before
his
Conversion
he
said
or
acted
against
,
he
for
that
same
calls
himself
[
](A41489-e39450-b)‖
‖
1
Tim.
1.13
.
a
Blasphemer
,
and
when
he
made
others
to
do
as
he
did
,
that
he
calls
[
](A41489-e39480-b)*
*
Acts
26.11
.
2
Tim.
3.2
Act.
18.6
.
he
compell'd
them
to
blaspheme
.
I
believe
the
Spirit
of
God
pointed
at
Socinians
among
others
when
he
said
by
the
Apostle
,
that
in
the
last
days
men
shall
be
blasphemers
,
as
were
those
that
opposed
Paul
when
he
preached
Christ
,
wherein
they
blasphemed
.
We
have
many
Heads
more
,
and
abundance
of
Texts
of
Scripture
to
prove
the
Lord
Jesus
to
be
true
natural
Son
of
God
,
begotten
of
the
Father
from
all
Eternity
,
and
these
places
we
in
the
following
part
of
our
Discourse
shall
have
occasion
to
make
use
of
,
one
of
the
fullest
and
plainest
we
shall
begin
with
,
afforded
by
John
[
](A41489-e39590-b)†
†
Joh.
1.1
.
,
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
:
Which
to
corrupt
,
the
Heresiarch
Socinus
used
his
utmost
wicked
Endeavours
;
the
word
is
said
to
have
been
in
the
beginning
,
not
as
if
he
then
had
begun
to
be
,
but
that
then
he
was
existing
,
and
so
from
all
Eternity
,
before
any
Creatures
were
made
,
there
was
no
time
,
only
Eternity
:
Christ
is
call'd
the
Wisdom
of
God
,
to
shew
he
as
well
as
the
Father
,
is
from
everlasting
;
it
were
Blasphemy
to
think
that
ever
there
was
a
time
when
God
wanted
his
Wisdom
,
which
,
speaking
of
himself
,
saith
[
](A41489-e39630-b)‖
‖
Prov.
8.23
.
,
I
was
set
up
from
everlasting
,
and
God
by
him
manifested
himself
in
the
World
in
the
Creation
thereof
.
That
Christ
the
Word
is
eternal
,
that
is
,
he
was
before
his
Incarnation
,
before
the
Virgin
Mary
,
and
before
the
Gospel
began
to
be
preached
,
it
appears
out
of
John's
Evidence
,
In
the
beginning
was
the
word
,
out
of
which
both
his
Deity
and
Eternity
are
proved
;
the
other
Evangelists
do
write
of
Christ's
Humanity
in
relation
to
his
Birth
or
temporal
Generation
,
when
he
took
upon
him
our
human
Nature
,
and
in
time
was
born
of
the
blessed
Virgin
Mary
;
for
in
her
Womb
the
word
was
made
flesh
,
and
his
Body
therein
formed
out
of
her
Substance
,
without
company
of
Man
.
But
John
falls
immediately
upon
his
Divinity
,
and
calls
him
the
Word
,
for
he
was
the
Davar
promised
unto
the
Fathers
;
now
this
was
in
the
beginning
,
that
is
,
before
any
thing
was
,
when
things
began
to
be
made
,
he
then
was
when
the
World
was
not
yet
made
,
afterwards
he
indeed
was
made
Flesh
,
but
had
a
pre-existing
Being
:
Socinians
cavil
that
by
the
beginning
is
meant
the
preaching
of
the
Gospel
,
which
is
clearly
false
;
for
that
doth
not
answer
the
scope
of
the
Evangelist
,
whose
design
is
to
prove
the
Word
to
be
God
,
which
to
do
,
he
draws
his
Argument
from
his
Being
in
the
beginning
;
so
by
the
word
Beginning
that
must
be
understood
which
concludeth
the
Word
to
be
God
:
Their
Interpretation
agreeth
with
that
of
Arius
,
That
time
had
been
when
the
Word
was
not
;
and
because
it
is
in
that
sense
taken
in
some
places
[
](A41489-e39770-b)*
*
Mark
1.1
Luke
1.2
.
for
a
temporal
Beginning
,
that
is
,
the
time
of
his
Incarnation
,
it
doth
not
follow
that
it
is
so
to
be
taken
in
S.
John
,
for
Mark
begins
his
Book
with
these
words
,
The
beginning
of
the
Gospel
of
Jesus
Christ
the
Son
of
God
,
he
writes
the
Gospel
,
for
he
is
an
Evangelist
,
and
in
his
very
first
words
he
gives
the
Contents
of
what
he
is
writing
;
but
herein
the
Person
of
Christ
is
not
immediately
concerned
;
he
,
with
other
Evangelists
,
gives
an
account
of
his
Humanity
,
but
John
speaks
of
his
Divinity
,
he
alludes
to
Moses
,
who
had
given
the
History
of
the
Creation
,
and
begins
his
Gospel
in
the
words
wherewith
Moses
began
his
Book
of
Genesis
,
In
the
beginning
God
created
the
heaven
and
the
earth
,
and
he
his
Gospel
,
In
the
beginning
was
the
word
.
But
our
Evangelist
is
not
satisfied
to
say
the
word
was
with
God
,
but
addeth
in
the
next
Verse
,
the
same
was
in
the
beginning
with
God
,
and
so
v.
3.
he
falls
upon
speaking
of
the
Creation
,
for
all
things
were
made
by
him
,
&c.
we
know
how
in
Scripture
the
word
Beginning
,
as
well
as
several
others
,
hath
different
Significations
,
but
in
this
place
such
a
sense
destroys
the
Analogy
of
Faith
,
and
contradicteth
those
Texts
which
affirm
the
Eternity
of
God's
Son
,
which
hereafter
we
shall
have
occasion
to
mencion
,
as
that
of
the
Prophet
[
](A41489-e39920-b)†
†
Isai.
53.8
.
,
Who
shall
declare
his
generation
,
't
is
ab
impossibili
,
as
if
he
had
said
,
no
Man
can
declare
it
;
and
elsewhere
,
under
the
Type
of
Solomon
't
is
said
,
[
](A41489-e39970-b)*
*
Psal.
72.17
.
his
name
shall
endure
for
ever
,
&c.
not
only
of
an
Eternity
,
à
parte
post
,
but
also
à
parte
ante
,
as
without
ending
so
without
beginning
,
as
expressed
in
the
Prophetical
Psalm
of
Christ's
Kingdom
and
Priesthood
,
[
](A41489-e40020-b)†
†
Psalm
110.3
.
from
the
womb
of
the
morning
thou
hast
the
dew
of
his
youth
.
And
now
I
am
upon
this
first
Verse
of
the
first
Chapter
of
St.
John
,
I
shall
observe
three
Things
much
to
our
purpose
,
the
First
that
the
word
Beginning
absolutely
spoken
doth
in
Scripture
relate
to
the
Creation
or
beginning
of
the
World
,
out
of
several
places
so
well
known
in
Scripture
,
I
shall
now
only
quote
one
and
more
hereafter
,
as
I
shall
have
occasion
for
,
hath
it
not
been
told
you
from
the
beginning
,
have
ye
[
](A41489-e40070-b)‖
‖
Isa.
40.21
.
not
understood
from
the
foundations
of
the
earth
;
here
by
Beginning
is
signified
the
Foundation
of
the
Earth
.
The
second
Thing
I
observe
is
this
,
the
Word
was
with
God
,
here
is
a
personal
Distinction
between
God
and
the
word
who
was
with
God
,
as
if
he
had
said
,
resided
till
he
was
made
Flesh
,
and
in
respect
to
this
Incarnation
,
he
is
said
to
have
come
down
from
the
Father
.
The
third
Thing
observed
is
this
,
the
word
was
God
,
the
Person
called
the
Word
,
as
it
appears
by
the
Article
,
is
the
Subject
here
called
and
asserted
to
be
God
,
that
is
in
the
same
essential
Sense
,
as
the
God
with
whom
the
word
Was
is
said
to
be
God
,
that
is
by
Nature
,
for
as
in
this
Verse
,
but
one
Word
,
though
thrice
named
,
is
to
be
understood
,
so
but
one
true
God
in
Nature
,
though
thrice
named
,
is
meaned
in
the
place
:
Thus
the
Essentiality
and
Eternity
of
the
word
who
is
the
Son
with
the
Father
,
are
here
evidently
set
forth
,
but
this
is
more
at
large
set
down
in
the
next
Reason
.
But
a
second
Reason
is
,
that
John
makes
the
Word
equal
with
God
,
when
he
saith
,
the
word
was
with
God
,
which
hath
a
relation
to
his
Eternity
,
it
was
always
with
God
,
for
here
not
only
he
distinguisheth
the
Persons
,
but
makes
the
Word
equal
with
God
the
Father
,
he
saith
the
Word
that
was
in
the
beginning
was
one
,
and
God
the
Father
whom
he
was
with
,
another
;
the
Persons
of
the
Son
and
of
the
Father
were
distinct
indeed
,
but
in
making
them
Coeternal
,
he
makes
them
Equal
;
for
them
to
say
that
the
word
being
with
God
signifies
that
the
word
was
known
to
God
,
but
not
to
Men
,
doth
them
no
good
;
the
knowledge
of
this
doth
comprehend
the
whole
Mystery
of
our
Redemption
which
the
Son
who
is
in
the
Bosom
of
the
Father
hath
revealed
unto
us
;
but
to
the
thing
,
if
this
imported
no
more
but
that
Christ
was
known
to
the
Father
,
What
could
he
thereby
have
more
than
we
?
No
Prerogative
at
all
,
for
before
the
Foundation
of
the
World
God
knew
us
,
and
We
were
present
with
him
:
Christ
was
with
the
the
Father
,
that
is
,
had
a
real
Existence
,
did
subsist
in
himself
,
which
cannot
be
said
of
us
or
of
any
Creature
,
wherefore
the
Word
must
need
have
been
before
his
Incarnation
.
In
the
Third
place
't
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
was
God
,
which
is
properly
to
be
understood
,
as
is
[
](A41489-e40200-b)*
*
1
Joh.
5.20
.
that
other
place
,
we
are
in
him
that
is
true
,
in
his
Son
Jesus
Christ
,
that
is
the
true
God
and
eternal
life
;
and
elsewhere
,
[
](A41489-e40230-b)†
†
Tit.
1.3
.
God
hath
in
due
time
manifested
his
word
through
preaching
,
which
is
committed
to
me
according
to
the
commandment
of
God
our
Saviour
,
repeated
Chap.
3.4
.
and
Chap.
2.
he
is
called
[
](A41489-e40260-b)†
†
Tit.
2.12
.
Rev.
19.17
.
the
great
God
our
Saviour
Jesus
Christ
;
and
in
another
place
he
is
named
,
[
](A41489-e40300-b)‖
‖
1
Tim.
1.1
.
God
our
Saviour
and
Lord
Jesus
Christ
;
now
this
God
,
Lord
and
Saviour
is
but
One
,
and
this
is
Jesus
Christ
whose
Apostle
he
owns
himself
to
be
,
and
the
Gospel
he
preached
,
[
](A41489-e40330-b)*
*
Gal.
1.12
.
he
was
taught
by
the
Revelation
of
Jesus
Christ
,
who
again
is
called
,
[
](A41489-e40360-b)†
†
1
Tim.
2.3
.
God
our
Saviour
.
There
must
be
special
Cause
why
the
words
God
and
Saviour
are
so
often
joyned
together
,
and
both
attributed
to
One
Person
,
the
Lord
Jesus
,
he
is
God
as
truly
and
really
,
as
he
is
Saviour
,
which
we
hope
the
Adversaries
will
not
have
the
confidence
to
deny
him
to
be
in
the
strictest
Sense
,
though
otherwise
they
rob
him
of
what
they
can
,
he
is
then
a
Saviour
by
Office
,
and
God
by
Nature
;
to
save
Men
from
the
Dominion
of
Sin
,
from
the
Curse
of
the
Law
,
from
the
Devil
,
Death
and
Hell
,
requires
a
true
real
Divine
Power
,
which
none
but
a
Divine
Nature
is
or
can
be
possessed
of
.
Moses
was
relatively
called
God
,
and
Cyrus
God
's
Anointed
,
or
Messiah
,
but
they
were
but
Types
of
the
great
Deliverer
.
Every
one
knows
Moses
was
not
God
,
nor
Cyrus
the
Messiah
;
but
to
say
Christ
Jesus
is
called
God
,
though
he
be
not
,
is
the
effect
of
a
brazen
faced
Impudence
,
of
an
invincible
Ignorance
of
the
Mind
,
or
hellish
Perverseness
of
the
Heart
;
as
good
as
to
conclude
,
that
because
't
is
said
,
he
is
of
God
made
unto
us
,
[
](A41489-e40460-b)†
†
1
Cor.
1.30
.
Wisdom
,
righteousness
,
sanctification
and
redemption
,
therefore
he
is
neither
;
nor
God
by
Nature
,
when
he
saith
,
[
](A41489-e40490-b)‖
‖
Joh.
15.5
.
without
me
you
can
do
nothing
,
which
may
not
be
said
of
Men.
The
Fourth
Reason
out
of
St.
John
is
this
,
[
](A41489-e40550-b)*
*
Joh.
1.3
.
all
things
were
made
by
●him
,
and
without
him
was
not
any
thing
made
that
was
made
;
certainly
the
Work
of
Creation
doth
evince
the
Eternity
of
the
Word
,
for
the
Workman
must
be
before
his
Work
,
and
the
Creator
before
the
Creature
;
now
the
Word
being
the
Maker
must
need
be
before
Mary
;
here
they
would
cavil
and
confine
this
making
of
Things
within
the
Work
of
the
New
Creation
,
or
renewing
of
the
Creature
,
but
the
following
Words
,
without
him
was
not
any
thing
made
that
was
made
,
are
universal
and
comprehend
every
thing
Temporal
or
Spiritual
,
Creation
of
the
World
,
or
Regeneration
of
Men
;
though
we
own
the
Creation
of
the
World
is
the
scope
of
the
place
compared
with
Coloss.
1.15
.
All
things
were
created
by
him
and
for
him
,
which
doth
appear
out
of
ver.
10.
the
world
was
made
by
him
;
and
God
created
all
things
by
Jesus
Christ
,
Ephes.
3.9
.
and
to
remove
all
grounds
of
Exception
,
we
have
it
in
the
Plural
Number
,
which
doth
include
all
,
[
](A41489-e40660-b)†
†
Heb.
11.3
.
the
worlds
were
framed
by
the
word
of
God
.
Another
Reason
might
be
brought
out
of
ver.
14.
of
this
same
Gospel
,
the
word
was
made
flesh
;
but
this
we
shall
by
the
Grace
of
God
bring
in
under
another
Head
.
In
Scripture
we
have
several
places
which
either
do
express
or
imply
two
Natures
in
the
Person
of
our
blessed
Lord
and
Saviour
;
the
Prophet
Isaiah
doth
among
others
afford
us
Two
very
considerable
,
the
first
is
this
,
[
](A41489-e40730-b)*
*
Isa.
7.14
.
Behold
a
Virgin
shall
conceive
and
bear
a
Son
and
shall
call
his
name
Immanuel
;
this
affords
several
things
seriously
,
but
now
briefly
to
be
thought
upon
;
this
Prophecy
is
a
sign
given
Ahaz
King
of
Judah
to
Comfort
him
,
when
the
Kings
of
Israel
and
of
Syria
came
up
against
him
,
with
a
Promise
that
they
should
not
prevail
,
and
that
he
might
be
confirmed
and
assured
of
the
performance
,
he
is
bidden
to
ask
a
Sign
,
which
he
refusing
to
do
,
gave
for
Reason
,
he
would
not
tempt
God
,
whereupon
is
made
this
Gospel-Promise
,
which
was
performed
at
the
time
of
the
Conception
and
Birth
of
our
blessed
Saviour
,
whose
Mother
was
a
Virgin
,
and
whose
Name
was
Immanuel
,
a
Name
given
him
at
that
time
by
the
Prophet
through
God's
own
appointment
,
and
when
the
Angel
delivered
his
Message
to
Mary
,
he
makes
use
of
some
of
the
Words
of
the
Prophet
,
[
](A41489-e40820-b)*
*
Luk.
1.31
.
thou
shalt
conceive
and
bring
forth
a
Son
,
and
shalt
call
his
Name
Jesus
,
because
he
was
to
save
his
People
;
and
when
the
thing
was
fulfilled
,
the
Evangelist
doth
point
at
,
and
quote
this
Prophecy
,
adding
the
Interpretation
of
the
Name
[
](A41489-e40860-b)‖
‖
Matt.
1.21
.
Immanuel
,
God
with
us
.
So
there
is
no
doubt
to
be
made
that
this
wholly
and
only
,
related
to
our
Saviour
;
never
any
other
Virgin
did
conceive
and
bring
forth
,
never
was
the
Name
Immanuel
given
any
one
else
,
and
cannot
be
wrested
so
,
as
to
be
given
to
any
Son
to
be
born
of
Ahaz
,
for
some
Reason
which
I
presently
shall
produce
;
Immanuel
is
God
with
a
Divine
Essence
,
Christ
is
the
Immanuel
,
so
we
must
conclude
he
hath
the
Divine
Essence
,
for
God
with
us
hath
the
Divine
Essence
,
and
God
with
us
is
Immanuel
;
the
Name
God
is
not
spoken
of
Angels
,
of
no
King
or
Magistrate
,
of
no
Idols
,
which
are
the
several
significations
of
the
Word
God
used
in
Scripture
;
wherefore
he
whom
this
Name
is
given
to
,
must
be
the
true
essential
God
;
and
this
same
Evangelical
Prophet
in
the
next
Chapter
but
one
after
this
,
calls
him
by
the
Name
used
in
this
place
,
and
the
Word
El
,
which
makes
the
latter
end
of
the
Name
,
doth
not
barely
signify
God
,
but
the
Mighty
God
;
this
Word
makes
part
of
that
of
Michael
whose
signification
is
,
who
is
like
unto
thee
,
thou
mighty
God
;
and
he
that
beareth
it
,
is
called
[
](A41489-e40990-b)*
*
Jud.
9.
Archangel
,
Prince
of
Angels
,
for
Angels
are
called
[
](A41489-e41010-b)†
†
Rev.
12.7
.
his
and
him
they
Worship
:
This
very
Name
of
Michael
is
given
to
the
Messiah
,
[
](A41489-e41050-b)‖
‖
Dan.
12.1
.
and
at
that
time
shall
Michael
stand
up
,
the
great
Prince
which
standeth
for
the
children
of
thy
people
;
which
is
a
Prophecy
of
Christ's
coming
,
wherein
he
is
called
El
,
Michael
,
and
the
Great
Prince
;
to
this
Emmanuel
relates
what
the
Evangelist
says
of
the
Word
that
is
Christ
,
how
being
made
Flesh
he
dwelt
among
us
,
is
not
this
the
same
as
God
with
us
?
And
this
not
obscurely
,
for
he
adds
,
[
](A41489-e41110-b)*
*
Joh.
1.14
.
and
we
beheld
his
glory
,
the
glory
as
of
the
only
begotten
of
the
father
;
he
not
only
had
Glory
,
but
is
called
Lord
of
Glory
,
before
his
Ascension
into
,
and
Glorification
in
Heaven
;
and
for
certain
,
the
Name
of
Lord
or
King
of
Glory
,
is
proper
to
the
true
essential
God
,
if
David
[
](A41489-e41150-b)†
†
Psal.
24.10
.
speaks
Truth
;
now
this
dwelling
of
God
is
not
said
to
be
in
,
but
with
Men
,
which
doth
import
a
Person
living
and
conversing
with
Men
,
fully
expressed
in
the
following
Text
,
[
](A41489-e41190-b)‖
‖
Rev.
21
3.
Behold
the
tabernacle
of
God
is
with
men
,
and
he
will
dwell
with
them
and
they
shall
be
his
people
,
and
God
himself
shall
be
with
them
,
and
be
their
God
;
all
this
done
,
not
by
proxy
but
in
Person
,
't
is
said
,
God
himself
;
so
that
great
and
infinite
God
,
whom
the
Heavens
of
Heavens
cannot
contain
chose
our
Human
Nature
,
to
dwell
in
as
in
a
Tabernacle
,
whereof
the
Tabernacle
in
the
Wilderness
was
a
Type
,
as
the
Temple
was
afterwards
;
we
know
there
was
a
Vail
,
this
the
Apostle
alludeth
to
,
when
he
saith
,
[
](A41489-e41240-b)*
*
Heb.
10.20
.
thorough
the
vail
that
is
to
say
the
flesh
;
so
that
his
Body
and
Human
Nature
is
the
place
he
chose
to
dwell
in
,
and
that
same
Nature
is
as
a
Vail
to
qualify
that
Glory
which
no
Man
could
behold
,
for
as
the
People
could
not
behold
Moses
his
Face
,
when
he
came
from
God
,
so
that
it
was
necessary
he
should
put
on
a
Vail
,
How
then
could
Man
have
beholden
the
Glory
and
Brightness
of
the
Son
of
God
;
and
how
could
he
have
dwelt
amonst
,
and
conversed
with
them
,
except
he
had
put
on
the
Vail
of
his
Flesh
?
We
must
then
necessarily
conclude
he
was
El
the
Mighty
God
,
before
he
was
Immanuel
,
God
with
us
.
As
to
that
great
incomprehensible
and
adorable
Mystery
of
the
Incarnation
of
the
Second
Person
of
the
most
Holy
Trinity
,
whereby
the
Divine
and
Human
Natures
were
mediatly
,
and
the
Person
immediatly
united
to
the
Nature
;
't
is
to
be
observed
,
that
't
is
not
by
a
Consubstantial
Union
,
such
as
the
Three
Persons
of
the
most
Holy
Trinity
are
united
one
with
another
;
neither
is
it
a
Substantial
Union
only
by
Essence
and
Vertue
,
as
the
Essence
of
Christ
is
present
with
every
thing
,
not
by
a
presence
of
Grace
only
;
not
Physical
as
Form
and
Matter
are
united
,
not
as
one
Friend
is
united
to
one
another
,
as
the
Soul
of
Jouathan
was
knit
with
the
Soul
of
[
](A41489-e41360-b)*
*
1
Sam.
18.1
.
David
,
not
mystical
only
or
in
the
same
manner
as
Christ
dwelleth
in
Believers
;
not
Sacramental
as
Christ
is
in
the
Bread
and
Wine
of
the
Lord's
Supper
,
but
't
is
a
Personal
Union
,
and
that
without
any
Change
of
or
in
the
Divine
Person
,
without
a
renting
of
the
Natures
against
the
Nestorians
,
or
Confusion
of
the
same
against
the
Eutychians
,
also
without
any
Change
and
Separation
.
Now
I
am
upon
this
high
Mystery
of
the
Incarnation
by
the
Evangelist
expressed
in
these
words
,
the
word
was
made
flesh
;
I
shall
take
notice
of
some
few
things
:
doth
not
the
expression
which
is
parallel
with
this
,
[
](A41489-e41460-b)†
†
1
Joh.
4.2
.
that
Jesus
Christ
is
come
in
the
flesh
,
mean
that
Christ
the
Word
was
in
being
before
he
was
made
Flesh
or
came
in
the
Flesh
,
and
that
this
Being
was
according
to
the
Spirit
,
which
in
Scripture
is
opposed
to
the
Flesh
,
and
that
he
had
a
spiritual
Existence
before
he
took
our
human
Nature
signified
by
the
word
Flesh
?
for
according
to
Scripture
,
Flesh
signifies
human
Nature
;
so
to
be
made
Flesh
,
to
assume
human
Nature
,
let
one
place
serve
instead
of
many
,
[
](A41489-e41500-b)‖
‖
Gal.
2.16
.
by
the
works
of
the
law
shall
no
flesh
,
that
is
,
no
Man
be
justified
.
The
Son
of
God
was
first
,
afterwards
he
was
manifested
;
as
,
to
make
use
of
a
Comparison
in
a
thing
which
admits
none
,
in
matters
of
God's
Decrees
,
the
Decree
is
before
the
Declaration
of
it
,
for
the
Decree
is
from
all
Eternity
,
but
the
Declaration
only
in
time
;
what
is
said
of
Christ
,
[
](A41489-e41540-b)*
*
Gal.
4.4
.
that
he
was
made
of
a
woman
,
is
considerable
,
for
it
implies
that
he
was
made
Man
,
and
took
upon
him
our
Nature
,
not
out
of
the
Substance
of
any
Man
,
but
only
of
a
Woman
;
his
Body
was
formed
in
the
blessed
Virgin
's
Womb
,
without
any
help
of
Man
,
so
he
became
Man
only
by
the
Woman's
side
,
but
he
was
Son
of
God
before
he
was
made
of
a
Woman
,
and
he
must
need
have
had
a
Being
before
he
was
sent
forth
,
he
was
with
God
before
God
sent
him
,
which
is
opposed
to
his
appearing
and
being
manifested
to
the
World
,
[
](A41489-e41570-b)*
*
1
Joh.
1
,
2.
we
shew
unto
you
that
eternal
life
which
was
with
the
Father
,
and
was
manifested
unto
us
;
he
was
with
the
Father
,
existed
and
had
a
Being
,
before
he
was
manifested
unto
us
,
dwelt
and
pitched
his
Tabernacle
among
us
;
it
is
observable
out
of
that
place
where
it
is
said
of
our
blessed
Saviour
,
[
](A41489-e41600-b)†
†
Heb.
2.16
.
he
took
on
him
the
seed
of
Abraham
;
the
word
took
in
the
Original
signifies
also
to
take
and
lay
hold
or
caught
hold
as
he
did
of
sinking
Peter
to
save
him
from
drowning
,
so
he
caught
hold
of
Mankind
when
it
was
ready
to
sink
.
Against
this
they
say
there
can
be
no
such
Union
of
Divine
and
Human
Nature
in
one
Person
,
but
that
such
an
Union
is
not
unpossible
,
it
may
be
illustrated
out
of
the
Union
of
our
Soul
with
our
Body
,
which
are
of
two
different
Natures
,
spiritual
and
material
,
invisible
and
visible
,
immortal
and
mortal
;
and
tho'
we
cannot
conceive
the
Reason
,
it
ought
to
be
no
Prejudice
,
neither
can
we
conceive
the
manner
of
their
Union
,
which
yet
is
true
and
certain
;
we
most
certainly
believe
some
things
to
be
,
tho'
we
do
not
at
all
comprehend
the
manner
of
it
;
and
altho'
there
be
an
infinite
disproportion
between
God
and
Man
,
yet
that
is
no
just
Prejudice
against
the
Union
of
Divinity
with
Humanity
;
with
harbouring
such
Notions
,
Men
do
too
much
measure
God
by
themselves
,
who
because
they
are
evil
are
not
capable
of
so
much
Goodness
,
and
out
of
Pride
are
apt
to
say
,
so
much
Condescention
becomes
not
God
;
but
God
knows
better
than
we
what
becomes
him
,
and
what
we
cannot
comprehend
of
him
we
ought
to
admire
and
adore
;
God's
Ways
are
not
like
our
Ways
,
nor
his
Thoughts
like
our
Thoughts
;
and
tho'
he
condescends
never
so
low
,
yet
is
ever
sure
of
his
Greatness
,
which
nothing
can
take
away
from
him
:
This
Humiliation
or
Condescention
is
a
wonderful
Argument
of
God's
Goodness
,
which
is
the
greatest
Glory
of
Divine
Nature
;
this
is
cause
of
Thankfulness
,
not
of
Cavils
and
Exceptions
;
he
knows
what
is
best
and
fittest
for
him
to
do
,
and
wants
not
our
Counsel
;
had
the
Son
of
God
appeared
as
a
great
Prince
,
he
probably
would
thereby
have
made
more
Hypocrites
than
real
Converts
,
and
not
so
well
persuaded
Men
to
Holiness
and
Goodness
,
for
Arguments
to
do
it
must
not
be
fetch'd
from
the
Pomp
and
Prosperity
of
this
World
,
but
from
the
great
Rewards
and
Glory
of
that
which
is
to
come
.
But
before
I
leave
this
Point
I
must
take
notice
of
that
place
wherein
the
Apostle
makes
the
Son
of
God
upon
his
coming
into
the
World
speak
thus
,
Heb.
10.5
.
but
a
body
hast
thou
prepared
me
;
the
Body
was
prepared
against
his
coming
into
the
World
,
and
that
prepared
Body
at
his
coming
he
took
,
so
then
he
was
before
the
Body
was
prepared
for
him
,
and
before
his
coming
into
the
World
,
for
nothing
can
be
said
to
be
sitted
,
as
the
word
implies
in
the
Original
,
for
one
who
is
not
;
hence
we
conclude
how
the
Son
of
God
was
before
his
Incarnation
and
had
a
Being
;
but
we
now
return
to
our
Proofs
.
The
next
place
is
of
the
same
Prophet
,
Isa.
9.6
.
For
unto
us
a
Child
is
born
,
unto
us
a
Son
is
given
,
and
the
government
shall
be
upon
his
shoulders
;
and
his
name
shall
be
called
wonderful
,
Counsellour
,
the
mighty
God
,
the
everlasting
Father
,
the
Prince
of
Peace
;
of
the
increase
of
his
Government
and
Peace
there
shall
be
no
end
,
&c.
I
ask
,
Is
this
appliable
to
any
Son
that
was
to
be
born
of
Ahaz
?
For
this
is
the
same
Person
mentioned
in
the
fore-quoted
place
,
and
may
be
seen
if
compared
together
:
Observe
how
the
different
Expressions
do
denote
different
Natures
,
the
Child
is
for
Humanity
,
the
Son
for
the
Divinity
;
the
Child
is
born
,
but
the
Son
not
born
but
given
,
in
relation
to
Human
Nature
he
had
a
beginning
and
a
progress
,
he
was
a
Child
before
he
was
a
Man
,
but
the
Son
not
so
;
a
Child
is
not
before
he
be
born
,
but
the
Son
had
a
being
and
did
exist
before
he
was
given
,
yet
both
united
in
one
Person
,
for
the
Child
was
not
one
Person
and
the
Son
another
;
for
all
along
,
the
Prophet
though
he
had
named
a
Child
and
a
Son
,
speaks
in
the
singular
number
,
his
Shoulder
,
his
Name
,
his
Government
;
as
his
Name
is
wonderful
,
so
is
the
manner
of
the
Union
,
these
two
Natures
are
in
one
Person
without
Confusion
,
the
Divine
retained
her
Proprieties
,
so
hath
the
Human
,
and
yet
these
different
Proprieties
are
so
united
in
one
Person
,
that
the
Person
may
be
called
by
the
Name
of
both
Natures
;
Christ
is
God
;
and
Christ
is
Man
in
the
Concret
,
tho'
in
the
Abstract
,
it
may
not
be
said
Divinity
is
Humanity
,
nor
Humanity
Divinity
,
they
are
united
,
but
without
Confusion
.
But
to
return
to
our
Point
,
there
was
never
so
many
glorious
Names
joyned
together
to
describe
one
Person
,
as
we
find
to
be
in
this
place
,
to
him
alone
they
all
belong
,
because
the
Spirit
of
Truth
saith
so
,
which
if
they
were
not
properly
his
by
right
,
he
would
not
give
them
:
Wonderful
in
his
Name
,
in
his
Nature
,
in
his
Person
,
in
his
Incarnation
,
Wonderful
every
way
:
Counsellour
,
for
he
is
the
Wisdom
of
the
Father
,
without
which
the
Only
Wise
God
never
doth
any
thing
,
the
Mighty
God
,
most
proper
to
God
,
and
never
in
the
singular
number
given
any
Creature
,
[
](A41489-e41840-b)*
*
Isa.
10.21
.
the
remnant
,
saith
our
Prophet
,
shall
return
,
even
the
remnant
of
Jacob
unto
the
mighty
God
,
the
true
essential
God
,
the
God
of
Israel
is
meaned
in
the
place
,
't
is
such
a
Name
as
is
made
use
of
when
in
a
most
Eminent
way
God
is
described
,
[
](A41489-e41890-b)†
†
Deut.
10.17
.
your
God
is
God
of
Gods
and
the
Cord
of
Lords
,
a
great
God
,
mighty
and
terrible
:
And
,
[
](A41489-e41930-b)‖
‖
Nehem.
9.32
.
now
therefore
our
God
,
the
great
,
the
mighty
,
and
the
terrible
God
;
and
elsewhere
,
[
](A41489-e41970-b)*
*
Jerem
;
32.18
.
the
great
,
the
mighty
God
,
the
Lord
of
hosts
is
his
name
;
and
when
the
Question
is
to
know
,
who
is
the
King
of
Glory
?
the
Answer
is
,
the
Lord
strong
and
mighty
;
this
High
and
Divine
Name
is
here
in
the
place
a●●●ibuted
to
Jesus
Christ
the
Son
of
God
,
about
whom
is
the
Prophecy
;
that
which
follows
is
no
less
considerable
or
incommunicable
,
the
everlasting
Father
,
or
as
〈…〉
Father
of
Eternity
;
nothing
more
Noble
or
becoming
.
God
can
be
said
,
than
to
call
him
so
;
nothing
●ut
the
True
God
is
Eternal
,
and
nothing
more
prop●●●
to
God
than
Eternity
;
How
can
a
Child
or
any
meet
mortal
Man
be
called
everlasting
Father
?
Now
what
can
hinder
us
hence
to
argue
thus
;
the
mighty
God
and
everlasting
Father
is
true
God
by
Nature
,
but
Christ
is
such
out
of
this
place
,
therefore
Christ
is
true
God
by
Nature
:
Two
things
more
are
here
said
of
this
Son
of
God
,
he
is
the
Prince
of
Peace
,
for
by
his
Death
he
made
our
Peace
with
God
,
and
procured
an
inward
Peace
of
Conscience
,
and
reconciled
things
in
Heaven
and
on
the
earth
;
he
came
into
the
World
in
time
of
universal
Peace
,
when
the
Roman
Empire
,
the
greatest
in
the
World
,
fully
enjoy'd
it
,
and
for
a
Sign
,
the
Temple
of
Janus
in
Rome
was
shut
up
;
nay
Herod
and
Pilate
,
Luke
23.12
.
both
his
Enemies
,
were
before
his
death
upon
his
account
reconciled
one
to
another
.
Secondly
,
't
is
said
of
him
,
The
government
shall
be
upon
his
shoulders
,
and
of
the
increase
of
his
government
and
peace
there
shall
be
no
end
:
After
the
Father
had
said
to
him
[
](A41489-e42150-b)*
*
Psal.
2.7
,
8
,
9.
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
,
he
promiseth
to
give
him
the
Heathens
for
his
inheritance
,
and
the
utmost
parts
of
the
Earth
for
his
Possession
,
thou
shalt
break
them
with
a
Rod
of
Iron
,
thou
shalt
dash
them
in
pieces
like
a
Potters
Vessel
;
whereunto
agreeth
another
Scripture
[
](A41489-e42180-b)†
†
Rev.
12
,
5.
,
of
the
Man-child
that
was
to
rule
all
Nations
with
a
Rod
of
Iron
;
this
he
declared
unto
Pilate
[
](A41489-e42210-b)‖
‖
John
18.37
.
Rev.
11.15
.
Luke
1.33
,
I
am
a
king
,
to
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
world
:
So
then
;
the
kingdoms
of
this
world
are
his
,
and
he
shall
reign
for
ever
and
ever
,
and
of
his
kingdom
there
shall
be
no
end
.
The
New
Testament
doth
also
in
several
places
demonstrate
two
Natures
in
the
Person
of
Christ
,
S.
John
having
affirmed
the
Word
to
be
God
,
which
relates
to
his
eternal
Generation
,
he
doth
afterwards
speak
of
his
Incarnation
,
when
he
saith
[
](A41489-e42290-b)*
*
Joh.
1.14
,
The
word
,
that
was
God
,
was
made
flesh
,
that
is
,
the
Person
call'd
the
Word
,
the
Son
of
God
took
upon
him
our
human
Nature
,
and
so
united
two
Natures
,
divine
and
human
,
in
one
Person
;
for
this
Word
is
in
the
whole
Chapter
spoken
of
as
of
a
Person
,
acting
,
making
or
creating
,
coming
,
all
this
is
the
Character
of
a
Person
,
and
what
John
expresses
thus
,
the
word
was
made
flesh
,
S.
Paul
calls
it
[
](A41489-e42360-b)†
†
1
Tim.
3.16
.
,
God
was
manifest
in
the
flesh
,
if
by
the
word
Flesh
human
Nature
be
meaned
,
as
certainly
it
is
,
then
this
imports
that
God
appeared
,
made
himself
known
,
and
was
manifest
in
assuming
our
human
Nature
,
and
that
the
God
that
was
thus
made
Flesh
,
and
was
manifest
,
is
Christ
Jesus
,
the
second
Person
of
the
Godhead
,
who
being
in
the
Form
,
that
is
,
in
the
Nature
of
God
,
for
the
Nature
is
the
being
of
a
thing
,
and
the
Form
gives
that
Being
;
well
Jesus
Christ
in
the
form
of
God
,
thought
it
not
robbery
to
be
equal
with
God
[
](A41489-e42410-b)‖
‖
Phil.
2.6
,
7.
,
because
it
was
his
right
,
〈◊〉
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likeness
of
men
,
and
being
found
in
fashion
as
a
man
;
he
was
God
before
he
was
made
in
that
likeness
,
this
is
plain
,
that
a
God
became
man
,
he
was
made
that
which
he
was
not
,
yet
ceased
not
to
be
that
which
he
was
:
That
this
God
that
was
made
Flesh
,
and
manifest
in
the
Flesh
,
and
found
in
the
likeness
of
men
(
here
is
explained
what
we
must
understand
by
Flesh
)
was
the
Son
of
God
,
the
second
Person
of
the
most
holy
Trinity
,
is
declared
elsewhere
[
](A41489-e42440-b)*
*
Rom.
8.3
.
,
God
sending
his
own
Son
in
likeness
of
sinful
flesh
:
All
these
representing
Christ
as
God
and
as
man
,
doth
clearly
demonstrate
him
to
be
both
God
and
man
.
Another
place
there
is
much
to
our
purpose
,
't
is
this
[
](A41489-e42480-b)†
†
Rom.
9.5
.
,
of
whom
(
the
Israelites
)
as
concerning
the
flesh
,
Christ
came
who
is
over
all
God
blessed
for
ever
;
this
restriction
,
as
concerning
the
Flesh
,
doth
imply
,
that
Christ
came
not
from
the
Jews
concerning
some
other
thing
,
this
settles
two
Relations
in
Christ
,
one
according
to
the
Flesh
,
as
expressed
Acts
2.30
.
what
must
the
other
be
?
Scripture
usually
doth
oppose
the
Spirit
to
the
Flesh
,
and
the
Flesh
to
the
Spirit
,
so
in
Christ
there
must
be
a
Principle
that
is
spiritual
,
or
else
this
restriction
,
according
to
the
Flesh
,
were
frivolous
and
not
pertinent
,
one
thing
cannot
be
distinguished
of
it self
,
a
thing
is
in
it self
but
one
thing
,
and
Distinctions
are
between
different
things
;
for
no
one
thing
doth
differ
from
it self
:
Now
that
as
there
is
in
Christ
a
principle
concerning
the
Flesh
,
and
another
according
to
the
Spirit
,
anon
we
shall
by
the
Grace
of
God
have
occasion
to
speak
of
;
but
now
thus
far
we
must
say
,
that
as
by
the
Flesh
his
Humanity
is
meaned
,
so
is
his
divine
Nature
by
the
Spirit
;
for
[
](A41489-e42570-b)*
*
1
Joh.
4.24
.
2
Cor.
3.17
.
God
is
a
Spirit
.
The
Text
we
now
are
upon
is
remarkable
upon
several
accounts
,
our
blessed
Saviour
,
as
't
is
very
well
known
,
was
a
Jew
born
,
of
the
Seed
of
Abraham
,
of
the
Tribe
of
Judah
,
and
of
the
Family
of
David
;
this
is
the
Apostle's
meaning
when
he
saith
,
of
whom
,
as
concerning
the
flesh
,
Christ
came
,
which
doth
necessarily
imply
,
he
came
not
of
them
,
concerning
some
other
thing
in
him
,
the
Pedigree
of
his
Manhood
was
indeed
derived
from
thence
;
but
it
had
been
in
vain
there
to
have
sought
for
another
Genealogy
of
this
Melchisedec
:
The
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shews
how
in
him
,
besides
human
Nature
,
there
was
another
;
for
S.
Paul
,
who
troubleth
not
his
Readers
with
superfluous
Expressions
,
would
not
have
added
those
words
,
except
in
Christ
had
been
another
Nature
,
or
to
what
purpose
say
,
according
to
the
flesh
?
if
he
had
been
a
meer
man
;
and
herein
chiefly
lyes
the
Prerogative
of
the
Jews
,
that
Christ
,
who
is
God
,
was
born
amongst
them
:
Their
Priviledge
doth
not
herein
consist
,
that
Moses
,
Jo●huah
,
Elijah
,
John
Baptist
,
&c.
were
born
amongst
them
,
they
all
were
but
Men
,
but
that
Christ
was
because
he
is
God
;
for
this
he
addeth
as
the
great
reason
,
and
speaketh
of
his
divine
Nature
,
who
is
over
all
,
God
blessed
for
ever
,
he
saith
not
is
called
but
is
;
he
is
God
over
all
the
Fathers
of
the
same
stock
tha●
were
born
of
the
Jews
,
before
him
,
or
over
all
things
whatsoever
.
The
words
blessed
for
ever
are
in
Scripture
attributed
to
the
true
eternal
God
,
and
even
in
our
Saviour's
time
,
when
the
Jews
said
the
blessed
,
they
meaned
the
true
God
:
Thus
the
High
Priest
asked
the
Lord
Jesus
[
](A41489-e42820-b)†
†
Mark
14.61
.
,
Art
thou
the
Christ
the
son
of
the
blessed
?
which
another
Evangelist
expresses
thus
[
](A41489-e42850-b)‖
‖
Luke
20
70.
,
Art
thou
the
son
of
God
?
In
another
place
the
same
Apostle
affords
a
convincing
Proof
of
this
Truth
,
that
in
Christ
are
two
Natures
,
where
he
speaks
of
them
thus
[
](A41489-e42900-b)*
*
Rom.
1.3
,
4.
,
Concerning
his
Son
Jesus
Christ
our
Lord
,
which
was
made
of
the
seed
of
David
according
to
the
flesh
,
and
declared
to
be
the
son
of
God
,
with
power
,
according
to
the
spirit
of
holiness
by
the
resurrection
from
the
dead
:
Wherein
S.
Paul
teaches
in
what
respect
Christ
is
the
Son
of
God
;
not
according
to
the
Flesh
,
for
thus
he
is
the
Son
of
man
,
of
the
Seed
of
David
,
but
according
to
the
Spirit
of
Holiness
,
which
is
the
Spirit
of
God's
Nature
,
and
according
to
that
Spirit
,
he
hath
been
declared
to
be
the
Son
of
God
with
Power
:
Certainly
the
Opposition
used
by
the
Apostle
,
sheweth
he
cannot
be
Son
of
God
upon
both
accounts
,
but
only
upon
one
;
for
if
he
had
been
according
to
both
,
Paul
would
have
said
,
declared
the
Son
of
God
as
to
the
Flesh
and
as
to
the
Spirit
,
and
herein
would
have
made
no
difference
between
the
Son
of
God
according
to
the
Flesh
and
according
to
the
Spirit
;
for
as
it
is
contrary
to
[
](A41489-e42980-b)*
*
Rom.
9.5
Scripture
,
to
call
the
Lord
Jesus
God
according
to
the
Flesh
,
for
God
and
Flesh
are
opposite
,
so
't
is
contrary
to
say
Christ
is
Son
of
God
according
to
the
Flesh
;
for
by
the
same
reason
one
is
said
to
be
Son
of
God
,
by
the
same
he
may
be
call'd
God
,
as
we
see
it
both
joyned
[
](A41489-e43010-b)†
†
Psal.
82.6
.
,
I
have
said
ye
are
God's
,
and
all
of
you
are
children
of
the
most
high
:
And
we
read
where
the
Jews
upbraided
our
Saviour
[
](A41489-e43040-b)‖
‖
Joh.
10.33
,
36.
that
he
made
himself
God
,
that
is
,
absolutely
,
he
renders
the
words
thus
,
I
said
,
I
am
the
son
of
God
.
Jesus
Christ
is
said
[
](A41489-e43090-b)*
*
Phil.
2.5
,
6
,
7
,
8.
to
be
in
the
form
of
God
,
and
made
in
the
likeness
of
men
;
't
is
not
said
,
Made
in
the
form
of
God
,
but
being
,
his
being
is
related
to
God
,
and
made
to
man
,
he
was
God
but
made
man
,
he
was
made
in
the
likeness
of
men
,
and
form'd
in
fashion
as
a
man
;
certainly
here
are
two
Natures
asserted
,
divine
and
human
,
whence
we
say
,
that
as
by
his
Incarnation
he
was
really
man
,
so
as
surely
his
being
in
the
form
of
God
;
signifies
that
he
was
really
God
before
he
became
man
,
as
he
was
man
after
his
being
born
of
the
Virgin
Mary
:
These
Expressions
conclude
for
both
his
Deity
and
Humanity
,
and
if
there
was
any
difference
,
the
words
for
the
first
seem
stronger
than
those
for
the
last
;
for
to
be
in
the
form
is
more
than
to
be
in
the
likeness
,
because
forma
dat
esse
rei
,
a
thing
hath
being
from
its
Form
or
Nature
;
but
he
gave
sufficient
and
great
demonstration
of
both
Natures
in
him
to
those
among
whom
he
did
converse
.
Socinians
would
wrest
the
Text
of
Luke
1.3
〈◊〉
The
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
highest
shall
over-shadow
thee
;
therefore
that
also
which
shall
be
born
of
thee
shall
be
called
the
Son
of
God
:
They
would
have
the
Particle
therefore
to
signifie
the
Cause
wherefore
Christ
was
to
be
called
the
Son
of
God
,
that
is
that
miraculous
Conception
by
the
Holy
Ghost
,
but
no
such
thing
may
be
deduced
;
't
is
not
the
Cause
but
the
Consequence
or
Inference
which
is
signified
by
the
words
therefore
and
wherefore
,
by
which
Particles
we
usually
draw
Conclusions
from
Premises
,
whether
they
be
Causes
,
Effects
,
or
Signs
,
or
that
which
upon
any
other
account
whatsoever
may
be
deduced
therefrom
:
And
in
this
place
out
of
the
scope
thereof
,
it
cannot
be
demonstrated
out
of
any
Circumstances
,
that
the
Conception
by
the
Holy
Ghost
is
the
true
cause
why
Christ
was
to
be
called
the
Son
of
God
,
't
is
not
upon
the
account
of
that
manner
of
his
Conception
;
for
then
for
that
same
cause
either
Christ
would
call
himself
or
be
called
by
others
Son
of
God
,
else
the
Angel's
Prediction
should
prove
false
,
by
which
reason
he
rather
should
not
be
called
than
called
the
Son
of
God
,
even
according
to
their
Principles
which
deny
the
Holy
Ghost
to
be
true
God
;
but
the
words
of
the
Angel
do
import
,
not
that
he
should
be
called
once
,
or
by
some
few
,
Son
of
God
,
but
always
and
generally
by
all
that
should
own
him
to
be
the
Son
of
God
.
Besides
,
this
Exposition
of
theirs
,
they
can
bring
no
Example
to
confirm
it
;
for
in
abundance
of
places
we
read
Christ
to
be
called
Son
of
God
,
but
find
none
at
all
wherein
he
is
called
Son
of
God
according
to
the
Flesh
:
And
the
Angel
doth
not
say
,
therefore
he
may
happen
to
be
,
but
absolutely
and
publickly
declareth
he
shall
be
called
;
wherefore
seeing
he
no where
is
called
Son
of
God
according
to
the
Flesh
,
we
may
necessarily
conclude
he
is
not
such
in
that
sense
;
to
be
called
is
sometimes
really
to
be
as
in
that
Text
[
](A41489-e43280-b)*
*
1.
John
3.1
.
,
Behold
what
manner
of
love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
Sons
of
God
,
that
is
,
that
we
should
really
be
owned
and
declared
to
be
the
Sons
of
God
,
such
as
truly
we
are
,
being
adopted
in
Christ
his
true
natural
Son
.
The
word
holy
,
used
,
gives
a
strong
Evidence
that
Christ
was
to
be
called
Son
of
God
for
a
much
better
and
higher
reason
than
that
he
was
to
be
born
of
a
Virgin
;
he
shall
be
called
Son
of
God
because
he
is
holy
,
therefore
not
upon
the
account
of
the
Flesh
,
but
by
reason
of
his
Holiness
,
because
the
Holy
Ghost
coming
upon
the
Virgin
,
some
holy
thing
was
to
be
born
of
her
;
that
makes
the
Angel
say
,
Therefore
also
that
holy
thing
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
;
not
as
to
the
manner
of
Conception
,
but
as
to
the
thing
to
be
conceived
,
though
by
the
Angel
it
be
not
expressed
;
how
great
was
that
Holiness
,
we
may
well
conceive
it
to
be
that
highest
and
infinite
Holiness
as
becomes
the
Son
of
God
;
wherefore
Isaiah
in
his
Prophecy
of
him
,
calls
him
,
as
already
observed
,
the
mighty
God
;
Elizabeth
calls
him
Luke
1.43
.
her
Lord
;
the
Angel
calls
him
[
](A41489-e43400-b)‖
‖
Chap.
2.11
.
Saviour
,
Christ
,
the
Lord
;
and
Daniel
[
](A41489-e43440-b)*
*
Dan.
9.24
.
He
was
anointed
the
most
Holy
.
Before
the
wise
Men
fell
down
and
worshipped
him
,
which
they
were
sent
to
do
,
and
to
that
purpose
guided
by
a
Star
[
](A41489-e43470-b)†
†
Mat.
2.2
,
11.
,
and
according
to
the
Prophecies
[
](A41489-e43490-b)‖
‖
Psal.
72.10
.
,
offered
him
Gifts
and
Presents
as
to
a
King
,
for
under
that
Name
his
Birth
was
declared
to
them
and
promised
;
therefore
the
Holiness
of
Christ
is
the
Holiness
of
God
,
and
of
him
who
is
by
Nature
Lord
and
King
.
The
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
or
also
which
follows
therefore
,
is
not
in
vain
,
but
shews
a
Comparison
,
and
is
related
not
to
the
word
called
but
to
be
born
,
and
the
sense
is
,
not
only
that
word
which
from
Eternity
is
born
of
God
is
Son
of
God
,
but
that
holy
thing
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
,
because
that
eternal
Son
of
God
shall
take
human
Nature
,
and
be
born
of
thee
:
And
this
is
one
of
the
things
which
the
Holy
Ghost
coming
upon
the
Virgin
was
to
do
,
namely
,
that
she
should
conceive
without
Man
,
and
conceive
a
Man
,
him
who
from
eternity
is
according
to
divine
Nature
the
Son
of
God
,
which
could
not
otherwise
be
effected
than
with
the
Holy
Ghost
uniting
human
Nature
,
which
was
to
be
formed
out
of
her
own
Blood
and
Substance
,
sanctified
before
and
preserved
from
Sin
and
Corruption
,
with
the
Person
of
the
Son
:
Men
must
not
think
there
is
in
Scripture
the
least
tittle
or
word
without
cause
,
for
the
Holy
Ghost
doth
and
saith
nothing
in
vain
.
Another
reason
is
,
the
Angel
saith
,
Christ
shall
be
called
the
Son
,
not
of
the
Holy
Ghost
,
but
of
God
the
Father
:
Now
if
the
manner
of
this
Conception
was
the
cause
of
his
being
called
Son
of
God
,
he
should
properly
be
the
Son
of
the
Holy
Ghost
,
not
of
the
Father
,
for
he
is
said
to
be
conceived
by
the
Holy
Ghost
(
but
they
deny
the
Holy
Ghost
to
be
a
Person
,
yet
actiones
sunt
suppositorum
,
is
a
Rule
in
Philosophy
)
and
this
Conceiving
being
an
Act
,
the
Holy
Ghost
must
be
a
Person
;
for
I
defie
them
to
shew
any
thing
to
be
done
but
by
a
Person
.
Scripture
in
the
quoted
place
,
Rom.
1.3
.
the
Question
being
about
Christ's
being
the
Son
of
God
,
excludes
the
Flesh
to
attribute
it
to
the
Spirit
;
but
Socinians
would
have
it
according
to
both
,
yet
S.
Paul's
scope
is
to
teach
how
he
is
Son
of
God
according
to
the
Flesh
,
and
how
according
to
the
Spirit
;
as
to
the
first
,
he
explains
himself
when
he
saith
,
which
was
made
of
the
seed
of
David
;
as
to
be
second
,
he
declareth
his
meaning
when
he
saith
,
he
was
declared
Son
of
God
with
power
,
whence
we
may
conclude
he
saith
Christ
to
be
called
and
really
be
the
Son
of
God
,
not
according
to
the
Flesh
,
but
to
the
Spirit
,
or
else
he
had
not
sufficiently
declared
in
what
sense
he
is
the
son
of
God
;
and
't
is
clear
how
he
opposes
the
Flesh
to
the
Spirit
;
according
to
the
first
he
was
made
of
the
Seed
of
David
,
according
to
the
last
he
was
declared
the
Son
of
God
.
Withal
,
Scipture
would
have
such
a
Son
of
God
as
is
without
Father
,
&c.
such
as
Melchisedec
,
no
mention
being
made
of
his
Father
,
Mother
,
or
Genealogy
,
he
seemed
not
to
be
born
on
Earth
,
but
rather
fallen
from
Heaven
,
having
neither
beginning
of
Days
nor
ending
of
Life
,
but
made
like
unto
the
Son
of
God
,
whereof
he
was
a
Type
,
shewing
these
Attributes
to
be
more
proper
to
,
and
true
of
the
Son
of
God
,
which
cannot
be
otherwise
understood
then
thus
,
either
that
the
Son
of
God
hath
such
a
Nature
as
doth
by
no
means
come
and
is
derived
from
earthly
and
carnal
Parents
,
without
beginning
or
end
,
and
so
eternal
to
all
eternity
,
such
as
is
divine
Nature
,
or
else
that
both
Natures
of
Christ
,
divine
and
human
,
are
denoted
human
without
Father
upon
Earth
,
divine
without
Mother
in
Heaven
,
and
either
overthrows
the
imaginary
Notion
of
Socinus
of
Father
according
to
the
Flesh
:
This
must
not
be
understood
of
the
Priesthood
,
about
which
the
Question
is
not
,
but
about
his
Origine
and
Genealogy
;
he
is
said
to
be
without
Father
or
Mother
,
not
but
that
he
had
some
,
only
there
is
no
mention
nor
description
made
of
it
;
for
the
Greek
word
without
Genealogy
signifieth
not
the
Genealogy
it self
,
but
the
description
of
it
;
besides
that
,
the
words
without
beginning
of
Days
or
ending
of
Life
,
may
by
no
means
be
applyed
to
the
Priesthood
;
wherefore
he
is
said
to
have
no
beginning
of
Days
,
not
but
that
he
had
,
but
is
brought
in
as
if
he
had
not
,
to
answer
him
whose
Type
he
was
;
Days
and
Life
are
not
referred
to
a
Priesthood
,
but
to
a
Being
,
a
Person
,
an
Existence
,
and
Life
,
the
beginning
or
ending
whereof
absolutely
no
mention
is
made
at
all
;
so
then
in
this
place
the
Comparison
is
not
about
the
Priesthod
;
but
about
the
eternal
Person
of
Christ
;
for
Christ's
Priesthood
had
a
beginning
,
as
is
expressy
set
down
in
Scripture
[
](A41489-e43740-b)*
*
Heb.
5.5
,
6.
,
For
he
glorified
not
himself
to
be
made
an
High
Priest
,
but
he
that
said
unto
him
,
thou
art
my
Son
,
this
day
have
I
begotten
thee
;
as
he
saith
also
in
another
place
,
Thou
art
a
priest
for
ever
after
the
order
of
Melchisedec
:
So
then
in
that
sense
it
cannot
properly
be
applyed
to
Christ
;
't
is
frivolous
to
say
,
as
if
it
were
to
be
understood
of
any
Family
,
for
the
Apostle
absolutely
speaks
of
beginning
of
Days
not
of
a
Priesthood
,
to
speak
absolutely
of
a
Beginning
,
and
of
a
beginning
of
a
Family
,
are
two
things
,
and
that
is
to
wrest
the
Apostle's
sense
and
meaning
,
and
make
him
say
a
thing
which
he
never
intended
:
We
don't
deny
but
that
the
Apostle
speaks
of
the
Priesthood
of
Melchisedec
and
of
Christ's
,
but
it
must
be
owned
he
also
speaks
of
other
things
,
as
of
Melchisedec's
being
King
of
Righteousness
,
King
of
Salem
,
King
of
Peace
,
&c.
and
his
being
without
beginning
of
Days
or
ending
of
Life
,
relates
to
his
Person
and
Life
,
for
no
mention
is
made
of
his
Birth
or
of
his
Death
,
though
both
besel
him
,
but
from
the
Eternity
of
his
Person
the
Apostle
inferreth
the
Eternity
of
his
Priesthood
:
So
then
when
the
Lord
Jesus
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Person
of
Melchisedec
,
the
two
last
are
not
to
be
understood
of
his
temporal
Generation
and
Birth
of
the
Virgin
;
for
two
Evangelists
have
written
his
Genealogy
,
but
of
his
eternal
Generation
;
and
of
this
speaks
the
Prophet
[
](A41489-e43860-b)†
†
Isai.
53.8
.
Who
shall
declare
his
generation
?
An
Expression
equivalent
to
this
,
no
Man
can
,
it
is
eternal
,
incomprehensible
.
When
our
Saviour
was
born
of
the
Virgin
,
he
was
born
in
time
,
[
](A41489-e43900-b)‖
‖
Gal.
4.4
.
When
the
fulness
of
the
time
was
come
,
as
Scripture
calls
it
:
Now
this
Parallel
between
the
Type
and
Anti-Type
,
Melchisedec
and
Christ
,
doth
not
run
upon
our
Saviour's
Birth
,
according
to
the
Flesh
,
and
about
his
human
Nature
,
but
about
something
higher
,
his
Divinity
;
wherefore
the
Apostle
in
the
place
where
he
saith
Melchisedec
to
be
without
Father
,
&c.
doth
ascend
higher
,
saying
[
](A41489-e43970-b)*
*
Heb.
7.3
but
made
like
unto
the
Son
of
God
.
The
more
●o
prosecute
this
Argument
,
we
must
say
,
how
Christ
in
his
Childhood
,
even
in
the
Womb
,
was
God
;
for
he
is
Immanuel
God
with
us
from
the
Virgins
Womb
;
the
thing
is
clear
out
of
this
that
God
being
not
Flesh
but
Spirit
,
can
have
no
carnal
only
spiritual
Sons
,
the
true
Birth
makes
the
true
Sons
,
and
this
is
of
two
sorts
,
those
that
are
born
of
the
Flesh
are
carnal
,
those
of
the
Spirit
are
spiritual
;
for
saith
Christ
Joh.
3.6
.
,
That
which
is
born
of
the
flesh
is
flesh
,
and
that
which
is
born
of
the
spirit
is
spirit
;
now
to
be
born
of
the
Flesh
is
to
be
born
of
a
carnal
Seed
,
as
to
be
born
of
the
Spirit
is
to
be
born
of
a
spiritual
Seed
,
wherefore
Peter
[
](A41489-e44060-b)†
†
Pet.
1.23
,
24
,
25.
mentioneth
two
Seeds
,
one
corruptible
,
the
other
incorruptible
,
that
of
the
Flesh
,
as
Grass
,
withereth
away
,
the
spiritual
endureth
for
ever
:
If
then
Christ
was
born
of
the
Spirit
,
as
not
long
before
we
took
notice
the
Adversaries
would
have
him
to
be
,
because
he
is
said
to
have
been
conceived
by
the
Holy
Ghost
,
then
that
Birth
of
Christ
would
be
spiritual
,
but
not
according
to
the
Flesh
.
'T
is
not
without
cause
that
when
Scripture
speaks
of
our
Blessed
Saviour
in
several
places
,
it
makes
a
restriction
according
to
the
Flesh
,
and
an
Opposition
to
't
according
to
the
Spirit
;
thus
't
is
in
the
fore-quoted
places
,
Rom.
1.3
,
4.
and
Chap.
9.5
.
thus
,
The
word
was
made
flesh
,
the
Word
and
Flesh
do
signifie
two
different
Principles
distinguished
and
in
opposition
one
to
another
.
So
the
Apostle
saith
[
](A41489-e44170-b)*
*
1
Pet.
3.18
.
Chap.
4.1
.
Christ
was
put
to
death
in
the
Flesh
,
but
quickened
in
the
Spirit
;
and
again
,
He
hath
suffer'd
for
us
in
the
flesh
,
that
is
,
in
his
human
Nature
;
then
in
him
is
a
Nature
in
which
he
suffer'd
not
,
and
1
Tim.
3.16
.
God
was
manifest
in
the
flesh
:
In
one
and
the
same
Subject
are
two
different
Natures
,
divine
signified
by
the
word
God
,
and
humane
by
the
Flesh
:
What
mean
those
words
of
S.
Peter
[
](A41489-e44300-b)*
*
Acts
2.30
,
31.
,
how
God
had
sworn
unto
David
?
That
of
the
fruit
of
his
loins
according
to
the
Flesh
he
would
raise
up
Christ
,
and
that
his
Flesh
did
not
see
corruption
,
but
to
shew
that
in
Christ
was
another
Being
different
from
that
according
to
the
Flesh
,
according
to
which
he
was
not
David's
Son
.
Thus
S.
Paul
,
as
already
quoted
,
said
,
God
sent
his
Son
in
likeness
of
sinful
Flesh
,
there
is
a
difference
between
being
Son
of
God
and
being
in
the
likeness
of
sinful
Flesh
:
And
elsewhere
[
](A41489-e44370-b)†
†
Ephes
,
2.15
.
Colos.
1.22
Heb.
5.7
.
Ch.
10.20
.
,
Having
abolished
in
his
Flesh
;
and
,
You
hath
be
reconciled
in
th●●body
of
his
Flesh
:
again
,
Who
in
the
days
of
his
Flesh
;
and
,
Through
the
vail
,
that
is
to
say
,
his
Flesh
;
that
visible
Vail
did
hide
some
invisible
thing
.
Now
,
I
say
,
it
were
in
vain
in
Scripture
to
see
so
often
mention
made
of
Christ's
Flesh
,
if
there
was
in
him
no
other
thing
as
the
ground
of
the
Distinction
;
thus
when
we
speak
of
Man's
Body
,
't
is
to
distinguish
it
from
the
Soul
;
so
of
his
Soul
to
distinguish
it
from
the
Body
;
for
though
in
one
Man
there
be
Soul
and
Body
,
yet
the
Soul
is
not
the
Body
,
nor
the
Body
the
Soul
:
So
in
Christ
,
though
he
be
but
one
Person
,
yet
that
Person
consisteth
of
divine
and
human
Natures
,
one
expressed
by
Spirit
the
other
by
flesh
,
a
necessary
Distinction
to
make
us
know
which
Nature
in
him
is
spoken
of
,
for
they
ought
not
to
be
confounded
,
each
having
its
proper
Attributes
.
But
as
their
way
of
arguing
is
altogether
Cavils
and
Sophistries
,
so
they
would
put
a
false
Gloss
upon
our
Saviour's
fore-quoted
words
,
That
which
is
born
of
the
Flesh
is
Flesh
,
&c.
as
if
he
were
speaking
of
that
which
is
naturally
done
,
but
Christ's
Conception
and
Birth
is
supernatural
;
but
see
what
a
wrong
Principle
they
go
upon
,
for
the
Conception
by
the
Spirit
they
reckon
to
be
natural
,
as
if
the
Spirit
of
God
bestowed
upon
us
in
a
spiritual
Generation
or
Regeneration
was
natural
to
us
,
when
't
is
a
supernatural
Gift
of
divine
Grace
:
Now
seeing
the
Lord
Jesus
,
according
to
the
Flesh
,
is
not
born
of
any
spiritual
but
a
carnal
Matter
,
he
is
not
properly
born
as
of
a
Seed
,
and
so
may
not
be
called
Son
of
God
according
to
the
Flesh
,
though
through
the
Operation
of
the
Spirit
he
was
born
of
fleshly
Matter
:
But
,
that
one
may
properly
be
said
to
be
born
of
the
Spirit
,
't
is
not
enough
to
have
the
Holy
Ghost
be
the
Author
of
his
Birth
,
but
also
he
must
be
born
of
spiritual
Seed
,
to
the
end
there
may
be
a
Proportion
betwen
a
spiritual
and
a
carnal
Birth
,
or
else
if
to
have
one
to
be
properly
born
of
God
,
it
be
enough
for
God
to
create
a
carnal
Seed
,
then
it
would
follow
that
all
things
which
at
first
were
created
out
of
the
Earth
and
Water
through
a
Production
of
Seeds
by
God
,
might
be
said
to
be
properly
born
of
God
,
which
is
absurd
;
so
that
after
that
manner
,
Christ
may
not
be
said
to
be
properly
born
of
God
,
and
be
his
Son
.
The
Knowledg
of
this
matter
is
of
so
high
a
Concernment
,
that
I
must
somewhat
more
enlarge
upon
't
:
Socinians
would
have
Christ
to
be
truly
and
properly
Son
of
God
according
to
the
Flesh
,
because
,
say
they
,
God
acted
the
part
of
a
Man
;
but
we
say
,
how
,
to
the
end
one
may
,
in
point
of
Generation
,
act
the
part
of
a
Man
,
it
is
not
enough
to
afford
any
matter
of
Generation
,
but
it
is
necessary
it
be
out
of
his
own
Substance
;
for
if
he
affords
another
and
foreign
Matter
,
that
which
is
born
may
upon
the
account
of
such
Matter
by
no
means
be
called
his
Son
,
nor
be
said
to
be
born
of
such
a
one
,
because
he
is
not
of
his
own
Matter
and
Substance
,
neither
may
he
be
accounted
to
be
true
Father
to
one
so
born
;
he
that
is
not
born
of
the
Flesh
and
Blood
of
a
Man
,
may
not
be
called
such
a
Man
's
proper
Son
:
Certainly
if
a
Woman
should
beget
a
Son
of
anothers
and
not
of
her
own
Substance
,
she
might
not
be
called
his
true
Mother
,
for
she
communicated
nothing
unto
him
:
By
the
same
reason
one
may
not
be
called
a
true
Father
who
is
Author
of
Generation
not
of
his
own
Body
and
Substance
,
but
of
another's
;
to
be
a
true
Son
one
must
be
begotten
not
only
by
the
Father
but
also
of
the
Father
,
by
the
Father
efficiently
,
and
of
the
Father
in
some
manner
materially
,
that
is
,
either
of
the
Father
's
own
Substance
,
or
out
of
that
which
is
derived
therefrom
.
Hence
it
appears
how
in
the
Generation
of
Christ
,
according
to
the
Flesh
,
the
Father
acted
not
properly
the
part
of
a
Man
,
because
he
communicated
not
his
own
Substance
,
but
made
use
of
that
of
another
;
wherefore
Christ
may
not
,
according
to
the
Flesh
,
be
properly
and
absolutely
called
Son
of
God
,
but
only
secundum
quid
,
and
in
some
respects
,
as
Adam
by
God
formed
out
of
Clay
is
indeed
called
[
](A41489-e44530-b)*
*
Luke
3.38
.
Son
of
God
,
but
improperly
,
for
he
was
not
begotten
in
the
manner
of
a
Son
;
so
Christ
,
according
to
the
Flesh
,
must
not
properly
be
called
Son
of
God
,
not
being
begotten
of
God's
Substance
in
the
manner
of
a
Son
;
to
be
properly
a
Father
is
not
to
supply
the
part
of
a
Father
,
as
Socinians
say
,
but
really
to
beget
of
his
own
Substance
,
or
else
he
may
not
properly
be
called
such
a
ones
Son
.
Our
Saviour
indeed
,
as
to
his
human
Nature
,
is
properly
Mary's
Son
,
because
begotten
of
her
Substance
;
but
in
this
Generation
of
Christ
,
God
supply'd
indeed
the
part
of
a
Man
,
as
much
as
relateth
to
the
absolute
Generation
of
a
Man
,
but
not
as
to
the
Generation
of
a
Son
;
so
that
in
relation
to
God
it
may
be
called
a
Production
rather
than
a
Generation
:
A
Man
by
God's
Will
may
be
made
of
nothing
,
or
of
any
matter
,
but
a
Son
being
a
Relative
to
the
Father
,
with
whom
he
hath
a
Consanguinity
and
Unity
of
Blood
,
he
must
be
formed
of
the
very
Substance
of
his
Father
.
To
say
that
God
created
a
new
Matter
in
the
Virgin
's
Womb
,
is
to
talk
at
random
,
without
the
least
ground
for
it
in
Scripture
,
neither
was
it
necessary
;
for
God
could
out
of
the
Virgins
Blood
have
caused
a
perfect
Generation
of
a
Man
:
Wherefore
we
conclude
,
that
since
Christ
is
called
God
the
Father's
proper
and
own
Son
,
he
must
be
begotten
of
God
the
Father
's
own
and
proper
Nature
and
Substance
.
Hence
we
do
also
infer
,
that
the
Name
of
Son
of
God
signifies
some
essential
thing
in
Christ
,
and
not
an
Office
and
Dignity
,
as
appeareth
out
of
the
Acts
[
](A41489-e44620-b)†
†
Acts
8.37
.
I
believe
,
saith
the
Eunuch
,
that
Jesus
Christ
is
the
Son
of
God
;
for
if
to
be
Christ
and
Son
of
God
signifieth
the
same
thing
,
then
the
words
would
contain
this
Tautology
,
that
Christ
is
Christ
;
but
upon
this
solemn
occasion
of
his
being
about
to
be
baptised
,
in
answer
to
what
Philip
had
said
,
that
he
is
to
be
baptized
in
the
Name
of
Christ
,
so
he
must
make
a
declaration
that
he
believes
in
Christ
,
and
of
what
he
believes
him
to
be
,
namely
the
Son
of
God
;
so
that
the
Name
Son
,
is
not
the
Name
of
an
Office
,
as
that
of
Christ
,
but
the
Name
of
the
Person
that
exerciseth
that
Office
,
as
good
as
if
he
had
said
,
This
Jesus
Christ
whom
thou
hast
preached
to
me
,
is
not
to
be
consider'd
only
as
the
Son
of
the
Virgin
Mary
,
who
dyed
and
was
crucified
,
but
also
as
the
Son
of
God
who
liveth
for
ever
:
To
be
Christ
and
to
be
the
Son
of
God
is
not
the
same
thing
,
but
different
relations
;
the
Sonship
hath
a
relation
to
a
Father
,
as
the
Patornity
hath
to
a
Son
;
but
the
relation
of
the
word
Christ
is
either
to
God
who
[
](A41489-e44720-b)*
*
Heb.
1.9
.
anointed
him
,
or
to
the
Church
over
which
[
](A41489-e44740-b)†
†
Zech.
9.9
.
he
is
made
King
:
So
then
,
according
to
the
formal
Reason
,
Son
of
God
and
Christ
do
not
denote
the
same
thing
,
neither
could
Christ
by
virtue
of
his
Office
,
which
he
received
but
in
time
,
be
properly
called
Son
of
God
and
equal
with
God
,
as
it
appears
[
](A41489-e44770-b)‖
‖
John
10.33
,
37
,
38.
compared
with
John
5.18
.
he
made
himself
and
really
was
.
No
sort
of
Men
more
prone
to
wrest
Scripture
than
Socinus
and
Socinians
,
wherefore
in
the
matter
now
in
hand
,
in
that
Confession
which
Peter
made
of
and
to
our
Saviour
,
Matthew
hath
these
words
[
](A41489-e44850-b)*
*
Mat.
16.16
.
,
Thou
art
Christ
the
Son
of
the
living
God
;
and
John
upon
another
occasion
[
](A41489-e44890-b)†
†
John
.
6.69
.
,
We
believe
and
are
sure
that
thou
art
that
Christ
,
the
Son
of
the
living
God
;
but
because
Mark
saith
only
[
](A41489-e44930-b)‖
‖
Mark
8.29
.
,
Thou
art
the
Christ
;
and
Luke
[
](A41489-e44970-b)*
*
Luke
9.20
.
,
The
Christ
of
God
;
wherefore
saith
he
,
the
Name
of
Christ
contains
the
full
meaning
of
Son
of
the
living
God
:
But
who
knoweth
not
the
diversity
by
the
Evangelists
used
in
their
Narrations
,
one
more
at
large
,
the
other
more
briefly
,
one
sets
down
all
,
the
other
only
some
part
,
as
't
is
observed
between
Matthew's
and
Mark's
Relations
.
If
after
the
Socinian
way
,
from
the
comparison
of
words
one
could
conclude
all
to
be
but
one
and
the
same
sense
,
many
Absurdities
would
arise
therefrom
;
as
for
instance
,
Matthew
relates
that
our
Saviour
said
to
the
man
sick
of
the
palsie
Mat.
9.2
,
Son
,
be
of
good
cheer
,
thy
sins
be
forgiven
thee
;
but
Mark
leaves
out
the
words
[
](A41489-e45080-b)†
†
Mark
2.5
.
be
of
good
cheer
,
saying
,
Son
thy
sins
be
forgiven
thee
;
and
Luke
,
instead
of
the
word
Son
,
uses
that
of
Man
[
](A41489-e45150-b)‖
‖
Luke
5.20
.
thy
sins
are
forgiven
thee
;
then
,
according
to
this
way
of
arguing
,
it
may
be
concluded
how
the
words
Son
and
Man
are
but
one
and
the
same
,
and
signifie
but
one
and
the
same
thing
;
for
whom
Matthew
and
Mark
call
Son
,
Luke
calls
Man
;
so
after
this
rate
Man
and
Son
now
do
not
differ
as
an
absolute
Name
that
denoteth
Nature
,
and
a
relative
signifying
a
relation
to
a
Father
.
It
is
said
how
in
a
Vision
Cornelius
saw
an
Angel
of
God
,
Acts
10.3
.
and
v.
30
he
said
to
Peter
,
Behold
a
man
stood
before
me
in
bright
clothing
;
what
he
saw
in
the
same
Vision
is
called
an
Angel
and
a
Man
;
must
we
conclude
an
Angel
to
be
a
Man
?
After
the
same
manner
they
would
wrest
some
other
places
,
as
when
Matthew
saith
Mat.
26.63
.
,
The
high
priest
said
unto
him
,
I
abjure
thee
by
the
living
God
,
that
thou
tell
us
whether
thou
be
the
Christ
the
Son
of
God
;
and
Mark
[
](A41489-e45340-b)†
†
Mar.
14.61
.
Again
the
high
priest
asked
him
,
are
thou
the
Christ
the
Son
of
the
blessed
?
and
Luke
[
](A41489-e45380-b)‖
‖
Luke
26.66
,
67.
,
The
chief
priests
and
the
scribes
led
him
into
their
counsel
,
saying
,
art
thou
the
Christ
?
Tell
us
.
Where
the
Name
Son
of
God
is
omitted
,
the
Heresiarch
doth
conclude
that
the
words
Son
of
God
and
Christ
are
the
same
:
But
we
already
shewed
the
Falseness
of
such
Consequences
,
and
this
is
farther
to
be
observed
,
how
though
the
relations
by
the
Evangelist
be
not
contrary
,
yet
they
sometimes
differ
,
and
are
not
expressed
in
the
same
words
;
Matthew
useth
the
Name
Son
of
God
,
Mark
calls
him
The
Son
of
the
blessed
,
where
the
words
God
and
blessed
signifie
the
same
thing
,
though
one
expresseth
the
Nature
,
the
other
the
Worship
:
This
difference
of
relating
doth
farther
appear
,
that
Matthew
and
Mark
say
the
High
Priest
asked
,
but
Luke
saith
it
of
the
Chief
Priests
and
Scribes
,
shall
we
then
concludé
that
the
High
Priest
and
the
Scribes
are
the
same
?
But
withal
,
the
word
Son
of
God
is
not
quite
left
out
by
Luke
;
for
we
find
it
v.
70.
Then
said
they
all
,
art
thou
then
the
Son
of
God
?
Here
by
the
by
take
notice
how
what
our
Saviour
said
of
himself
under
the
Name
of
Son
of
Man
,
by
reason
of
what
is
said
of
sitting
on
the
right
hand
of
the
Power
of
God
,
they
well
took
the
meaning
to
be
Son
of
God
,
which
Christ
confirmed
,
and
indeed
,
he
often
declared
himself
to
be
true
Son
of
God
,
but
we
read
no
where
that
ever
he
denyed
it
.
But
to
return
to
our
Text
,
hence
appeareth
the
insignificancy
of
their
Exceptions
;
for
all
the
Evangelists
do
joyn
the
Names
of
Christ
and
Son
of
God
:
And
we
are
to
take
special
notice
,
how
after
our
Saviour
had
affirmed
he
was
the
Son
of
God
,
they
all
concluded
he
had
blasphemed
,
which
there
had
been
no
cause
for
them
to
say
,
except
thereby
had
been
meaned
he
who
is
begotten
of
the
Essence
and
Nature
of
God
,
and
therein
equal
with
him
.
It
seems
they
will
not
be
perswaded
but
that
Christ
and
Son
of
God
are
synonimous
,
to
which
end
they
farther
make
use
of
other
places
,
whereof
the
first
hath
these
words
[
](A41489-e45540-b)*
*
1
Joh.
5.1
.
vers.
5.
,
Whosoever
believeth
that
Jesus
is
the
Christ
,
is
born
of
God
;
the
next
is
thus
,
Who
is
he
that
overcometh
the
world
,
but
he
that
believeth
that
Jesus
is
the
Son
of
God
?
The
last
is
this
†
‑
Chap.
4.15
.
Whosoever
shall
confess
that
Jesus
is
the
Son
of
God
,
God
dwelleth
in
him
,
and
he
in
God
:
Whence
they
would
infer
,
that
the
Names
of
Christ
and
Son
of
God
are
the
same
,
because
they
are
put
one
for
the
other
;
but
the
Consequence
is
not
good
;
for
,
all
that
followeth
is
this
,
that
Christ
and
the
Son
of
God
are
the
same
,
which
we
own
,
and
is
true
,
both
do
meet
in
the
Person
of
the
Lord
Jesus
,
for
he
is
Son
of
God
and
Christ
,
but
we
deny
the
Name
of
Christ
to
be
the
same
with
that
of
Son
of
God
,
because
this
last
is
a
Name
of
Nature
,
and
the
first
of
Office
;
and
to
say
he
is
Son
of
God
,
because
he
is
Christ
,
is
a
meer
begging
of
the
Question
:
Christ
is
called
Immanuel
,
Wonderful
,
Counselour
,
Mighty
God
,
The
everlasting
Father
,
The
Prince
of
Peace
,
by
Isaiah
,
and
The
Lord
our
Righteousness
,
by
Jeremiah
[
](A41489-e45670-b)‖
‖
Chap.
23.6
.
,
all
which
Names
are
given
to
one
and
the
same
Person
,
yet
none
may
say
they
do
formally
signifie
the
same
thing
,
no
more
than
Prudence
,
Courage
,
and
Liberality
can
be
said
to
be
the
same
,
because
they
meet
in
one
and
the
same
subject
,
and
the
same
Person
may
be
prudent
,
couragious
,
and
liberal
.
'T
is
bad
Logical
from
the
Unity
of
the
Person
to
argue
for
the
Unity
of
Names
,
seeing
one
and
the
same
Person
may
be
called
by
several
Names
;
God
is
merciful
and
just
,
yet
though
Mercy
and
Justice
be
in
God
,
they
differ
one
from
another
between
themselves
abstractively
taken
,
though
we
know
in
God
they
are
one
and
the
same
thing
.
Thus
though
the
Words
Son
of
God
and
Christ
belong
to
one
and
the
same
Person
,
yet
in
themselves
they
differ
one
from
another
,
as
do
God
and
Lord
,
which
in
Scripture
are
often
joyned
together
as
the
Lord
God
,
and
put
one
for
another
,
yet
God
is
a
Name
of
Nature
,
and
Lord
signifies
his
Dominion
,
they
in
themselves
denote
different
things
,
thô
pertaining
to
one
and
the
same
Subject
,
or
else
every
Lord
were
a
God
;
thus
a
Husband
were
a
God
unto
his
Wife
,
because
Sarah
called
Abraham
her
Lord
,
the
Lord
of
the
unfaithful
Servant
were
his
God
,
because
he
calls
him
his
Lord
,
the
Lord
of
the
Vineyard
were
the
God
of
the
Vineyard
,
because
called
it's
Lord
,
and
many
more
such
Instances
:
And
I
shall
illustrate
the
thing
by
a
trivial
Saying
among
us
,
A
Servant
may
say
,
his
Master
is
Lord
,
but
not
God
,
at
home
.
The
Text
that
saith
[
](A41489-e45740-b)*
*
1
John
2.22
,
23.
,
Who
is
a
liar
but
he
that
denieth
that
Jesus
is
the
Christ
?
He
is
Antichrist
that
denieth
the
Father
and
the
Son
;
whosoever
denieth
the
Son
,
the
same
hath
not
the
Father
;
these
words
do
import
,
how
he
that
denyeth
Jesus
to
be
the
Christ
,
doth
thereby
deny
the
Son
,
not
that
Christ
and
the
Son
do
formally
signifie
the
same
in
themselves
,
but
because
to
be
Christ
and
Son
of
God
do
meet
in
one
Person
,
so
that
none
but
the
Son
of
God
is
Christ
and
Redeemer
of
the
World
.
Withall
after
this
Socinian
way
of
arguing
,
it
would
follow
in
this
Text
,
that
the
Names
Christ
,
Father
,
and
Son
,
do
signifie
the
same
;
for
here
the
Apostle
offereth
two
Propositions
,
the
first
,
He
is
a
Lyar
that
denyeth
Jesus
to
be
the
Christ
;
the
last
,
He
is
Antichrist
that
denyeth
the
Father
and
the
Son
.
The
Adversaries
make
them
both
equivalent
,
for
in
both
is
the
same
Object
of
denyal
;
whence
they
infer
,
that
Christ
and
the
Son
are
of
the
same
signification
;
but
according
to
this
Kule
it
may
be
concluded
,
that
Christ
,
the
Father
,
and
the
Son
,
signifie
the
same
,
because
in
the
first
Proposition
Christ
is
the
Object
of
the
denyal
,
and
in
the
last
the
Father
and
Son
together
.
Any
one
may
see
the
Absurdity
of
such
Consequences
.
But
because
Christ
,
to
prove
himself
to
be
the
Son
of
God
,
speaks
to
the
Jews
about
his
Sanctification
by
the
Father
,
which
Sanctification
is
the
anointing
spoken
of
by
Peter
[
](A41489-e45840-b)†
†
Acts
10.38
.
,
wherefore
they
would
have
that
to
be
the
cause
of
his
being
Son
of
God
;
but
if
there
was
no
other
reason
of
that
divine
Filiation
but
the
Sanctification
and
Anointing
,
then
the
cause
by
the
Angel
given
in
[
](A41489-e45860-b)‖
‖
Luke
1.35
.
Scripture
were
false
.
So
then
Christ
is
called
the
Son
of
God
not
only
upon
the
account
of
his
extraordinary
Birth
and
of
his
kingly
Office
,
as
Socinus
saith
,
but
for
being
of
the
same
Nature
and
Essence
with
the
Father
,
which
that
Text
of
John
10.
is
not
against
;
for
in
that
place
our
Saviour
doth
not
give
in
the
cause
why
he
is
Son
of
God
,
but
only
goes
about
to
refute
the
Slander
of
Blasphemy
by
the
Jews
cast
upon
him
,
not
by
an
Argument
à
pari
,
taken
from
equal
things
,
but
from
the
lesser
to
the
greater
:
He
had
said
v.
30.
I
and
my
Father
are
one
,
thereby
expresly
asserting
his
Consubstantiality
and
Oneness
of
Nature
with
the
Father
,
whereupon
they
took
Stones
to
stone
him
,
because
of
that
pretended
Blasphemy
,
in
that
he
being
man
made
himself
God
,
which
Objection
he
answereth
with
an
Instance
from
less
to
greater
.
Thus
,
if
those
are
without
Blasphemy
called
Gods
who
exercise
a
divine
Office
in
their
ruling
and
judging
of
Men
,
much
more
and
upon
a
better
account
may
Christ
the
Messiab
from
eternity
begotten
by
the
Father
,
and
in
time
sent
down
from
Heaven
into
the
World
,
be
called
God
,
wherefore
there
is
no
Blasphemy
,
nor
have
ye
any
just
cause
of
stoning
me
,
because
I
said
I
am
the
Son
of
God
,
one
with
the
Father
:
The
Name
Son
of
God
relates
to
the
eternal
Generation
by
and
Consubstantiality
with
the
Father
,
therefore
not
a
Name
of
Office
but
of
Nature
and
Person
,
and
the
Names
Christ
and
Son
agree
as
to
the
material
in
one
Person
,
but
not
in
the
formal
;
the
Name
Son
is
by
reason
of
an
eternal
Generation
,
and
that
of
Christ
,
upon
the
account
of
a
temporal
Anointing
to
an
Office
:
In
the
mean
while
we
retain
the
proper
and
literal
Sense
of
the
word
,
and
not
the
metaphorical
,
till
we
see
cause
to
the
contrary
.
And
this
we
leave
for
them
to
prove
,
how
because
Magistrates
,
by
reason
of
their
Office
,
are
called
Children
of
the
most
high
,
therefore
not
because
of
an
eternal
Generation
and
Coessentiality
with
the
Father
,
but
for
his
Royal
Dignity
the
Lord
Jesus
is
called
Son
of
God
.
To
be
short
,
we
have
other
Texts
to
prove
how
the
Name
God's
Son
signifieth
some
essential
thing
in
Christ
,
as
that
heretofore
quoted
,
Christ
was
made
of
the
seed
of
David
according
to
the
Flesh
,
&c.
the
Flesh
signifies
his
Humanity
,
as
doth
,
Declared
the
son
of
God
according
to
the
spirit
of
holiness
,
his
Divinity
;
for
we
see
[
](A41489-e46060-b)*
*
Dan.
9.24
.
,
To
anoint
the
most
holy
,
doth
denote
by
the
most
holy
his
divine
Person
,
and
by
to
anoint
,
his
Office
of
Mediatour
:
So
we
have
that
of
the
Angel
to
the
Virgin
,
The
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
highest
shall
overshadow
thee
,
therefore
also
that
holy
thing
that
shall
be
born
of
thee
shall
be
called
the
Son
of
God
.
The
Angel's
meaning
is
,
that
in
Christ's
Conception
the
Power
of
God
was
necessary
,
to
the
end
he
that
was
to
be
born
might
be
called
Son
of
God
;
but
if
that
Name
had
related
only
to
the
Office
,
and
he
that
was
to
be
invested
with
it
had
been
a
meer
Man
,
no
need
of
that
Power
of
the
Spirit
in
the
Conception
;
now
the
Angel
calls
holy
that
which
it
Essential
in
Christ
,
he
was
holy
before
he
should
be
born
,
and
that
essential
holy
thing
is
called
the
Son
of
God
:
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
not
that
Man
that
was
to
be
born
,
not
holy
in
the
Concret
,
but
holy
in
the
Abstract
.
Withall
,
seeing
in
Baptism
the
word
Son
doth
not
in
Christ
signifie
his
Office
but
his
Nature
;
for
the
Names
Father
and
Holy
Ghost
do
not
denote
any
Office
but
Persons
,
so
in
Christ
it
signifies
his
divine
Nature
not
his
Office
:
All
this
may
also
be
proved
out
of
other
Texts
,
as
this
[
](A41489-e46200-b)†
†
John
3.16
.
God
so
loved
the
world
that
he
gave
his
only
begotten
Son
,
&c.
compared
with
[
](A41489-e46230-b)‖
‖
Rom.
8.32
.
,
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
wherein
God's
Love
towards
the
World
and
us
is
so
highly
comended
,
which
if
it
were
only
an
Office
laid
upon
Christ
,
would
come
very
short
of
that
inflnite
Love
of
God
,
which
as
Paul
saith
[
](A41489-e46270-b)*
*
Ephes.
3.19
,
18.
Passeth
knowledg
,
and
gives
it
the
four
Dimensions
,
bredth
,
length
,
depth
and
height
:
But
to
say
that
God
spared
not
his
own
beloved
and
only
begotten
Son
,
but
deliver'd
him
to
death
,
this
is
Love
indeed
.
The
same
we
may
learn
out
of
this
Heb.
5.8
.
,
that
though
he
were
a
Son
,
yet
learned
he
obedience
by
the
things
which
he
suffered
.
What
Man
is
he
that
would
sacrifice
his
Son
to
the
Safety
and
Preservation
of
his
Enemies
?
Yet
God
hath
done
it
,
having
exposed
his
Son
out
of
his
Bosom
to
all
the
Abuses
which
the
Rage
and
Malice
of
Devils
and
Men
could
inven●
and
to
the
shameful
,
painful
,
and
cursed
Death
of
the
Cross
.
Take
notice
how
the
same
Apostle
in
the
same
Chapter
,
having
applyed
the
words
of
the
Psalmist
to
the
Lord
Jesus
[
](A41489-e46350-b)*
*
vers.
5.
,
thou
art
my
Son
,
he
calls
the
time
of
these
Sufferings
[
](A41489-e46380-b)†
†
vers.
7.
them
days
of
his
flesh
,
to
make
a
difference
between
his
divine
and
human
Natures
;
and
thus
such
a
Son
and
in
such
a
manner
,
as
his
Name
to
distinguish
him
from
all
Men
,
was
never
bestowed
upon
any
Person
in
the
singular
Number
;
Abraham
,
as
observed
before
,
was
called
God's
Friend
and
Moses
his
Servant
,
but
to
neither
of
them
,
nor
to
any
one
else
,
it
was
said
,
Thou
art
my
Son
;
't
is
said
Christ
was
faithful
to
him
that
appointed
him
;
Heb.
3.2
,
3
,
4
,
5
,
6.
and
Moses
also
was
faithful
in
all
God's
house
,
but
with
what
a
vast
difference
,
Moses
as
a
servant
,
Christ
as
a
Son
,
over
his
own
house
which
he
had
builded
himself
,
but
he
that
built
all
things
is
God
.
Thus
much
I
could
not
forbear
taking
notice
of
those
Texts
tending
to
our
main
purpose
and
for
Christ's
Divinity
.
But
to
return
to
the
exceeding
greatness
of
God's
Love
to
us
,
it
would
be
extreamly
lessen'd
if
Christ
had
been
considerable
only
for
his
office
and
not
for
his
Person
,
but
[
](A41489-e46490-b)*
*
Rom.
5.8
God
commendeth
his
love
toward
us
in
that
while
we
were
yet
Sinners
,
Christ
his
own
,
proper
,
well
beloved
and
only
begotten
Son
,
dyed
for
us
;
that
Christ
,
who
according
to
Peter's
confession
,
is
the
Son
of
the
living
God
:
which
containeth
two
things
,
first
that
Christ
is
the
Messiab
,
the
second
,
that
he
is
the
Son
of
the
living
God
.
This
they
object
,
[
](A41489-e46580-b)*
*
Heb.
5.4
,
5.
Christ
glorified
not
himself
to
be
made
an
high
Priest
,
but
he
that
said
unto
him
,
thou
art
my
Son
this
day
have
I
begotten
thee
;
Wherefore
,
say
they
,
he
is
called
Son
in
respect
to
his
Office
?
In
answer
we
say
,
if
by
these
quoted
Words
,
Christ
was
constituted
Mediator
,
then
he
was
constituted
Mediator
only
after
his
Resurrection
,
for
after
his
Resurrection
Paul
said
,
[
](A41489-e46620-b)†
†
Act.
13.33
.
God
said
,
thou
art
my
Son
this
day
,
&c.
Furthermore
,
all
that
can
be
deduced
out
of
these
Words
is
this
,
how
Christ
was
by
him
that
begot
him
called
to
the
Office
of
Mediator
,
which
we
grant
,
but
deny
him
only
by
these
Words
to
have
been
constituted
Mediator
,
Rev.
13.8
.
for
this
day
have
I
begotten
thee
,
do
not
contain
the
Institution
of
Christ's
being
a
Mediator
,
but
a
Declaration
and
Manifestation
thereof
;
he
was
a
Mediator
from
the
beginning
,
being
the
Lamb
slain
from
the
Foundation
of
the
World
;
he
could
have
been
no
Mediator
except
he
had
a
being
and
subsisted
.
Out
of
all
that
hath
been
,
and
many
more
things
that
might
be
said
,
and
of
some
others
which
by
the
Grace
of
God
afterwards
I
shall
add
,
it
may
appear
how
to
the
Lord
Jesus
do
truly
and
properly
belong
the
Names
proper
to
the
Essential
God
,
as
Jehovah
,
Lord
,
God
,
Son
of
God
,
God's
Own
,
Proper
,
Only
Begotten
Son
,
the
Word
,
how
he
was
begotten
from
Eternity
,
and
in
him
is
a
Divine
as
there
is
a
Human
Nature
,
&c.
Against
their
wresting
the
true
Sense
of
the
Scriptures
which
they
are
so
much
inclined
,
apt
and
study
to
do
;
we
may
consider
how
several
Expressions
therein
do
tend
to
condescend
to
our
weakness
and
infirmity
,
according
to
the
Capacity
of
some
of
those
whom
they
were
spoken
or
written
to
,
or
afterwards
were
to
read
them
;
thus
our
Saviour
said
to
the
Jews
,
[
](A41489-e46730-b)‖
‖
Joh.
5.31
.
If
I
bear
witness
of
my self
,
my
witness
is
not
true
;
and
because
John
was
in
great
esteem
among
them
,
he
appeals
to
the
Testimony
he
had
given
of
him
:
That
Argument
was
good
with
the
Jews
,
[
](A41489-e46770-b)*
*
Mat.
21.26
.
for
all
held
John
as
a
prophet
;
however
,
to
shew
he
was
above
such
things
,
and
that
his
due
Glory
depended
not
thereupon
,
lest
it
should
thereby
suffer
any
Prejudice
in
their
Opinion
,
he
said
[
](A41489-e46810-b)†
†
John
5.34
,
41.
,
I
receive
not
testimony
from
man
,
but
these
things
I
say
that
ye
might
be
saved
:
and
I
receive
no
honour
from
men
like
a
tender
Father
he
had
compassion
on
them
,
and
would
help
their
Weakness
and
Infirmity
,
and
relieve
their
Frailty
;
but
when
his
Right
and
Due
were
questioned
,
then
he
expresseth
himself
in
another
manner
;
for
when
the
Pharisees
had
said
unto
him
[
](A41489-e46860-b)‖
‖
Chap.
8.14
.
,
Thou
bearest
record
of
thy self
,
thy
record
is
not
true
;
then
upon
such
an
occasion
he
is
not
wanting
in
asserting
his
divine
Prerogative
;
for
he
answer'd
,
Though
I
bear
record
of
my self
,
yet
my
record
is
true
;
for
I
know
whence
I
came
,
and
whither
I
go
:
He
might
bear
record
of
himself
,
and
to
strengthen
his
own
Evidence
,
he
saith
it
is
not
single
,
for
he
hath
another
infinitely
above
that
of
John
;
for
[
](A41489-e46910-b)*
*
Vers.
16.18
.
compared
with
chap.
7.32
.
,
If
I
judge
,
my
judgment
is
true
;
for
I
am
not
alone
,
but
I
and
the
Father
that
sent
me
,
who
beareth
witness
of
me
;
though
,
as
Peter
said
[
](A41489-e46960-b)†
†
Acts
10.38
.
,
He
went
about
doing
good
,
yet
his
Right
he
asserted
when
called
in
question
;
so
no
Consequence
against
his
divine
Nature
,
Attributes
,
or
Actions
,
is
to
be
drawn
out
of
his
Humiliation
,
when
in
the
days
of
his
Flesh
,
out
of
his
infinite
Love
and
Compassion
towards
poor
lost
Sinners
,
he
earnestly
did
sollicit
,
and
as
it
were
beseech
Men
to
come
to
and
believe
in
him
,
for
that
was
the
proper
Work
of
the
day
,
in
the
time
of
his
Humiliation
,
to
bring
about
our
Redemption
;
so
what
himself
,
or
the
Evangelists
and
Apostles
spoke
of
him
in
that
state
of
his
,
ought
not
to
be
wrested
or
mis-applyed
to
derogate
from
that
Glory
and
Honour
which
he
had
from
,
and
shall
have
to
all
Eternity
,
't
is
neither
just
nor
fair
to
do
it
,
't
is
an
abominable
Abuse
of
his
Mercy
,
and
to
turn
the
Grace
of
our
God
into
Lasciviousness
and
detestable
Unthankfulness
.
Some
things
in
Scripture
of
a
certain
Nature
,
and
attended
with
particular
Circumstances
,
as
may
be
Types
and
Comparisons
,
must
not
be
pressed
overmuch
,
't
is
enough
they
agree
in
the
thing
for
which
they
are
made
use
of
,
or
else
they
will
fail
,
though
they
agree
in
many
things
yet
not
in
every
thing
;
it
will
be
as
when
a
Man
blows
his
Nose
,
if
he
presses
too
hard
he
will
be
in
danger
of
squeezing
Blood
out
of
it
:
So
in
things
of
the
nature
of
those
we
now
are
upon
,
we
must
not
indulge
our
own
Fancy
,
or
suffer
our
Minds
to
wander
up
and
down
,
and
want
the
Reverence
due
to
such
holy
Mysteries
;
we
may
and
must
often
part
with
our
own
Reason
,
but
never
with
the
Revelation
,
which
that
Reason
,
though
never
so
strong
,
must
be
ruled
by
;
and
therein
the
Analogy
of
Faith
is
to
be
observed
:
Thus
when
between
our
Adversaries
and
us
there
happens
a
Dispute
about
the
meaning
of
a
Text
,
and
we
give
an
Interpretation
different
from
theirs
,
this
Interpretation
of
ours
ought
to
be
grounded
upon
some
other
place
of
Scripture
,
and
we
have
reason
from
them
to
expect
the
like
;
for
neither
they
nor
we
must
be
Judges
in
our
own
Cause
,
and
Scripture
ought
to
be
explained
by
Scripture
:
But
a
great
general
Fault
in
them
is
,
to
force
a
sense
upon
the
words
that
is
contrary
to
the
scope
of
the
place
and
to
the
Analogy
of
Faith
,
and
to
give
unusual
Meanings
and
different
from
the
whole
course
of
Scripture
,
as
we
made
it
appear
in
several
places
,
and
yet
give
no
good
reason
for
it
,
nay
sometimes
none
at
all
:
They
must
pardon
us
if
we
have
no
such
implicit
Faith
as
to
take
their
bare
word
,
though
they
boast
never
so
much
of
their
strength
of
Reason
:
We
now
know
better
than
to
approve
of
the
old
Saying
,
Magister
dixit
,
ergo
verum
,
the
Master
said
so
,
therefore
't
is
true
;
indeed
in
relation
to
our
great
Lord
and
Master
we
agree
to
't
,
but
not
so
when
't
is
apply'd
to
any
Man
or
Sect
whatsoever
.
We
see
by
experience
how
commonly
in
these
things
one
Depth
calleth
to
another
,
and
when
once
Men
are
fall'n
in
into
a
wrong
way
,
the
longer
they
go
in
,
the
farther
from
the
true
one
:
Hence
it
is
,
that
Errors
in
Judgment
are
attended
with
others
in
Practice
:
That
People
that
think
they
know
all
,
will
also
believe
they
can
do
all
things
,
as
they
are
of
opinion
nothing
is
or
can
be
above
their
natural
Reason
,
so
out
of
Self-Love
and
Conceit
they
will
easily
be
perswaded
that
nothing
is
beyond
their
natural
strength
:
Thus
as
they
can
easily
know
what
God
is
,
so
as
easily
they
can
do
what
he
commands
;
and
such
Pharisees
will
not
question
but
that
they
may
fulfil
the
Law
;
they
can
repent
and
believe
if
they
please
,
for
all
such
Free-Willers
are
of
that
mind
;
yet
of
so
many
Instances
I
shall
bring
but
one
wherein
the
word
of
God
doth
confute
and
confound
them
,
indeed
't
is
one
,
if
not
the
main
,
about
Mens
ordering
their
Carriage
and
Conversation
in
the
whole
course
of
their
Life
,
't
is
called
Steps
;
for
as
we
are
Pilgrims
and
Passengers
in
this
World
,
so
our
Actings
therein
are
in
Scripture
expressed
by
Walking
:
Now
our
Adversaries
will
say
their
Actions
are
guided
by
their
Reason
,
against
which
I
bring
two
Evidences
without
exception
,
Father
and
Son
both
great
Men
,
and
both
in
several
things
Types
of
Christ
the
Son
of
God
;
for
David
saith
[
](A41489-e47080-b)*
*
Psal.
37.23
.
,
The
steps
of
a
man
are
ordered
by
the
Lord
:
And
Solomon
declares
[
](A41489-e47120-b)†
†
Prov.
16.9
.
,
A
mans
heart
deviseth
his
way
,
but
the
Lord
directeth
his
steps
:
Reason
indeed
subservient
to
Revelation
,
and
guided
by
Faith
,
is
a
good
Companion
;
but
postponing
,
or
putting
first
last
and
last
first
,
and
altering
the
order
of
things
,
is
in
these
contrary
to
true
Religion
:
The
Prophet
knew
better
than
so
when
he
said
[
](A41489-e47150-b)‖
‖
Jer.
10.23
.
,
O
Lord
,
I
know
that
the
way
of
man
is
not
in
himself
,
it
is
not
in
man
that
walketh
to
direct
his
steps
:
But
these
Matters
of
Grace
I
elsewhere
discussed
somewhat
at
large
,
A
Plea
for
Free
grace
against
Free-will
.
wherefore
now
I
shall
not
engage
in
it
.
Only
in
relation
to
what
a
little
before
I
spoke
about
Comparisons
,
I
shall
say
,
how
though
we
must
lay
no
stress
upon
them
in
Matters
of
this
nature
,
nor
screw
up
Consequences
for
divine
from
human
things
,
by
reason
of
an
infinite
disproportion
between
them
:
Yet
notwithstanding
that
Disparity
,
to
convince
some
sorts
of
Men
,
even
among
those
natural
things
,
God
hath
not
left
himself
without
Witness
,
in
relation
to
the
great
Mystery
about
God
the
Father
and
God
his
Son
,
grounded
upon
a
Comparison
drawn
from
the
Sun
and
its
Beams
:
First
,
the
Sun
in
relation
to
the
Beam
,
is
of
it self
,
and
the
Beam
of
the
Sun
;
so
is
the
Father
of
himself
,
and
the
Son
of
the
Father
.
Secondly
,
as
the
Sun
in
order
of
Nature
is
before
the
Beam
,
but
in
time
they
both
are
co-existent
;
so
is
the
Father
in
order
of
Nature
before
the
Son
,
though
in
Existence
both
co-eternal
.
Thirdly
,
as
the
Sun
without
Diminution
or
Division
of
its
Substance
or
change
in
its
Nature
,
produceth
the
Beams
,
so
is
the
Son
begotten
of
the
Father
.
Fourthly
,
as
the
Sun
cannot
be
seen
but
by
the
Beam
,
no
more
can
the
Father
but
by
and
in
the
Son
.
Fifthly
,
as
the
Beam
is
never
separated
from
the
Sun
,
nor
can
the
Sun
be
without
the
Beam
,
no
more
can
the
Son
be
from
the
Father
,
nor
was
the
Father
ever
without
the
Son
.
Sixthly
,
as
the
Beam
is
distinguished
from
the
Sun
,
so
that
the
Sun
is
not
the
Beam
,
nor
the
Beam
the
Sun
;
so
it
is
between
the
Father
and
the
Son
.
Notwithstanding
the
infinite
Disparity
in
it
,
this
Comparison
I
have
chosen
as
the
most
sit
and
proper
to
illustrate
that
adorable
,
incomprehensible
,
and
incomparable
Mystery
,
after
what
the
Apostle
said
of
it
when
alluding
to
the
Sun
,
he
calls
the
Son
[
](A41489-e47260-b)*
*
Heb.
1.3
The
brightness
of
his
Fathers
Glory
.
The
next
thing
I
am
to
do
,
is
to
shew
how
true
divine
and
incommunicable
Attributes
do
also
belong
to
him
.
CHAP.
VII
.
Essential
Divine
Attributes
belong
to
Christ
.
OF
God's
Attributes
some
are
Negative
,
as
Infifinite
,
Independent
,
Immortal
,
Unchangeable
,
&c.
which
remove
from
God
all
manner
of
Imperfection
,
and
though
these
teach
not
what
he
is
,
yet
they
teach
what
he
is
not
;
others
are
Affirmative
,
as
Eternal
,
Almighty
,
All-knowing
,
&c.
these
are
not
so
strong
as
the
others
,
because
they
represent
Things
but
imperfectly
;
other
Attributes
there
be
,
as
Wisdom
,
Goodness
,
Mercy
,
Justice
,
&c.
which
in
some
Degree
God
is
pleased
to
impart
unto
the
Creature
,
but
these
I
intend
not
to
speak
of
,
only
of
those
that
are
essential
and
incommunicable
to
the
Creature
;
and
this
Rule
must
be
laid
,
that
whensoever
any
of
these
Attributes
are
in
Scripture
given
to
God
essentially
taken
,
they
are
attributed
to
Christ
,
because
he
is
essentially
God
,
as
I
hope
is
sufficiently
proved
.
But
before
I
proceed
,
something
in
general
may
be
spoken
about
Divine
Attributes
.
The
Attributes
of
God
are
those
Proprieties
whereby
he
makes
himself
known
unto
us
,
and
shews
the
Difference
that
is
between
him
and
the
Creature
;
these
Attributes
in
God
are
not
as
Attributes
in
the
Creatures
,
for
they
are
no
Qualities
nor
Accidents
,
nor
Things
different
from
the
Essence
,
or
from
one
another
according
to
the
Rule
that
nothing
is
in
God
but
what
is
God
himself
;
God's
Infiniteness
and
Eternity
,
are
God
Infinite
and
Eternal
;
wherefore
because
we
cannot
comprehend
God's
Infiniteness
,
Eternity
,
Simplicity
,
&c.
we
say
we
cannot
comprehend
his
Essence
and
Nature
.
The
Knowledge
that
is
in
us
,
comes
in
by
Parts
and
Degrees
,
How
then
can
we
know
one
Attribute
of
God
as
may
be
his
Simplicity
and
Absoluteness
which
hath
no
Parts
?
For
it
doth
not
consist
of
any
Genus
and
Difference
,
Substance
and
Accident
,
Power
and
Act
,
nor
of
Ens
,
being
and
Essence
;
and
as
to
his
Immensity
or
Infiniteness
according
to
which
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wholly
,
whole
,
whole
in
himself
,
whole
in
all
,
whole
in
every
one
,
and
whole
out
of
all
;
he
is
neither
circumscrib'd
,
defined
by
,
included
in
or
excluded
out
of
any
place
;
all
these
are
past
Understanding
,
not
only
of
Men
,
but
of
Angels
also
.
Let
those
who
pretend
to
know
all
Things
,
and
that
to
them
nothing
is
a
Mystery
,
take
notice
of
this
:
Thus
much
in
short
of
the
incommunicable
Attributes
,
or
as
otherwise
called
of
the
first
Order
.
And
as
to
those
of
the
second
and
communicable
to
Creatures
which
yet
must
be
well
understood
,
for
a
thing
may
be
said
to
be
imparted
or
communicated
in
two
ways
,
either
when
the
same
thing
in
Number
and
Species
is
imparted
to
another
,
or
when
the
same
is
by
Analogy
in
likeness
and
proportion
.
In
the
first
way
,
no
propriety
of
God
can
be
communicated
to
the
Creature
,
because
all
infinite
and
the
same
with
the
Nature
,
but
in
the
last
in
some
measure
and
degree
they
are
,
in
as
much
as
some
Effects
like
unto
his
Attributes
according
to
their
Capacity
come
out
of
them
.
The
Attributes
of
this
last
sort
may
be
reduced
under
these
three
Heads
Mercy
,
Wisdom
and
Power
;
Mercy
moveth
and
willeth
,
Wisdom
doth
contrive
and
dispose
,
and
Power
executes
,
all
three
in
God
Infinite
and
Eternal
,
all
three
to
be
found
in
the
Son
in
the
Works
of
Creation
,
Preservation
and
Redemption
;
in
relation
to
the
two
first
absolutely
consider'd
,
in
his
Divine
Nature
,
and
to
the
last
in
both
Divine
and
Human
in
the
Capacity
of
Mediator
,
wherein
he
is
both
God
and
Man
,
for
indeed
the
Office
of
Mediator
required
a
Person
that
should
be
both
,
to
perform
those
things
that
were
to
be
done
in
relation
to
both
;
because
to
suffer
and
die
was
the
part
of
human
Nature
,
which
the
Divine
is
not
capable
of
,
but
to
overcome
Death
and
our
spiritual
Enemies
,
could
not
be
effected
but
by
a
Divine
Power
;
withal
it
became
the
Majesty
of
God
,
that
the
Mediator
should
be
God
,
for
that
Majesty
is
so
great
that
none
but
one
that
is
intimate
and
equal
with
the
Father
,
could
interpose
between
God
and
Man
:
Angels
themselves
could
and
dared
not
undertake
it
,
for
they
stood
in
need
of
Christ
to
be
confirmed
in
their
state
of
Integrity
;
besides
that
,
they
are
not
pure
in
God's
sight
,
much
less
any
Man
meerly
such
.
I
ask
,
Who
but
a
God
could
destroy
sin
,
appease
God's
wrath
overcome
the
Power
of
Satan
,
with
natural
and
eternal
Death
?
Who
could
make
expiation
for
Offences
committed
against
an
Infinite
God
,
but
he
that
is
Infinite
himself
?
By
whose
Intercession
could
God's
Anger
be
pacified
,
but
thorough
him
that
is
his
beloved
Son
?
By
whose
Power
could
Satan
and
the
whole
Power
of
Darkness
be
overcome
but
by
him
that
is
stronger
than
all
Devils
and
Hell
?
And
who
could
conquer
Death
,
but
he
that
hath
destroyed
him
who
hath
the
Power
of
Death
?
And
as
none
but
a
God
could
deliver
us
from
all
these
Evils
,
under
whose
Power
we
were
;
so
none
but
a
God
could
restore
us
to
the
Goods
we
had
lost
;
Who
could
have
restored
us
to
a
perfect
Righteousness
,
but
he
that
is
Righteousness
it self
?
Who
to
God's
Image
,
but
he
that
is
the
express
Image
of
his
Person
,
and
the
Brightness
of
his
Glory
?
Who
could
make
us
Children
of
God
,
but
he
that
is
his
natural
,
only
begotten
and
beloved
Son
?
Who
could
bestow
upon
us
the
Holy
Ghost
,
but
he
from
whom
the
Holy
Ghost
proceedeth
?
And
who
could
give
us
eternal
Life
,
but
he
that
is
Life
it self
?
And
by
whom
could
we
come
to
God
,
but
thorough
him
that
is
the
way
?
Out
of
all
this
it
appears
how
none
but
a
True
and
not
a
made
God
,
could
be
a
Mediator
between
God
and
us
.
[
](A41489-e47480-b)*
*
1
Sam.
2.25
.
If
one
man
sin
against
another
,
saith
Eli
,
the
judge
shall
judge
him
;
but
if
a
man
sin
against
the
Lord
,
who
shall
intreat
for
him
?
No
meer
Man
can
,
only
he
that
is
Lord
God
himself
.
Divine
Essence
is
necessarily
attended
with
the
Divine
Attributes
,
First
,
Eternity
.
and
it
being
most
simple
,
they
are
not
otherwise
distinguished
then
after
our
manner
of
Conceiving
,
so
that
out
of
the
foregoing
Evidences
they
must
necessarily
be
attributed
unto
the
Son
;
and
first
Eternity
;
having
already
proved
Christ's
Deity
and
his
eternal
Generation
,
we
have
spoken
many
Things
belonging
to
this
Head
:
Eternity
is
Indivisible
,
as
the
begetting
Power
of
the
Father
is
Infinite
,
so
it
hath
a
terminus
an
Object
of
Infinite
Perfection
,
namely
his
Son
Coeternal
and
Coessential
,
and
because
the
Generation
is
from
Eternity
,
so
is
it
true
that
the
Son
was
continually
and
perpetually
begotten
,
for
we
must
not
say
God
was
first
God
and
then
Father
,
but
without
beginning
always
God
and
always
Father
;
and
seeing
he
ever
was
Father
,
he
ever
had
a
Son
:
This
Reason
is
much
to
our
purpose
,
and
we
could
easily
farther
enlarge
upon
it
;
yet
in
order
to
prove
this
Eternity
,
we
must
draw
Arguments
out
of
Scripture
,
without
which
in
these
Matters
,
all
our
Reasons
are
no
Reasons
at
all
.
Both
Testaments
do
abound
in
Proofs
,
but
out
of
many
we
shall
make
use
of
few
:
First
out
of
the
Old
,
and
begin
with
the
place
where
it
speaks
of
Christ's
Kingdom
,
and
of
the
Glory
and
Power
thereof
.
He
saith
,
[
](A41489-e47590-b)*
*
Psal.
110.3
.
From
the
womb
of
the
morning
thou
hast
the
dew
of
thy
youth
;
the
Meaning
and
Sence
of
the
Words
is
,
thou
art
from
Eternity
,
Morning
implies
a
Day
,
and
the
first
part
of
it
too
,
Day
imports
a
Time
which
began
with
the
Creation
;
for
before
,
there
was
no
Time
,
all
was
Eternity
;
now
Christ
whom
here
David
calls
his
Lord
,
is
not
said
to
have
the
Dew
of
his
Youth
from
the
Morning
,
but
from
the
Womb
of
the
Morning
,
that
is
,
before
there
was
any
Morning
,
any
Time
at
all
;
for
before
any
Creature
be
brought
forth
,
't
is
in
the
Womb
,
and
what
is
the
Womb
of
Time
but
Eternity
,
which
is
the
Day
spoken
of
in
another
place
,
[
](A41489-e47630-b)†
†
Psal.
2.
this
day
have
I
begotten
thee
;
with
God
there
is
no
Time
,
with
Him
all
is
one
Day
,
a
Day
of
Eternity
;
that
saying
so
to
him
,
is
not
of
a
present
Generation
or
Constitution
,
but
the
Revelation
of
a
Thing
that
was
before
;
wherefore
in
that
same
Verse
it
is
called
a
Decree
,
I
will
declare
the
decree
;
't
is
the
declaration
of
the
Decree
,
not
the
time
of
it
;
now
all
God's
Decrees
are
Eternal
without
beginning
,
consequently
the
Time
therein
mentioned
is
meaned
of
Eternity
,
which
the
Psalmist's
manner
of
speaking
doth
confirm
more
,
when
in
that
first
place
he
saith
,
thou
hast
the
dew
of
thy
youth
;
the
Dew
falls
on
the
first
part
of
the
Morning
,
so
in
that
beginning
of
Time
he
had
not
his
Birth
or
Childhood
,
but
his
Youth
not
only
existed
,
but
had
his
whole
Strength
and
Vigour
;
all
this
way
of
speaking
is
with
condescending
to
our
weak
human
Capacity
,
to
make
us
understand
how
the
Person
therein
spoken
,
is
from
Eternity
,
as
't
is
plainly
expressed
by
[
](A41489-e47680-b)*
*
Prov.
8.21
,
22
,
24
,
25.
Solomon
,
when
bringing
the
same
Person
to
speak
under
the
Name
of
Wisdom
,
saith
,
the
Lord
possessed
me
in
the
beginning
of
his
ways
,
before
his
works
of
old
;
I
was
set
from
everlasting
,
from
the
beginning
or
ever
the
earth
was
,
when
there
was
no
depths
,
when
there
was
no
fountains
with
water
,
and
before
the
mountains
were
settled
I
was
brought
forth
,
that
is
,
before
there
was
any
Creature
;
now
that
Christ
is
the
Wisdom
of
the
Father
,
[
](A41489-e47720-b)†
†
1
Cor.
1.30
.
who
of
God
is
made
unto
us
wisdom
,
&c.
no
Man
ought
to
doubt
of
.
Another
Text
to
prove
this
Eternity
,
is
one
of
the
Names
whereby
the
Prophet
calls
Christ
when
he
fore-telleth
his
Birth
in
the
place
which
we
had
occasion
to
speak
of
before
[
](A41489-e47760-b)‖
‖
Isa.
9.6
.
the
everlasting
Father
,
here
is
Eternity
in
the
very
Spring
,
he
not
only
is
Everlasting
,
but
is
the
Father
of
Eternity
it-self
in
the
abstract
.
A
farther
Proof
we
draw
out
of
another
Prophet
,
who
speaking
of
the
place
where
the
Messiah
was
to
be
born
saith
,
Micha
5.2
.
Out
of
thee
shall
he
come
forth
unto
me
,
that
is
to
be
ruler
in
Israel
,
whose
goings
forth
have
been
of
old
from
everlasting
.
Upon
the
occasion
of
knowing
the
place
where
Christ
should
be
born
,
the
[
](A41489-e47840-b)*
*
Matt.
2.4
,
5
,
6.
Evangelist
saith
,
how
all
the
Chief
Priests
and
Scribes
quoted
this
very
place
to
Herod
;
so
that
as
certainly
as
he
was
to
be
born
and
was
actually
born
there
,
as
certainly
his
goings
forth
have
been
from
of
old
from
Everlasting
;
this
Prophecy
was
made
several
hundreds
of
years
before
his
Birth
,
yet
at
that
very
time
he
was
said
to
have
gone
forth
from
of
old
;
what
is
to
be
understood
by
this
,
from
of
old
,
he
there
explains
it
thus
,
from
everlasting
;
the
Hebrew
word
signifieth
from
the
Days
of
Eternity
,
whence
we
may
surely
conclude
that
the
Person
spoken
of
in
that
place
,
namely
,
the
Lord
Jesus
hath
been
,
and
is
from
Eternity
;
here
two
goings
or
comings
forth
,
be
expressed
,
one
passed
,
from
of
old
,
from
everlasting
,
the
other
to
come
,
out
of
thee
Bethlehem
shall
he
come
forth
,
&c.
Daniel
calls
him
the
antient
of
days
,
which
is
the
very
same
Name
in
ver.
13.
of
the
same
Chapter
given
the
True
God
of
Israel
,
whether
taken
Essentially
or
Personally
,
whereby
is
denominated
the
true
everlasting
God
.
Now
out
of
the
New
Testament
,
on
my
way
,
I
shall
take
notice
of
the
place
where
he
is
called
[
](A41489-e47940-b)*
*
Colos.
1.15
.
the
first
born
of
every
creature
,
which
(
as
the
Adversaries
would
have
it
)
doth
not
include
him
amongst
the
Creatures
,
rather
it
declares
him
not
to
be
a
Creature
,
if
he
was
not
made
with
the
Creatures
in
time
,
then
he
was
before
all
Creatures
were
made
that
is
from
Eternity
;
for
he
that
was
before
all
Creatures
is
not
created
,
so
he
was
first
born
,
because
born
before
any
Creature
was
,
far
from
being
a
Creature
,
he
is
the
Creatour
;
for
he
created
all
things
as
anon
we
shall
have
occasion
to
shew
.
Before
I
go
on
this
,
I
must
say
how
Socinus's
unhappy
Design
and
great
Mistake
is
to
interpret
Scripture
meerly
by
Criticisms
upon
the
words
,
without
any
regard
to
the
scope
of
the
place
,
or
the
analogy
of
Faith
,
thus
he
searches
into
all
the
Senses
that
they
are
possibly
capable
of
,
till
he
can
find
one
,
though
never
so
forced
to
serve
the
Opinion
he
is
prepossessed
of
,
and
before
hand
,
though
never
so
contrary
to
the
plain
and
natural
Sense
of
the
place
.
In
the
Preface
to
his
Explication
of
the
first
of
John's
Gospel
,
he
owns
,
not
wihtout
Vanity
,
how
his
Interpretation
is
,
new
,
quorum
verus
sensus
,
&c.
the
true
Sense
of
which
words
,
saith
he
,
seems
to
have
been
hid
from
all
the
Expositors
that
ever
were
extant
;
how
proudly
is
this
to
applaud
himself
,
as
if
he
alone
had
known
God's
mind
,
as
if
the
Spirit
of
God
had
not
assisted
,
but
departed
from
all
Good
and
Learned
Men
for
1500
years
after
Christ
,
this
is
an
over-affected
singularity
of
his
,
to
turn
all
into
Allegories
,
such
shifts
to
defend
a
Cause
,
do
declare
it
to
be
bad
,
for
't
is
only
to
preserve
it
from
sinking
,
;
and
if
once
a
Man
hath
leave
to
suppose
what
he
pleases
,
then
he
may
prove
what
he
will
;
of
this
,
now
I
shall
give
but
one
Instance
,
if
by
the
word
beginning
which
we
read
in
John
1.1
.
we
must
as
he
doth
,
contrary
to
all
particulars
of
the
Text
,
and
the
scope
of
the
Evangelist
,
understand
the
beginning
of
the
Gospel
;
then
according
to
this
way
of
explaining
,
by
the
word
beginning
which
we
read
in
Gen.
1.1
.
we
may
understand
not
the
beginning
or
Creation
of
the
World
,
but
of
the
beginning
of
the
Mosaical
Dispensation
,
and
so
the
Creation
of
Heaven
and
Earth
to
be
the
Institution
of
the
Jewish
Religion
,
and
so
several
other
things
of
the
same
Nature
;
this
misinterpretation
of
Holy
Scripture
is
very
injurious
to
't
and
dangerous
,
for
after
such
Notions
and
Fancies
,
no
Error
,
though
never
so
absurd
,
can
want
one
pretence
or
other
to
set
up
against
the
scope
of
Texts
and
Anology
of
Faith
.
But
now
we
must
go
on
,
[
](A41489-e48080-b)*
*
Joh.
1.1
.
In
the
beginning
was
the
word
,
saith
St.
John
,
in
that
beginning
the
Word
was
with
God
,
and
in
the
same
beginning
the
same
Word
was
God
,
it
being
granted
that
Christ
is
signified
by
the
name
Word
,
that
the
Word
is
God
;
the
Eternity
of
Christ
may
easily
and
naturally
be
understood
by
the
Word
Beginning
,
it
appears
how
the
Evangelist's
Design
is
to
assert
the
Divinity
of
Christ
,
wherewith
he
abruptly
begins
his
Gospel
under
that
name
he
speaks
of
him
in
the
fourteen
former
Verses
of
his
first
Chapter
,
and
then
mentions
it
no
more
;
he
saith
nothing
of
his
Birth
nor
of
any
Circumstance
of
its
Time
,
Place
or
Person
,
but
barely
when
,
where
,
what
he
was
,
and
what
he
did
;
this
is
plain
enough
,
if
some
Men
of
perverse
Judgment
had
not
thorough
vain
Deceit
and
Cavils
,
gone
about
to
darken
and
wrest
that
Truth
.
By
this
beginning
of
time
,
is
here
,
as
in
other
parts
of
Scripture
,
when
spoken
without
limitation
,
understood
the
beginning
of
the
World
,
it
having
here
,
as
I
observed
before
,
the
same
Signification
,
as
in
the
first
Verse
of
the
Book
of
Genesis
,
in
the
beginning
God
created
,
&c.
and
that
this
is
the
meaning
of
this
place
,
it
appears
out
of
the
second
and
third
Verses
;
in
the
second
is
repeated
what
is
said
in
the
first
,
the
same
was
in
the
beginning
with
God
;
upon
what
occasion
was
he
then
with
God
?
Certainly
,
about
the
Work
of
Creation
.
for
ver.
3.
it
is
said
,
All
things
were
made
by
him
,
and
without
him
was
not
any
thing
made
that
was
made
;
and
what
I
say
is
the
meaning
of
the
word
Beginning
,
I
can
make
it
appear
out
of
Scipture
,
and
that
what
they
say
,
to
reduce
it
only
to
the
beginning
of
the
Gospel
,
is
a
false
gloss
of
theirs
put
upon
the
Words
to
pervert
the
Sense
;
[
](A41489-e48170-b)‖
‖
Prov.
8.23
.
the
Son
of
God
speaking
of
himself
under
the
Name
of
Wisdom
,
saith
,
I
was
from
the
beginning
;
the
meaning
of
the
Word
is
there
well
expressed
in
two
several
ways
,
though
but
to
one
and
the
same
end
,
I
was
in
the
beginning
or
ever
the
earth
was
,
where
it
is
very
plain
that
the
word
Beginning
is
understood
before
the
Earth
was
,
and
in
the
first
part
of
the
same
,
't
is
said
,
I
was
set
up
from
everlasting
;
then
by
the
word
Beginning
is
meaned
from
Everlasting
for
indeed
before
the
beginning
of
the
World
,
it
was
Eternity
;
this
I
am
sure
doth
not
agree
with
the
false
gloss
of
the
beginning
of
the
Gospel
.
No
more
do
the
following
;
our
Saviour
speaking
of
Adam
and
Eve
,
saith
,
[
](A41489-e48250-b)*
*
Matth.
19.4
,
8.
He
which
made
them
at
the
beginning
,
made
them
male
and
female
;
and
somewhat
lower
,
[
](A41489-e48280-b)†
†
John
8.44
.
from
the
beginning
it
was
not
so
;
and
our
Evangelist
saith
,
he
,
the
Devil
,
was
a
murtherer
from
the
beginning
.
Furthermore
,
[
](A41489-e48330-b)‖
‖
Heb.
1.10
.
Thou
Lord
in
the
beginning
hath
laid
the
foundation
of
the
earth
,
and
the
heavens
are
the
work
of
thine
hands
;
and
elsewhere
,
where
Christ
is
spoken
of
,
[
](A41489-e48370-b)*
*
1
Joh.
2.13
.
ye
have
known
him
that
is
from
the
beginning
;
and
in
the
same
Epistle
,
[
](A41489-e48400-b)†
†
chap.
3.8
.
the
devil
sinneth
from
the
beginning
.
Now
I
ask
,
Are
these
Texts
with
others
I
could
produce
,
to
be
understood
of
the
beginning
of
the
Gospel
,
or
of
the
World
?
Nay
,
the
Gospel
is
not
of
so
late
a
Date
as
they
would
have
it
to
be
,
for
if
we
may
believe
[
](A41489-e48420-b)‖
‖
Gal.
3.8
.
Paul
,
it
was
preached
unto
Abraham
;
that
Word
which
in
time
was
made
Flesh
was
in
the
beginning
when
the
World
was
made
,
so
not
to
be
understood
when
he
took
our
Human
Nature
,
seeing
he
was
long
before
,
even
before
Abraham
,
and
to
take
it
of
the
beginning
of
the
Gospel
,
as
they
do
,
the
Sense
must
be
this
,
in
the
beginning
of
the
Gospel
of
Jesus
Christ
,
Jesus
Christ
was
,
altogether
unbecoming
the
Wisdom
of
the
Spirit
of
God
;
't
is
said
in
the
Praeter-Tense
was
with
God
,
not
hath
been
,
the
word
was
hath
its
weight
to
shew
that
he
began
not
to
be
in
the
beginning
,
but
that
he
was
already
,
and
shall
continue
to
Eternity
without
ceasing
or
interruption
according
to
the
place
before
quoted
,
this
day
have
I
begotten
thee
;
this
Day
of
Eternity
,
for
with
God
there
is
no
Time
nor
Succession
;
it
cannot
be
said
of
our
Saviour's
Birth
,
which
happened
so
long
after
,
but
there
the
Holy
Ghost
pointed
to
Eternity
,
which
is
ever
present
;
that
in
that
Psalm
,
Eternity
is
meaned
,
the
subject
Matter
doth
demonstrate
,
for
the
Question
is
about
him
in
whom
we
must
put
our
Trust
and
Confidence
which
ought
to
be
[
](A41489-e48500-b)*
*
Jerem.
17.5
.
in
God
alone
,
now
God's
Duration
is
no
Time
but
Eternity
,
which
is
an
intire
and
continual
perfect
possession
of
an
endless
Life
or
an
Infiniteness
not
successive
but
permanent
,
wherein
three
things
are
to
be
consider'd
,
First
,
no
Beginning
;
Secondly
,
it
hath
no
End
;
Thirdly
,
admits
of
no
Continuation
,
't
is
free
from
any
Succession
;
the
two
former
are
agreed
on
,
but
the
third
they
Dispute
;
but
as
God
and
Eternity
are
the
same
,
for
nothing
in
God
but
what
is
God
himself
,
so
God
were
not
whole
,
for
that
Eternity
is
not
whole
,
which
is
subject
to
a
continual
Succession
;
Fourthly
,
God
were
divisible
as
is
a
continual
Succession
,
which
hath
several
Parts
;
and
Fifthly
,
it
would
admit
access
and
recess
,
as
doth
every
Succession
:
This
I
set
down
as
necessary
to
understand
what
Eternity
which
we
now
speak
of
is
.
Now
again
to
our
Text
,
in
the
beginning
.
I
say
,
that
though
it
had
been
before
instead
of
in
,
their
perverseness
in
going
about
to
make
Scripture
subservient
to
their
ill
Opinions
and
Designs
,
and
not
to
make
it
the
Rule
thereof
,
as
they
ought
to
do
,
in
endeavouring
to
find
out
the
true
meaning
of
it
;
yet
still
they
would
have
endeavoured
to
pervert
the
true
Sense
;
but
what
is
here
said
in
,
is
the
Description
made
of
God's
Eternity
,
expressed
by
the
word
before
,
[
](A41489-e48630-b)*
*
Isa.
43.13
.
yea
before
the
day
was
,
I
am
he
;
the
Gospel
is
the
[
](A41489-e48660-b)†
†
Luke
2.10
.
good
tidings
of
great
joy
of
Christ's
the
Lord
being
come
;
and
what
could
the
Evangelist
have
done
better
than
to
set
in
the
very
front
and
beginning
of
his
Gospel
,
how
when
Christ
was
announced
,
that
he
had
been
,
as
indeed
he
was
at
the
time
of
the
first
Promise
made
of
the
Messiah
when
the
Gospel
was
preached
and
declared
to
our
first
Parents
,
[
](A41489-e48700-b)‖
‖
Gen.
3.15
.
the
seed
of
the
woman
shall
bruise
the
Serpent's
head
.
If
by
the
word
Beginning
is
to
be
understood
the
Time
when
the
Gospel
was
preached
,
it
makes
the
thing
very
doubtful
Matthew
begins
it
from
the
Birth
of
Christ
,
Luke
from
the
Conception
of
St.
John
Baptist
,
and
Mark
from
the
time
when
John
began
to
preach
,
Paul
from
Christ's
first
preaching
,
and
Peter
from
the
Day
of
Pentecost
,
when
the
Spirit
cam●
upon
the
Apostles
,
so
that
it
would
be
very
uncertain
which
of
these
Beginnings
is
meaned
by
the
Evangelist
,
for
there
is
nothing
in
the
Text
to
determine
it
,
every
one
of
these
is
attended
with
some
incongruity
as
to
say
that
Christ
was
when
he
was
born
,
or
when
he
preached
,
or
that
he
was
fifty
Days
after
his
Resurrection
,
I
can
find
no
proper
or
good
Sense
in
any
of
these
,
nor
in
the
other
which
they
declare
for
,
and
't
is
that
,
when
John
began
to
preach
,
which
was
on
the
thirtieth
of
his
Age
or
thereabouts
,
and
between
him
and
Christ
,
there
was
but
six
Months
difference
,
which
being
so
inconsiderable
,
what
need
then
why
the
Evangelist
should
say
Christ
was
,
when
he
was
past
twenty
nine
?
And
when
there
was
no
ground
to
doubt
of
it
,
doth
this
become
the
Wisdom
of
the
Apostle
inspired
by
the
Holy
Ghost
?
Is
it
fit
to
say
and
cry
out
as
John
did
,
I
am
sent
to
prepare
the
way
for
the
coming
of
one
that
is
already
come
,
[
](A41489-e48840-b)*
*
Joh.
1.26
.
that
standeth
among
you
whom
you
know
not
,
and
whom
he
doth
point
at
when
he
saith
,
ver.
29.
this
is
the
lamb
of
God
which
taketh
away
the
sins
of
the
world
;
to
speak
thus
,
Doth
it
become
one
who
hath
the
right
use
of
his
Reason
?
Besides
,
it
cannot
be
supposed
the
time
when
John
began
first
to
preach
here
to
be
understood
,
for
he
saith
,
the
Word
or
Christ
was
before
he
mentioneth
any
thing
of
John's
Being
or
Preaching
,
for
he
speaks
of
him
but
in
Verse
6th
.
but
in
the
very
first
he
saith
the
word
was
,
he
could
not
say
John
had
preached
before
he
had
said
he
was
;
but
this
needeth
no
longer
being
insisted
upon
.
Another
Text
we
make
use
of
,
is
this
,
[
](A41489-e48950-b)*
*
Joh.
1.15
.
he
that
comes
after
me
is
preferred
before
me
,
for
he
was
before
me
;
this
precedency
may
not
be
understood
literally
of
the
Birth
and
Manhood
of
Christ
,
for
John
was
born
before
him
,
wherefore
it
must
be
upon
a
nobler
Account
,
he
pre-existed
before
John
,
so
he
had
another
Being
,
which
not
being
Human
nor
Angelical
,
must
need
be
Divine
,
according
to
which
he
was
in
the
beginning
of
the
World
,
which
concludeth
for
Eternity
;
this
Priority
they
interpret
of
Dignity
,
not
of
Time
,
we
do
not
deny
that
in
Gifts
and
Office
Christ
was
much
beyond
John
,
and
suppose
we
should
understand
the
Words
preferred
before
me
,
of
a
Dignity
,
what
will
they
say
to
the
following
Words
for
he
was
before
me
?
according
to
their
Sense
,
the
meaning
will
be
this
,
he
is
preferred
before
me
,
for
he
was
preferred
before
me
,
which
is
to
prove
the
same
by
the
same
;
when
will
they
give
over
destroying
the
Analogy
of
Faith
,
tearing
Scripture
in
pieces
,
and
pulling
it
over
head
and
Ears
to
serve
their
Turn
,
and
their
Ends
?
If
we
consider
Christ
only
as
a
Man
,
John
as
to
that
time
had
the
priority
of
Gifts
,
for
as
he
was
conceived
before
the
Body
of
Christ
was
;
so
[
](A41489-e49050-b)†
†
Luke
1.15
.
he
was
filled
with
the
Holy
Ghost
,
even
from
his
mother's
womb
;
as
to
his
Office
he
exercised
it
before
Christ
did
his
,
for
he
went
not
about
it
till
after
he
had
been
baptized
by
John
,
after
which
he
was
forty
Days
in
the
Wilderness
tempted
of
the
Devil
,
and
he
began
his
Ministry
,
[
](A41489-e49090-b)‖
‖
Matt.
4.12
.
after
he
heard
that
John
was
cast
into
prison
;
wherefore
this
before
me
,
must
be
taken
in
some
other
Sense
than
relating
to
Gifts
and
Office
;
for
this
would
not
sufficiently
commend
God's
great
Love
towards
us
,
if
only
he
had
endued
his
Son
with
excellent
Qualities
,
as
doth
perfectly
his
not
sparing
but
delivering
him
up
to
be
put
to
Death
for
us
,
his
own
Son
whom
in
four
places
the
[
](A41489-e49120-b)‖
‖
John
1.14
,
18.
chap.
3.16
,
18.
Evangelist
calls
God's
only
begotten
Son
;
it
is
to
be
taken
notice
of
,
that
John
doth
not
say
he
is
preferred
before
me
,
because
he
is
,
but
because
he
was
before
me
;
Why
should
he
make
use
of
the
Preterimperfect-Tense
but
to
denote
the
time
when
Christ
was
preferred
before
him
;
so
that
he
was
before
John
,
when
he
was
made
so
eminently
Excellent
;
his
Office
was
put
upon
him
when
thirty
Years
old
,
but
he
had
long
before
been
endued
with
those
heavenly
Qualities
which
he
was
invested
with
,
and
there
was
never
a
part
of
Christ's
Life
,
wherein
that
Son
of
God
was
not
more
Excellent
than
John
;
so
his
Office
could
not
be
the
Cause
of
his
being
so
highly
preferred
above
John
.
The
next
Verse
makes
the
matter
plainer
,
of
his
fulness
have
we
all
received
and
grace
for
grace
,
wherein
John
doth
attribute
unto
Christ
a
priority
of
Cause
as
of
Dignity
,
for
he
thereby
owneth
that
whatsoever
Excellency
is
in
him
and
others
,
is
derived
from
the
Fulness
of
Christ
as
the
Stream
is
from
the
Spring
;
the
Fulness
was
in
Christ
first
,
and
thence
John
and
others
received
it
;
wherefore
he
is
said
to
be
before
John
,
as
the
Head-Fountain
is
before
that
which
flows
out
of
it
;
How
then
could
that
be
,
that
John
and
every
one
else
he
meaned
,
when
he
said
,
we
all
,
had
received
of
Christ's
Fulness
and
Grace
for
Grace
,
before
he
had
taught
,
baptised
with
the
Holy
Ghost
,
or
done
any
Miracle
?
This
is
explained
in
the
next
Verse
,
for
the
Law
was
given
by
Moses
,
but
grace
and
truth
came
by
Jesus
Christ
;
the
Lord
being
the
sole
Dispenser
of
Grace
and
of
Truth
;
no
wonder
if
we
all
for
the
present
and
in
time
past
,
received
all
we
have
out
of
his
Fulness
;
now
this
Fulness
is
not
only
in
one
but
in
all
kinds
,
[
](A41489-e49320-b)*
*
Colos.
1.19
.
for
it
pleased
the
Father
that
in
him
should
all
fulness
dwell
;
not
excepted
the
Fulness
of
the
Godhead
:
[
](A41489-e49350-b)†
†
chap.
2.9
.
for
in
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
.
But
how
can
this
agree
with
their
Opinions
?
For
if
Grace
and
Truth
hath
not
been
bestowed
by
Christ
till
after
he
had
preached
and
revealed
it
;
How
could
John
Baptist
and
others
before
they
heard
Christ
preach
,
receive
it
?
if
Christ
was
a
meer
Man
,
he
could
not
communicate
Grace
before
he
was
born
,
to
those
that
were
before
him
;
wherefore
he
must
need
have
some
other
Way
and
Capacity
to
do
't
,
namely
according
to
his
Divinity
,
which
Truth
if
unreasonable
Men
would
but
own
and
give
God
Glory
,
and
not
wander
against
Scripture
after
their
own
Fancies
and
Imaginations
;
this
would
set
all
things
at
Right
here
;
because
like
a
drowning
Man
,
they
are
content
to
lay
hold
upon
any
thing
that
lays
in
their
way
;
out
of
the
thirtieth
Verse
,
they
object
that
John
calls
him
a
Man
,
we
never
denied
Christ
to
be
a
Man
in
which
respect
he
was
after
John
,
but
we
also
own
him
to
be
the
Word
God
according
to
which
he
was
before
him
:
We
read
of
Angels
under
Man's
shape
by
Abraham
and
Lot
received
into
their
House
they
were
both
Angels
and
Men
,
but
under
a
different
Notion
,
not
Angels
as
Men
,
otherwise
all
Men
would
be
Angels
,
not
Men
as
Angels
,
for
thus
all
Angels
would
be
Men
;
wherefore
they
were
Angels
in
one
respect
,
and
Men
in
another
.
Somewhat
after
this
manner
,
John
calls
our
blessed
Saviour
,
sometimes
God
and
sometimes
Man
,
that
is
now
after
one
Nature
,
then
after
the
other
,
for
the
Person
of
the
Lord
Jesus
is
both
God
and
Man
.
To
prove
Christ's
Eternity
,
we
make
use
of
a
third
place
in
the
same
Gospel
,
[
](A41489-e49460-b)*
*
John
8.58
.
Verily
,
verily
,
I
say
unto
you
,
before
Abraham
was
I
am
;
the
words
are
very
plain
,
upon
the
occasion
of
Christ's
saying
,
that
Abraham
rejoyced
to
see
his
day
,
which
the
Jews
interpreting
of
a
real
Vision
,
they
objected
an
apparent
Contradiction
,
thou
art
not
fifty
years
old
and
hast
thou
seen
Abraham
?
for
they
inferred
that
if
Abraham
had
seen
his
days
,
then
he
had
seen
Abraham
,
who
lived
so
long
before
,
and
so
they
look'd
upon
't
as
an
impossible
thing
;
but
he
confirms
what
he
had
said
with
these
words
,
before
Abraham
was
I
am
;
they
fell
into
a
Rage
,
and
took
up
Stones
to
cast
at
him
;
for
they
had
a
right
Notion
of
what
he
aimed
at
in
his
Discourse
,
namely
,
to
raise
himself
above
all
the
Men
in
the
World
;
amongst
them
they
lookt
upon
Abraham
,
whom
they
boasted
to
call
their
Father
,
to
be
the
Chief
,
and
they
believed
none
under
God
was
greater
than
he
;
wherefore
after
he
had
said
,
if
a
man
keep
my
saying
,
he
shall
never
see
death
;
they
grew
mad
against
him
,
and
presently
said
,
Abraham
is
dead
,
so
are
the
Prophets
,
and
so
asked
him
,
Whom
makest
thou
thy self
?
they
concluded
it
could
be
no
less
than
God
,
whereby
it
appears
how
all
along
they
had
a
true
apprehension
of
his
meaning
,
though
they
were
enraged
at
it
,
and
could
not
hear
it
.
It
is
a
wonder
to
see
how
Socinians
go
about
to
corrupt
and
tear
this
Text
all
to
pieces
with
their
vain
Sophistry
;
indeed
the
place
is
so
close
upon
them
,
that
they
will
leave
nothing
unattempted
to
wrest
it
;
the
Question
is
about
Christ's
Age
,
the
Jews
would
measure
it
by
what
appears
of
him
,
and
as
he
is
a
Man
,
in
which
respect
he
denieth
not
what
in
their
Sense
they
say
about
his
Age
,
but
he
will
lead
them
farther
,
and
make
them
look
higher
,
and
consider
him
for
what
he
was
,
as
he
had
said
to
them
from
the
beginning
,
namely
,
the
Son
of
God
sent
by
the
Father
to
save
the
World
.
To
that
purpose
upon
this
occasion
he
mentions
that
his
appearing
unto
Abraham
in
the
plain
of
Mamre
,
for
't
is
said
,
the
Lord
appeared
,
Gen.
18.1
,
2.
and
Abraham
knew
him
among
the
two
Angels
in
the
shape
of
Men
,
by
his
addressing
himself
to
him
,
paying
the
respect
of
bowing
himself
towards
the
Ground
,
and
calling
him
my
Lord
;
this
Visit
under
the
Figure
of
a
Man
,
whereby
he
gave
him
earnest
and
assurance
,
how
he
would
dwell
among
Men
,
when
of
his
Seed
he
would
be
made
Flesh
;
this
,
I
say
,
was
a
notable
means
whereby
Abraham
saw
his
Day
and
rejoyced
,
the
Day
of
that
Visit
he
saw
with
the
Eye
of
his
Body
,
and
the
Day
of
his
Incarnation
,
with
the
Eye
of
Faith
,
which
our
Saviour
in
this
present
Text
of
John
lays
not
upon
the
Promise
of
his
coming
,
but
upon
his
pre-existence
unto
his
Incarnation
.
Now
contrary
to
this
scope
of
the
place
,
Socinians
do
forge
this
to
be
the
meaning
according
to
a
transposition
they
make
of
the
Words
,
I
before
Abraham
be
made
,
say
to
you
that
I
am
,
that
is
,
Christ
,
not
considering
that
Abraham
was
long
before
,
and
dead
as
the
Jews
said
,
but
then
they
go
farther
,
with
his
being
made
,
they
understand
Father
of
many
Nations
.
I
shall
say
but
very
few
words
as
to
the
Grammatical
Construction
;
for
indeed
the
Matter
and
true
Meaning
,
is
plainly
this
,
I
was
,
existed
and
had
a
Being
before
Abraham
was
born
,
but
was
renders
the
Sense
when
be
or
is
doth
alter
it
,
because
it
being
spoken
of
Abraham
,
doth
relate
to
time
past
,
and
not
to
come
.
[
](A41489-e49820-b)*
*
Gen.
17.
●
.
Abram
had
his
Name
changed
into
that
of
Abraham
,
signifying
a
Father
of
Nations
,
a
Thousand
and
several
Hundreds
of
Years
before
Christ
;
yet
they
would
have
him
to
be
such
,
only
after
the
coming
of
our
Saviour
into
the
World
,
as
if
he
had
not
been
so
before
;
when
Paul
calls
him
the
Father
of
us
all
believers
.
They
rise
a
Difficulty
also
about
the
word
I
am
instead
of
I
was
,
which
is
an
usual
Enallage
in
Scripture
,
when
the
present
time
is
used
for
the
praeterit
or
past
,
and
here
there
is
a
Reason
for
it
,
which
is
this
,
that
the
present
Tense
is
more
proper
than
the
praeterit
,
to
represent
God's
permanent
Being
;
besides
that
,
the
Evangelist
useth
the
present
,
least
Christ
should
seem
to
speak
of
a
non-perpetual
,
of
a
discontinued
and
interrupted
Being
and
Existence
,
by
reason
of
the
several
Opinions
about
him
,
as
if
he
was
John
Baptist
raised
from
the
dead
,
Elijah
,
Jeremiah
,
or
some
other
.
Now
the
use
of
the
present
Tense
was
very
proper
to
remove
all
Grounds
of
entertaining
such
Thoughts
,
and
to
signify
a
constant
,
permanent
and
unchangeable
Being
;
in
Scripture
we
have
Instances
of
this
,
how
when
God
is
described
,
the
Verb
I
am
in
the
present
Tense
,
answers
together
to
the
Verb
of
the
praeterit
,
as
Psal.
90.2
.
and
Prov.
8.24
,
25.
this
doth
most
properly
express
an
uninterrupted
and
immutable
Being
,
which
passeth
not
away
;
such
is
God's
,
such
also
is
Christ's
,
fully
and
unquestionably
described
in
all
Tenses
,
which
is
much
to
our
present
purpose
;
[
](A41489-e50000-b)†
†
Heb.
13.8
,
Jesus
Christ
the
same
yesterday
,
to
day
,
and
for
ever
.
Abraham
rejoyced
at
that
Day
when
he
invited
and
entertain'd
in
his
House
the
Son
of
God
under
the
shape
of
a
Man
;
for
tho'
there
were
three
,
one
of
them
he
called
my
Lord
and
chiefly
addressed
himself
to
him
,
Gen.
18.
who
promised
of
himself
,
and
in
his
own
Name
to
give
him
a
Son
by
Sarah
;
shall
I
hide
said
the
Lord
,
from
Abraham
that
thing
which
I
do
,
and
afterwards
communed
with
him
;
surely
Abraham
was
glad
to
see
this
day
.
But
when
our
Saviour
saith
,
before
Abraham
was
,
I
am
,
he
intended
thereby
to
give
himself
some
preference
before
Abraham
;
the
Name
,
I
am
,
which
on
this
occasion
he
makes
use
of
,
is
observable
,
for
it
doth
relate
to
that
Name
which
God
gave
himself
when
he
sent
Moses
into
Egypt
,
[
](A41489-e50140-b)*
*
Exod
3.14
.
Thus
shalt
thou
say
unto
the
children
of
Israel
,
I
am
hath
sent
me
;
which
Name
is
proper
to
God
,
whereunto
in
the
New
Testament
answers
that
of
Alpha
and
Omega
,
Rev.
18.11
.
and
12.13
.
which
the
Lord
Jesus
attributes
unto
himself
;
and
if
he
created
the
World
that
is
made
of
nothing
as
by
God's
Grace
,
we
shall
prove
in
its
place
,
Heb.
1.12
.
he
must
need
have
been
before
Abraham
,
and
as
he
made
,
so
he
shall
destroy
or
change
it
,
whether
as
to
the
Substance
,
or
only
as
to
the
Quality
,
't
is
not
material
to
our
purpose
;
but
whilst
Heavens
and
Earth
shall
wax
old
and
be
chang'd
,
't
is
said
of
him
,
but
thou
art
the
same
and
thy
years
shall
not
fail
;
by
these
different
Expressions
,
one
and
the
same
thing
,
namely
,
his
absolutely
unchangable
and
eternal
Existence
is
intended
,
which
being
joyn'd
with
his
other
Attributes
for
our
good
,
may
prevent
all
the
Fears
,
and
answer
all
the
Doubts
of
those
that
trust
in
him
.
But
let
us
take
notice
of
the
Injury
which
unworthily
they
attempt
to
put
upon
Christ
,
as
if
he
were
only
in
Jest
,
and
to
trick
the
Jews
with
not
answering
the
thing
in
question
,
which
is
about
the
time
when
Christ
was
,
whether
or
not
before
Abraham
?
What
he
was
?
Whether
something
more
Excellent
and
more
Antient
than
a
Man
?
The
Jews
Objection
was
very
specious
,
How
could
one
whom
they
look'd
upon
a
meer
Man
,
not
fifty
Years
old
,
have
seen
Abraham
?
Well
,
our
Saviour
answers
directly
to
the
Point
,
that
he
was
before
Abraham
,
but
Socinians
with
their
wicked
Sophistry
would
unworthily
make
him
shuffle
the
matter
,
for
instead
of
making
him
to
answer
how
it
could
be
that
within
such
a
vast
distance
of
time
he
and
Abraham
could
have
seen
one
another
,
they
bring
him
only
as
mentioning
the
time
when
he
was
speaking
to
them
to
this
purpose
,
before
Abram
be
Abraham
,
that
is
,
the
Father
of
many
Nations
,
I
say
unto
you
,
I
am
the
Christ
;
this
quibbling
Trick
I
would
think
they
learned
of
Papists
,
(
though
I
take
Socinians
capable
to
forge
as
bad
as
any
Papists
)
who
in
the
case
of
the
Malefactor
upon
the
Cross
with
altering
a
Comma
,
do
quite
alter
the
Sense
;
our
Saviour
thus
speaking
to
him
,
verily
I
say
unto
thee
,
[
](A41489-e50370-b)*
*
Luk.
23.43
.
to
day
thou
shalt
be
with
me
in
paradise
;
but
to
settle
their
Purgatory
instead
of
,
to
day
thou
shalt
be
,
&c.
they
would
have
it
,
I
say
unto
thee
to
day
.
I
would
find
to
know
what
a
cause
Christ
hath
given
them
to
pass
such
a
Judgment
upon
him
,
who
ever
used
to
answer
to
the
purpose
,
to
the
Words
and
Mind
of
those
whom
he
discoursed
with
?
What
could
in
so
serious
a
Matter
,
and
of
so
high
a
Concernment
as
this
is
,
to
make
him
alter
his
method
and
differ
from
himself
,
when
his
main
Design
,
was
all
along
to
make
himself
truly
known
for
what
he
was
;
yet
here
as
much
as
in
them
lays
,
they
make
him
say
nothing
to
the
purpose
of
the
Jew's
Question
and
Objection
;
as
they
attempt
to
rob
him
of
his
Divinity
,
so
they
would
of
that
Heavenly
Wisdom
,
Gentleness
and
Readiness
to
do
good
which
ever
appeared
in
his
whole
Carriage
;
here
not
only
they
make
him
not
to
speak
pertinently
to
the
Question
,
but
also
they
so
mangle
his
answer
,
that
Men
cannot
tell
what
to
make
of
it
;
Is
the
Etymology
or
Derivation
of
Abraham's
Name
to
any
purpose
here
?
The
Jews
look'd
upon
it
as
very
absurd
that
Christ
so
young
should
have
been
in
Abraham's
time
;
the
Lord
doth
plainly
and
to
the
purpose
answer
,
before
Abraham
was
,
I
am
,
and
with
this
very
strong
Asseveration
by
him
used
only
in
Matters
of
the
highest
Concernment
,
Verily
,
verily
,
I
say
unto
you
,
not
once
but
twice
,
Verily
;
now
we
know
him
to
be
[
](A41489-e50510-b)†
†
Rev.
3.14
.
Amen
,
Amen
,
the
true
and
faithful
witness
.
Their
Brains
are
fruitful
in
idle
Inventions
,
for
upon
this
place
they
say
one
thing
more
wherein
Arminians
joyn
with
them
:
How
this
before
Abraham
was
I
am
,
is
to
be
understood
of
a
Divine
Constitution
or
Pre-ordination
,
that
is
in
the
fore-sight
and
fore-knowledge
of
God
,
Christ
was
before
Abraham
,
but
not
really
so
in
Existence
;
but
Christ
here
saith
not
he
was
fore-ordained
,
but
that
he
was
and
existed
,
I
am
;
we
deny
not
Christ
to
have
been
fore-ordained
,
for
[
](A41489-e50600-b)*
*
1
Pet.
1.20
.
Peter
,
saith
,
he
was
,
but
we
deny
that
to
be
the
Ground
of
his
Divinity
,
or
that
in
this
place
Christ
saith
so
,
when
the
Question
is
about
his
Deity
;
being
pre-ordained
of
God
is
no
Prerogative
of
Christ
,
for
it
is
[
](A41489-e50640-b)†
†
Rom.
8.29
.
common
to
all
believers
;
Is
it
not
ridiculous
for
one
to
say
he
is
older
than
others
,
because
he
was
fore-ordained
of
God
before
they
were
born
?
This
I
shall
conclude
with
one
thing
more
I
must
say
to
it
,
how
our
Saviour
in
this
place
saith
clearly
and
positively
before
Abraham
,
was
I
am
;
the
Jews
understood
how
thereby
he
made
himself
to
have
been
before
Abraham
,
which
could
not
be
upon
that
account
of
his
human
Birth
,
our
Saviour
doth
not
go
about
to
shew
they
were
mistaken
,
which
if
it
had
been
,
the
Evangelist
would
have
spoken
of
;
on
the
contrary
,
he
did
run
the
hazard
of
being
stoned
;
and
indeed
,
he
not
only
is
before
Abraham
,
but
also
[
](A41489-e50710-b)‖
‖
Colos.
1.17
.
before
all
things
,
and
Persons
,
Adam
not
excepted
.
One
place
more
I
shall
speak
of
,
and
then
shall
have
done
with
this
Head
;
I
am
[
](A41489-e50760-b)*
*
Rev.
1.8
.
Alpha
and
Omega
,
the
beginning
and
the
ending
,
saith
the
Lord
,
which
is
,
which
was
,
and
which
is
to
come
;
the
Almighty
.
As
before
Alpha
there
is
no
other
Letter
in
the
Green
Alphabet
,
which
Language
the
Book
is
written
in
;
so
before
the
Son
of
God
there
is
nothing
,
and
as
of
all
things
that
are
,
Christ
existed
the
first
,
so
he
shall
exist
the
last
,
and
herein
the
Metaphor
doth
exactly
fit
,
and
is
explained
by
the
following
words
,
the
beginning
and
the
ending
,
which
though
v.
4.
be
spoken
of
the
Father
,
yet
it
hinders
not
,
but
is
here
attributed
unto
the
Son
,
neither
is
there
any
thing
in
the
whole
Verse
,
but
what
is
adapted
to
the
Son
as
well
as
to
the
Father
;
as
to
the
Name
Lord
,
How
often
is
the
Son
in
the
New
Testament
called
by
that
Name
?
As
to
the
expressions
which
is
,
which
was
,
and
which
is
to
come
,
taken
out
of
the
[
](A41489-e50840-b)*
*
Isa.
44.6
.
Prophet
,
which
are
the
explanation
of
the
word
Jehovah
,
they
belong
to
Christ
,
as
we
have
before
proved
the
Name
doth
,
and
so
doth
the
Thing
,
for
in
a
place
already
quoted
,
the
Signification
is
applied
to
the
Lord
Jesus
,
Christ
the
same
yesterday
,
to
day
,
and
for
ever
;
he
that
is
named
Alpha
,
the
beginning
,
and
the
first
,
and
which
is
,
may
well
be
called
he
which
was
;
and
he
who
is
called
Omega
,
the
end
and
the
last
,
may
also
be
well
called
he
that
is
to
come
which
is
properly
and
in
a
special
manner
spoken
of
Christ
,
as
it
appears
out
of
this
[
](A41489-e50930-b)†
†
Heb.
10.37
.
yet
a
little
while
and
he
that
shall
come
,
will
come
;
and
this
is
spoken
of
him
in
[
](A41489-e50960-b)‖
‖
Rev.
17.
and
3.11
.
and
16.15
.
and
22.7
,
12
,
20.
several
places
of
this
Book
.
Besides
that
,
in
this
whole
Chapter
the
Apostle's
Design
is
to
describe
the
Son
not
the
Father
,
as
it
doth
appear
by
the
foregoing
and
following
Verses
,
so
't
is
not
likely
he
would
in
this
v.
8.
describe
the
Father
only
,
and
seeing
in
this
first
Chapter
,
he
was
to
dispose
the
seven
Churches
to
receive
the
Epistles
by
the
Son
to
be
directed
to
them
,
with
that
Submission
and
awful
Reverence
as
became
them
;
so
to
prepare
their
Spirits
,
it
was
a
due
Course
to
make
an
ample
and
glorious
Description
of
the
Son
;
for
the
Father
doth
not
immediatly
in
his
Person
shew
himself
to
or
speak
with
Men
,
but
the
Son
doth
,
therefore
there
is
a
kind
of
Necessity
that
he
should
make
his
own
Description
;
seeing
therefore
how
the
Words
and
the
Things
of
the
Description
do
belong
to
Christ
;
why
should
not
we
say
that
the
Description
is
adapted
for
him
?
This
Interpretation
of
ours
is
natural
with
the
words
and
scope
of
the
place
,
it
neither
altereth
,
taketh
away
,
or
addeth
thereunto
,
as
their
Interpretation
doth
,
with
wresting
,
forcing
and
restraining
it
to
the
Person
of
the
Father
,
when
the
Son
absolutely
without
any
limitation
or
restriction
calls
himself
Alpha
and
Omega
,
beginning
and
ending
,
first
and
last
;
but
it
seems
they
would
teach
the
Spirit
of
God
how
to
speak
:
though
nothing
can
be
said
more
fully
and
plainly
than
this
is
,
he
doth
not
say
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
am
,
but
joyns
the
Person
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
,
so
when
in
the
several
Epistles
[
](A41489-e51060-b)†
†
Rev.
2.7.17.26
.
to
him
that
overcometh
,
he
promises
,
to
give
to
eat
of
the
tree
of
life
,
and
of
the
hidden
manna
,
Chap.
2.5.12.21
.
the
white
stone
,
and
the
new
name
,
with
power
over
the
nations
,
&c.
and
[
](A41489-e51140-b)*
*
Chap.
22.17
.
the
water
of
life
freely
to
him
that
is
thirsty
;
he
doth
not
send
them
to
the
Father
,
but
offereth
it
himself
as
to
the
[
](A41489-e51160-b)†
†
John
4.10
.
Woman
of
Samaria
;
nay
,
in
his
state
of
Humiliation
he
calls
Men
[
](A41489-e51190-b)‖
‖
Chap.
7.37
,
38.
to
come
to
himself
;
much
more
after
his
exaltation
and
glorisition
.
But
to
conclude
this
,
Matt.
11.28
.
and
at
the
same
time
shew
how
this
is
simply
spoken
of
Christ
,
not
only
in
this
8
verse
,
but
also
in
the
11
and
17
,
it
appears
out
of
the
12
and
13
,
where
he
turned
to
see
the
voice
that
spake
with
him
;
and
in
the
midst
of
the
seven
Candleiticks
,
he
saw
one
like
unto
the
Son
of
Man
,
this
could
not
be
the
Father
,
and
if
any
doubt
should
remain
,
't
is
cleared
ver.
17
,
18.
for
St.
John
having
known
him
,
fell
at
his
Feet
,
he
said
not
as
the
Angel
,
see
thou
do
not
,
but
he
said
to
him
,
fear
not
,
I
am
he
that
liveth
and
was
dead
,
which
cannot
be
spoken
of
the
Father
who
never
died
;
and
these
words
,
I
am
Alpha
and
Omega
,
the
beginning
and
the
end
are
spoken
[
](A41489-e51290-b)*
*
Rev.
21.6
.
again
,
and
all
the
general
Words
spoken
asunder
in
this
Book
,
are
together
repeated
,
I
am
Alpha
and
Omega
,
Chap.
22.13
.
the
beginning
and
the
end
,
the
first
and
the
last
;
and
here
as
they
began
,
so
they
will
end
;
for
they
will
own
Christ
to
be
the
first
,
because
say
they
,
he
is
the
first
that
shewed
Men
the
way
of
Salvation
;
But
did
not
the
Prophets
and
John
Baptist
,
before
Christ
was
manifested
and
preached
the
Gospel
,
shew
Men
the
way
of
Salvation
?
Which
way
did
Patriarchs
,
Prophets
and
Miartyrs
go
to
Heaven
,
and
could
be
saved
if
they
had
not
known
the
way
to
Salvation
,
before
Christ
began
to
preach
the
Gospel
?
And
were
not
after
his
Ascension
many
things
conducing
to
the
way
of
Salvation
,
declared
by
his
Apostles
?
If
he
be
the
first
,
only
because
he
first
taught
Men
the
way
to
Glory
and
Immortality
,
he
being
the
last
as
well
as
the
first
,
must
also
be
the
last
to
enter
into
it
,
which
how
false
it
is
,
let
the
Enemies
themselves
be
the
Judges
.
There
is
one
thing
more
material
to
prove
the
Eternity
of
Christ
,
which
I
must
not
omit
for
as
what
I
have
said
proves
him
to
have
been
before
Abraham
and
other
Patriarchs
,
so
what
remains
will
shew
him
to
have
been
before
the
World
it self
,
the
words
are
plain
.
[
](A41489-e51380-b)*
*
1
John
17.5
.
And
now
O
Father
glorify
thou
me
with
thine
own
self
,
with
the
glory
which
I
had
with
thee
before
the
world
began
.
Our
blessed
Saviour
never
spoke
to
Men
any
thing
but
the
Truth
,
much
more
to
his
Father
,
but
most
of
all
upon
this
occasion
when
he
was
about
leaving
the
World
and
going
to
him
;
there
is
a
Glory
which
Christ
desired
should
be
made
known
to
all
,
namely
,
that
of
the
Gospel
,
which
is
called
the
glorious
Gospel
;
and
this
Glory
of
Christ
was
effected
in
the
Preaching
thereof
all
the
World
over
.
Paul
alone
published
it
[
](A41489-e51420-b)†
†
Rom.
15.19
.
from
Jerusalem
into
Illyricum
;
the
Gospel
certainly
tended
to
the
Glory
of
God
,
the
Father's
Mercy
being
highly
revealed
therein
,
and
of
this
he
saith
,
I
have
glorified
thee
on
the
earth
,
and
as
he
had
glorified
the
Father
,
making
known
his
Name
and
Glory
unto
Men
,
which
before
had
never
been
done
to
that
degree
,
this
work
which
the
Father
had
given
him
to
do
,
being
over
,
he
now
speaks
for
himself
;
and
now
O
Father
,
glorify
thou
me
with
thine
own
self
:
To
be
glorified
with
God
,
is
to
be
glorified
with
the
same
Glory
which
he
hath
in
Heaven
with
God
,
in
the
Bosom
and
at
the
Right
Hand
of
the
●ather
,
with
an
equal
Majesty
and
Honour
with
the
Father
,
served
by
innumerable
Legions
of
Angels
,
which
is
a
Glory
unknown
to
the
World
;
this
is
a
Glory
which
the
Son
of
God
had
before
the
World
was
:
This
Stile
of
Scripture
,
before
the
World
was
,
signifies
Eternity
;
for
there
was
nothing
created
before
the
World
,
seeing
in
the
beginning
God
created
Heaven
and
Earth
,
and
every
thing
therein
contained
;
but
John
saith
not
,
in
the
beginning
the
Word
was
made
or
began
to
be
,
but
was
had
his
being
,
consequently
eternal
,
for
beyond
the
beginning
of
the
World
there
is
nothing
but
Eternity
;
time
began
at
the
Creation
.
I
say
if
Christ
had
a
Glory
with
the
Father
before
the
World
was
,
then
Christ
was
before
the
World
,
for
a
Glory
he
could
not
have
,
except
he
had
a
Being
,
but
here
Christ
says
he
had
a
Glory
with
the
Father
before
the
World
was
,
and
we
believe
he
speaks
Truth
;
therefore
Christ
was
before
the
World
;
this
cannot
be
understood
of
Human
Nature
,
which
he
took
only
in
time
,
long
after
the
World
was
created
,
therefore
it
must
be
spoken
of
a
Divine
Nature
;
for
before
the
Creation
of
the
World
there
was
nothing
but
God
.
Notwithstanding
this
positive
Truth
,
they
give
our
blessed
Saviour
the
lye
,
and
say
he
had
no
real
Glory
before
the
World
was
,
but
only
by
a
Decree
and
Appointment
,
he
was
ordained
to
have
a
Glory
:
Good
Lord
!
When
will
this
People
let
the
Son
of
God
have
his
own
?
They
go
about
to
rob
him
wholly
or
in
part
of
every
thing
he
hath
.
Christ
says
not
,
the
Glory
which
thou
didst
decree
or
ordain
for
me
,
but
which
I
had
,
was
in
possession
of
,
and
enjoyed
.
To
have
a
title
to
and
be
in
possession
of
a
thing
are
two
very
different
things
;
we
defie
them
even
to
give
any
instance
how
to
have
,
absolutely
taken
,
signifies
to
be
appointed
to
have
;
if
after
this
rate
Men
allow
their
Fancies
such
a
latitude
as
to
forge
new
and
unusual
Significations
to
the
words
of
Christ
,
we
can
be
sure
of
nothing
.
Whensoever
any
one
is
absolutely
said
to
have
a
thing
,
it
implys
him
to
be
at
the
same
time
,
for
he
that
is
not
can
have
nothing
;
't
is
true
,
we
are
said
[
](A41489-e51540-b)*
*
2
Cor.
5.1
.
Heb.
10.34
.
to
have
a
building
of
God
,
an
house
not
made
with
hands
.
eternal
,
in
the
heavens
,
and
to
have
in
heaven
a
better
and
an
induring
substance
:
Believers
are
indeed
said
to
have
such
things
,
but
when
are
they
said
so
?
certainly
not
before
the
World
was
,
nor
before
they
were
themselves
,
but
after
they
are
.
What
is
said
also
[
](A41489-e51590-b)*
*
2
Tim.
1.9
.
of
the
grace
which
was
given
us
in
Christ
Jesus
before
the
world
began
,
makes
nothing
against
us
,
't
is
one
thing
to
have
something
given
us
,
and
another
actually
to
have
it
,
the
first
is
the
act
of
the
Giver
,
the
second
of
the
Receiver
,
we
have
not
now
really
that
which
is
given
us
,
till
after
we
received
it
,
one
may
have
a
Place
in
Reversion
which
may
be
he
shall
never
have
;
Lands
may
be
given
me
by
a
Will
which
I
cannot
be
laid
to
have
till
I
am
actually
in
possession
thereof
,
as
it
never
was
heard
of
,
that
any
one
gave
any
thing
before
he
was
,
so
none
can
receive
any
thing
before
he
is
;
besides
in
the
Text
now
in
question
't
is
not
simply
said
,
that
Grace
was
given
us
,
but
given
us
in
Christ
Jesus
;
now
this
Grace
is
so
given
us
in
Christ
,
that
he
must
have
it
before
he
can
communicate
it
unto
us
;
so
then
we
cannot
be
said
to
have
a
thing
when
we
have
it
not
,
though
we
be
appointed
to
have
it
:
These
two
things
are
different
:
Who
may
say
that
Paul
was
an
Apostle
of
Jesus
Christ
,
had
Faith
in
Christ
,
Charity
and
brotherly
Love
when
he
was
an
Unbeliever
,
Contra
rationem
nemo
sobrius
cont.
scripturam
nemo
Christianus
,
cont
.
Ecclesiam
nemo
pacificus
.
a
Blasphemer
and
Persecuter
.
To
Socinians
we
may
apply
this
Saying
,
No
Man
may
be
called
sober
that
is
against
Reason
,
nor
Christian
that
is
against
Scripture
,
nor
peaceable
that
is
against
the
Church
;
for
they
speak
against
Reason
,
Scripture
,
and
the
general
Consent
of
the
Church
.
If
their
Exposition
be
true
,
Christ
might
and
would
have
said
,
Glorifie
me
with
the
Glory
which
thou
hast
decreed
for
me
before
the
World
was
;
then
he
had
said
nothing
but
what
every
Believer
may
say
,
how
that
before
the
World
was
God
fore-ordained
them
to
the
Glory
which
they
shall
enjoy
at
the
last
day
;
so
might
every
one
else
say
,
before
the
World
was
I
was
fore-ordained
to
have
Wife
,
Children
,
Lands
,
Offices
,
&c.
nay
,
according
to
their
opinion
,
at
the
same
time
when
Christ
asked
that
Glory
he
had
it
,
if
to
be
appointed
thereunto
be
to
have
it
,
and
if
he
had
it
,
why
should
he
ask
for
it
?
If
Christ
had
said
nothing
but
this
,
And
now
,
O
Father
,
glorifie
thou
me
with
thine
own
self
,
it
had
sufficiently
declared
the
Sense
of
our
Adversaries
,
without
saying
any
thing
of
the
Glory
which
he
had
with
him
;
so
with
thine
own
self
,
they
explain
to
be
in
Heaven
,
as
if
he
had
said
,
in
thy
House
;
but
if
that
had
been
Christ's
intention
,
he
would
have
said
,
Glorifie
me
in
Heaven
;
but
since
he
expresses
himself
otherwise
,
and
makes
mention
of
the
Glory
which
he
had
with
the
Father
before
the
World
was
,
if
we
can
believe
he
well
knew
what
he
would
have
,
and
was
able
to
express
his
Thoughts
,
then
we
must
say
he
had
very
good
cause
for
all
he
said
.
Now
we
shall
proceed
to
some
other
of
his
Attributes
:
Christ's
Omnisci
-
he
knows
all
things
,
Omniscience
and
perfect
Knowledg
and
Wisdom
[
](A41489-e51730-b)‖
‖
Rom.
16.27
.
which
belongs
to
God
alone
,
whereby
God
in
a
divine
manner
understands
himself
and
every
thing
else
,
doth
also
belong
to
the
Son
,
who
saith
to
the
exclusion
of
all
Creatures
,
[
](A41489-e51750-b)*
*
Mat.
11.27
.
No
man
knows
the
Son
but
the
Father
,
neither
knows
any
man
the
Father
save
the
Son
,
and
he
to
whomsoever
the
Son
will
reveal
him
.
And
[
](A41489-e51780-b)†
†
Rev.
19.12
.
no
man
knoweth
his
name
but
himself
;
thus
he
hath
a
perfect
knowledg
of
his
Deity
and
of
every
thing
else
,
even
of
the
most
contingent
,
whereby
the
true
God
is
distinguished
from
all
and
every
Creature
;
this
also
belonged
to
the
Lord
Jesus
,
as
he
sometimes
foretold
his
Disciples
,
and
in
the
case
[
](A41489-e51810-b)‖
‖
Mat.
21.2
.
of
the
Ass
and
Colt
,
and
[
](A41489-e51840-b)*
*
Luk.
22.10
,
13.
of
preparing
the
Passover
,
and
to
Peter
[
](A41489-e51880-b)†
†
John
21
19.
the
manner
of
his
Death
,
and
all
the
Prophets
being
acted
by
his
Spirit
,
foretold
things
to
come
,
that
holy
Spirit
[
](A41489-e51900-b)‖
‖
Ch.
16.13
,
14.
shall
receive
of
mine
,
and
shall
shew
it
unto
you
,
and
[
](A41489-e51930-b)‡
‡
Rev.
13.10
.
the
testimony
of
Jesus
is
the
spirit
of
prophesie
:
And
to
make
this
the
more
excellent
and
conspicuous
,
he
attributes
unto
himself
that
which
no
body
will
deny
to
belong
unto
God
alone
,
[
](A41489-e51960-b)*
*
Psal
7
9.
and
26.2
.
&
1
Sam.
16.7
The
righteous
God
tryeth
the
heart
and
reins
,
the
Heart
is
unsearchable
to
any
but
to
God
alone
,
Thou
,
even
thou
only
,
saith
Solomon
[
](A41489-e52030-b)†
†
1
Kings
8
,
39.
,
knowest
the
hearts
of
all
the
children
of
men
;
but
Christ
doth
attribute
it
to
himself
[
](A41489-e52060-b)‖
‖
Rev.
2.23
,
I
am
,
he
which
searcheth
the
reins
and
hearts
,
and
[
](A41489-e52090-b)‡
‡
John
2.24
,
25.
he
knoweth
all
men
,
and
what
was
in
man
,
and
needed
not
that
any
〈◊〉
should
testifie
of
man
,
for
,
[
](A41489-e52120-b)*
*
Mat.
9
4
he
knew
the
thoughts
of
the
Scribes
,
and
[
](A41489-e52150-b)†
†
〈◊〉
.
12.25
.
the
thoughts
of
the
Pharisees
;
〈◊〉
[
](A41489-e52180-b)‖
‖
John
16.19
.
be
knew
the
desires
of
his
disciples
;
withal
[
](A41489-e52210-b)⁂
⁂
Chap.
6.64
.
and
Chap.
18.4
.
he
〈◊〉
from
the
beginning
who
they
were
that
believed
not
:
and
who
should
betray
him
,
he
knew
all
things
that
should
come
upon
him
,
and
in
few
words
,
he
know
all
things
.
Christ
is
present
every
where
,
Christ's
Omnip●esence
.
which
argueth
his
Immensity
and
Infiniteness
,
which
elsewhere
I
have
spoken
of
;
whereunto
I
may
add
,
how
though
absent
in
the
Body
he
saw
[
](A41489-e52280-b)*
*
Joh.
1.48
49.
Nathanael
under
the
Fig-tree
,
whereupon
he
call'd
him
the
Son
of
God
,
the
King
of
Israel
,
a
Title
which
Scripture
gives
the
only
true
God
;
and
also
he
affirmeth
this
when
he
saith
,
[
](A41489-e52320-b)†
†
Chap.
3.13
.
No
man
hath
ascended
up
to
heaven
but
he
that
came
down
from
heaven
,
even
the
son
of
man
which
is
in
heaven
;
by
the
Son
of
Man
he
meaneth
himself
,
who
,
if
we
must
believe
,
was
in
Heaven
when
to
Nicodemus
he
spoke
these
words
upon
Earth
,
which
cannot
be
understood
of
his
Humanity
which
he
assumed
in
the
Virgin
's
Womb
,
but
of
his
Divinity
,
which
alone
is
infinite
.
But
here
they
take
exception
,
and
say
,
that
by
to
be
in
Heaven
is
meaned
only
to
know
and
understand
heavenly
things
according
to
Paul's
saying
[
](A41489-e52370-b)*
*
Phil.
3.20
.
and
Ephes.
2.6
.
,
Our
conversation
is
in
Heaven
:
The
Conversation
of
pious
Men
in
Heaven
,
is
said
in
opposition
to
worldly
mindedness
,
when
they
were
said
to
be
quickned
in
Christ
,
and
as
expressed
,
to
fit
together
in
heavenly
places
in
Christ
Jesus
,
they
say
,
not
to
be
in
Heaven
,
but
in
and
with
Christ
in
heavenly
things
,
[
](A41489-e52420-b)†
†
Colos.
3.3
.
Our
life
is
hid
with
Christ
in
God
:
We
do
not
intend
to
prove
the
Divinity
of
Christ
barely
,
because
one
who
is
upon
Earth
is
said
upon
any
account
to
be
in
Heaven
,
but
out
of
this
,
that
Christ
is
said
not
only
to
be
descended
from
Heaven
,
and
is
again
to
go
up
,
and
out
of
this
,
that
though
he
be
come
down
from
Heaven
,
he
is
still
there
,
whence
we
may
well
conclude
for
his
Omnipresence
.
Now
to
descend
from
Heaven
upon
Earth
,
and
to
ascend
from
Earth
to
Heaven
,
are
spoken
of
Christ
only
as
to
his
Person
,
and
thereby
is
meaned
his
coming
upon
Earth
:
There
is
such
another
place
[
](A41489-e52450-b)‖
‖
Eph.
4.9
.
to
the
same
purpose
about
ascending
and
descending
.
This
we
must
say
,
that
whilst
Christ
in
his
human
Nature
was
on
Earth
,
with
his
divine
he
filled
the
Heavens
:
Elsewhere
he
explains
it
as
to
places
,
Mat.
18.20
.
and
28.20
.
Christ's
Almightyness
.
Where
two
or
three
are
gathered
in
my
name
there
I
am
:
As
to
time
,
For
I
am
with
you
always
unto
the
end
of
the
world
.
The
Lord
Jesus
is
also
almighty
:
Omnipotency
,
which
is
an
infinite
Power
incommunicable
to
any
Creature
,
for
all
are
uncapable
of
it
,
Christ
applyes
it
to
himself
,
when
he
saith
[
](A41489-e52560-b)*
*
Rev.
1.8
.
,
he
is
the
Almighty
.
I
have
already
shewed
how
every
thing
in
that
Verse
Christ
speaks
of
himself
,
only
I
shall
add
how
the
same
Name
is
given
him
in
several
other
places
of
the
Book
,
We
give
thee
thanks
,
Ch.
11.17
.
O
Lord
God
Almighty
,
which
art
,
and
was
,
and
art
to
come
,
which
are
the
same
Expressions
used
in
that
v.
8.
and
what
is
the
reason
of
the
Thanksgiving
,
't
is
in
the
latter
end
of
this
same
Verse
,
Because
thou
hast
taken
to
thee
thy
great
power
,
and
hast
reigned
,
so
who
is
here
said
to
reign
?
The
Lord
God
Almighty
;
but
to
reign
belong
to
Kings
,
and
if
we
go
back
to
v.
15.
this
we
shall
find
,
The
kingdoms
of
this
world
are
become
the
kingdoms
of
our
Lord
and
of
his
Christ
,
who
is
called
[
](A41489-e52680-b)*
*
Ch.
19.16
.
Vers.
6.
King
of
Kings
,
and
Lord
of
Lords
;
and
if
we
go
back
to
v.
6.
we
may
hear
Alleluia
,
the
reason
is
,
for
the
Lord
God
omnipotent
reigneth
;
and
in
another
place
we
read
of
the
song
of
the
lamb
.
which
I
suppose
no
Man
doubts
to
be
the
Lord
Jesus
,
and
what
is
the
Song
?
Great
and
marvellous
are
thy
works
,
Lord
God
Almighty
:
He
is
the
Almighty
God
,
and
certainly
we
have
as
many
Evidences
of
his
Omnipotency
as
there
be
Miracles
wrought
by
him
:
And
if
God
the
Father
be
Almighty
,
as
they
will
not
deny
him
to
be
,
the
Son
must
also
be
Almighty
,
[
](A41489-e52790-b)†
†
John
5.19
.
for
whatsoever
things
the
father
doth
,
these
also
doth
the
son
likewise
.
Unchangeableness
belongs
to
the
true
essential
God
,
Christ's
Immutability
.
but
thou
art
the
same
,
saith
the
Psalmist
,
102.27
.
and
Christ
is
unchangeable
in
his
Words
and
Promises
,
[
](A41489-e52860-b)‖
‖
Matt.
24
35.
Heaven
and
earth
pass
away
,
but
my
words
shall
not
pass
away
;
for
[
](A41489-e52890-b)*
*
2
Cor.
1.20
.
All
the
promises
of
God
in
him
are
yea
,
and
in
him
Amen
;
and
[
](A41489-e52920-b)†
†
Rev.
19.11
.
He
is
called
faithful
and
true
.
Other
Names
and
Attributes
there
are
in
Scripture
,
which
though
not
incommunicable
,
yet
are
so
eminently
spoken
of
the
Divinity
,
that
they
are
almost
equivalent
to
it
;
so
that
they
be
fixed
in
God
as
their
Spring
,
and
in
the
Creature
but
detivatively
and
as
it
were
a
small
Drop
in
comparison
with
the
vast
Ocean
;
and
these
being
attributed
unto
Christ
by
way
of
Excellency
,
do
not
only
illustrate
,
but
also
prove
his
Divinity
:
I
shall
speak
but
few
words
about
them
;
the
first
is
the
highest
,
which
indeed
I
find
in
Scripture
never
to
be
spoken
of
Men
in
the
superlative
degree
:
This
is
spoken
of
Christ
in
the
place
where
it
is
said
[
](A41489-e52980-b)*
*
Gen.
14.18
,
19
,
20.
,
Melchizedec
was
the
Priest
of
the
most
high
God
,
equivalent
to
the
word
highest
,
and
in
the
two
following
Verses
't
is
repeated
,
so
that
no
less
than
thrice
the
Name
most
high
is
set
down
,
which
I
conceive
to
be
not
without
cause
,
and
may
be
in
relation
to
the
most
holy
and
blessed
Trinity
.
Well
,
this
Name
is
attributed
unto
the
Lord
Jesus
,
as
what
Zacharias
said
of
his
Son
John
[
](A41489-e53050-b)†
†
Luke
1.76
.
,
And
thou
child
shalt
be
called
the
Prophet
of
the
highest
,
for
thou
shalt
go
before
the
face
of
the
Lord
to
prepare
his
ways
:
So
the
Attribute
is
given
to
the
Person
therein
spoken
of
,
which
no
Man
may
question
to
be
the
Lord
Jesus
:
This
was
given
him
by
the
Multitude
,
and
approved
by
him
upon
his
entrance
into
Jerusa●em
,
for
they
cryed
,
saying
[
](A41489-e53100-b)*
*
Mat.
21.9
.
Hosanna
to
the
son
of
David
,
Hosanna
in
the
highest
;
and
though
as
I
said
,
this
be
simply
proper
to
God
,
and
[
](A41489-e53140-b)†
†
1
Tim.
6.15
.
belonging
only
to
him
,
yet
being
joyned
with
the
Name
of
God
,
is
attributed
unto
Christ
[
](A41489-e53160-b)‖
‖
Acts
16.
,
These
men
are
the
servants
of
the
most
high
God
,
which
shew
unto
us
the
way
of
salvation
;
Servant
of
Christ
is
a
Title
which
Paul
doth
usually
take
upon
him
.
Who
this
Most
High
God
is
,
we
read
in
the
next
Verse
,
Jesus
Christ
,
in
whose
Name
he
commanded
the
Spirit
to
go
out
,
which
he
did
the
same
hour
.
The
word
the
blessed
with
an
Article
,
doth
,
as
I
have
had
occasion
to
shew
,
signifie
the
same
as
God
;
and
't
is
said
of
the
Son
of
God
[
](A41489-e53220-b)*⁎*
*⁎*
Psal.
72
17.
,
All
nations
shall
call
him
blessed
,
and
the
Multitude
,
in
the
fore-quoted
place
called
him
so
,
blessed
is
he
that
cometh
in
the
name
of
the
Lord
;
and
in
that
noted
place
the
Apostle
joyneth
both
blessed
and
God
,
and
gives
him
[
](A41489-e53280-b)*
*
Rom.
9.5
,
who
is
over
all
God
blessed
for
ever
:
Paul
saith
not
,
Let
him
be
in
a
way
of
Wish
and
Desire
,
nor
he
shall
be
,
as
if
then
the
thing
was
not
,
but
only
to
come
,
but
he
saith
,
He
is
God
blessed
for
ever
,
thereby
meaning
his
Being
and
Nature
.
In
Scripture
[
](A41489-e53320-b)†
†
Isai
.
14.
Psal.
71.23
.
the
Name
of
holy
one
is
given
to
the
only
true
God
whom
Israel
doth
worship
.
This
also
is
spoken
of
Christ
[
](A41489-e53370-b)‖
‖
Psal.
16.10
.
,
Thou
wilt
not
suffer
thine
holy
one
to
see
corruption
;
and
Peter
[
](A41489-e53410-b)*⁎*
*⁎*
Acts
2.27
.
and
3.14
.
doth
certainly
declare
those
words
to
have
been
spoken
of
Christ
.
The
Angel
said
to
Mary
,
[
](A41489-e53440-b)*
*
Luke
1.35
.
Therefore
also
that
holy
thing
,
or
holy
one
,
for
it
was
a
Person
,
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
;
before
he
was
born
Holiness
was
his
Attribute
;
and
't
is
[
](A41489-e53480-b)†
†
Rom.
1.4
according
to
the
spirit
of
holiness
that
he
was
declared
to
be
Son
of
God
with
power
;
he
not
only
is
holy
,
but
also
Holiness
it self
in
the
abstract
:
To
him
sitting
upon
a
Throne
the
Seraphims
[
](A41489-e53530-b)‖
‖
Isai.
6.1
,
2
,
3.
cryed
Holy
,
holy
,
holy
,
is
the
Lord
of
hosts
,
the
whole
earth
is
full
of
his
glory
,
which
is
by
John
[
](A41489-e53570-b)⁂
⁂
Joh.
12.41
.
applyed
unto
Christ
,
These
things
said
Esaias
,
when
he
saw
his
glory
and
spake
of
him
;
and
[
](A41489-e53610-b)*
*
Rev.
4.8
.
,
The
four
beasts
●est
not
day
and
night
,
saying
,
holy
,
holy
,
holy
Lord
,
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
;
which
last
is
in
S.
John's
stile
a
Description
of
the
first
,
these
words
spoken
to
him
who
sits
upon
the
Throne
,
and
I
hope
none
will
deny
Christ
is
sitting
upon
the
Throne
,
as
absolutely
expressed
in
several
places
of
this
Book
:
So
Daniel
[
](A41489-e53660-b)‖
‖
Dan.
9.24
.
called
him
The
most
holy
.
Other
Names
and
Titles
Scripture
doth
appropriate
unto
Christ
,
which
are
all
strong
Demonstrations
of
what
he
is
,
namely
,
the
natural
Son
of
God
;
which
I
only
shall
name
;
for
indeed
it
would
be
almost
an
endless
Work
to
insist
upon
all
Testimonies
of
Scripture
upon
the
matter
:
He
is
then
King
of
Kings
and
Lord
of
Lords
,
Rev.
17.14
.
and
19.16
.
King
and
Lord
of
glory
;
Psal.
24.7
,
10.
compared
with
1
Cor.
2.8
.
Lord
of
David
,
Psal.
110.
with
Matth.
22.44
.
where
't
is
observable
,
how
the
same
Name
given
to
the
Lord
spoken
●f
,
is
also
given
to
the
Lord
spoken
to
,
as
equally
belonging
to
both
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
this
sense
he
is
in
several
places
of
Scripture
called
one
Lord
,
1
Cor.
8.6
.
and
Lord
of
all
,
Acts
10.36
.
because
all
things
were
made
by
him
,
John
1.3
.
So
the
Lord
and
Saviour
,
because
there
is
no
Salvation
in
any
other
,
Acts
4.12
.
Let
special
notice
be
taken
of
Psal.
68.
where
speaking
of
Christ
according
to
Paul's
interpretation
,
Ephes
,
4.8
.
he
among
other
high
and
great
Names
,
is
called
the
Lord
God
,
the
God
of
our
salvation
,
and
such
more
,
which
certainly
do
belong
only
to
the
true
essential
God
.
In
Scripture
the
Names
of
Lord
,
God
,
King
,
absolutely
taken
,
or
with
the
distinction
of
Israel
,
are
attributed
to
one
and
the
same
Subject
,
namely
,
to
the
true
living
God
,
as
Isai.
44.6
.
Zephan.
3.15
.
compared
with
John
1.49
.
attributed
to
Christ
.
We
already
have
demonstrated
how
the
Names
of
God
and
Lord
are
proper
to
him
;
so
is
that
of
King
simply
taken
,
as
we
have
it
in
the
Description
made
of
Christ's
Kingdom
by
the
Psalmist
[
](A41489-e53970-b)*
*
Psal.
45.1
,
6.
,
I
speak
of
the
things
which
I
have
made
,
touching
the
king
;
where
in
several
Verses
mention
is
made
of
his
Glory
and
Majesty
of
his
Throne
,
of
his
Scepter
and
Kingdom
,
and
is
called
God
,
most
mighty
Lord
;
Christ
to
Pilate
owned
himself
to
be
King
,
in
the
Inscription
upon
the
Cross
,
he
was
called
King
of
the
Jews
,
which
is
equivalent
to
that
of
King
of
Israel
;
and
thus
it
is
interpreted
by
his
Enemies
,
Mark
15.32
.
though
in
derision
,
Let
Christ
the
King
of
Israel
descend
now
from
the
cross
,
and
for
all
their
jest
he
was
so
in
earnest
,
not
only
in
relation
to
his
oecumenical
,
but
upon
the
account
of
his
natural
Kingdom
;
for
essentially
he
is
King
of
the
whole
Earth
,
he
is
the
King
that
is
set
upon
the
holy
hill
of
Sion
,
Rev.
17.14
.
and
19.16
.
whose
dominion
is
from
one
sea
unto
another
,
who
hath
the
heathen
for
his
inheritance
,
and
the
utmost
parts
of
the
earth
for
his
possession
.
The
Lamb
,
that
is
,
Christ
,
is
Lord
of
Lords
and
King
of
Kings
.
The
Prophet
upon
a
solemn
occasion
calls
him
a
King
,
Rejoyce
greatly
,
Zech.
9.9
.
O
daughter
of
Sion
;
shout
,
O
daughter
of
Jerusalem
:
behold
thy
king
comes
unto
thee
,
he
is
just
,
and
having
salvation
,
&c.
to
be
compared
with
Isai.
62.11
.
and
this
was
literally
fulfilled
at
the
time
when
our
blessed
Saviour
did
solemnly
enter
into
Jerusalem
,
upon
which
occasion
Matthew
doth
quote
the
Prophets
words
:
This
I
press
the
more
,
because
the
Adversaries
would
have
none
to
be
true
God
but
he
who
is
the
God
and
King
of
Israel
.
We
know
,
how
to
do
great
things
is
attributed
unto
God
:
Thus
after
the
return
from
Captivity
the
Heathen
said
,
The
Lord
hath
done
great
things
for
them
,
Psal.
126.2
,
3.
and
they
owned
it
themselves
,
The
Lord
hath
done
great
things
for
us
;
which
great
things
are
also
called
Wonders
,
Thou
art
the
God
that
dost
wonders
:
Nay
,
he
alone
,
Ps.
77.14
.
that
is
,
the
Lord
God
of
Israel
,
doth
Wonders
;
for
saith
David
,
Blessed
be
the
Lord
God
of
Israel
,
Ps.
72.18
.
who
only
doth
wondrous
things
:
Wherefore
since
the
Lord
Jesus
hath
done
the
Wonders
which
the
Lord
God
of
Israel
doth
and
can
do
,
upon
the
Evidence
of
these
words
,
it
followeth
that
he
is
the
Lord
God
of
Israel
;
for
this
same
in
the
New
Testament
is
spoken
of
Christ
by
himself
,
under
the
Name
of
God
subjectively
,
when
he
had
out
of
the
Man
driven
a
Legion
of
Devils
,
he
commanded
him
to
return
to
his
own
House
,
Luke
8.39
and
shew
how
great
things
God
had
done
unto
him
;
in
the
latter
end
of
the
Verse
the
Evangelist
giveth
an
account
how
the
Man
obeyed
,
in
these
words
,
And
he
went
his
way
,
and
published
through
the
whole
city
,
how
great
things
Jesus
had
done
unto
him
;
so
him
who
had
done
these
great
things
unto
the
Man
our
blessed
Saviour
speaking
of
himself
,
called
God
,
and
the
Evangelist
Jesus
,
making
use
of
the
very
same
words
,
How
great
things
God
,
Jesus
,
had
done
unto
him
;
whence
it
appears
,
that
Jesus
is
the
God
that
doth
great
things
,
that
is
,
the
great
God
,
chief
and
primary
God
,
to
speak
in
their
Language
,
though
there
be
no
other
true
God
:
Also
that
the
Lord
Christ
is
the
God
that
doth
Wonders
,
as
spoken
of
the
true
God
in
the
fore-quoted
Psalm
;
for
saith
Peter
[
](A41489-e54480-b)*
*
Acts
2.22
.
,
Jesus
was
approved
of
God
among
you
,
by
miracles
,
wonders
,
and
signs
.
But
to
conclude
this
Head
,
hence
it
appears
,
how
those
Attributes
of
God
which
he
hath
declared
to
make
us
distinctly
conceive
the
Diversity
of
his
Perfections
and
Operations
,
are
all
applicable
and
do
belong
to
his
Son
Jesus
Christ
,
and
to
none
else
but
him
:
they
without
any
difference
do
enjoy
the
Possession
of
all
things
,
all
mine
are
thine
,
and
all
thine
are
mine
,
John
17.10
.
saith
our
Saviour
to
the
Father
;
both
have
the
same
infinite
Nature
and
unresistible
Power
;
The
Lord
God
,
saith
the
Psalmist
,
Ps.
104.3
.
Acts
1.9
.
Rev.
1.7
.
maketh
the
clouds
his
chariot
,
and
the
Lord
Jesus
did
so
,
for
he
went
up
in
a
Cloud
,
and
he
cometh
and
will
so
at
the
last
day
come
with
clouds
:
in
that
place
where
the
Prophet
foretelleth
the
coming
of
Christ
,
Zech.
14.9
.
In
that
day
,
saith
he
,
the
Lord
shall
be
king
over
all
the
earth
,
there
shall
be
one
Lord
,
and
his
name
one
,
which
compared
with
Ephes.
4.5
.
and
Rev.
11.15
.
doth
shew
Christ
therein
to
be
meaned
,
Colos.
2.10
who
is
the
head
of
all
principality
and
power
,
as
well
as
of
his
Church
;
and
hereupon
what
is
said
in
the
Book
of
Genesis
is
observable
,
Ch.
4.26
.
Then
began
men
to
call
upon
the
name
of
the
Lord
;
that
was
the
beginning
of
the
Church
which
was
formed
in
Seth's
Family
;
and
this
Paul
seems
to
point
at
,
when
he
saith
,
Rom.
10.13
.
Whosoever
shall
call
upon
the
name
of
the
Lord
,
shall
be
saved
,
which
relates
to
the
Christian
Church
from
the
Name
of
Christ
,
which
Name
began
first
in
Antioch
,
Acts
11.26
.
then
Men
began
to
call
upon
the
Name
of
God
Redeemer
Jesus
Christ
.
The
Church
is
God's
House
,
for
so
the
Jewish
Church
,
whereof
Moses
was
part
,
is
called
by
the
Apostle
;
now
this
Church
was
built
by
the
Lord
Jesus
,
and
thereupon
he
gives
our
Saviour
that
high
Preference
before
Moses
,
Heb.
3.2
,
3
,
4.
that
he
who
first
built
the
House
must
be
before
the
House
,
and
before
Moses
,
and
the
reason
is
,
that
he
that
built
all
things
is
God
;
but
the
Son
of
God
built
not
only
that
Church
,
but
all
things
besides
;
so
he
existed
before
Moses
,
and
before
the
Foundation
of
that
Church
,
yea
,
before
the
Foundation
of
the
World
too
;
as
under
the
Name
of
Wisdom
he
saith
in
the
place
which
several
times
we
have
occasion
to
mention
,
Prov.
8.30
.
then
,
that
is
,
before
the
earth
was
,
I
was
with
him
,
God
,
as
one
brought
up
with
him
,
and
I
was
dayly
his
delight
,
rejoycing
always
before
him
;
as
a
Son
brought
up
in
his
Fathers
Bosom
,
of
the
same
Essence
,
not
upon
the
account
of
Adoption
;
a
natural
Son
is
opposed
to
him
that
is
adopted
or
not
begotten
of
his
Fathers
Substance
;
't
is
as
of
a
Forreigner
that
may
be
called
a
naturalized
,
but
not
a
natural
Englishman
,
admitted
to
the
Rights
of
an
Englishman
,
but
never
an
Englishman
born
.
CHAP.
VIII
.
Works
proper
to
God
belong
to
Christ
.
WE
now
proceed
to
another
argument
drawn
from
the
Works
.
Seeing
Christ
hath
done
those
things
which
none
but
the
true
Essential
God
can
do
,
he
must
be
the
true
Essential
God
.
This
kind
of
Argument
is
very
strong
;
for
our
Blessed
Saviour
doth
often
use
it
as
a
demonstration
of
what
he
was
,
and
a
proof
of
his
Divinity
,
which
was
the
same
question
between
him
and
the
Jews
,
as
is
now
between
us
and
the
Socinians
,
who
,
though
they
impiously
deny
him
to
be
true
God
by
Nature
,
yet
must
own
him
to
be
a
very
rational
Man
,
for
indeed
his
works
made
him
equal
with
the
Father
,
therefore
he
saith
,
My
Father
worketh
hitherto
,
John
5.17
,
19.33.34
,
36.
and
I
work
,
and
to
the
end
they
should
not
mistake
his
meaning
,
as
if
the
Father
did
work
as
God
and
he
only
as
Man
,
to
shew
there
was
no
disparity
between
his
Father's
works
and
his
own
,
he
affirmeth
,
That
whatsoever
the
Father
doth
,
that
also
doth
the
Son
likewise
:
and
though
John
was
a
great
man
among
them
,
and
had
born
witness
to
the
Truth
,
how
he
was
the
Son
of
God
;
wherein
by
the
by
,
more
and
more
to
shew
who
he
was
,
and
that
he
wanted
no
such
evidences
,
as
being
far
above
them
,
he
declared
,
But
I
receive
not
testimony
from
man
:
but
these
things
I
say
,
that
ye
may
be
saved
.
He
said
it
only
out
of
compassion
,
and
to
condescend
to
their
weakness
,
for
he
had
a
more
considerable
Evidence
;
I
have
,
saith
he
,
greater
witness
than
that
of
John
,
and
what
's
that
?
the
works
which
the
father
hath
given
me
to
finish
,
the
same
works
that
I
do
,
bear
witness
of
me
that
the
father
hath
sent
me
.
And
upon
all
occasions
he
doth
appeal
to
these
works
,
John
10.32
,
37
,
38.
Many
good
works
have
I
shewed
you
from
my
father
,
for
which
of
those
works
do
ye
stone
me
.
And
a
few
verses
lower
he
offereth
to
be
judged
by
his
works
,
If
I
do
not
the
works
of
my
Father
,
believe
me
not
;
but
if
I
do
,
though
ye
believe
not
me
,
believe
the
works
:
And
to
shew
how
all
this
tended
to
prove
his
Divinity
,
he
saith
,
at
the
latter
end
of
the
verse
;
That
ye
may
know
and
believe
that
the
father
is
in
me
,
and
I
in
him
.
And
even
when
he
was
alone
with
his
Disciples
,
after
he
had
eaten
the
Passeover
,
he
taketh
notice
how
their
not
believing
his
works
,
was
a
sign
that
they
hated
both
him
and
the
father
:
And
those
very
works
which
thorough
hardness
of
heart
and
unbelief
,
they
would
not
be
convinced
by
,
should
at
last
be
evidences
to
condemn
them
:
John
15.22
,
24.
For
,
if
I
had
not
come
and
spoken
unto
them
,
they
had
had
no
sin
;
but
now
they
have
no
cloak
for
their
sin
:
and
,
If
I
had
not
done
among
them
the
works
which
no
other
man
did
,
they
had
not
had
sin
.
O
the
works
of
Christ
,
though
sometimes
they
are
not
attended
with
a
convincing
,
shall
at
last
have
both
a
convincing
and
condemning
power
against
those
who
refuse
to
own
him
to
be
one
with
the
Father
,
and
the
Father
to
be
in
him
,
and
he
in
the
Father
equally
with
him
God
blessed
for
ever
.
Now
these
works
are
of
several
kinds
,
attributed
to
Christ
,
first
in
general
,
what
things
so
ever
the
Father
doth
,
Joh.
●
.
19
.
these
also
doth
the
Son
likewise
:
This
is
absolutely
and
simply
said
,
without
any
limitation
and
restriction
whatsoever
,
and
of
whatsoever
nature
they
be
,
and
this
he
doth
without
any
let
or
opposition
to
hinder
him
,
according
to
the
working
whereby
he
is
able
to
subdue
all
things
unto
himself
,
all
things
without
exception
:
Phil.
3.21
.
Then
divine
works
are
in
particular
attributed
to
the
Son
as
Election
,
for
the
Elect
at
the
last
day
to
be
gathered
from
the
four
Winds
,
Matth.
24
31.
from
one
end
of
Heaven
to
the
other
,
are
called
his
Elect
,
and
Election
is
an
act
immanent
,
so
are
also
the
acts
transient
which
are
of
two
sorts
.
First
of
Nature
.
Secondly
of
Grace
.
Of
Nature
it
is
double
,
either
Creation
,
or
Providence
which
is
Preservation
.
Creation
is
an
incommunicable
work
of
God
,
the
power
whereof
he
never
imparted
to
any
Creature
,
but
't
is
proper
to
Christ
,
who
hath
been
declared
the
Son
of
God
with
power
in
those
works
that
are
truly
divine
and
proper
only
to
God
,
as
Creation
is
.
Isal.
44.24
.
Job
9.6
,
7
,
8.
&c.
I
am
the
Lord
that
maketh
all
things
by
my self
,
which
Job
testifieth
in
several
particulars
;
and
this
is
given
as
a
characteristical
mark
,
to
distinguish
the
true
God
from
all
false
Gods
,
Jer.
10.11
.
The
Gods
that
have
not
made
the
Heavens
and
the
Earth
,
they
shall
perish
from
the
Earth
,
and
from
under
the
Heavens
.
But
that
very
same
distinguishing
character
,
is
by
the
Apostles
attributed
unto
the
Lord
Jesus
,
All
things
were
made
by
him
,
and
without
him
was
not
any
thing
made
that
was
made
.
John
.
1.3
.
This
is
asserted
,
first
by
an
universal
absolute
Affirmative
,
All
things
were
made
by
him
;
then
by
an
universal
absolute
Negative
,
vers
.
10
Without
him
was
not
any
thing
made
that
was
made
:
According
to
all
rules
,
nothing
can
be
more
positively
and
clearly
exprest
than
this
is
,
all
things
,
even
the
world
that
knew
him
not
,
and
what
other
worlds
there
are
,
Heb.
11.3
.
for
the
worlds
were
framed
by
the
word
of
God
;
in
which
place
the
name
word
is
the
same
as
by
St.
John
is
used
to
signifie
the
Son
of
God
,
who
is
also
called
,
the
Power
of
God
,
and
the
Wisdom
of
God
;
1
Cor.
1.24
.
Psal.
●36
.
5
.
Colos.
1.16
.
and
by
his
Power
and
Wisdom
made
the
Heavens
,
yea
,
and
all
things
visible
and
invisible
;
under
which
two
heads
are
comprehended
all
things
whatsoever
,
Bodies
and
Spirits
,
such
as
Angels
,
and
to
shew
an
harmony
between
the
Old
and
New
Testaments
,
in
that
as
well
as
in
this
about
the
work
of
Creation
,
the
name
word
is
made
use
of
,
Psal.
33.6
.
for
by
the
word
of
the
Lord
were
the
Heavens
made
,
and
to
shew
how
all
the
three
Persons
of
the
Holy
Trinity
had
a
hand
in
't
,
't
is
added
,
and
all
the
host
of
them
by
the
breath
of
his
mouth
:
Gen.
1.
This
relates
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dixit
,
God
said
,
and
it
was
so
,
and
the
name
Word
is
by
St.
John
interpreted
to
be
the
true
God
even
personally
:
Now
as
in
Genesis
and
in
the
Psalm
,
God
made
all
by
his
Word
,
so
in
John
,
all
things
were
made
by
the
word
,
and
as
in
the
Psalm
't
is
expresly
said
,
Psal.
33.6
.
by
the
Word
of
the
Lord
were
the
heavens
made
,
in
a
literal
not
allegorical
Sence
;
why
should
it
not
,
in
John
be
understood
of
the
natural
,
created
,
and
not
of
spiritual
things
?
Since
he
speaks
of
things
in
the
Creation
long
before
,
not
of
things
to
be
made
hereafter
at
the
preaching
of
the
Gospel
;
so
that
of
Gen.
1.
and
Psal.
33.
with
John
1.
are
three
Texts
parallel
relating
to
the
same
thing
.
Now
the
same
manner
of
expression
deuoteth
the
same
thing
:
The
word
used
in
the
Creation
was
not
Corporal
,
because
before
there
was
any
Creature
,
but
spiritual
,
and
so
God
,
and
that
word
was
not
directed
to
Angels
but
to
things
themselves
,
for
God
called
them
by
his
word
,
that
they
should
be
,
whereunto
answereth
that
of
the
Apostle
,
●om.
4.17
.
God
calleth
these
things
that
be
not
as
though
they
were
:
And
by
that
very
word
the
Angels
were
made
as
every
other
Creature
was
,
not
as
by
an
Instrument
;
for
the
particle
by
is
not
a
sign
of
an
Instrument
,
but
of
an
order
in
the
Creation
.
Rev.
19.13
.
To
our
purpose
,
notable
is
that
place
,
his
name
is
called
the
word
of
God
,
which
makes
it
appear
that
the
name
word
of
God
is
appropriated
to
and
appliable
to
none
but
him
as
a
Person
;
if
the
name
belongs
to
him
,
then
also
the
thing
,
as
indeed
every
where
in
Scripture
,
the
Word
,
Father
and
Holy
Ghost
are
distinguished
one
from
another
,
so
John
calls
him
the
Word
,
before
he
was
made
flesh
,
and
before
the
Creation
.
Herein
we
may
observe
Socinians
to
be
worse
than
A●●ians
,
who
owned
Christ
to
have
been
from
the
time
of
the
Creation
,
when
they
would
have
him
to
have
been
only
from
that
of
his
Birth
:
But
he
was
in
the
form
of
God
,
before
he
took
upon
him
the
form
a
Servant
,
he
existed
before
,
Phil.
2.6
,
7.
as
indeed
before
his
Incarnation
he
governed
his
people
,
was
with
them
in
the
Wilderness
,
gave
them
meat
and
drink
,
for
he
was
the
Manna
and
the
Rock
out
of
which
they
had
Water
;
he
was
the
Angel
whom
God
promised
to
send
before
them
,
and
before
his
being
made
flesh
he
reconciled
,
regenerated
,
preserved
and
interceded
for
his
people
:
if
this
be
true
,
as
certainly
it
is
according
to
Scripture
,
why
should
he
not
have
been
in
the
beginning
of
the
Creation
,
and
have
had
a
hand
in
it
?
For
there
is
the
same
reason
for
all
these
;
if
he
existed
but
one
year
before
his
Incarnation
,
then
we
may
conclude
for
a
hundred
,
and
thousands
,
and
so
to
Eternity
,
upon
the
same
ground
on
which
he
existed
before
he
was
man
;
it
could
not
be
according
to
his
humanity
,
for
no
man
can
be
said
to
be
before
he
is
,
but
in
a
different
respect
from
that
whereby
he
is
:
nothing
can
resolve
this
difficulty
,
or
reduce
this
impossibility
into
an
act
,
but
owning
him
as
he
is
,
the
Eternal
Son
of
God
,
who
when
all
things
are
said
to
be
made
and
created
,
is
himself
said
to
be
begotten
.
Notwithstanding
the
clearness
of
this
Truth
,
they
use
all
means
to
darken
it
;
first
,
against
the
1.
and
3.
v.
all
things
were
mad●
by
him
,
in
the
beginning
say
they
of
the
state
of
the
Gopel
,
but
nothing
more
false
,
if
we
●●●sider
every
word
,
and
the
scope
of
the
〈…〉
was
in
the
beginning
,
simply
said
without
〈◊〉
relation
to
this
or
that
,
but
absolu●●●●
〈◊〉
beginning
of
all
things
;
then
the
Evangelist
will
have
us
to
look
higher
,
when
he
addeth
,
the
word
was
with
God
:
And
if
Christ
was
in
the
beginning
of
the
Gospel
,
then
he
was
in
the
beginning
of
the
world
,
for
as
I
observed
before
the
Gospel
was
preached
in
the
beginning
of
the
world
,
and
immediately
after
the
Fall
,
the
Messiah
was
promised
:
but
as
the
design
of
St.
John
is
to
assert
Christ's
divinity
,
he
doth
it
by
degrees
,
as
first
In
the
beginning
was
the
Word
,
then
He
was
with
God
:
and
so
to
go
higher
,
he
saith
,
He
was
God
:
and
to
shew
it
farther
,
he
comes
to
the
effect
,
namely
,
the
Creation
of
the
world
,
All
things
were
made
by
him
,
&c.
Secondly
,
they
would
darken
v.
10.
the
world
was
made
by
him
,
whereby
they
understand
the
world
to
come
;
but
they
forge
ambiguities
where
there
is
no
cause
for
it
,
here
is
the
world
with
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
any
Epithet
,
and
thus
it
is
usually
taken
for
the
work
of
Creation
,
and
they
ought
to
give
a
reason
why
in
this
place
the
word
world
should
have
a
rare
and
unusual
signification
?
and
why
the
Evangelist
should
bring
in
ambiguous
terms
in
a
thing
which
he
designeth
to
make
plain
and
clear
.
Neither
are
there
instances
that
the
name
world
signifies
an
age
,
or
a
world
to
come
,
which
is
as
absurd
as
if
one
would
say
this
world
signifieth
this
Life
;
and
suppose
,
world
meaneth
life
to
come
,
as
to
enjoy
it
,
and
to
be
in
Heaven
denote
the
same
,
it
would
follow
that
Christ
made
Heaven
,
which
is
part
of
the
work
of
Creation
:
If
the
Evangelist
,
by
the
world
was
made
by
him
,
had
meant
only
a
new
Creation
,
or
renewing
of
the
old
,
he
would
have
added
something
to
shew
it
is
not
to
be
understood
of
the
old
Creation
,
but
there
is
nothing
to
that
purpose
;
on
the
contrary
he
could
not
more
plainly
have
said
that
the
World
spoken
of
,
is
the
same
as
was
made
by
the
word
:
So
the
Apostle
saith
positively
and
absolutely
,
The
world
was
made
by
him
,
but
they
say
it
was
not
made
by
him
,
but
only
renewed
;
in
this
sence
they
would
have
these
Texts
to
be
understood
,
He
lighteth
every
man
that
cometh
into
the
world
,
and
he
is
Saviour
of
the
world
;
but
as
every
man
is
not
inlightened
and
saved
by
him
,
for
the
world
knew
him
not
,
it
must
be
understood
,
say
they
,
that
he
doth
what
he
can
to
save
and
renew
the
world
;
but
they
ought
to
know
there
is
a
great
difference
between
giving
Christ
the
title
of
Saviour
of
the
world
,
and
saying
He
renewed
the
world
,
saved
and
enlightned
every
man
in
the
world
:
after
this
manner
,
we
might
say
,
John
Baptist
,
Paul
and
every
Apostle
renewed
the
world
,
in
as
much
as
they
desired
and
laboured
after
that
it
might
be
so
,
yet
it
would
not
sound
well
to
say
the
world
was
made
by
John
and
the
Apostles
,
which
must
be
inferred
from
thence
,
if
to
make
the
world
be
only
to
do
what
one
can
to
have
it
renewed
:
The
world
was
made
by
him
,
expresseth
two
things
,
the
Thing
an●
the
Cause
;
the
Thing
,
the
world
was
made
;
the
Cause
,
by
the
Word
:
and
if
the
first
proposition
be
true
,
so
is
the
second
.
Now
an
effect
is
visibly
seen
out
of
this
assertion
,
the
world
was
made
.
Another
text
to
prove
the
Creation
of
the
World
by
Christ
is
this
:
The
first
born
of
every
Creature
.
Colos.
〈◊〉
15
,
16.
For
by
him
were
all
things
created
that
are
in
Heaven
;
and
that
are
in
earth
,
visible
,
and
invisible
,
whether
they
be
thrones
,
or
domi●●ons
,
or
principalities
,
or
powers
:
●ll
things
were
created
by
him
and
for
him
.
This
place
is
clear
and
full
,
whence
we
draw
this
,
he
who
is
the
first
born
of
every
Creature
is
in
time
before
every
Creature
,
not
that
he
should
thereby
be
reckoned
among
the
Creatures
,
only
he
therein
is
〈◊〉
a
metaphore
d●noted
to
be
first
of
all
,
that
in
〈◊〉
things
he
may
〈◊〉
the
preeminence
,
and
not
〈…〉
accounted
of
the
same
kind
with
others
,
for
〈…〉
not
first
created
but
first
born
:
Ye●
〈◊〉
the
first
born
as
to
be
the
only
begotten
;
and
he
may
also
be
called
a
Creature
according
to
the
Flesh
,
and
as
he
is
a
man
,
but
not
according
to
the
Spirit
:
The
reason
given
why
Christ
is
so
called
,
't
is
this
,
for
by
him
were
all
things
created
,
which
shews
plainly
that
Christ
is
not
a
Creature
,
but
the
Author
of
all
Creatures
,
so
that
he
is
their
Father
rather
than
their
Brother
,
and
he
by
whom
all
things
are
created
must
needs
be
in
time
and
dignity
before
all
,
and
he
is
called
the
image
of
the
invisible
God
,
not
for
publishing
and
preaching
the
Gospel
for
that
the
Apostles
had
common
with
him
,
but
because
the
Son
is
so
like
the
Father
,
that
he
who
seeth
the
Son
seeth
the
Father
,
and
he
is
the
image
of
the
Father
,
not
as
he
is
the
Son
of
Man
,
but
as
he
is
the
Son
of
God
.
Neither
must
this
be
restrained
to
Angels
and
Men
,
because
those
two
kinds
do
not
contain
every
Creature
,
and
certainly
if
it
be
granted
that
every
rational
Creature
was
made
by
him
,
we
may
easily
conclude
of
all
the
rest
,
the
more
because
't
is
universally
expressed
of
every
Creature
:
The
sixteenth
verse
doth
explain
and
much
enlarge
upon
the
foregoing
,
and
doth
first
universally
and
absolutely
affirm
the
whole
work
of
Creation
to
be
the
work
of
Christ
,
then
makes
a
distribution
,
as
things
in
Heaven
and
in
Earth
,
of
what
nature
,
rank
and
degree
soever
,
and
this
mention
of
things
in
Heaven
and
of
things
in
Earth
here
expressed
,
sheweth
how
the
Apostles
intention
is
to
speak
of
the
first
Creation
and
not
of
the
second
;
this
last
or
renovation
doth
not
comprehend
all
things
that
are
in
Earth
,
but
the
first
doth
.
Wherefore
this
last
is
not
spoken
of
in
this
place
,
and
tho
elsewhere
the
word
Creation
be
understood
of
the
new
and
Spiritual
Creation
,
Ephes.
3.9
.
it
doth
not
follow
it
must
be
so
here
;
for
there
it
is
spoken
of
the
revelation
and
predication
of
the
Gospel
,
which
cannot
be
proved
to
be
here
the
scope
of
the
place
where
is
to
be
seen
not
only
the
word
to
Create
or
Creation
,
but
also
the
things
created
,
are
expressed
as
clearly
as
may
be
.
Furthermore
,
it
cannot
be
denyed
,
but
by
invisible
things
,
as
Thrones
,
Dominions
,
&c.
are
meant
Angels
which
were
created
with
or
before
the
World
,
that
is
very
long
before
Christ
his
appearing
in
the
Flesh
;
but
I
find
no
where
in
Scripture
,
that
since
the
first
Creation
they
were
renewed
or
created
again
:
The
good
Angels
needed
it
not
,
for
they
were
never
defiled
,
the
bad
ones
are
not
,
for
they
continue
as
bad
and
wicked
as
ever
;
so
't
is
very
strange
that
amongst
the
Creatures
renewed
by
Christ
,
they
reckon
the
Devils
themsēlves
,
and
who
besides
them
could
ever
have
thought
that
in
Scripture
the
bare
word
Creature
,
signifies
a
new
Creature
;
to
Create
,
to
Create
a
New
?
This
is
not
at
all
the
stile
of
the
word
of
God
,
wherein
we
believe
the
Apostles
spoke
with
a
design
to
be
understood
,
and
not
to
clog
their
Writings
with
Ambiguities
,
to
cause
doubts
and
difficulties
:
for
on
the
contrary
,
here
he
makes
things
as
intelligible
as
can
be
to
remove
scruples
,
as
when
he
saith
,
all
things
that
are
in
Heaven
were
by
him
Created
,
for
fear
there
should
be
some
doubt
about
it
,
he
explains
it
with
the
words
visible
and
invisible
,
for
in
the
Heavens
are
visible
things
,
as
Sun
,
Moon
,
Stars
,
and
also
invisible
as
Angels
.
Now
there
is
no
doubt
but
the
Apostle
in
that
commendation
he
gives
of
Christ
,
aimeth
chiefly
to
shew
his
Dignity
and
Excellency
,
as
being
first
born
of
every
Creature
;
but
the
Socinians
go
about
robbing
him
of
that
Prerogative
,
for
't
is
spoken
generally
of
every
Creature
without
exception
;
but
say
they
,
not
so
,
only
of
every
new
Creature
;
yet
the
Lord
doth
excel
above
every
Creature
good
or
bad
,
high
or
low
,
and
is
Lord
over
all
.
If
they
say
Christ
is
the
first
born
of
every
Creature
,
only
as
it
is
a
new
Creature
;
then
it
must
be
said
the
Apostle
is
to
blame
for
omiting
the
word
new
,
though
so
necessary
to
understand
his
meaning
,
which
is
no
better
than
as
much
as
in
them
lies
,
to
ridicule
the
Apostles
word
,
how
he
is
the
first
born
of
every
Creature
,
in
as
much
as
every
Creature
is
subject
to
his
Dominion
,
for
every
thing
is
subjected
to
him
thus
far
,
as
God
hath
subjected
every
thing
unto
him
.
But
seeing
they
own
Christ
to
be
in
time
before
every
new
creatures
,
what
shall
they
say
of
some
who
before
his
birth
of
the
Virgin
,
were
new
Creatures
seeing
't
is
he
that
made
them
all
.
If
thus
under
the
New
Testament
,
we
must
conclude
it
to
have
been
so
under
the
Old
,
for
they
could
not
be
such
,
except
they
were
so
made
by
him
.
Now
as
the
Apostle
begins
this
verse
,
so
he
endeth
it
,
by
him
were
all
things
created
,
and
all
things
were
created
by
him
;
that
is
to
confirm
this
Truth
beyond
all
ground
of
doubting
of
it
,
in
the
same
verse
,
he
doth
twice
set
it
down
,
and
in
the
same
words
with
a
most
important
addition
last
of
all
,
that
as
all
things
were
created
by
,
so
for
him
,
not
as
means
and
a
medium
,
but
as
an
efficient
and
final
cause
,
to
him
,
Psal.
136.5
.
saith
the
Psalmist
,
that
by
wisdom
made
the
Heavens
;
't
is
not
said
in
,
but
by
wisdom
as
a
Person
and
efficient
Cause
;
for
as
such
is
the
Son
of
God
represented
under
the
name
of
Wisdom
,
Prov.
8.
where
the
Attributes
therein
mentioned
belong
to
a
person
,
the
work
of
creating
the
Heavens
is
a
distinguishing
Character
of
the
true
God
by
nature
,
from
false
Gods
Idols
,
Psal.
96.5
.
all
the
Gods
of
the
nations
are
Idols
,
but
the
Lord
made
the
heavens
:
And
Christ
is
the
power
of
God
,
1.
Cor.
1.24
.
and
the
wisdom
of
God
,
by
whom
the
world
was
created
.
Let
this
be
added
to
prove
this
truth
,
God
by
his
Son
made
also
the
Worlds
,
Heb.
1.2.10
.
and
this
Text
being
joyned
with
the
two
foregoing
doth
afford
this
Conclusion
,
he
by
whom
God
made
the
world
,
by
whom
he
made
all
things
,
and
by
whom
he
made
the
worlds
,
certainly
was
before
the
world
,
before
all
things
,
and
before
the
worlds
;
now
God
by
his
Son
Jesus
Christ
made
the
world
,
all
things
and
the
worlds
,
therefore
his
Son
Jesus
Christ
was
before
the
world
,
before
all
things
and
before
the
worlds
,
and
so
Eternal
:
The
words
of
this
place
are
as
plain
,
absolute
and
extensive
as
of
the
others
,
and
because
some
sophistical
distinction
of
the
word
world
might
happen
to
be
invented
;
therefore
to
prevent
it
,
he
saith
worlds
in
the
plural
,
thereby
to
cut
off
the
ground
of
any
distinction
as
of
this
world
,
and
that
world
,
and
it
seems
to
leave
no
place
for
the
distinction
by
Socinians
of
the
old
and
of
the
new
world
:
the
original
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ages
,
wherein
are
contained
all
times
and
temporal
things
,
wherein
the
world
and
all
things
in
it
are
comprehended
.
But
here
as
in
other
places
they
must
bring
in
their
own
imaginations
,
for
they
will
have
only
the
new
,
not
the
old
world
to
be
understood
,
though
the
Apostle
speaking
absolutely
,
leaves
no
ground
for
such
notions
,
and
to
cavil
,
they
say
,
that
to
Make
,
and
to
Create
,
are
different
things
,
contrary
to
the
stile
of
Scripture
,
which
saith
,
Acts
14.15
.
Chap.
17.24
,
26.
in
six
days
the
Lord
made
Heaven
and
Earth
,
which
is
certainly
the
same
as
created
,
so
,
God
made
Heaven
and
Earth
,
and
the
Sea
,
and
all
things
that
are
therein
:
And
God
that
made
the
world
and
all
things
therein
.
Again
,
and
hath
made
of
one
blood
all
Nations
of
Men
,
&c.
So
he
is
a
great
stranger
to
Scripture
,
who
denies
to
Make
the
World
and
to
Create
the
World
not
to
be
the
same
;
so
,
seeing
this
shift
cannot
hold
they
betake
themselves
to
another
,
which
is
,
that
God
made
the
world
by
Christ
,
as
a●●
instrumental
cause
;
but
that
sort
of
men
will
go
about
overturning
Heaven
and
Earth
,
rather
than
to
depart
from
their
damnable
opinions
,
for
what
can
they
ground
upon
this
instrumentality
of
Christ
?
For
the
preposition
by
signifieth
no
such
thing
,
as
it
appears
out
of
the
following
places
:
Gal.
1.1
.
Eph.
1.1.1
Cor.
1.9
.
Rom.
11.36
.
Heb.
2.10
.
Paul
an
Apostle
,
not
of
men
,
nor
by
men
,
but
by
Jesus
Christ
and
God
the
Father
:
And
Paul
an
Apostle
of
Jesus
,
by
the
will
of
God
.
Also
God
is
faithful
by
whom
ye
were
called
unto
the
fellowship
of
his
Son
Jesus
Christ
our
Lord
.
Elsewhere
,
for
of
him
and
through
or
by
him
,
and
to
him
are
all
things
.
Furthermore
,
for
it
became
him
for
whom
are
all
things
,
and
by
whom
are
all
things
,
&c.
No
sign
in
these
or
many
more
places
,
of
the
word
by
signifying
any
instrumental
Cause
,
God
by
whom
are
all
things
,
Colos.
1.17
.
never
made
the
world
by
and
instrument
,
but
by
his
word
:
who
not
only
in
Dignity
but
also
in
nature
and
time
,
is
before
all
things
.
The
adversaries
cannot
upon
any
rational
grounds
prove
that
the
Apostle
meant
the
world
to
come
,
but
we
want
no
good
reasons
to
shew
how
the
Creation
of
the
world
is
to
be
understood
:
for
first
,
't
is
neither
the
idiom
of
the
Jews
,
nor
the
stile
of
Scripture
by
the
world
to
understand
the
future
,
for
out
of
these
words
of
verse
10.
And
thou
Lord
in
the
beginning
hast
laid
the
foundation
of
the
earth
,
Heb.
1.10
.
out
of
Psal.
102.25
.
and
the
heavens
are
the
work
of
thine
hands
.
I
see
no
cause
why
the
Creation
of
the
world
,
should
not
be
understood
rather
than
the
beginning
of
the
Gospel
;
the
ancient
earth
rather
than
the
new
one
,
and
the
old
Heavens
rather
than
the
new
:
The
more
because
when
the
Apostle
intends
to
speak
of
the
world
to
come
,
he
plainly
saith
it
when
he
speaks
of
those
that
have
tasted
the
good
word
of
God
and
the
powers
of
the
world
to
come
.
Chap.
6.5
.
Chap.
2.5
.
So
he
doth
,
when
he
saith
unto
the
Angels
hath
he
not
put
in
subjection
the
world
to
come
.
So
when
he
hath
a
mind
to
say
a
thing
he
well
knows
how
to
express
it
.
Moreover
,
if
he
had
said
in
the
present
,
he
males
,
not
in
the
praeter
tense
,
he
might
have
left
some
thing
more
of
liberty
thereby
to
understand
the
future
,
for
speaking
in
the
time
past
he
shews
how
he
doth
speak
of
those
ages
which
the
praeter
tense
doth
fit
better
than
the
future
.
Furthermore
,
the
worlds
or
ages
in
the
plural
is
more
proper
for
ancient
times
than
for
that
which
is
to
come
,
for
this
world
hath
had
several
ages
,
and
shall
continue
to
have
till
the
last
day
;
but
after
that
,
the
world
to
come
shall
last
for
ever
,
and
be
all
Eternity
without
end
:
And
when
Scripture
doth
by
the
name
world
signifie
the
future
,
not
only
it
doth
add
a
distinction
,
as
whosoever
shall
for
Christ's
sake
leave
all
,
Mark
10.29
,
30.
Luke
18.30
.
shall
in
the
world
to
come
have
life
everlasting
.
But
also
,
ever
speaketh
in
the
singular
number
,
the
reason
is
because
this
world
hath
several
ages
,
and
that
which
is
to
come
shall
have
but
one
:
Besides
,
I
must
say
how
the
Apostle
understands
the
world
which
God
already
had
made
,
and
not
that
which
he
was
to
make
by
his
Son
,
that
which
was
made
had
a
being
,
but
that
which
was
to
be
made
had
none
,
so
we
must
conclude
he
spoke
of
things
that
were
,
and
not
of
that
which
was
not
.
Now
that
the
Lord
Jesus
,
as
principal
and
efficient
cause
made
the
world
,
and
so
that
the
word
beginning
is
to
be
understood
of
the
Creation
,
it
appears
out
of
this
,
Heb.
1.1
,
2.
God
who
at
sundry
times
,
and
in
divers
manners
spake
in
time
past
unto
the
Fathers
by
the
prophets
,
hath
in
these
last
days
spoken
to
us
by
his
Son
,
which
our
Saviour
represented
before
,
by
the
parable
of
the
Vineyard
and
the
Husbandmen
:
Ma●●
.
●1
.
33
.
This
Son
he
hath
appointed
heir
of
all
things
,
by
whom
he
made
the
worlds
;
Angels
are
called
only
God's
Ministers
,
but
Christ
is
called
the
Son
,
the
first
begotten
,
not
made
,
upon
which
account
the
Author
of
the
Epistle
affirms
,
the
Son
rea●l●
and
truly
to
be
God
,
and
proves
it
out
of
Psal.
45.6
,
7.
Thy
throne
O
God
is
for
ever
and
ever
:
And
this
the
Apostle
still
speaking
of
the
same
,
proves
by
his
having
created
the
world
:
v.
10.
Thou
Lord
in
the
beginning
hast
laid
the
sound
,
dation
of
the
earth
:
Observe
how
the
word
beginning
is
meant
of
the
Creation
of
the
world
,
which
is
attributed
to
the
Son
;
't
is
added
,
and
the
heavens
are
the
works
of
thine
hands
,
which
must
necessarily
be
understood
in
a
literal
sence
of
the
Creation
of
the
world
,
and
not
of
the
new
Creation
of
things
by
the
Gospel
out
of
what
follows
,
v.
11.
They
shall
perish
,
&c.
and
be
changed
,
&c.
This
shall
be
the
fate
of
the
natural
world
,
which
cannot
be
said
of
the
work
of
Regeneration
or
new
Creation
,
The
word
was
in
the
beginning
,
1
Joh.
1.1
.
which
is
the
same
with
from
the
beginning
,
as
expressed
by
the
same
Apostle
;
that
is
,
of
the
time
of
the
Creation
when
things
began
to
be
made
,
that
is
,
from
Eternity
;
by
these
phrases
before
the
world
was
,
and
before
the
Foundation
of
the
world
,
the
first
born
of
every
Creature
,
that
is
,
before
any
thing
was
created
,
Col.
1.15
,
16.
as
appears
by
the
reason
given
in
the
next
words
;
For
by
him
were
all
things
created
,
&c.
For
he
could
not
be
before
himself
,
and
had
created
himself
,
which
is
absurd
:
In
the
place
't
is
explained
,
he
is
before
all
things
in
time
or
dignity
,
because
the
maker
is
always
in
time
before
the
thing
which
he
made
.
This
head
we
shall
conclude
with
the
following
Text
:
1
Cor.
8.6
.
But
to
us
there
is
but
one
God
the
Father
,
of
whom
are
all
things
,
and
we
in
him
:
and
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
.
Here
the
Apostle
upon
the
occasion
of
eating
things
offered
unto
Idols
,
saith
,
that
an
Idol
is
nothing
in
the
world
,
though
it
be
called
God
,
as
many
things
are
called
Gods
and
Lords
,
yet
in
reallity
are
not
so
,
the
names
of
God
and
Lord
do
properly
belong
only
to
the
true
God
,
whom
he
here
opposeth
to
things
falsely
so
called
:
As
for
us
,
we
own
but
one
God
,
and
one
Lord
,
whom
he
gives
proper
attributes
unto
;
the
one
God
is
the
Father
,
of
whom
are
all
things
,
and
we
in
him
,
the
one
Lord
is
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
,
for
as
all
things
are
of
him
,
of
whom
all
things
are
made
,
so
all
things
are
by
him
,
by
whom
they
are
made
;
so
then
as
all
things
are
by
Christ
,
he
must
be
before
all
,
not
only
in
dignity
,
but
also
in
time
.
Out
of
this
Text
,
we
learn
first
,
that
as
there
being
but
one
Lord
,
even
Jesus
Christ
,
doth
not
exclude
God
the
Father
from
being
Lord
,
so
there
being
but
one
God
even
the
〈◊〉
doth
not
exclude
the
Lord
Jesus
from
being
God
also
,
and
the
Apostle
not
only
affirms
that
it
is
so
,
but
withall
,
he
sheweth
how
it
is
,
by
means
of
the
prepositions
of
and
by
here
used
,
all
things
are
of
God
the
Father
by
the
Lord
Jesus
Christ
,
all
things
have
the
same
Principle
and
Cause
,
but
somewhat
in
a
different
manner
,
all
things
are
of
the
Father
but
by
the
Son
,
which
in
the
work
of
making
all
things
,
sheweth
a
sort
of
distribution
thereof
in
the
way
of
it
,
and
such
a
kind
of
subordination
,
if
I
may
so
call
it
,
between
the
two
persons
,
as
if
neither
of
them
was
precisely
the
adequate
cause
of
all
things
,
but
the
person
of
one
God
,
by
the
person
of
one
Lord
,
and
the
person
of
one
Lord
,
of
the
person
of
one
God
,
for
if
all
the
same
things
were
not
of
one
God
by
one
Lord
,
but
some
of
one
God
,
others
of
one
Lord
,
then
the
strength
of
the
words
of
and
by
,
with
the
Order
and
Coherence
between
one
Lord
and
one
God
,
would
fall
,
and
so
the
assertion
of
one
God
,
would
be
false
,
because
there
would
be
two
equally
first
and
immediate
principles
of
all
things
,
than
which
nothing
can
be
more
contrary
to
Scripture
and
reason
,
for
the
one
God
is
he
who
is
the
Supreme
Cause
,
not
of
somethings
only
,
but
of
all
,
and
the
one
Lord
is
he
by
whom
not
only
some
,
but
all
things
were
;
and
what
all
these
things
are
,
it
doth
appear
out
of
all
the
Texts
,
I
upon
this
point
have
made
use
of
,
being
compared
together
,
which
can
make
the
thing
plain
enough
to
any
unbiassed
and
unprejudiced
man
:
If
here
Christ
be
excluded
from
being
God
,
by
the
same
reason
shall
the
Father
be
excluded
from
being
Lord
.
But
it
seems
nothing
in
the
world
can
stop
the
boundless
impiety
of
men
,
who
with
their
restrictions
will
,
as
far
as
they
can
,
confine
the
Spirit
of
God
within
their
own
Sence
:
for
upon
the
Text
they
say
by
all
things
we
are
to
understand
only
those
which
belong
to
the
Church
of
Christ
and
to
Christianity
as
such
,
which
is
a
meer
invention
of
Socinus's
Brain
,
and
not
of
Christ
or
of
his
Apostles
:
However
rather
than
to
be
mute
,
something
he
will
say
;
that
the
word
all
can
have
no
relation
to
those
things
that
were
before
him
,
that
is
,
before
he
was
born
of
the
Virgin
,
wherein
he
goes
upon
his
wrong
principle
,
as
if
he
was
not
at
all
before
he
was
born
of
Mary
,
for
though
we
own
that
according
to
the
flesh
,
Christ
was
not
properly
before
he
was
born
of
her
,
yet
according
to
the
Spirit
he
was
,
as
accordingly
hath
been
sufficiently
demonstrated
;
and
as
to
that
Spiritual
and
Divine
Being
of
his
,
all
things
were
made
by
him
,
and
he
was
Lord
over
all
:
But
this
Dominion
of
Christ
he
is
endeavouring
to
reduce
,
not
only
within
the
time
of
our
Saviour's
being
born
of
the
Virgin
,
but
also
within
that
of
his
Resurrection
:
But
therein
he
makes
a
confusion
between
Christ's
purchased
and
his
natural
Dominions
,
which
ought
well
to
be
distinguished
,
the
first
was
indeed
after
his
death
and
resurrection
grounded
upon
our
redemption
,
as
formerly
the
special
Right
and
Dominion
of
God
over
the
people
of
Israel
,
was
entailed
upon
his
having
delivered
them
out
of
the
Egyptian
bondage
,
but
tho
he
had
not
delivered
them
,
yet
still
he
had
been
their
Lord
upon
another
and
more
ancient
account
;
thus
before
Christ
redeemed
us
by
his
death
,
he
had
a
natural
Dominion
over
all
things
,
he
was
our
Lord
because
we
were
the
work
of
his
hands
,
before
he
was
our
Lord
by
a
special
purchase
,
for
before
he
humbled
himself
,
and
took
upon
him
the
form
of
a
Servant
,
he
was
in
the
form
of
God
,
Son
of
,
and
equal
with
God
,
't
is
said
indeed
,
Rom.
14.9
.
that
Christ
both
died
and
rose
that
he
might
be
Lord
both
of
the
dead
and
living
,
because
there
the
question
is
about
his
acquired
Dominion
;
but
in
this
place
both
are
spoken
of
,
for
Christ
is
opposed
unto
Idols
,
upon
the
account
of
both
his
Dominions
,
of
which
both
,
the
ground
is
contained
in
the
words
,
by
whom
are
all
things
,
and
all
things
are
said
to
be
by
him
,
not
because
he
is
Lord
,
but
rather
he
is
Lord
because
all
things
are
by
him
:
He
is
Lord
of
all
.
Acts
10.36
.
The
Apostle
saith
absolutely
,
and
without
restriction
,
of
whom
and
by
whom
are
all
things
,
yet
they
would
have
it
reduced
only
to
Christians
as
such
,
Because
't
is
said
to
us
,
but
't
is
not
said
of
whom
or
by
whom
we
have
all
things
,
or
all
things
are
ours
,
but
barely
and
generally
of
whom
and
by
whom
are
all
things
,
without
any
particular
relation
to
Christians
,
but
this
would
follow
that
if
according
to
the
several
relations
we
stand
in
,
we
should
have
some
things
of
one
and
others
of
another
,
namely
such
as
creatures
,
such
as
men
,
and
such
as
Christians
,
we
would
divide
the
supreme
cause
,
so
that
there
should
not
be
only
one
but
many
,
thus
not
only
one
God
and
one
Lord
,
but
many
,
quite
contrary
to
what
the
Apostle
saith
:
Besides
that
if
such
a
restriction
be
put
upon
the
words
,
one
Lord
by
whom
are
all
things
,
the
same
must
be
layed
upon
the
former
,
one
God
of
whom
are
all
things
whereby
they
shall
presume
upon
the
Father
as
well
as
upon
the
Son
,
for
there
is
the
same
reason
for
both
,
so
that
both
ought
either
generally
or
particularly
to
be
taken
,
which
how
presumptuous
an
attempt
this
is
,
let
any
impartial
man
judge
.
Not
only
the
work
of
Creation
,
but
also
that
of
divine
Providence
that
is
preservation
and
governing
of
the
world
,
is
attributed
unto
Christ
;
Colos.
1
.
1●
.
this
is
of
two
kinds
,
Ordinary
,
and
Miraculous
:
the
first
spoken
of
,
when
't
is
said
and
by
him
all
things
consist
,
for
in
the
foregoing
verse
,
having
said
,
by
him
were
all
things
created
,
in
this
he
addeth
,
by
him
all
things
consist
,
for
he
not
only
created
,
but
also
preserveth
all
things
,
and
as
't
is
said
else
where
,
all
things
are
upheld
by
the
word
of
his
power
,
Heb
1.3
.
in
which
place
,
as
in
the
foregoing
is
shewed
how
he
who
made
the
world
doth
also
preserve
the
same
,
the
two
go
together
,
and
be
inseparable
,
and
in
the
preservation
of
this
world
and
works
of
Nature
by
him
created
,
he
together
with
the
Father
,
John
.
5.17
.
doth
work
hitherto
:
Thus
spiritual
creatures
are
preserved
in
their
Individuum
,
and
corporeal
in
their
Species
,
he
gives
Food
,
raiment
,
and
other
necessaries
unto
all
,
disposes
of
Times
and
Seasons
,
causes
his
Sun
to
shine
,
sends
rain
,
&c.
without
which
concourse
of
his
,
the
world
would
soon
come
to
an
end
,
and
this
is
a
kind
of
a
second
Creation
.
The
exercising
of
a
miraculous
Providence
,
is
a
kind
of
work
which
manifest's
Christ
to
be
the
true
Essential
God
,
for
such
things
are
beyond
and
above
the
power
of
nature
,
and
a
property
of
the
true
Lord
God
of
Israel
,
who
only
doth
wonderous
things
,
and
this
our
Saviour
did
shew
upon
some
extraordinary
occasions
in
matters
of
nature
,
Psal.
72.18
.
and
also
of
grace
:
As
to
the
first
,
when
he
changed
water
into
wine
,
rebuked
the
wind
and
the
Sea
,
gave
the
blind
sight
,
made
the
lame
to
walk
,
Matth.
9.33
.
John
.
9.
●2
.
curing
diseases
,
healing
distempers
,
virtue
daily
issuing
out
of
him
,
which
made
people
wonder
and
admire
,
because
such
things
,
had
never
been
so
seen
in
Israel
,
nor
since
the
world
began
,
and
to
say
that
a
great
Prophet
is
risen
up
among
us
,
and
that
God
hath
visited
his
people
and
the
Gospels
are
filled
up
with
such
miracles
which
he
did
in
all
kinds
,
and
of
what
nature
soever
were
their
infirmities
and
diseases
he
cured
them
all
,
and
as
Peter
said
,
was
approved
of
God
by
miracles
,
Acts.
2.22
.
wonders
and
signs
:
And
in
this
virtue
and
power
of
his
own
,
he
gave
others
power
to
do
the
like
:
But
they
whom
he
gave
that
power
to
,
exercised
it
not
in
their
or
any
others
but
in
his
name
,
Matth.
10
,
1.
Mark
.
16.17
,
18.
Luke
.
10.9
.
to
shew
how
the
power
of
working
miracles
was
only
in
and
from
him
:
in
my
name
they
shall
cast
out
devils
,
speak
with
new
tongues
,
&c.
And
work
miracles
by
my
power
and
authority
.
Thus
the
seventy
disciples
being
again
returned
with
joy
,
said
,
Luke
10.17
.
Lord
even
the
devils
are
subject
unto
us
thorough
thy
name
:
Thus
Peter
having
healed
the
lame
man
,
said
to
the
people
which
ran
greatly
wondering
,
why
look
ye
so
earnestly
on
us
,
as
though
by
our
own
power
or
holiness
,
Acts.
3.12.16
.
we
had
made
this
man
to
walk
,
men
being
so
apt
to
look
upon
and
fix
on
second
causes
and
instruments
,
he
first
goes
about
to
remove
those
thoughts
out
of
their
heads
,
he
directs
them
to
the
cause
of
the
miracle
,
Christ's
name
thorough
faith
in
his
name
hath
made
this
man
strong
,
which
in
the
next
Chapter
before
the
high
Priest
and
Councel
,
they
solemnly
declared
,
Chap.
4
,
10.
be
it
known
unto
you
all
,
and
to
all
the
people
of
Israel
that
by
the
name
of
Jesus
Christ
of
Nazareth
,
whom
ye
crucified
;
by
him
doth
this
man
stand
here
before
you
whole
:
And
in
another
place
,
he
said
,
to
a
certain
man
,
Aeneas
,
Chap.
9.34
.
Jesus
Christ
maketh
thee
whole
:
Hereby
I
shew
Christ
to
have
been
the
spring
of
miracles
,
which
were
done
in
his
name
,
as
before
he
wrought
them
himself
in
his
own
name
,
whereby
his
divinity
is
evidenced
:
The
disciples
could
not
at
all
times
work
miracles
but
Christ
could
,
Lord
,
said
the
man
,
if
thou
wilt
thou
canst
mare
me
clean
,
Matth.
8
,
2.
John
5.21
.
and
he
quickneth
whom
he
will
;
so
he
answereth
the
man
,
I
will
,
be
thou
clean
and
immediately
he
was
cleansed
:
One
thing
more
must
be
observed
upon
this
,
how
Christ
did
miracles
for
his
own
glory
,
which
is
not
lawfull
to
say
of
any
man
,
be●●ase
it
belongeth
to
God
alone
,
Prov.
16.4
.
to
make
all
things
for
himself
:
Thus
of
the
Lord
Jesus
after
his
first
miracle
't
is
said
,
John
.
2.11
.
This
beginning
of
miracles
did
Jesus
in
Cana
of
Galilee
,
and
manifested
forth
his
glory
:
Thus
he
said
himself
,
that
the
sickness
of
Lazarus
was
yeor
the
glory
of
God
,
John
.
11.4
.
Chap.
9.3
.
that
the
son
of
God
might
be
glorified
thereby
.
And
so
was
the
man's
being
born
blind
,
that
the
works
of
God
should
be
made
manifest
in
him
;
that
is
,
that
in
giving
him
his
sight
,
he
might
therein
be
glorified
.
As
amongst
miracles
,
raising
one
from
the
dead
,
is
the
most
conspicuous
,
so
therein
at
several
times
the
Lord
Jesus
highly
manifested
his
own
divine
power
,
but
in
none
so
much
as
when
he
raised
himself
,
for
when
he
by
himself
had
purged
our
sins
,
Heb.
1.3
.
John
.
10.18
.
he
not
only
rose
again
from
the
dead
,
but
also
,
sat
down
on
the
right
hand
of
the
majesty
on
high
.
No
man
,
said
he
,
taketh
away
my
life
from
me
:
but
I
lay
it
down
of
my self
:
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
.
I
see
so
much
of
Majesty
in
those
words
,
and
they
are
spoken
with
so
much
assurance
,
that
therein
I
perceive
the
character
of
his
divine
Power
and
Nature
,
I
joyn
them
together
,
for
I
take
them
to
be
inseparable
,
here
is
the
triumph
of
the
Son
of
God
,
Colos.
2.14
,
15.
when
not
only
,
he
hath
blotted
out
the
hand
writing
of
ordinances
,
that
was
against
us
,
and
nailed
it
to
his
Cross
,
but
also
having
spoiled
principalities
and
powers
,
he
made
a
shew
of
them
openly
,
triumphing
over
them
in
it
,
for
all
his
euemies
and
ours
received
their
mortal
wound
,
and
laid
dead
under
his
Cross
,
the
works
of
the
devil
,
1
John
3.8
.
Hos.
13.14
.
1
Cor.
15.54
,
55
,
56
,
&c.
that
is
sin
he
destroyed
,
and
invisibly
Satan
was
crucified
with
him
,
O
death
he
was
thy
plagues
,
O
grave
he
was
thy
destruction
,
he
conquered
them
all
,
and
thereby
death
which
is
the
last
enemy
,
is
by
his
resurrection
,
swallowed
up
in
victory
.
After
his
resurrection
,
Peter
asserted
it
to
be
impossible
,
it
should
have
been
otherwise
,
or
that
he
should
be
holden
of
death
:
Whence
Paul
exalteth
the
exceeding
greatness
of
the
mighty
power
of
God
,
Acts.
2.14
.
Ephes.
1.19
,
20.
Rom.
1.4
:
which
was
wrought
in
Christ
,
when
he
raised
him
from
the
dead
,
which
same
efficacy
,
is
elsewhere
attributed
to
the
spirit
of
holiness
,
that
is
,
to
the
divinity
in
the
Son
distinguished
from
his
humanity
,
all
which
agreeth
with
what
our
Saviour
had
foretold
of
the
temple
of
his
body
,
John
.
2.19.21
.
destroy
this
Temple
,
and
in
three
days
I
will
raise
it
up
again
,
understood
of
the
temple
of
his
body
,
he
rose
not
to
be
,
but
because
he
was
God
;
thus
much
as
to
matters
of
Nature
.
But
Christ
doth
also
works
of
Grace
,
all
understood
under
the
name
of
redemption
,
which
hath
two
parts
,
impetration
or
purchase
and
application
,
through
his
active
and
passive
obedience
he
hath
fullfilled
the
Law
for
us
,
and
redeemed
us
from
the
Wrath
of
God
,
and
the
Curse
of
the
Law
,
having
fully
satisfied
his
Justice
,
and
reconciled
us
unto
him
,
he
hath
obtained
the
pardon
of
our
sins
,
by
a
sufficient
attonement
he
made
for
the
same
,
through
his
Death
and
sufferings
.
He
by
the
mouth
of
the
Prophet
,
shews
what
he
is
at
the
coming
out
of
his
Grave
,
Victorious
,
as
coming
from
Bozrah
in
his
glorious
and
red
apparrel
,
Isa.
63.1
,
3.
I
that
speak
in
righteousness
,
mighty
to
save
,
I
have
troden
the
wine
press
alone
,
and
of
the
people
there
was
none
with
me
:
No
Angel
or
any
other
Creature
was
joyned
with
him
in
that
work
,
so
that
with
his
own
arm
he
hath
gotten
himself
the
Victory
:
As
to
the
applieation
of
that
purchased
redemption
,
it
cometh
from
him
in
every
part
thereof
,
as
Vocation
,
Adoption
,
Justification
,
Sanctification
,
which
contain
spiritual
life
,
and
every
other
grace
,
and
at
last
Glorification
,
which
in
Scripture
are
all
attributed
to
the
Lord
Jesus
:
all
but
the
last
are
wrought
in
us
by
the
ministery
of
the
word
,
which
ministery
himself
instituted
,
Ephes
4.8
,
11.
by
sending
Ministers
he
doth
continue
it
,
and
with
his
blessing
doth
promote
,
and
according
to
his
promise
will
do
so
to
the
end
of
the
world
:
Resurrection
from
death
is
followed
with
eternal
life
,
John
.
6.54
.
1
John
.
5.20
.
both
attributed
to
Christ
,
who
is
called
the
true
God
and
eternal
life
;
for
not
only
he
give
life
,
but
also
he
is
life
,
nay
,
eternal
life
;
for
whosoever
hath
him
,
is
sure
of
eternal
life
.
As
to
the
great
work
of
our
effectual
Calling
and
Conversion
,
that
we
may
answer
the
call
,
he
first
openeth
our
understanding
,
Luke
.
24.45
.
Acts.
16.14
.
as
he
opened
the
understanding
of
his
disciples
,
that
they
might
understand
the
Scriptures
:
After
he
openeth
our
hearts
,
as
he
did
the
heart
of
Lydia
,
that
she
attended
unto
the
things
which
are
spoken
by
his
Servants
;
he
also
bestoweth
all
other
means
of
grace
upon
us
,
Acts.
5.31
.
Chap.
11.18
.
2
Cor.
7.10
.
Heb.
12.2
.
as
repentance
,
for
he
is
a
Prince
and
Saviour
,
to
give
repentance
to
Israel
,
such
as
is
called
repentance
unto
life
,
and
unto
salvation
,
without
which
we
cannot
be
saved
:
Faith
also
is
his
gift
so
intirely
,
that
he
is
called
the
Author
and
finisher
of
our
Faith
;
from
him
comes
the
beginning
,
progress
and
perfecting
of
it
,
this
made
his
disciples
aske
him
,
Lord
increase
our
faith
;
Luke
17.5
.
John
.
1.16
.
what
Love
,
Charity
,
Meekness
,
Humility
,
Temperance
,
Sobriety
,
Goodness
,
Joy
,
Peace
,
&c.
are
in
us
?
Of
his
fullness
have
we
received
it
all
.
1
Cor.
1.30
.
Moreover
,
he
is
made
unto
us
wisdom
,
righteousness
,
sanctification
,
and
redemption
:
In
few
words
,
he
is
our
all
in
all
,
Psal.
87.7
.
John
15.26
.
and
in
him
are
all
our
springs
,
he
gives
the
Holy
Ghost
,
ruleth
,
governeth
and
preserveth
his
Church
:
These
few
things
more
I
must
add
,
how
it
is
clear
out
of
Scripture
,
that
he
is
true
and
eternal
God
,
who
is
the
author
of
Salvation
and
eternal
Life
,
for
this
the
Lord
,
the
King
of
Israel
attributes
to
himself
,
to
be
his
redeemer
,
●●a
.
44.6
,
Chap.
45.15.17.21
.
and
43.
●●
.
the
Saviour
of
Israel
,
by
whom
Israel
shall
be
saved
with
an
everlasting
salvation
;
no
God
else
besides
him
,
a
just
God
and
a
Saviour
,
all
this
undisputably
spoken
of
the
true
essential
God
.
Now
Christ
is
the
King
of
Israel
,
John
1.49
.
Matth.
1.21
.
1
John
1.7
.
Heb.
12.24
.
Chap
9.15
,
16.
Gal.
3.15
.
that
saveth
his
people
from
their
sins
,
and
his
blood
cleanseth
us
from
all
sin
;
he
is
the
mediator
of
the
new
Covenant
,
of
the
new
Testament
,
being
himself
the
Testator
,
which
the
Apostle
denyeth
to
be
a
man's
Covenant
;
these
several
places
I
quoted
,
to
shew
how
under
the
Old
Testament
,
the
true
Eternal
God
delighted
to
call
himself
,
the
God
,
the
Saviour
and
the
Redeemer
of
his
people
,
which
being
one
of
the
works
proper
to
God
,
and
not
only
being
attributed
,
but
in
a
special
and
singular
manner
,
being
applied
to
Christ
,
who
is
no
better
known
by
any
name
,
than
that
of
Saviviour
of
the
world
,
and
in
him
,
Luke
1
.
4●
.
Acts
4.12
.
Res.
1.7
.
as
in
her
God
and
Saviour
,
the
spirit
of
Mary
rejoyced
,
because
there
is
no
salvation
in
any
other
;
for
he
is
the
Lord
our
God
,
by
whom
the
Lord
doth
save
us
:
This
I
say
,
to
me
doth
evidence
how
he
who
under
the
New
Testament
is
by
his
proper
name
called
Saviour
,
or
Jesus
,
must
be
if
not
the
same
person
,
at
least
of
the
same
nature
with
him
who
under
the
Old
was
pleased
at
several
times
to
call
himself
the
Saviour
and
Redeemer
of
his
people
.
But
now
being
upon
the
divine
works
of
grace
,
proper
to
the
Lord
Jesus
,
I
must
not
omit
one
highly
considerable
,
and
most
singularly
proper
to
God
;
which
is
to
forgive
sins
,
which
our
blessed
Lord
appropriated
unto
himself
,
Luke
7.48
.
Mark
2.5
.
when
he
said
to
the
woman
,
thy
sins
are
forgiven
,
and
to
the
man
sick
of
the
Palse
,
Son
thy
sins
be
forgiven
thee
;
whereat
the
Jews
were
so
startled
and
offended
,
as
presently
to
say
,
Why
doth
this
man
thus
speak
blasphemies
?
who
can
forgive
sins
but
God
only
:
In
that
thing
they
were
in
the
right
,
to
say
that
none
but
God
can
forgive
sins
,
but
in
the
other
they
were
in
the
wrong
,
not
to
believe
Christ
to
be
God
;
if
they
had
,
all
had
been
set
at
rights
,
and
their
prejudice
removed
,
wherefore
to
convince
them
,
how
they
were
in
an
error
,
and
that
he
had
not
taken
upon
him
as
a
man
to
pardon
sins
,
but
as
God
,
he
presently
proved
his
divinity
by
a
miracle
,
and
cured
the
man
;
he
who
of
himself
could
work
a
miracle
,
had
certainly
power
on
earth
to
forgive
sins
:
And
as
he
is
a
Prince
and
Saviour
,
so
he
hath
right
to
give
forgiveness
of
sins
,
Acts
5.31
.
certainly
he
declares
himself
true
essential
God
,
when
by
his
authority
he
forgives
sins
,
and
giveth
others
power
in
his
name
to
declare
the
same
,
as
he
did
.
Now
if
to
what
hath
been
said
,
we
add
,
that
he
is
the
resurrection
,
and
the
life
,
John
20.23
.
John
11.25
.
Chap.
5.26
.
v.
21.
Chap.
6.39.40
.
Phil.
3.20.21
.
and
that
he
that
believeth
in
him
,
though
he
were
dead
,
yet
shall
he
live
,
seeing
he
hath
life
in
himself
,
and
quickeneth
whom
he
will
,
also
all
the
Father
hath
given
him
,
and
every
one
that
believeth
in
him
,
he
will
raise
up
at
the
last
day
,
wherefore
our
Conversation
is
in
Heaven
,
from
whence
also
we
look
for
the
Saviour
,
the
Lord
Jesus
Christ
,
who
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
unto
his
glorious
body
,
According
to
the
working
whereby
he
is
able
to
subdue
all
things
unto
himself
.
All
these
and
many
more
,
which
for
brevity's
sake
we
omit
,
are
sufficient
evidence
to
convince
any
in
whom
the
God
of
this
world
hath
hot
blinded
their
minds
,
that
Christ
is
the
eternal
Son
of
God
,
of
the
same
nature
;
but
to
unbelievers
he
saith
,
if
you
will
not
believe
me
,
at
least
believe
me
for
the
works
sake
,
John
5.36.1
for
the
works
I
do
,
bear
witness
of
me
,
but
alas
,
all
men
have
not
faith
,
for
faith
is
a
gift
of
God
.
CHAP.
IX
.
Worship
proper
and
due
to
the
true
God
,
belongs
to
Christ
.
NOW
Christ
appropriateth
to
himself
all
these
and
many
more
works
that
belong
only
to
the
true
God
,
to
the
end
that
all
men
knowing
him
to
be
one
with
the
Father
,
may
honour
the
Son
even
as
they
honour
the
Father
,
whereby
he
demonstrates
himself
to
be
God
,
for
divine
honour
belongs
to
none
else
,
for
thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
We
must
love
,
honour
and
worship
one
person
of
the
God-head
as
well
as
the
other
,
as
we
love
God
in
the
person
of
the
Father
,
so
we
must
love
God
in
the
person
of
the
Son
and
of
the
Holy
Ghost
,
for
if
any
man
loves
not
the
Lord
Jesus
Christ
,
let
him
be
an
Athema
,
1
Cor.
16.22
.
Maran-atha
:
He
who
loveth
not
the
Son
loveth
not
the
Father
,
and
he
who
loves
not
the
Holy
Ghost
,
loveth
not
the
Father
nor
the
Son
:
Here
I
bring
,
in
point
of
worship
,
the
instance
of
love
,
because
without
it
no
true
worship
.
We
ought
not
to
worship
God
otherwise
than
he
hath
declared
in
his
word
,
he
that
woshipeth
not
God
the
Father
,
Son
and
Holy
Ghost
,
doth
not
worship
God
as
he
ought
,
't
is
not
enough
to
worship
God
as
God
essentially
,
but
also
he
must
be
in
the
three
persons
,
for
all
three
are
the
object
of
worship
,
or
else
our
Religion
is
vain
;
and
we
are
to
look
not
only
to
the
object
,
but
also
to
the
order
of
worship
,
the
Father
through
the
Son
,
John
16.
and
by
the
Son
to
go
to
the
Father
,
and
so
by
the
means
of
the
Holy
Ghost
we
go
to
both
,
for
we
know
not
what
we
should
pray
for
as
we
ought
,
Rom.
●
.
26
.
1
Cor.
12.3
.
but
the
spirit
helpeth
our
infirmities
and
maketh
intercession
for
us
.
Neither
can
one
say
that
Jesus
is
the
Lord
,
but
by
the
Holy
Ghost
.
And
in
giving
glory
to
God
,
't
is
not
enough
to
glorifie
him
,
except
it
be
in
the
three
persons
,
Father
,
Son
and
Holy
Ghost
:
And
the
consideration
of
this
Mistery
of
one
God
in
three
persons
,
which
ought
to
be
our
guide
in
worshiping
that
eternal
and
infinite
Being
,
ought
to
teach
us
modesty
and
humility
,
which
is
so
essential
in
our
serving
God
,
to
adore
the
incomprehensibility
of
these
high
things
,
the
Majesty
of
God
,
and
the
Mistery
of
his
Son
's
being
made
Flesh
,
and
be
made
sensible
of
our
weakness
,
and
then
endeavour
to
bring
into
captivity
every
thought
to
the
obedience
of
Christ
:
2
Cor.
10.5
.
Here
I
cannot
forbear
inserting
the
words
of
two
eminent
Doctors
of
the
Primitive
Church
.
Ambros
.
de
fid.
ad
gratian
.
lib.
1.
cap.
5.
Mihi
impossibile
est
,
saith
one
,
generationis
scire
secretum
,
mens
deficit
,
voxsilet
,
non
mea
tantum
sed
&
Angelorum
licet
scire
quod
natus
fit
,
non
licet
discutere
quomodo
natus
sit
;
illud
negare
mihi
non
licet
,
hoc
quaerere
metus
.
'T
is
impossible
for
me
to
know
the
secret
of
that
Generation
,
my
understanding
faileth
me
,
my
mouth
is
stopt
,
't
is
lawful
not
only
for
me
but
also
for
Angels
to
know
He
is
born
,
but
't
is
not
lawful
to
enquire
how
he
is
born
,
that
I
cannot
deny
,
but
I
am
afraid
to
search
into
this
.
The
other
saith
,
filium
esse
a
deo
patre
immortali
genitum
novi
,
sed
quemadmodum
ignoro
,
spiritum
ex
co
procedere
scio
,
Chrisost.
hom.
de
incomprehens
.
dei
natura
.
sed
quemadmodum
nescio
;
I
know
the
Son
to
be
begotten
of
the
immortal
Father
,
but
in
what
manner
I
cannot
tell
,
I
know
the
Holy
Ghost
to
proceed
from
him
,
but
how
,
I
know
not
.
These
being
just
come
into
my
thoughts
,
though
they
exactly
are
not
belonging
to
the
present
part
of
our
discourse
,
yet
being
much
to
the
purpose
of
the
whole
,
I
here
have
set
them
down
:
Indeed
in
things
of
that
nature
men
ought
to
yield
an
obedience
of
Faith
,
and
believe
unity
of
Nature
and
Trinity
of
Persons
,
for
numero
deus
impare
gaudet
,
so
we
must
worship
one
God
in
three
persons
.
Our
present
purpose
is
to
prove
Christ
to
be
true
Essential
Eternal
God
,
because
the
same
worship
due
,
only
to
the
true
Eternal
God
is
rendred
unto
him
,
as
anon
we
shall
by
the
grace
of
God
make
it
appear
:
But
now
somethings
must
be
premised
,
which
can
contribute
towards
the
better
understanding
of
the
point
;
first
Christ's
enemies
are
not
agreed
in
this
particular
,
one
Valentinus
Gentilis
,
by
us
named
in
the
beginning
of
this
Discourse
and
some
others
do
flatly
deny
Christ
this
Divine
Worship
,
because
they
disown
him
essentially
to
be
God
,
and
no
divine
worship
is
to
be
rendred
to
the
Creature
,
which
to
do
is
Idolatry
;
but
Socinus
said
,
he
is
to
be
worshiped
,
but
with
such
restrictions
as
such
a
worship
is
all
most
no
better
than
none
at
all
:
They
would
have
him
to
be
worshiped
only
after
his
resurrection
,
and
that
the
resurection
was
the
standing
sign
,
and
true
reason
why
one
,
whom
God
raised
from
the
dead
should
be
worshiped
;
but
if
this
be
true
,
then
the
Son
of
the
Widow
of
Sarepta
,
of
the
Shunamite
,
1
Kings
17.22
.
2
Kings
4.34
.
&c.
Chap.
13.21
.
and
of
the
dead
man
that
having
touched
the
bones
of
Elisha
was
revived
,
under
the
Old
Testament
,
and
the
Son
of
the
Woman
of
Naim
,
and
the
daughter
of
Jairus
,
Lazarus
,
Dorcas
and
Eutichus
under
the
New
,
are
to
be
worshiped
according
to
this
rule
of
theirs
.
Wherefore
some
other
cause
than
this
must
be
assigned
why
Christ
must
be
worshiped
?
they
say
he
ought
to
be
so
as
he
is
Mediator
:
we
own
that
Christ
Mediator
is
to
be
worshiped
,
but
that
honour
belongs
to
him
in
relation
to
his
Deity
,
for
when
God
bringeth
in
the
first
born
into
the
world
,
Heb.
1.6
.
he
saith
and
let
all
the
Angels
of
God
worship
him
,
he
is
called
first
begotten
,
not
in
relation
to
his
humanity
,
for
many
were
Children
of
God
before
his
Birth
,
but
in
respect
to
his
eternal
generation
:
He
is
to
be
adored
by
Angels
,
though
he
be
not
their
Mediator
;
when
we
adore
Christ
as
Mediator
,
't
is
not
in
relation
to
his
Office
abstracted
from
his
Deity
,
but
as
he
is
true
God
:
In
this
sence
the
Lamb
that
was
slain
is
worthy
to
receive
(
as
he
did
by
the
Angels
,
Rev.
5.12
.
the
Beasts
and
the
Elders
)
honour
and
glory
and
blessing
,
because
in
his
humane
nature
dwelleth
all
the
fullness
of
the
God-head
bodily
.
Colos.
2.9
.
The
Ark
was
not
worshiped
,
but
God
in
the
Ark
,
as
,
not
the
Bush
,
but
God
in
the
Bush
,
not
the
ground
which
Moses
stood
upon
,
but
God
in
that
place
sanctified
by
his
special
presence
;
and
so
in
several
other
places
of
the
Old
Testament
:
Indeed
Christ
is
to
be
worshiped
,
Phil.
2.7
.
though
in
the
form
of
a
Servant
,
and
made
a
little
lower
than
the
Angels
,
though
not
as
a
Servant
,
or
as
lower
than
the
Angels
,
by
which
all
,
God
would
have
him
to
be
adored
for
no
other
cause
,
but
for
his
divine
nature
,
V.
6.
the
form
of
God
,
whereby
he
shall
remained
equal
with
the
Father
in
his
state
of
humiliation
:
As
Angels
are
commanded
to
worship
Christ
,
so
is
the
Church
,
under
the
name
of
his
Spouse
,
Psal.
45.11
.
worship
thou
him
.
As
Christ
is
not
God
,
upon
the
account
of
any
Office
and
Dignity
,
so
he
is
not
to
be
worshiped
by
reason
of
any
Office
and
Dignity
,
here
that
which
is
cause
for
one
,
is
cause
for
the
other
,
no
Office
can
make
any
one
God
,
who
is
not
so
,
so
none
ought
to
be
adored
,
but
because
he
is
God
,
that
is
,
of
the
same
nature
and
substance
,
and
not
by
communication
of
divine
Power
,
Dignity
or
Office
,
for
to
give
the
Creature
that
which
is
due
only
to
the
Creator
,
is
meer
Idolatry
,
which
the
Apostle
fathereth
upon
the
Galatians
,
Gal.
4.8
.
when
ye
knew
not
God
,
ye
did
service
unto
them
which
by
nature
are
no
Gods
,
which
they
might
have
excused
thus
:
Though
we
did
so
to
those
that
were
not
such
by
nature
,
yet
they
were
Gods
by
Office
,
Dignity
and
Power
,
but
the
Apostle
,
as
I
said
before
,
blameth
them
for
doing
so
unto
those
which
by
nature
are
not
Gods
:
Wherefore
religious
worship
is
due
only
to
such
as
is
God
by
nature
,
seeing
then
divine
worship
is
due
to
Christ
,
as
by
and
by
I
hope
to
prove
,
it
implies
that
Christ
is
God
by
his
nature
;
and
certainly
where
the
name
of
God
and
Son
of
God
is
absolutely
attributed
as
it
is
to
Christ
,
it
designs
Nature
more
than
Office
or
Dignity
,
so
that
the
word
Lord
so
often
,
and
specially
in
the
New
Testament
attributed
unto
Christ
,
signifies
in
the
strict
sense
,
the
infinite
and
independent
Dominion
of
the
Lord
Jesus
over
all
,
his
being
from
the
Father
is
by
generation
,
not
in
relation
to
his
Essence
,
but
to
his
person
,
not
absolutely
,
but
relatively
as
he
is
Son
,
and
if
he
be
begotten
,
it
necessarily
follows
to
be
of
the
Essence
or
Nature
of
the
Father
,
which
also
shews
the
Eternity
of
that
Generation
:
These
things
I
here
repeat
,
because
when
once
that
perswasion
of
Christ's
being
true
Essential
God
is
once
setled
in
our
minds
,
then
without
any
scruple
or
difficulty
,
we
may
worship
him
,
else
men
are
at
a
stand
,
under
fear
of
worshiping
the
Creature
instead
of
the
Creator
,
who
is
God
blessed
for
ever
.
Before
we
prove
that
Christ
is
and
ought
to
be
worshiped
with
a
religious
worship
,
for
we
speak
of
no
other
,
we
intend
to
shew
how
the
true
essential
God
is
alone
to
be
worshiped
,
and
though
to
that
effect
several
arguments
might
be
drawn
out
of
Scripture
,
we
shall
in
order
thereunto
examine
only
two
,
one
is
this
,
Isa.
42.8
.
I
am
the
Lord
,
that
is
my
name
,
and
my
glory
will
I
not
give
to
another
.
This
is
a
solemn
declaration
of
the
unchangeable
God
of
Truth
,
who
having
given
that
same
glory
unto
Christ
must
infallibly
conclude
Christ
to
be
the
same
Lord
Jehovah
with
him
,
Chap.
48.11
.
here
the
name
and
the
glory
of
God
do
signifie
the
same
,
for
sometimes
in
Scripture
,
the
Name
of
God
signifies
his
Nature
,
when
essentially
taken
,
and
the
Attributes
of
the
person
when
personally
taken
,
never
to
be
understood
barely
of
a
name
;
when
we
love
,
fear
and
serve
God
,
't
is
not
the
Letters
,
or
a
sound
in
the
Air
,
but
either
the
nature
or
some
of
the
persons
of
the
Trinity
.
But
the
truth
of
this
here
asserted
,
that
the
name
and
glory
of
God
signifie
the
same
,
Isai.
42.8
.
compared
with
Exod.
33.18
,
19.
is
elsewhere
confirmed
positively
and
absolutely
,
how
his
glory
,
God
will
not
give
to
another
,
whosoever
he
be
.
But
as
Socinus
doth
not
use
to
take
the
words
of
God
,
as
,
and
in
the
sense
he
saith
them
,
so
here
he
would
make
God
speak
otherwise
than
he
doth
,
for
he
never
wants
his
limitations
,
and
therewith
he
limiteth
the
holy
One
the
God
of
Israel
:
God
,
saith
he
,
doth
not
say
,
I
will
not
give
my
glory
to
another
,
that
is
,
dependent
upon
,
and
subordinate
unto
me
,
such
he
makes
the
Lord
Jesus
,
but
to
graven
Images
:
But
do
not
Images
of
God
,
of
Christ
,
of
Angels
,
Apostles
,
depend
upon
and
are
subordinate
to
God
as
to
the
Matter
,
the
form
or
making
of
them
,
the
designs
of
men
and
all
upon
the
will
of
God
?
Surely
they
do
,
for
every
Creature
whatsoever
is
subordinate
to
,
and
depends
upon
his
Maker
,
and
suppose
God
would
chuse
one
Creature
,
as
may
be
an
Angel
,
or
any
Man
or
Woman
,
and
heap
all
the
Treasures
of
his
Glory
upon
such
a
one
,
which
he
yet
declares
he
will
not
do
,
yet
according
to
them
he
might
do
't
,
and
not
act
against
his
solemn
protestation
that
he
will
not
do
't
,
after
this
no
Creature
,
as
a
Creature
can
differ
from
God
,
for
they
make
God
say
he
doth
not
intend
to
exclude
any
other
wholly
dependant
upon
,
and
subordinate
to
him
,
as
is
every
Creature
whatsoever
,
thus
after
this
,
the
Effect
shall
be
the
same
with
the
Cause
,
because
it
depends
upon
it
,
this
new
signification
of
the
word
another
,
deserved
well
to
have
been
confirmed
by
some
example
:
in
that
other
place
already
mentioned
,
which
confirmeth
this
,
there
is
no
mention
of
Images
or
any
thing
else
,
barely
,
I
will
not
give
my
glory
unto
another
,
which
leaves
no
ground
to
Cavil
about
Images
:
Thus
they
would
make
the
strength
of
these
words
of
God
to
vanish
away
,
and
be
resolved
into
this
,
God
will
not
give
his
Glory
to
Images
,
but
will
give
it
to
Angels
and
Men
,
even
to
Satan
and
Antichrist
the
worst
of
them
.
Then
by
the
word
to
give
,
they
understand
only
to
permit
,
so
if
he
giveth
Money
,
Bread
,
Cloaths
,
&c.
he
only
permitteth
,
if
to
the
word
give
,
leave
had
been
joyned
,
they
might
have
pretended
to
something
,
though
there
had
been
no
sense
;
thus
with
their
altering
the
sense
of
words
,
they
would
overthrow
the
use
of
languages
,
and
so
coin
one
of
their
own
,
which
none
but
themselves
shall
understand
,
and
by
those
means
teach
all
that
went
before
,
to
speak
;
then
here
according
to
their
interpretation
,
contrary
to
what
God
declareth
,
he
will
permit
or
give
graven
Images
something
of
his
glory
,
if
they
do
not
believe
it
themselves
,
others
who
did
worship
those
Images
will
,
for
they
thought
God
had
communicated
to
them
something
of
his
glory
,
or
else
would
not
have
look't
upon
them
as
worthy
to
be
Religiously
worshiped
.
But
to
come
to
the
thing
,
since
God
in
this
place
denyeth
the
permission
for
any
one
to
have
his
glory
,
much
more
doth
he
deny
to
give
it
himself
to
another
,
and
if
from
the
beginning
of
the
world
he
hath
suffered
the
Devil
to
usurpe
Divine
Honour
to
himself
,
and
several
Nations
religiously
to
worship
Images
,
as
't
is
known
he
hath
,
yet
to
neither
he
gave
that
glory
of
his
,
and
out
of
this
appeareth
the
true
sence
of
the
Text
,
that
he
will
,
not
permit
,
for
he
hath
permitted
,
but
,
not
give
his
glory
,
which
he
hath
never
given
:
V.
6
,
7
,
But
to
come
to
the
scope
of
the
place
,
't
is
this
,
God
said
it
,
when
he
spoke
of
Christ
,
as
it
appears
by
the
two
foregoing
and
following
verses
,
which
may
be
perused
,
therein
he
is
spoken
of
in
such
a
way
,
and
to
him
are
such
things
attributed
as
belong
not
to
one
of
a
different
nature
,
but
to
him
that
is
one
and
the
same
with
him
;
what
is
added
about
graven
Images
is
to
condemn
Idolatry
,
and
to
take
away
all
manner
of
excuse
from
Idolaters
,
not
only
in
those
times
when
all
Nations
were
Idolaters
and
also
that
abominable
sin
was
gotten
in
the
Land
of
Judah
,
but
in
relation
to
other
Countries
after
the
coming
in
the
flesh
of
the
Son
of
God
.
The
other
Text
of
Scripture
is
this
,
Matth.
4.10
.
Deuter.
6.13
.
thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
:
Which
our
Saviour
quoted
out
of
another
place
,
hence
the
Conclusion
for
the
essential
divinity
of
Christ
is
clear
,
he
that
is
religiously
to
be
worshiped
is
the
true
God
,
but
Christ
is
religiously
to
be
worshiped
,
therefore
he
is
the
true
God
,
no
command
can
be
more
positive
,
absolute
and
plain
than
this
,
to
worship
the
Lord
thy
God
,
that
is
,
the
God
of
Israel
,
for
the
words
were
directed
to
Israel
,
whom
Jews
and
Socinians
do
allow
to
be
the
only
true
God
,
the
latter
part
of
the
verse
doth
contain
a
general
Negative
,
him
only
shalt
thou
serve
,
the
word
only
,
gives
the
exclusion
to
any
thing
else
or
person
whatsoever
,
to
say
as
they
do
,
to
worship
and
serve
him
as
God
of
himself
,
will
not
serve
their
turn
,
for
they
say
God
the
Father
is
only
such
,
but
Christ
is
a
made
God
,
and
by
Grace
,
by
this
God
of
himself
,
they
mean
the
first
Author
of
all
things
,
but
did
they
ever
hear
of
a
second
Author
of
all
things
?
Is
there
a
first
Creator
and
a
Second
one
?
Wherefore
this
restriction
is
idle
and
superfluous
,
whereby
all
manner
of
Idolatry
may
be
excused
,
for
both
the
Heathens
,
and
the
Jewish
Idolaters
worshiped
many
things
,
which
they
never
took
to
be
the
first
Authors
and
Causes
of
all
,
the
Devil
himself
desired
not
to
be
worshiped
by
Christ
as
if
he
had
been
the
Author
of
all
things
,
for
he
owned
the
power
and
glory
of
the
Kingdome
of
the
world
were
delivered
unto
him
.
Luke
4.5
,
6.
But
if
the
Lord
thy
God
is
only
to
be
worshiped
and
served
,
and
Christ
be
not
that
Lord
God
,
why
should
he
be
adored
?
O!
say
they
,
when
we
adore
Christ
,
we
adore
in
him
the
Father
that
hath
given
him
so
much
glory
and
power
,
by
the
same
reason
the
Jews
might
have
worshiped
Moses
,
who
was
so
full
of
glory
when
he
came
down
from
the
Mountain
,
that
they
could
not
behold
his
face
.
If
they
had
a
right
notion
of
Christ's
person
it
would
be
well
to
say
,
that
he
that
honoureth
the
Son
,
doth
also
honour
the
Father
;
but
according
to
their
impious
opinion
they
adore
a
Man
of
a
quite
different
nature
from
the
Father
,
the
Father
is
God
by
Nature
,
the
Son
by
Grace
;
the
Father
is
from
Eternity
,
the
Son
only
since
the
fullness
of
time
;
one
Creator
,
the
other
Creature
;
one
the
Highest
,
the
other
Subordinate
;
one
God
,
the
other
Man
,
and
both
to
be
adored
;
such
a
Son
,
as
doth
differ
from
his
Father
more
than
any
other
Son
in
the
world
doth
from
his
:
whereby
they
quite
overthrow
God's
nature
,
and
confound
the
Creator
with
the
Creature
:
Let
Christ
be
owned
either
to
be
true
God
,
or
no
God
at
all
,
for
there
is
no
middle
between
these
two
:
We
know
God
made
Men
,
but
now
we
find
,
Men
,
Socinians
,
as
well
as
Papists
,
take
upon
them
to
make
Gods
;
and
worship
them
as
such
,
whether
Wafer
or
Metaphorical
,
't
is
all
one
,
as
long
as
they
will
not
own
them
to
be
such
by
nature
.
To
talk
of
a
Secondary
and
Subordinate
God
is
a
meer
contradictio
in
adjecto
,
a
perfect
nonsence
;
the
Jews
would
not
deny
him
to
be
what
he
was
,
being
convinced
by
his
works
,
when
Christ
cometh
will
he
do
more
miracles
than
these
which
this
man
hath
done
,
〈◊〉
7.31
.
Whence
they
concluded
,
This
is
of
a
〈◊〉
that
prophet
that
should
come
into
the
world
,
John
6.14
.
Therefore
they
would
come
and
take
him
by
force
to
make
him
a
King
,
v.
15.
and
at
another
time
,
They
that
were
in
the
ship
worshipped
him
,
saying
,
of
a
truth
thou
art
the
Son
of
God
.
Matth.
14.33
.
Yet
for
all
this
,
they
still
retained
a
prejudice
,
Shall
Christ
come
out
of
Galilee
:
John
7.41
.
Is
not
this
Jesus
the
Son
of
Joseph
,
whose
Father
and
Mother
we
know
?
chap.
6.42
.
Is
not
this
the
Carpenters
Son
?
is
not
his
Mother
called
Mary
;
and
his
brethren
James
and
Joses
,
Simon
and
Judas
?
Matth.
13.55
.
Thus
Socinians
cannot
deny
him
to
be
God
but
must
have
him
a
made
God
.
Doth
this
hold
any
proportion
,
or
is
there
any
reason
in
the
case
?
To
come
off
with
this
,
the
Heresiarch
saith
,
that
the
commandment
of
worshiping
God
alone
,
doth
properly
relate
to
the
time
under
the
Old
Testament
,
a
wide
Door
open
to
let
in
Idolatry
,
1
John
5.21
.
but
certainly
that
precept
doth
oblige
Christians
,
as
much
as
ever
it
did
the
Jews
,
and
I
think
that
of
all
moral
Commandments
,
none
belongeth
to
the
times
of
the
Gospel
,
more
than
that
of
worshiping
God
alone
,
and
we
are
as
much
bound
to
avoid
all
Idolatry
as
ever
they
were
:
They
say
when
this
precept
was
given
,
they
mean
in
the
time
of
Moses
,
then
Christ
was
not
,
but
when
it
was
made
use
of
by
Christ
,
Christ
was
,
and
also
endued
with
Divine
Power
and
Authority
,
though
they
say
the
contrary
,
for
before
he
was
tempted
in
the
Wilderness
,
he
had
been
haptized
,
and
proclaimed
from
Heaven
the
Son
of
God
,
the
Spirit
had
descended
upon
him
,
and
when
he
returned
from
Jordan
he
was
full
of
the
Holy
Ghost
.
Luke
4.1
.
He
was
God
worthy
of
divine
worship
,
when
he
made
use
of
that
Text
against
the
Tempter
.
Two
frivolous
things
more
they
say
;
first
,
the
word
only
,
is
not
joyned
to
worship
,
but
to
serve
,
as
if
a
religious
worship
was
not
meant
by
this
last
,
as
well
as
by
the
first
;
though
it
had
been
joyned
with
the
former
,
they
had
never
wanted
a
pretence
to
Cavil
;
but
if
in
the
thing
there
be
any
difference
,
Acts
10.25
,
26.
I
think
't
is
more
binding
with
to
serve
than
to
worship
,
for
to
serve
may
seem
of
a
larger
extent
than
to
worship
.
The
other
Cavil
is
,
we
are
forbidden
to
worship
others
,
that
is
,
say
they
,
after
our
own
Fancy
and
Pleasure
;
but
Christ
you
are
commanded
to
worship
,
but
here
is
no
ground
for
such
an
interpretation
,
for
't
is
simply
said
to
worship
and
serve
only
the
Lord
thy
God
,
we
own
that
here
not
only
the
thing
,
but
also
the
manner
of
it
was
forbidden
,
but
here
is
nothing
to
shew
by
what
authority
and
name
we
are
to
worship
others
,
only
the
thing
,
to
do
't
,
is
forbidden
.
To
the
proofs
I
have
given
to
shew
how
God
alone
is
to
be
worshiped
,
I
now
shall
by
the
grace
of
God
joyn
some
examples
out
of
the
New
Testament
,
to
confirm
it
with
a
demonstration
of
the
practise
:
The
first
is
that
of
Peter
,
Act.
10.25
,
26.
whom
Cornelius
the
Centurion
met
,
and
fell
down
at
his
feet
and
worshiped
him
,
but
he
,
though
he
had
excellent
gifts
,
and
great
authority
by
his
office
,
yet
he
refused
it
,
and
this
he
gave
for
a
reason
,
I
my self
also
am
a
man
,
that
is
,
such
a
thing
is
not
to
be
offered
any
man
,
yet
we
must
not
believe
Cornelius
to
have
been
so
besotted
as
to
have
taken
him
for
God
,
but
he
thought
he
might
do
so
to
such
an
extraordinary
man
:
Chap.
14.13
,
14
,
1●
.
Paul
and
Barnabas
seeing
how
the
people
of
Lystra
would
have
done
Sacrifice
,
they
presently
rent
their
cloaths
,
running
and
crying
,
Sirs
,
why
do
you
do
these
things
?
Their
reason
was
,
we
are
also
men
;
Rev.
19.10
.
hence
we
conclude
how
no
man
ought
to
be
worshiped
.
Now
we
shall
speak
of
Angels
John
,
a
person
of
no
mean
gifts
,
fell
at
the
Angels
feet
,
who
was
a
Minister
of
God
and
of
Christ
,
to
worship
him
,
surely
he
took
him
not
to
be
God
,
for
he
could
not
but
know
the
contrary
,
but
may
be
,
he
thought
he
might
pay
him
that
respect
,
but
whatsoever
he
thought
,
he
did
amiss
,
therefore
the
Angel
highly
rejected
it
,
when
he
said
,
see
thou
do
it
not
,
Chap.
2●
.
9
.
and
gave
his
reason
for
't
,
for
I
am
thy
fellow
servant
,
and
of
thy
brethren
,
that
have
the
testimony
of
Jesus
,
and
not
satisfied
with
this
,
directed
him
to
the
object
of
worship
and
adoration
,
worship
God
;
and
this
not
only
once
but
twice
,
for
it
happened
a
second
time
.
We
have
demonstrated
how
the
true
God
is
alone
to
be
worshiped
,
now
we
must
shew
how
Christ
is
religiously
to
be
worshiped
,
and
consequently
he
is
the
true
God
;
which
last
expressions
,
now
when
I
remember
,
put
me
in
mind
of
that
excellent
place
,
wherein
he
is
called
the
true
God
,
which
,
but
in
few
words
,
I
will
take
notice
of
,
1
John
5.20
.
we
are
in
him
that
is
true
,
even
in
his
Son
Jesus
Christ
:
this
is
the
true
God
and
oternal
Life
:
The
Relative
this
,
is
refered
to
Jesus
Christ
,
not
only
as
the
nearest
,
but
also
as
the
Subject
Orationis
,
spoken
of
,
besides
that
with
St.
John
,
't
is
usual
by
Eternal
Life
to
signifie
the
Lord
Jesus
,
and
here
the
true
God
and
Eternal
Life
are
spoken
of
one
and
the
same
Subject
:
Now
when
the
Lord
is
here
called
true
God
,
it
cannot
be
said
metaphorically
,
or
improperly
,
but
as
to
his
nature
,
the
reason
it
this
,
none
is
ever
called
,
the
true
God
,
specially
with
the
Article
,
but
in
relation
to
his
Essence
.
Now
to
prove
that
the
religious
worship
belonging
to
the
only
true
God
,
is
appropriated
to
christ
,
we
have
several
places
out
of
Scripture
,
some
do
it
in
general
,
and
others
in
the
particulars
,
whereof
there
are
several
branclies
:
Of
the
first
Order
is
this
,
let
all
the
Angels
of
God
worship
him
,
quoted
out
of
the
Psalm
:
Upon
these
two
unshaken
pillars
,
Heb.
1.6
.
Psal.
37.7
.
I
mean
,
the
testimonies
of
a
Prophet
and
of
an
Apostle
,
stand
these
two
great
Truths
,
First
,
how
the
person
whom
the
Angels
here
called
God's
for
so
the
Apostle
doth
explain
the
word
,
are
commanded
to
worship
,
is
the
true
Essential
God
:
or
,
to
make
use
of
the
name
which
the
Adversaries
do
commonly
bring
in
,
namely
the
God
of
Israel
;
Secondly
,
that
the
person
to
be
worshiped
by
Angels
,
is
the
Lord
Jesus
Christ
;
the
first
assertion
is
the
Prophet's
,
the
second
is
the
Apostle's
,
out
of
which
both
we
may
surely
conclude
how
the
Lord
Jesus
is
the
true
Essential
God
of
Israel
:
To
examine
well
this
,
we
shall
first
begin
with
the
words
of
the
Original
,
that
is
,
the
Psalm
,
whence
they
are
drawn
,
and
afterwards
the
Application
made
of
them
in
the
Gospel
.
To
remove
the
weight
of
this
argument
which
lie's
so
heavy
upon
them
,
and
finding
they
cannot
deny
the
Application
to
belong
to
Christ
,
the
Adversaries
would
not
have
the
words
to
be
understood
of
the
true
God
of
Israel
;
but
certainly
they
ought
to
be
related
to
him
that
is
named
in
the
next
verse
but
one
before
,
namely
the
Lord
of
the
whole
earth
,
for
indeed
,
in
this
Psalm
wherein
is
described
the
Majesty
of
God's
Kingdom
,
no
other
person
is
spoken
of
,
but
that
God
whose
Kingdom
it
is
.
Now
that
the
God
of
the
whole
Earth
is
Jehovah
,
the
God
of
Israel
,
it
appears
out
of
Scripture
wherein
the
attribute
of
Lord
of
the
whole
Earth
is
given
to
the
true
God
by
nature
;
amongst
others
take
these
few
,
Josh
3.11
.
Zechar.
14
,
and
6
,
5.
Behold
the
Ark
of
the
Covenant
of
the
Lord
of
all
the
earth
,
passeth
over
before
you
into
Jordan
:
And
these
are
the
two
anointed
ones
that
stand
by
the
Lord
of
the
whole
earth
:
Again
,
these
are
the
four
spirits
of
the
Heavens
,
which
go
forth
from
standing
before
the
Lord
of
all
the
earth
.
Micah
.
4.12
.
The
very
same
expression
is
found
in
another
Prophet
.
I
will
consecrate
their
gain
unto
the
Lord
,
and
their
substance
unto
the
Lord
of
the
whole
earth
.
I
shall
add
that
considerable
place
where
the
Prophet
for
the
comfort
of
the
Gentiles
prophesied
of
what
a
large
extent
their
Church
should
be
,
and
speaks
of
their
deliverance
,
heaping
several
glorious
titles
upon
him
that
was
to
be
the
Author
thereof
,
which
no
doubt
had
a
relation
to
the
Messiah
,
who
was
to
effect
it
.
Among
other
names
therein
given
,
that
of
God
of
the
whole
earth
is
one
,
Isa.
3●
.
●
.
For
thy
maker
is
thine
husband
,
the
Lord
of
hosts
is
his
name
,
and
thy
redeemer
the
holy
one
of
Israel
,
the
God
of
the
whole
●arth
shall
he
be
casted
,
all
these
glorious
names
belong
to
one
and
the
same
:
I
need
not
to
shew
that
the
Prophecies
about
the
deliverance
,
and
calling
of
the
Gentiles
do
relate
to
Christ
,
Psal.
2.8
.
who
was
to
have
the
heathen
for
his
inheritance
,
and
the
utmost
parts
of
the
earth
for
his
possession
.
And
this
Title
of
Lord
of
the
whole
earth
,
is
by
the
Psalmist
in
another
place
rendred
by
a
great
King
over
all
the
earth
,
Psal.
47.2.7
.
and
the
King
of
all
the
earth
,
all
to
signifie
tho
same
thing
and
person
,
the
Kingdom
of
Christ
the
Messiah
.
I
think
this
is
enough
to
prove
how
the
God
of
Israel
and
the
Lord
of
the
whole
Earth
is
the
same
;
as
Israel
made
a
part
of
the
Earth
,
so
he
that
was
God
of
the
whole
Earth
,
must
need
be
the
God
of
Israel
;
so
't
is
the
same
in
this
Text
,
for
no where
in
Scripture
that
title
is
given
to
any
but
the
true
God
:
Yet
they
are
so
obstinate
in
their
opinions
,
that
Socinus
himself
,
who
though
he
will
not
have
Christ
to
be
the
King
of
Israel
,
yet
being
forced
by
the
strength
of
this
reason
,
he
seems
content
that
the
Lord
Jesus
should
be
here
called
the
Lord
of
the
whole
Earth
,
but
if
the
argument
should
lie
upon
this
,
he
would
want
no
Cavils
to
elude
the
force
of
it
;
for
that
wretch
is
so
damnably
bent
against
the
glory
and
honour
of
our
Saviour
,
that
in
whatsoever
he
writes
about
him
,
Acts
8.23
.
there
appears
a
gall
of
bitterness
,
as
well
as
the
bond
of
iniquity
,
with
a
slight
and
contempt
of
his
person
,
the
Man
,
that
Man
,
this
Man
,
Man
in
every
case
,
and
all
this
to
lose
no
occasion
of
robbing
him
of
his
Divinity
;
2
Kings
49.27
.
and
Isai.
3.28
.
this
calls
to
my
mind
God's
words
,
against
Sennacherib
,
another
great
Blasphemer
,
which
by
the
Lord
,
might
have
been
applied
to
Socinus
:
I
know
thy
abode
,
and
thy
going
out
and
thy
coming
in
,
and
thy
rage
against
me
.
And
let
all
his
Sectators
remember
what
the
Apostle
saith
,
Jud.
14.15
.
behold
the
Lord
cometh
to
execute
judgment
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deeds
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
which
ungodly
sinners
have
spoken
against
him
,
that
is
Christ
,
when
he
cometh
to
judge
the
world
.
Another
thing
here
to
be
taken
notice
of
,
is
this
,
that
in
verse
5.
where
the
Lord
Jehovah
is
called
the
Lord
of
the
whole
Earth
,
it
must
be
spoken
of
one
and
the
same
person
,
for
if
they
had
been
two
different
,
the
copulative
particle
and
,
had
not
been
omitted
after
the
words
,
Psal.
37.5
.
the
hills
melted
like
wax
at
the
presence
of
the
Lord
,
there
should
have
been
,
and
,
at
the
presence
of
the
Lord
of
the
whole
Earth
,
the
first
words
of
the
verse
,
do
sufficiently
denote
the
Lord
of
the
whole
Earth
,
to
be
the
God
of
Israel
,
Jehovah
named
just
before
,
at
whose
presence
only
,
and
of
none
else
,
the
hills
melted
like
wax
,
hereunto
answereth
that
place
;
psal.
11.7
.
tremble
thou
earth
at
the
presence
of
the
Lord
,
at
the
presence
of
the
God
of
Jacob
,
whereby
the
interpretation
of
this
now
in
hand
is
confirmed
,
and
the
God
of
Jacob
is
put
instead
of
the
Lord
of
the
whole
earth
,
in
both
which
places
,
the
repetition
of
the
word
,
Presence
,
is
very
Emphatical
,
which
joyned
with
what
I
observed
before
,
and
with
the
words
,
the
scope
and
the
thing
it self
do
all
together
fully
shew
,
here
is
but
one
person
spoken
of
,
which
is
confirmed
more
and
more
,
because
in
what
follows
,
the
Prophet
speaks
but
of
one
as
in
the
singular
number
,
vers.
6.7
,
8.
as
thus
the
Heavens
declare
his
righteousness
,
and
the
people
see
his
glory
,
and
worship
him
all
ye
Gods
:
Also
because
of
thy
judgments
,
whereby
it
appears
't
is
spoken
of
one
and
not
of
two
;
but
rather
than
to
yield
,
they
will
sooner
give
Christ
whom
otherwise
they
would
rob
of
any
thing
he
hath
but
his
humane
nature
,
which
they
cannot
do
,
because
they
must
have
an
Historical
Faith
,
or
else
may
be
they
would
,
and
reduce
him
to
nothing
.
I
say
,
they
chuse
rather
to
give
Christ
that
title
and
exclude
God
Jehovah
from
being
the
Lord
of
the
whole
earth
,
than
to
own
Christ
to
be
Jehovah
,
so
what
they
do
,
is
not
out
of
kindness
,
they
only
give
him
that
which
they
think
the
least
,
to
rob
him
of
what
they
account
to
be
the
chief
,
though
indeed
it
be
the
same
.
Again
,
the
words
of
verse
7.
do
farther
confirm
this
,
Confounded
be
all
they
that
serve
graven
images
,
that
boast
themselves
of
Idols
,
therefore
worship
him
all
ye
Gods
.
For
who
is
opposed
to
graven
Images
and
Idols
,
but
he
that
is
by
nature
the
true
God
?
And
who
is
religiously
to
be
worshiped
,
but
the
true
God
Jehovah
?
And
who
but
he
who
is
the
God
of
Gods
,
is
to
be
adored
by
all
Gods
?
vers.
9.
This
is
confirmed
out
of
verse
9.
Thou
Lord
art
high
above
all
the
earth
:
thou
art
exalted
far
above
all
Gods
.
The
first
part
contained
a
proper
attribute
of
the
true
God
,
namely
,
the
highest
or
most
high
God
,
for
saith
,
David
,
Psal.
33.18
.
that
men
may
know
that
thou
whose
name
alone
is
Jehovah
,
art
the
most
high
over
all
the
earth
.
Is
not
this
the
same
as
to
be
Lord
over
all
the
earth
?
So
that
both
to
be
Jehovah
and
Lord
over
all
the
earth
are
attributed
only
to
one
,
and
if
he
be
the
only
most
high
upon
the
earth
,
none
but
he
,
is
Lord
over
all
the
earth
.
The
latter
part
of
the
verse
doth
afford
a
reason
and
a
very
good
one
,
why
all
Gods
and
Angels
ought
to
worship
him
,
because
he
is
for
exalted
above
all
Gods
:
No
less
than
six
times
he
is
in
this
Psalm
called
Jehovah
,
which
cannot
well
be
denied
to
be
the
same
with
God
of
Israel
.
One
thing
more
I
shall
say
as
to
this
Psalm
,
which
with
the
foregoing
and
following
,
contain
an
exhortation
to
all
Creatures
,
with
and
without
life
,
to
sing
and
rejoyce
before
the
Lord
,
and
why
?
for
he
cometh
,
he
cometh
to
judge
the
earth
,
he
shall
judge
the
world
with
righteousness
,
and
the
people
with
his
truth
:
which
none
that
hath
any
sence
can
deny
to
be
a
Prophesie
of
Christ's
coming
to
judge
the
world
,
which
he
speaks
of
himself
:
When
the
Son
of
man
,
shall
come
in
his
glory
,
Matth.
25.31
.
and
all
the
holy
Angels
with
him
,
then
shall
he
sit
upon
the
throne
of
his
glory
.
Then
indeed
,
in
that
divine
and
glorious
State
,
being
attended
and
worshiped
by
all
millions
of
Angels
,
he
shall
reign
,
fill
with
joy
the
hearts
of
his
people
,
and
perform
the
other
things
contained
in
this
Psalm
.
He
that
is
to
do
all
this
,
if
we
believe
the
Psalmist
,
is
the
Lord
Jehovah
,
and
the
Lord
Jesus
Christ
,
if
we
must
give
faith
to
the
Apostle
.
Now
we
must
draw
nearer
to
the
words
of
the
Apostle
,
who
is
to
be
believed
as
well
as
the
Prophet
,
preferably
to
Socinians
,
who
being
not
able
to
deny
it
,
own
that
Angels
ought
to
worship
Christ
:
One
would
think
they
at
last
would
yield
to
the
Truth
,
and
give
glory
to
God
;
Phil.
2.7
,
8
,
&c.
but
no
such
thing
,
for
they
say
,
they
may
worship
him
as
a
man
,
and
not
upon
the
consideration
of
any
divinity
in
him
,
only
upon
the
account
of
his
Humiliation
and
Obedience
unto
Death
,
even
the
Death
of
the
Cross
,
upon
which
account
he
was
highly
exalted
.
But
pray
,
whence
doth
arise
the
value
and
merit
of
that
Humiliation
and
Obedience
,
but
from
the
divinity
of
the
person
,
which
underwent
it
:
If
he
had
been
a
meer
man
,
it
had
been
no
very
great
matter
,
no
more
than
what
many
more
could
have
done
:
A
King
's
only
Son
,
sacrifices
himself
for
the
safety
of
a
whole
Kingdom
,
some
among
the
ordinary
people
might
have
done
the
like
,
but
that
which
raiseth
the
merit
of
the
thing
,
is
,
not
his
being
a
man
,
for
any
man
else
therein
is
equal
with
him
,
but
't
is
the
Royal
Blood
running
in
the
Veins
of
the
young
Prince
,
which
doth
make
the
act
so
meritorious
,
and
so
considerable
;
so
if
I
may
continue
a
lame
comparison
,
so
defectuous
,
to
represent
what
I
have
a
mind
,
the
Blood
which
our
Saviour
shed
upon
the
Cross
doth
not
receive
its
unexpressible
value
for
coming
out
of
the
Veins
of
a
Man
,
but
because
it
is
the
blood
of
God
,
wherewith
he
hath
purchased
his
Church
.
Acts
20.28
.
Neither
was
the
Obedience
yielded
by
our
Saviour
,
belonging
only
to
his
Humane
Nature
,
which
may
be
due
and
necessary
from
one
in
nature
and
quality
inferiour
to
another
,
but
it
was
also
an
undue
and
meerly
voluntary
obedience
,
which
may
be
rendred
by
an
Equal
,
and
some
times
by
a
Superiour
,
as
we
read
when
Joshua
said
,
Josn
.
10.12
,
13.
Sun
stand
thou
still
upon
Gibeon
,
and
thou
Moon
in
the
valey
of
Ajalon
,
so
the
Sun
stood
;
he
was
obeyed
,
but
there
is
in
it
more
than
this
,
the
Sun
of
himself
could
not
stand
nor
alter
or
stop
his
Course
;
a
Superiour
power
to
do
't
was
required
;
and
indeed
we
find
that
in
the
beginning
of
the
verse
,
't
is
said
,
then
spook
Joshua
unto
the
Lord
in
the
day
when
,
&c.
Sun
,
stand
thou
still
;
so
,
let
it
be
spoken
with
that
awful
reverence
and
to
an
infinite
Majesty
,
in
some
kind
we
may
see
how
in
this
case
the
Superiour
was
pleased
to
obey
the
Inferiour
;
so
we
may
say
,
a
sort
of
obedience
may
belong
to
Divine
Nature
,
as
when
God
commanded
the
World
should
be
created
,
and
it
was
performed
by
his
Son
;
of
this
nature
is
Christ's
obedience
,
as
spoken
of
by
the
Apostle
concerning
Christ
,
Phil.
2.6
,
7
,
8.
who
being
in
the
form
of
God
thought
it
not
robbery
to
be
equal
with
God
,
he
humbled
himself
.
This
was
a
voluntary
obedience
,
for
he
was
not
humbled
,
but
humbled
himself
,
he
was
not
made
,
but
made
himself
of
no
reputation
,
thus
the
obedience
is
valued
according
to
the
dignity
of
the
person
which
obeyeth
:
To
be
in
the
form
of
God
is
to
be
God
,
for
,
forma
dat
esse
rei
,
the
form
is
the
nature
of
the
thing
,
and
makes
it
to
be
what
it
is
.
But
what
this
man
granted
before
,
he
is
now
willing
to
take
away
,
when
he
would
have
this
worship
not
to
be
terminated
in
Christ
,
but
from
him
to
pass
unto
God
,
so
this
is
but
a
relative
worship
.
Thus
Papists
say
,
they
worship
images
;
but
they
are
mistaken
,
for
though
God
hath
exalted
him
,
it
doth
not
follow
that
Adoration
should
be
only
Transitory
and
not
fixed
;
So
God
hath
exalted
the
Kings
of
the
Earth
,
but
the
Civil
Worship
or
respect
rendered
unto
the
King
is
rendred
unto
a
Man
,
but
not
in
the
capacity
of
a
Man
,
but
is
terminated
in
him
as
he
is
a
King
,
so
when
Christ
Man
is
adored
,
he
is
not
so
under
the
notion
of
Man
,
but
as
he
is
God
of
the
same
nature
with
the
Father
,
and
that
he
is
in
the
Father
and
the
Father
in
him
;
the
Father
may
well
be
worshiped
in
him
and
he
in
the
Father
,
but
making
them
,
as
they
do
,
to
be
of
different
natures
,
I
see
no
cause
why
they
may
not
be
worshiped
asunder
one
from
another
,
which
yet
doth
but
rend
and
divide
the
object
of
our
worship
,
with
this
new
,
as
they
call
it
,
way
of
worship
to
adore
God
in
a
Man
.
But
they
must
say
what
they
understand
by
him
,
for
both
the
Prophet
and
the
Apostle
make
use
of
the
word
,
Is
it
one
or
a
different
person
named
by
them
?
if
the
same
,
then
Christ
is
the
one
God
;
if
not
the
same
,
then
the
Apostle
hath
not
well
explained
the
Prophet
:
If
in
the
Psalm
,
Christ
be
not
spoken
of
,
but
only
the
God
of
Israel
,
of
a
nature
altogether
different
;
then
in
the
Epistle
the
words
are
made
use
of
to
no
purpose
,
for
therein
the
design
is
to
prove
how
Christ
must
be
worshiped
by
all
Angels
:
Now
he
doth
not
answer
his
purpose
,
when
to
prove
one
who
is
not
the
God
Israel
ought
to
be
adored
,
he
brings
a
Text
which
commands
the
Angels
to
adore
him
only
who
is
the
God
of
Israel
,
a
great
disparagement
indeed
,
not
only
to
the
Author
of
the
Epistle
,
but
to
the
Spirit
of
God
which
directed
him
;
he
saith
,
in
that
worship
exhibited
unto
Christ
,
the
Lord
Jesus
represents
the
person
of
God
the
Father
,
how
?
as
an
Actor
upon
the
Stage
doth
represent
a
King
?
After
this
rate
Christ
with
all
the
worship
given
him
,
would
be
(
without
blasphemy
let
it
be
spoken
)
but
a
Stage
God
.
If
to
reign
doth
signifie
the
Kingdom
of
Christ
,
why
shall
not
also
the
name
Jehovah
who
reigneth
,
belong
to
his
person
?
If
he
hath
the
thing
,
why
should
he
not
have
the
name
also
,
Christs
Kingdom
is
therein
described
,
Jehovah
is
the
King
,
why
should
not
Christ
be
Jehovah
?
which
if
he
be
,
it
must
be
properly
,
for
Christ
nor
no
one
else
was
ever
figuratively
called
Jehovah
,
and
the
Kingdom
of
Christ
under
the
name
of
God
is
described
;
then
if
Christ
be
not
God
Jehovah
,
then
't
is
Jehovah
that
indeed
doth
represent
Christ
,
so
he
must
be
the
Type
of
Christ
,
thus
they
unavoidably
run
into
absurdities
;
but
in
very
deed
Christ
doth
not
act
the
part
of
the
Father
,
but
his
own
:
He
doth
act
the
part
of
three
persons
upon
the
account
of
his
three
several
offices
,
of
a
Prophet
,
of
a
Priest
,
and
of
a
King
,
he
therein
exerciseth
his
own
office
and
not
that
of
the
Father
,
he
doth
what
belongeth
to
him
and
not
to
others
,
Joh.
17.10
.
and
as
all
things
the
Father
hath
,
are
his
;
so
the
Kingdom
,
Throne
,
Scepter
,
Power
,
Majesty
,
Ministry
and
Subjects
are
all
his
;
if
he
received
the
Kingdom
from
the
Father
,
he
received
it
as
only
begotten
Son
and
Heir
of
all
things
,
not
as
of
anothers
but
as
his
own
,
wherefore
he
doth
not
reign
as
a
Servant
or
a
Minister
of
the
Farther
,
so
then
,
when
he
reigneth
,
he
doth
not
represent
the
Father's
person
but
his
own
,
not
as
his
Vicar
or
Lieutenant
,
but
as
God
equal
with
him
.
The
first
part
of
the
verse
,
Matth.
1.20
.
Luke
2.9
,
13.
Matth.
28.2
,
5.
and
again
when
he
bringeth
in
the
first
begotten
into
the
world
,
sheweth
how
at
his
first
coming
into
the
world
he
was
worshiped
and
served
by
Angels
for
his
Conception
,
Birth
and
Resurrection
were
published
by
Angels
,
and
then
it
demonstrates
there
are
two
persons
,
one
that
bringeth
,
the
other
that
is
brought
in
;
the
one
is
the
Father
,
the
other
the
Son
;
the
first
commanding
the
last
to
be
adored
,
for
he
saith
not
worship
me
,
but
him
:
There
is
an
Emphasis
in
the
word
first
begotten
,
simply
spoken
,
to
be
understood
of
every
Creature
;
Col.
1.15
.
for
't
is
very
just
he
should
be
worshiped
by
Angels
as
his
Creatures
;
and
indeed
in
Scripture
I
cannot
find
any
truth
more
clearly
and
fully
proved
than
this
is
,
he
was
worshiped
not
only
by
Angels
but
also
by
Devils
,
Mark
5.6
,
7.
the
Legion
in
the
Body
of
the
man
possessed
.
But
as
we
proved
the
Lord
Jesus
ought
to
be
worshiped
by
Angels
,
so
we
now
must
shew
he
ought
to
be
by
men
;
and
the
place
is
this
,
That
all
men
should
honour
the
Son
even
as
they
honour
the
Father
,
he
that
honoureth
not
the
Son
,
John
5.23
.
honoureth
not
the
Father
that
sent
him
.
To
understand
the
place
well
,
we
must
go
up
higher
,
and
take
notice
how
from
verse
17.
to
23.
our
Saviour
speaks
of
his
equality
with
the
Father
(
as
well
understood
by
the
Jews
)
in
his
Nature
and
Power
,
with
making
a
parallel
between
the
Father
and
himself
,
the
more
because
he
useth
not
a
pronoun
relative
,
but
possessive
,
not
the
Father
,
but
my
Father
;
my
father
worketh
hitherto
and
I
work
,
not
the
Father
that
is
a
Common
Father
as
God
is
to
all
,
but
my
Father
,
in
a
most
special
and
true
manner
,
who
hath
communicated
his
nature
unto
me
:
Now
that
equality
with
the
Father
,
he
on
another
account
doth
insist
upon
,
but
he
doth
not
in
the
least
go
about
to
shew
that
he
made
not
himself
equal
with
the
Father
,
which
certainly
he
would
have
done
,
if
it
had
not
been
true
and
only
a
mistake
in
them
,
and
thereby
he
could
have
calmed
their
rage
:
on
the
contrary
he
speaks
to
confirm
this
equality
of
his
with
the
Father
,
upon
the
account
of
his
divine
power
,
manifested
in
his
works
,
one
whereof
upon
occasion
was
the
restoring
the
impotent
Man
that
had
the
infirmity
for
38
years
,
to
the
use
of
his
Limbs
and
perfect
Health
,
which
none
could
deny
to
have
been
done
by
a
divine
Power
:
Now
none
but
God
can
have
a
power
equal
with
God
,
for
God's
power
is
infinite
,
but
that
of
any
Creature
is
finite
,
and
so
there
is
no
equality
between
finite
and
infinite
,
this
equality
of
Power
and
Working
is
here
clearly
demonstrated
,
For
what
things
soever
the
Father
doth
,
these
also
doth
the
Son
likewise
:
That
is
,
the
Father
doth
nothing
but
what
the
Son
doth
also
;
and
this
he
instanceth
in
the
case
of
raising
the
dead
,
which
none
but
a
Divine
and
Infinite
Power
can
Effect
,
For
as
the
Father
raiseth
up
the
dead
and
quickeneth
them
,
even
so
the
Son
quickeneth
whom
he
will
:
That
is
,
without
exception
he
can
do
what
he
will
,
now
't
is
an
Attribute
of
God
,
Psal.
115.3
.
and
135.6
.
to
do
what
it
pleaseth
him
in
Heaven
,
in
Earth
,
and
in
the
Sea
.
Because
the
Jews
believed
not
our
Saviour
to
be
more
than
a
Man
,
he
in
the
exercise
of
his
Prophetical
Office
,
went
often
about
,
both
in
his
Discourses
and
Works
,
to
insinuate
into
them
that
he
was
God
,
and
in
this
place
he
presses
it
much
upon
them
,
both
by
what
I
already
said
,
and
by
what
he
addeth
in
v.
22.
The
Father
judgeth
no
man
:
but
hath
committed
all
judgment
unto
the
Son
,
and
the
end
which
in
so
doing
,
the
Father
,
and
he
in
declaring
it
,
proposed
unto
themselves
,
is
this
,
that
all
men
should
honour
the
Son
even
as
they
honour
the
Father
,
as
the
Son
in
Nature
and
Power
is
equal
with
the
Father
,
so
he
ought
equally
to
be
honoured
or
worshiped
as
the
Father
is
,
and
this
Divine
Honour
is
so
equally
due
to
both
,
that
he
which
honoureth
not
the
Son
,
honoureth
not
the
Father
,
for
the
Father
cannot
and
will
not
be
honoured
,
that
is
,
worshiped
without
him
,
for
honour
rendred
unto
God
is
the
same
as
religious
worship
:
The
Son
must
be
honoured
in
the
same
nature
,
manner
and
degree
as
the
Father
is
.
One
would
think
this
to
be
plain
and
clear
enough
beyond
all
exception
,
yet
they
Cavil
thus
,
the
word
as
doth
not
import
an
equal
honour
,
but
only
a
likeness
,
and
this
they
go
about
to
confirm
out
of
two
places
,
the
first
,
is
every
man
that
hath
this
hope
in
him
,
1
Joh.
3.3
.
1
Pet.
1.15
.
purifieth
himself
,
even
as
he
is
pure
,
the
other
is
,
but
as
he
which
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
:
We
answer
first
in
the
Text
of
Peter
,
the
word
as
is
not
sicut
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
secundum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
't
is
a
Preposition
not
an
Adverb
;
The
word
as
doth
not
always
signifie
a
similitude
,
but
some
times
is
a
Particle
of
Causality
thus
in
the
Gospel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Joh.
1.14
the
glory
as
of
the
only
begotten
,
That
is
,
because
he
is
the
only
begotten
of
the
Father
:
So
in
another
place
,
2
Cor.
3.18
.
We
all
are
changed
into
the
same
image
from
glory
to
glory
,
even
as
by
the
same
spirit
of
the
Lord
.
Sometimes
the
word
like
signifies
equality
;
2
Pet.
1.1
thus
,
the
like
precious
faith
,
not
only
of
similitude
,
but
of
the
same
nature
equally
precious
.
In
the
two
objected
places
,
and
in
our
Text
,
there
are
indeed
duties
expressed
but
different
,
in
that
of
John
here
,
't
is
in
relation
to
God
,
in
the
others
as
to
our selves
,
the
first
doth
regard
the
worship
of
God
,
the
other
holiness
in
our selves
;
in
our
Text
a
parity
and
equality
is
implied
,
which
is
not
in
the
others
,
the
difference
of
the
sense
is
grounded
upon
two
things
;
First
,
of
the
scope
of
the
spirit
of
God
in
those
places
;
Secondly
,
of
the
Analogy
of
Faith
:
To
know
the
scope
of
the
Text
we
now
are
upon
,
one
must
go
back
to
verse
18.
the
cause
of
the
Jews
hatred
and
seeking
to
kill
our
Saviour
,
was
because
he
made
himself
equal
with
God
,
which
he
to
shew
they
had
no
cause
to
take
exceptions
against
it
,
as
we
said
before
,
proves
it
by
an
equality
of
power
,
in
raising
the
Dead
,
and
of
judging
the
world
.
As
to
this
last
he
goeth
further
,
for
he
saith
the
Father
judgeth
no
man
,
but
hath
committed
all
judgment
unto
him
;
but
what
doth
all
this
aim
at
?
The
scope
is
,
to
the
end
that
all
men
should
honour
the
Son
,
even
as
they
honour
the
Father
,
God
the
Father
will
have
all
men
to
honour
his
Son
,
as
they
honour
him
,
without
any
difference
,
because
his
Son
is
equal
with
him
,
and
this
affirmative
is
strengthned
with
a
negative
,
for
he
that
honoureth
not
the
Son
,
Josn
14.1
.
honoureth
not
the
Father
,
so
that
to
honour
one
is
to
honour
the
other
,
and
one
cannot
well
honour
the
Father
,
except
he
equally
honoureth
the
Son
:
this
is
the
true
sense
of
the
place
.
We
ought
to
honour
the
Son
in
the
same
sense
and
manner
as
we
must
believe
in
him
,
that
is
,
as
much
and
as
well
as
we
are
to
believe
in
the
Father
,
that
is
,
to
put
our
whole
trust
and
confidence
in
the
Son
as
in
the
Father
,
so
all
the
honour
both
in
quantity
and
quality
,
which
we
render
to
the
Father
must
be
given
to
the
Son
.
Now
as
to
the
Analogy
of
Faith
,
that
is
,
that
this
sense
doth
not
contradict
,
but
well
agree
with
other
Scriptures
,
it
appears
out
of
this
:
the
Great
Commandment
and
Duty
of
Man
,
is
,
as
our
Saviour
saith
,
Thou
shalt
love
the
Lord
thy
God
,
Matth.
22.37
.
Mark
10.27
.
with
all
thy
heart
,
and
with
all
thy
Soul
,
and
with
all
thy
mind
,
and
with
all
thy
strength
:
None
but
the
true
God
the
God
of
Israel
is
so
to
be
loved
,
obeyed
and
honoured
:
And
is
not
our
Blessed
Saviour
thus
to
be
beloved
and
honoured
?
Love
is
the
true
Ground
of
honour
:
We
ought
to
love
Christ
before
all
things
that
are
near
and
dear
unto
us
:
Matth.
10.37
,
38
,
39.
He
that
loveth
father
or
mother
more
than
me
,
is
not
worthy
of
me
,
and
he
that
loveth
son
or
daughter
more
than
me●
is
not
worthy
of
me
,
he
that
findeth
his
life
shall
lose
it
,
and
he
that
loseth
his
life
for
my
sake
shall
find
it
.
Luke
14.26
.
Nay
,
If
any
man
come
to
me
and
hate
not
his
father
and
mother
,
and
wife
and
children
,
and
brethren
yea
and
his
own
life
,
he
cannot
be
my
disciple
:
Is
not
this
the
manner
of
love
which
God
requireth
of
us
,
and
doth
not
this
lay
upon
us
a
duty
to
love
Christ
,
with
all
our
heart
,
with
all
our
soul
,
with
all
our
mind
,
and
with
all
our
strength
,
thus
this
honour
is
proper
for
,
and
ought
equally
to
be
rendered
to
the
Father
and
to
the
Son
,
for
all
men
ought
to
honour
the
Son
as
they
honour
the
Father
:
I
hope
the
sense
we
give
the
Text
is
sufficiently
proved
,
how
all
men
without
distinction
or
exceptionare
bound
to
honour
the
Son
as
they
honour
the
Father
,
and
the
manner
is
by
our
Saviour
prescribed
,
in
spirit
and
truth
.
Joh.
4.24
.
Now
I
must
shew
how
the
Texts
they
bring
against
us
cannot
admit
of
the
sense
which
ours
doth
,
because
't
is
contrary
to
the
Scope
of
the
Apostles
and
to
the
Analogy
of
Faith
:
First
,
to
the
scope
,
for
the
end
of
both
Apostles
,
1
Thes.
4.7
.
Luk.
1.74
,
75.
Psal.
93.5
.
Heb.
11.6
.
Heb.
12.14
.
is
to
exhort
Christians
to
study
and
labour
after
Purity
and
Holiness
,
which
they
are
called
unto
:
All
that
are
adopted
Children
ought
to
walk
in
holiness
,
because
holiness
becomes
the
house
of
God
,
and
as
without
faith
't
is
impossible
to
please
God
,
so
without
holiness
no
man
shall
see
the
Lord
.
This
great
and
necessary
duty
,
I
say
,
the
two
Apostles
in
these
Texts
,
do
exhort
men
to
strive
and
labour
after
,
not
as
to
attain
to
such
a
perfection
of
holiness
as
is
in
God
,
which
is
impossible
for
any
Man
;
for
all
that
we
can
desire
,
is
that
we
may
be
partakers
of
his
holiness
,
Heb.
12.10
.
Mat.
5.48
.
and
receive
some
degrees
of
it
.
In
the
same
sense
is
to
be
understood
that
other
place
,
Be
ye
therefore
perfect
,
as
your
father
which
is
in
heaven
is
perfect
;
a
duty
we
ought
to
study
after
,
because
as
much
as
we
can
we
must
be
conformable
unto
God
.
Secondly
,
Such
an
interpretation
would
destroy
the
Analogy
of
Faith
,
as
contrary
to
the
truth
set
down
in
other
places
of
Scripture
:
For
though
holiness
be
a
communicable
Attribute
of
God
,
yet
there
cannot
be
so
much
as
thought
to
be
an
equality
between
Purity
and
Holiness
in
God
,
and
those
small
portions
he
is
graciously
pleased
to
impart
unto
us
.
Holiness
is
Essentially
,
and
Originatively
in
God
;
nay
,
Holiness
is
God
infinitely
and
most
simply
holy
,
and
we
are
naturally
unclean
,
transgressors
from
the
Womb
,
conceived
in
Sin
,
brought
forth
in
Iniquity
,
wallowing
in
our
own
Blood
,
till
God
be
pleased
to
wash
and
cleanse
us
,
to
derive
from
himself
,
and
by
his
holy
spirit
to
work
some
small
degree
of
holiness
in
us
;
God
is
most
holy
,
Luke
6.36
.
thrice
Holy
:
In
the
same
sense
,
we
are
commanded
to
be
merciful
,
as
our
Father
also
is
merciful
,
that
is
,
as
far
as
God
will
be
pleased
to
enable
us
:
we
ought
to
follow
and
imitate
that
Pattern
,
but
not
pretend
or
hope
to
arrive
to
the
perfection
of
it
,
which
,
in
both
Mercy
and
Holiness
,
were
no
less
than
Blasphemy
;
wherefore
such
interpretations
God's
word
doth
abhor
;
and
in
that
place
St.
John
saith
not
,
Every
man
that
hath
this
hope
hath
purified
in
the
Praetertense
,
but
in
the
Present
purifieth
himself
,
to
shew
how
he
doth
but
aim
at
it
and
by
degrees
:
And
St.
Peter
in
the
16.
v.
explains
the
sense
of
the
foregoing
verse
,
because
it
is
written
,
saith
he
,
be
ye
holy
,
for
I
am
holy
,
he
shews
no
equality
or
parity
of
holiness
.
The
word
as
,
which
he
used
before
,
he
now
renders
by
for
,
as
a
motive
and
a
cause
,
why
we
ought
to
be
holy
?
Because
God
is
holy
.
To
what
I
said
before
,
I
shall
now
add
at
last
how
the
word
as
doth
in
other
places
denote
an
equality
,
as
the
Father
knoweth
me
,
even
so
know
I
the
Father
,
John
10.15
.
which
in
the
Greek
word
is
taken
for
to
love
;
he
equally
knows
and
loves
the
Father
,
with
an
Eternal
and
perfect
Love
,
as
the
Father
knoweth
and
loveth
him
:
The
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
spoken
of
the
Father
and
the
Son
,
denote
an
equality
,
not
a
similitude
;
as
the
Father
hath
life
in
himself
,
so
hath
the
Son
life
in
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Original
:
Now
to
understand
the
foregoing
places
of
an
equality
,
Chap
5.
26.
is
not
contrary
to
other
Scriptures
,
nor
to
the
Analogy
of
Faith
,
but
doth
tend
to
the
glory
of
both
Father
and
Son
;
for
the
rule
is
most
true
in
the
Text
now
in
question
,
he
that
honoureth
not
the
Son
,
honoureth
not
the
Father
that
sent
him
;
but
he
that
honoureth
the
Son
,
honoureth
the
Father
also
,
which
is
a
natural
inference
out
of
the
place
.
But
that
people
who
pretend
to
honour
the
Father
,
have
taken
a
quite
contrary
way
to
do
't
,
which
is
dishonouring
the
Son
,
Joh.
8.49
.
as
he
said
to
the
Jews
,
I
honour
my
Father
,
and
ye
dishonour
me
,
with
robbing
him
,
if
they
could
,
of
his
divine
Nature
and
Attributes
,
when
't
is
most
true
that
he
that
honoureth
not
the
Son
,
Chap.
5.23
.
Chap.
12.
We
are
baptized
in
Christ's
name
.
honoureth
not
the
Father
,
and
the
Father
beareth
witness
from
Heaven
that
he
is
glorified
in
the
Son
.
Having
thus
proved
in
general
that
divine
worship
belongs
to
Christ
,
we
must
now
come
to
the
places
which
demonstrate
it
in
the
particulars
:
As
first
,
we
are
baptized
in
his
name
:
Baptism
is
a
divine
ordinance
,
whereby
being
admitted
to
be
members
of
Christ's
mystical
body
,
we
take
an
Oath
of
Allegiance
to
him
,
whereby
we
own
him
to
be
our
God
and
Redeemer
,
this
is
the
seal
of
the
Covenant
.
Now
no
Covenant
is
in
force
till
it
be
passed
the
Seal
;
this
Seal
in
Baptism
is
not
only
instituted
by
Christ
,
but
also
administred
in
his
name
and
authority
,
whereby
it
doth
appear
that
this
is
his
Right
,
which
Right
of
his
,
Matth.
28.19
.
he
would
make
use
of
when
he
commanded
all
Nations
to
be
baptized
in
his
name
.
None
but
God
can
institute
Sacraments
,
for
none
but
he
can
bestow
the
grace
therein
represented
;
none
but
the
Lord
of
the
House
hath
right
to
make
Laws
in
his
House
;
now
the
Church
is
God's
House
,
and
seeing
the
preaching
of
the
Word
,
and
administration
of
both
Sacraments
therein
,
is
done
by
Christ's
authority
and
in
his
name
,
he
is
thereby
not
only
owned
,
but
also
worshiped
as
God
and
Lord
of
it
,
wherefore
the
Church
is
called
Christ's
own
house
.
Heb.
3.6
.
I
find
indeed
there
was
a
subordination
between
God
and
Moses
,
this
being
but
a
Servant
,
but
the
same
subordination
between
God
and
Moses
was
between
the
Son
of
God
and
Moses
,
as
is
now
of
all
Ministers
of
the
Gospel
under
Christ
,
Mal.
3.
●
.
for
he
is
the
Lord
of
the
Temple
,
who
by
the
Prophet
was
foretold
should
come
to
his
Temple
:
how
the
Temple
is
the
place
for
Adoration
,
and
the
Lord
of
the
Temple
is
to
be
adored
,
and
the
worship
proper
for
God
is
due
to
him
.
We
are
equally
baptized
in
the
name
of
the
Father
Son
and
Holy
Ghost
;
for
in
the
words
of
the
Institution
and
form
of
Administration
,
there
is
no
other
difference
but
of
order
,
the
names
are
jointly
used
,
without
any
sign
of
distinction
,
as
to
Nature
or
Power
,
all
three
are
therein
called
upon
,
there
being
in
them
an
equal
Majesty
and
Authority
.
I
read
how
in
the
heavenly
Jerusalem
,
Rev.
21.22
.
the
Lord
God
Almighty
and
the
Lamb
are
the
Temple
of
it
,
yet
but
one
Temple
,
as
they
are
but
one
God
.
But
that
men
were
in
the
practice
,
as
by
the
institution
they
ought
to
be
,
baptized
in
the
name
of
Christ
,
it
appears
out
of
what
Peter
said
to
the
new
Converts
,
be
baptized
every
one
of
you
in
the
name
of
Jesus
Christ
,
Acts
2.38
.
where
we
see
he
takes
notice
only
of
Jesus
Christ
,
not
to
exclude
either
Father
or
Holy
Ghost
,
but
strongly
to
insinuate
into
their
minds
and
hearts
,
how
Christ
was
their
God
,
Lord
and
Saviour
,
which
to
Preach
and
perswade
was
his
great
end
,
and
this
he
would
have
them
to
make
open
profession
of
in
their
being
baptized
in
his
name
,
whereby
he
shews
the
necessity
and
comprehensiveness
of
Christ's
name
used
in
the
administration
of
that
holy
Sacrament
,
and
the
end
thereof
is
for
the
remission
of
sins
,
that
is
to
obtain
pardon
of
sins
,
yea
,
and
to
receive
the
gift
of
the
holy
ghost
.
So
when
the
Centurion's
family
was
baptized
,
Acts
10.43
.
chap.
19.5
.
1
Cor.
1.13
.
't
is
said
only
they
were
baptized
in
the
name
of
the
Lord
.
The
name
signifies
the
authority
of
the
Lord
,
which
in
this
case
Paul
was
so
much
concerned
for
upon
the
occasion
of
the
contentions
that
were
among
the
Corinthians
,
which
makes
him
so
sharply
expostulate
with
them
,
were
ye
baptized
in
the
name
of
Paul
?
This
point
must
needs
be
one
of
the
highest
importance
in
our
Religion
,
seeing
,
he
is
so
earnestly
concerned
as
to
say
,
I
thank
God
I
baptized
none
of
you
,
&c.
and
he
gives
his
reason
for
't
,
lest
any
should
say
,
I
baptized
in
my
name
.
Whence
we
may
conclude
that
to
baptize
in
the
name
of
Christ
is
one
of
the
most
fundamental
points
of
Christian
Religion
,
and
I
think
it
a
rule
and
practice
highly
commendable
in
those
Churches
where
in
baptism
,
the
word
name
is
prefixed
before
every
one
of
the
three
persons
thus
,
I
baptize
thee
in
the
name
of
the
Father
,
in
the
name
of
the
Son
,
and
in
the
name
of
the
Holy
Ghost
,
distinctly
pronounced
,
to
prevent
the
abuse
of
some
wretched
Socinians
,
which
by
reason
of
the
affinity
which
in
some
Languages
,
the
words
name
and
none
or
not
,
have
,
do
confound
them
,
and
to
baptize
in
the
name
of
the
Father
,
not
of
the
Son
,
not
of
the
Holy
Ghost
:
Then
it
is
Essential
in
baptism
to
have
it
administred
in
the
name
of
the
Son
,
as
well
as
of
the
Father
,
wherefore
John
who
by
reason
of
this
office
is
called
Baptist
,
did
it
,
not
in
his
own
name
,
on
the
contrary
declared
himself
but
a
Minister
when
he
pointed
at
Christ
and
said
,
I
indeed
baptize
you
with
water
,
but
he
that
comes
after
me
and
is
mighter
than
I
,
he
shall
baptize
you
with
the
holy
ghost
and
with
fire
;
as
if
he
had
said
,
his
Servant
can
administer
only
the
outward
sign
,
but
the
thing
and
grace
signified
,
he
alone
can
give
.
Hence
I
conclude
that
Christ
in
our
being
baptized
in
his
name
,
is
by
us
therein
worshiped
as
our
God
equally
with
the
Father
:
Here
they
make
a
difficulty
,
because
't
is
said
the
Fathers
were
baptized
unto
Moses
in
the
Cloud
,
but
that
signifieth
not
to
be
baptized
in
the
name
and
authority
of
Moses
,
but
to
be
settled
in
the
faith
to
be
given
to
Gods
word
spoken
by
the
Ministery
of
Moses
,
Exod.
14.31
.
Joh.
5.45
,
46.
so
they
are
said
to
have
believed
the
Lord
and
his
Servant
Moses
:
Thus
our
Saviour
saith
,
Moses
in
whom
ye
trust
and
believe
;
so
they
have
Moses
and
the
Prophets
,
that
is
,
the
Law
and
Doctrine
of
Moses
:
When
God
saith
a
thing
,
tho
but
once
,
we
ought
to
believe
him
,
as
if
he
had
confirmed
it
many
times
,
because
in
some
places
things
are
said
which
seemed
to
have
been
left
out
in
others
.
Another
particular
is
,
we
hope
and
trust
in
Christ
,
Matth.
12.21
.
We
hope
in
Christ
.
Isa.
11.10
.
Rom.
15.12
.
Ephs.
1.12
,
13.
1
Cor.
15.19
.
in
his
name
;
and
in
his
name
shall
the
gentiles
trust
,
as
it
had
been
Prophesied
of
long
before
,
in
that
day
there
shall
be
a
root
of
Jesse
,
which
shall
stand
for
an
ensign
of
the
people
,
to
it
shall
the
Gentiles
seck
,
hope
and
trust
in
him
for
mercy
.
As
't
is
by
St.
Paul
explained
,
in
him
shall
the
gentiles
trust
;
among
others
such
were
the
Ephesians
,
for
saith
the
Apostle
to
them
,
That
we
should
be
to
the
praise
of
his
glory
,
who
first
trusted
in
Christ
;
if
we
must
believe
the
same
Apostle
not
only
in
this
life
,
but
also
in
another
to
come
,
we
must
and
do
hope
in
Christ
,
or
else
we
are
of
all
men
most
miserable
,
that
is
,
we
cannot
he
happy
except
we
hope
in
Christ
,
for
indeed
that
hope
is
the
ground
of
all
our
Comforts
,
and
in
that
hope
whereby
we
manifest
our
dependency
upon
him
,
we
own
him
to
be
he
from
whom
we
expect
all
manner
of
help
and
relief
in
our
necessities
,
for
in
him
are
all
our
Springs
,
we
hope
in
him
for
all
,
and
from
him
we
expect
all
manner
of
good
,
and
therein
we
worship
him
as
the
Author
and
Fountain
of
all
the
good
we
receive
and
hope
for
:
now
to
trust
in
him
is
not
only
our
duty
,
but
also
our
blessedness
and
happiness
;
Psal.
2.12
.
for
blessed
are
all
they
that
put
their
trust
in
him
,
which
is
spoken
of
Christ
the
Messiah
:
Now
if
he
was
a
meer
man
,
far
from
being
Blessed
,
they
would
be
Cursed
,
for
a
dreadful
Curse
is
thundred
against
any
that
trusteth
in
man
,
Thus
saith
the
Lord
,
cursed
be
the
man
that
trusteth
in
man
,
Jerem.
17.6
.
and
maketh
flesh
his
arm
,
and
whose
heart
departeth
from
the
Lord
.
These
three
several
expressions
signifie
the
same
,
and
go
together
,
for
to
depend
upon
the
Arm
of
Flesh
for
Wisdom
,
Strength
and
Help
,
is
to
must
in
Man
,
and
whosoever
trusteth
in
Man
,
his
heart
departeth
from
the
Lord
;
it
is
incompatible
to
trust
in
God
and
in
Man
,
and
the
heart
is
not
to
be
divided
,
one
of
the
two
it
must
adhere
to
,
for
to
both
it
is
impossible
:
Wherefore
in
this
same
place
,
as
we
see
a
Curse
against
Man-Trusters
,
so
there
is
a
blessing
for
those
who
trust
in
God
;
verse
7
Blessed
is
the
man
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
Here
again
we
meet
with
detestable
Socinus
and
his
jugglings
;
God
,
saith
,
he
proclaimeth
a
Curse
against
Man
that
trusteth
in
Man
,
not
in
every
Man
,
or
upon
every
account
,
but
against
him
that
trusteth
in
Man
not
appointed
by
God
to
give
help
and
relief
,
that
is
,
which
is
not
endued
with
divine
gifts
:
but
if
to
be
endued
with
divine
gifts
,
had
been
a
sufficient
ground
to
secure
men
from
this
Curse
,
then
we
might
have
trusted
in
Moses
,
Elias
,
Daniel
,
&c.
persons
endued
with
divine
and
extraordinary
gifts
;
but
God
here
makes
it
a
general
rule
which
admitteth
of
no
exception
,
for
he
simply
saith
in
man
:
it
is
a
most
abominable
presumption
for
a
man
so
often
to
attempt
to
make
the
spirit
of
God
to
speak
in
his
own
Language
,
but
suppose
there
be
a
man
appointed
of
God
to
help
,
yet
we
are
not
to
trust
in
him
,
for
though
a
man
hath
divine
Gifts
and
Power
,
yet
ceaseth
not
to
be
,
but
still
remains
a
man
,
and
if
God
speaketh
truth
,
whoever
trusteth
in
man
departeth
from
God
:
though
we
should
happen
to
know
a
man
endued
with
divine
power
,
and
appointed
of
God
to
the
end
he
should
help
us
,
yet
we
might
not
trust
in
him
,
which
if
we
do
,
we
become
liable
altogether
to
this
Sentence
of
the
Curse
of
God
.
In
the
third
place
we
do
and
must
believe
in
him
,
which
not
to
do
is
sin
,
We
believe
in
Christ
.
Joh.
16.8
,
9.
1
Joh.
3.23
.
Chap.
5.1
,
5
,
10.
yet
such
an
one
as
the
Holy
Ghost
reproveth
the
world
for
:
It
is
our
duty
,
for
there
is
a
precept
for
it
,
and
this
is
his
commandment
,
that
we
should
believe
on
the
name
of
his
Son
Jesus
Christ
,
which
is
a
sign
we
are
born
of
God
,
and
whereby
we
overcome
the
world
,
and
have
the
witness
in
our selves
,
for
this
end
God
sent
him
into
the
world
,
1
Joh.
3.16
,
17
,
18
,
36.
that
we
should
believe
in
him
,
that
we
should
not
be
condemned
nor
perish
,
but
be
saved
and
have
everlasting
life
,
now
to
believe
is
to
do
the
work
of
God
,
for
this
is
the
work
of
God
that
ye
believe
on
him
whom
he
hath
sent
:
Chap.
6.29
.
all
our
hope
for
glory
is
grounded
upon
the
promise
which
is
not
perfectly
made
sure
to
us
,
till
it
be
sealed
;
now
the
Seal
is
the
Holy
Spirit
of
Promise
which
is
the
earnest
of
our
inheritance
,
untill
the
redemption
of
the
purchased
possession
,
but
we
cannot
be
sealed
in
Christ
with
the
spirit
till
we
have
believed
,
Eph.
1.13
,
14.
for
so
saith
the
Apostle
,
in
whom
also
after
that
ye
believed
,
ye
were
sealed
,
&c.
after
and
not
before
.
No
man
is
the
true
proper
object
of
our
faith
,
for
to
believe
in
one
,
is
to
put
in
him
his
whole
trust
and
confidence
,
which
we
may
not
in
any
meer
man
whatsoever
,
so
though
we
believe
in
Christ
,
except
we
believe
him
to
be
God
,
our
faith
is
vain
,
and
not
true
.
This
makes
the
Apostle
write
his
Epistles
,
to
whom
?
and
unto
you
that
believe
on
the
name
of
the
Son
of
God
,
Joh.
5
13.
but
for
what
end
doth
he
write
those
things
?
that
ye
may
believe
on
the
name
of
the
Son
of
God
,
reduplicative
,
as
he
is
Son
of
God
,
true
natural
Son
of
God
,
by
whom
all
things
were
created
,
in
him
ought
our
faith
to
be
terminated
,
for
if
he
was
only
a
medium
and
not
the
Object
of
it
,
then
we
should
believe
in
him
only
Ministerially
,
not
Principally
,
but
in
Faith
there
is
no
subordination
,
for
't
is
a
Theological
Virtue
which
as
it
comes
only
from
God
,
so
it
hath
God
alone
for
its
object
;
it
cannot
have
two
such
different
and
infinitely
distant
Objects
as
are
the
Creator
and
the
Creature
:
To
believe
in
Christ
,
was
the
chief
thing
which
the
Apostles
ever
exhorted
men
to
do
:
For
indeed
't
is
the
whole
end
and
substance
of
the
Gospel
,
but
not
as
an
imperfect
Christ
,
a
meer
man
,
but
as
the
true
Son
of
God
,
of
the
same
nature
,
this
thing
he
always
commanded
men
to
do
,
namely
to
believe
in
him
;
about
the
time
of
his
leaving
this
world
,
he
charged
his
Disciples
to
do
't
,
whereby
they
should
find
a
present
remedy
and
comfort
to
those
troubles
of
heart
that
might
happen
to
befall
them
;
this
he
doth
with
a
great
Emphasis
,
he
doth
not
barely
say
,
believe
in
me
,
Joh.
17.1
.
but
he
goes
higher
,
to
shew
what
manner
of
Faith
they
ought
to
repose
in
him
:
Ye
believe
in
God
believe
also
in
me
,
have
in
me
the
same
Faith
as
you
have
in
God
,
if
here
the
word
God
be
taken
for
the
person
of
the
Father
,
the
Lord
Jesus
maketh
himself
equal
with
him
,
seeing
he
will
have
us
to
believe
in
him
no
less
than
in
the
Father
,
if
the
word
God
be
Essentially
taken
,
then
he
doth
affirm
himself
to
be
God
while
he
attributes
unto
himself
the
same
faith
which
all
Believers
have
and
repose
in
God
alone
,
for
this
fiducial
honour
God
doth
not
communicate
to
another
;
no
other
reason
can
be
assigned
why
the
Son
would
have
us
to
believe
in
him
as
in
the
Father
,
but
because
in
Nature
,
Power
and
Honour
he
is
equal
with
the
Father
,
and
consequently
the
primary
object
of
Faith
,
that
in
matter
of
worship
he
owned
himself
such
,
it
doth
clearly
appear
in
some
instances
,
the
first
of
the
man
in
the
Gospel
,
whose
eyes
he
had
opened
,
whom
our
Saviour
far
from
forbidding
him
to
worship
him
,
he
encouraged
to
it
,
not
under
the
notion
of
Son
of
Man
,
but
of
Son
of
God
,
for
he
asked
,
dost
thou
believe
on
the
Son
of
God
?
Chap.
9.35
,
36
,
37
,
38.
The
man
answered
,
who
is
he
,
Lord
?
Christ
replied
,
thou
hast
both
seen
him
,
and
it
is
he
that
talketh
with
thee
,
and
the
man
said
,
Lord
,
I
believe
;
and
he
worshiped
him
:
If
he
had
not
been
the
true
Son
of
●od
by
nature
,
I
maintain
this
had
been
Idolatry
,
which
he
was
no
savourer
to
:
The
other
instance
is
of
Thomas
,
who
for
calling
Christ
my
Lord
and
my
God
,
in
the
Sense
he
did
,
after
his
conviction
that
he
was
actually
raised
from
the
dead
,
had
spoken
blasphemy
in
case
he
had
not
truly
been
Lord
and
God
,
which
far
from
being
reproved
for
it
,
what
our
Saviour
after
said
unto
him
,
and
the
manner
how
he
said
it
import
an
approbation
of
what
Thomas
had
said
and
done
,
and
at
another
time
all
the
Disciples
together
did
perform
the
same
,
for
they
came
and
held
him
by
the
feet
,
Matth.
28.9
.
Luke
24.52
.
Act.
10.43
.
Luke
24.47
.
We
pray
to
Christ
.
and
worshiped
him
:
In
few
words
,
whosoever
believeth
on
Christ
shall
have
remission
of
his
sins
,
and
he
commanded
his
Disciples
,
that
repentance
and
remission
of
sins
should
be
preached
in
his
name
among
all
nations
.
Now
we
come
to
the
fourth
part
of
that
religious
worship
which
is
due
and
paid
unto
him
:
Namely
Prayer
,
this
floweth
from
the
foregoing
,
for
every
Prayer
should
be
made
in
Faith
,
according
to
what
the
Apostle
saith
,
Rom.
10.10
.
how
shall
they
call
on
him
in
whom
they
have
not
believed
.
That
to
call
upon
and
pray
to
God
is
a
duty
by
men
to
be
performed
,
is
expressed
in
Scripture
,
the
omission
whereof
is
look't
upon
as
a
most
heinous
sin
,
deserving
the
heaviest
judgments
,
see
what
character
is
given
of
those
who
neglect
it
.
The
workers
of
iniquity
have
not
called
upon
God
.
Psal.
53.4
.
'T
is
such
a
sin
as
deserveth
no
less
than
the
wrath
of
God
.
Pour
out
thy
wrath
upon
the
Kingdoms
that
have
not
called
upon
thy
name
.
And
as
for
me
,
Psal.
79.6
.
saith
David
in
another
place
,
and
all
that
truely
fear
God
with
him
,
I
give
my self
unto
prayer
:
Psal.
109.4
.
So
that
the
best
commendation
under
the
Old
and
New
Testaments
,
that
can
be
given
of
a
man
,
is
what
the
Lord
said
to
Ananias
of
Paul
,
Acts
9.11
.
Behold
he
prayeth
,
and
how
good
a
success
Cornclius
his
prayers
were
crowned
withall
,
the
Angel
declared
it
unto
him
,
thy
prayers
are
come
up
for
a
memorial
before
God
.
Chap.
10.4
.
And
it
would
prove
a
long
work
for
one
to
demonstrate
the
necessity
and
excellency
of
that
duty
,
which
,
I
may
say
,
doth
in
some
respect
include
every
other
thing
which
men
owe
God
,
and
hence
we
may
conclude
what
a
transcendent
Eminency
there
is
in
Christ
,
no
less
than
his
divinity
,
seeing
he
is
the
proper
object
of
a
duty
to
be
rendered
to
the
only
true
God
:
Unto
the
Lord
Jesus
as
his
due
,
it
is
ascribed
in
the
two
branches
thereof
,
namely
Prayer
and
Praise
,
by
Prayer
we
ask
of
Christ
or
of
God
through
Christ
the
things
we
want
,
and
by
Praise
or
Thanksgiving
we
return
him
thanks
for
what
we
received
,
Call
upon
me
in
time
of
trouble
,
Psal.
50.15
.
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
,
wherein
both
parts
are
contained
,
how
many
Prayers
doth
that
chosen
Vessel
Paul
put
up
to
God
and
to
Christ
?
and
how
often
in
his
Epistles
doth
he
give
thanks
.
With
us
Prayer
and
Adoration
differ
not
formaly
only
as
to
the
Manner
,
Order
and
like
Circumstances
;
but
are
the
same
in
Nature
,
diversified
only
according
to
occasion
;
but
still
remaining
the
same
as
to
the
Essence
,
Eyes
,
Hands
,
and
Hearts
,
not
being
lifted
up
upon
any
thing
under
Heaven
,
where
Christ
sitteth
at
the
right
hand
of
the
Father
:
Socinians
do
thus
distinguish
between
Adoration
and
Invocation
,
the
first
signifieth
only
a
reverent
bowing
to
any
one
,
the
last
includeth
a
religious
suing
for
help
,
that
is
to
be
performed
even
by
all
Angels
,
as
being
commanded
and
necessary
;
but
this
only
by
men
voluntarily
,
yet
lawful
and
expedient
,
the
ground
of
the
first
in
Christ
,
is
Majesty
,
as
Power
is
of
the
last
:
Thus
they
always
clip
one
thing
or
other
of
his
Prerogatives
,
as
if
Men
and
Angels
were
not
equally
bound
to
adore
and
worship
him
,
for
where
we
find
,
let
all
the
Angels
of
God
worship
him
,
there
't
is
also
written
,
let
all
men
honour
the
Son
even
as
they
honour
the
Father
,
and
men
are
as
well
commanded
to
act
their
part
as
Angels
are
to
do
theirs
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
original
,
to
worship
,
is
in
the
New
Testament
no
where
used
,
but
for
the
Religious
Worship
due
to
God
alone
,
and
when
't
is
mentioned
as
done
unto
any
but
God
,
it
is
remembred
as
their
Idolatry
,
as
Rev.
13.12
,
15.
or
to
forbid
it
;
as
chap.
19.10
.
and
22.9
.
So
the
worship
which
God
commanded
Angels
to
render
his
Son
,
is
Religious
by
Virtue
of
his
Authority
which
alone
can
make
〈◊〉
worship
Religious
.
Christ
at
his
very
first
coming
into
the
world
,
and
not
only
after
his
Assension
,
was
a
fit
object
of
adoration
.
Now
out
of
Scripture
we
prove
how
Christ
was
called
upon
and
prayed
to
,
Acts
7.59
.
they
stoned
Stephen
,
calling
upon
God
and
saying
,
Lord
Jesus
receive
my
spirit
.
He
calls
him
Lord
and
God
,
he
was
not
the
only
one
that
called
upon
him
,
though
the
circumstance
of
his
being
a
dying
,
when
no
help
in
men
,
makes
it
very
considerable
:
many
others
called
upon
him
,
for
this
description
is
made
of
Christians
and
Believers
,
Acts
9.13.14
.
that
they
called
upon
him
:
Thus
Ananias
,
Lord
he
hath
authority
,
Saul
,
from
the
chief
Priests
to
bind
all
that
call
on
thy
name
,
all
that
made
a
profession
of
the
Gospel
.
Most
of
his
Epistles
Paul
begins
with
wishing
Grace
,
Peace
and
Mercy
,
not
only
from
God
the
Father
,
but
also
from
the
Lord
Jesus
Christ
,
and
often
the
same
Epistles
he
concludeth
thus
:
the
grace
of
our
Lord
Jesus
Christ
be
with
you
all
,
which
is
nothing
else
but
to
call
upon
him
for
Favour
and
Mercy
;
for
whosoever
wisheth
any
one
Grace
and
Peace
from
Christ
,
thereby
prayeth
to
Christ
to
bestow
grace
and
favour
upon
such
an
one
;
2
Cor.
12.8
,
9.
and
in
plain
and
clear
terms
he
called
upon
and
prayed
to
Christ
;
For
this
thing
I
besought
the
Lord
thrice
,
and
he
said
unto
me
,
my
grace
is
sufficient
for
thee
,
for
my
strength
is
made
perfect
in
weakness
:
This
is
to
speak
as
God
doth
,
not
only
Paul
called
upon
the
Lord
Jesus
,
but
saith
there
were
some
in
every
place
that
call
upon
the
name
of
Jesus
Christ
our
Lord
,
1
Cor.
1.2
.
to
whom
all
as
to
the
Church
in
Corinth
he
directed
his
Epistle
:
And
no
wonder
if
they
who
are
desirous
of
their
spiritual
wellfare
,
do
call
upon
the
name
of
the
Lord
,
for
he
is
so
rich
unto
all
that
call
upon
him
,
that
he
hath
entailed
Salvation
upon
the
performance
of
that
duty
,
which
I
speak
not
as
of
my self
,
Rom.
10.12
,
13.
Acts
2.21
.
but
two
Apostles
will
be
bound
for
it
;
For
whosoever
shall
call
upon
the
name
of
the
Lord
,
shall
be
saved
;
saith
one
.
And
it
shall
come
to
pass
that
whosoever
shall
call
upon
the
name
of
the
Lord
shall
be
saved
,
saith
another
:
Joel
.
2.32
.
and
both
have
a
Prophet
for
security
of
what
they
say
.
Now
Prayer
is
a
religious
duty
to
be
directed
to
none
but
to
God
;
all
this
is
example
:
But
the
reason
is
this
,
he
without
whom
we
cannot
call
upon
the
Father
,
must
also
be
called
upon
,
but
the
Father
we
cannot
call
upon
without
Christ
,
John
14.6
.
because
none
can
come
unto
the
Father
but
by
him
,
and
he
is
the
way
:
But
here
is
a
command
besides
;
Chap.
16.24
.
hitherto
have
ye
asked
nothing
in
my
name
,
ask
and
ye
shall
receive
.
There
is
a
place
in
Scripture
where
three
parts
of
worship
due
to
Christ
,
Acts
22.16
.
are
contained
:
and
now
,
saith
Ananias
unto
Paul
,
why
tarriest
thou
,
be
baptized
,
and
wash
away
thy
sins
,
calling
on
the
name
of
the
Lord
,
in
all
three
is
the
name
of
the
Lord
,
the
first
and
last
are
plain
,
but
Faith
is
mean't
by
washing
away
sins
,
which
are
washed
when
forgiven
,
now
our
sins
are
forgiven
when
we
are
justified
through
faith
in
Christ
,
Chap.
26.18
.
or
when
we
are
sanctified
by
faith
that
is
in
him
.
Against
this
't
is
argued
out
of
the
Preface
of
the
Lord's
Prayer
,
our
Father
,
that
there
't
is
spoken
of
the
Father
exclusively
to
the
Son
:
But
in
that
place
as
in
several
others
,
the
word
Father
is
not
taken
Personally
,
but
Essentially
,
exclusively
not
to
Son
and
Holy
Ghost
,
but
to
Idols
and
Creatures
;
the
word
Father
is
here
taken
for
God
,
as
't
is
when
said
,
one
God
and
Father
of
all
,
and
Abba-Father
:
Ephes.
4.6
.
Rom.
8.15
.
Also
the
Father
of
Spirits
:
The
words
our
Father
are
often
taken
for
our
God
and
Lord
:
In
those
places
the
word
Father
is
said
relatively
not
to
the
Son
,
Heb.
12.9
.
Matth.
10.21
,
29.
Luke
30.32
.
John
14.13
.
Chap.
3.13
but
to
men
whose
Father
God
is
.
The
things
in
the
Lord's
Prayer
asked
and
prayed
for
,
are
asked
of
the
Son
as
well
as
of
the
Father
,
as
the
coming
of
his
Kingdom
,
the
forgiveness
of
our
Sins
,
whence
saith
our
Lord
,
Whatsoever
ye
shall
ask
in
my
name
,
that
I
will
do
:
And
the
words
,
which
are
in
Heaven
,
do
belong
to
the
Son
as
to
the
Father
,
and
the
Holy
Ghost
too
,
as
appeareth
out
of
Psal.
139.7
,
8.
and
Matth.
3.16
.
Nay
as
we
said
before
,
the
Son
is
called
the
everlasting
Father
:
And
if
we
consider
the
Etymology
of
the
word
,
which
in
the
Original
signifieth
,
to
preserve
all
things
,
we
shall
find
he
is
a
Father
indeed
,
by
whom
all
things
are
upheld
and
preserved
,
which
the
Holy
Spirit
within
us
beareth
witness
unto
,
when
our
heart
laying
under
the
sense
of
some
trouble
or
mercy
,
doth
on
a
sudden
by
means
of
an
Ejaculatory
Prayer
,
either
in
thoughts
,
words
or
both
,
poure
it self
before
him
,
begging
for
help
or
giving
thanks
,
breaking
out
upon
occasion
into
these
or
the
like
expressions
,
Lord
Jesus
have
pity
on
me
,
or
,
Lord
Jesus
make
me
thankful
.
Thus
I
,
through
the
grace
of
God
,
have
under
those
several
heads
brought
in
proofs
for
our
blessed
Lord
and
Saviour's
divinity
:
of
many
more
which
Scripture
affords
,
I
shall
take
notice
but
of
few
,
wherein
he
is
properly
and
truly
called
God
,
which
to
assert
is
the
main
drift
of
the
word
,
as
it
is
the
foundation
of
the
whole
Gospel
;
for
it
was
absolutely
necessary
he
should
be
God
by
nature
,
or
else
any
man
might
have
preached
,
taught
,
prayed
,
given
good
example
,
and
made
intercession
as
well
as
Christ
,
and
if
he
came
into
the
world
and
dyed
only
to
teach
us
good
doctrine
and
give
us
good
example
,
he
had
done
for
us
no
more
than
the
Apostles
and
Martyrs
,
who
taught
good
doctrine
and
gave
good
example
,
so
might
as
well
be
called
our
Mediators
and
Saviours
.
If
this
had
,
as
they
say
,
been
the
whole
work
of
the
Mediator
,
our
redemption
had
been
no
hard
matter
to
be
performed
:
But
I
say
that
his
threefold
office
of
Mediatorship
,
Prophecy
,
Kingship
,
and
Priesthood
,
demonstrate
him
to
be
true
Essential
God
,
for
none
of
the
three
could
perfectly
have
been
performed
but
by
a
God
himself
:
As
to
the
Prophetical
,
to
enlighten
the
understanding
,
and
effectually
to
turn
the
heart
;
as
to
the
Regal
,
to
defend
Believers
against
the
Power
of
Satan
;
and
as
to
the
Priestly
to
obtain
forgiveness
of
Sins
,
favour
of
God
and
glory
,
none
of
these
could
be
obtained
,
but
by
him
who
is
infinite
as
in
Power
so
in
Nature
,
there
is
an
infinite
distance
between
God
who
is
infinite
and
every
finite
Creature
,
no
proportion
between
Infinite
and
Finite
.
Scripture
owneth
nothing
but
God
to
be
higher
than
Angels
;
now
Christ
is
higher
and
above
all
Angels
.
Besides
,
that
the
necessity
of
satisfaction
to
be
given
to
Divine
Justice
doth
argue
a
necessity
for
Christ
to
be
God
,
for
the
satisfaction
could
not
have
been
adequate
,
as
it
ought
to
be
,
except
he
was
God
,
and
this
divinity
in
him
,
doth
prove
the
plurality
of
persons
in
the
God-head
,
which
is
the
whole
of
the
difficulty
alledged
against
the
most
holy
Trinity
.
Certainly
the
great
design
of
the
Apostles
and
others
,
was
to
preach
Christ
to
be
truely
and
really
God
,
Son
of
God
whereby
their
Ministry
was
exalted
,
this
was
the
foundation
they
were
to
build
upon
:
Acts
8.37
.
The
Eunuch
must
make
this
Confession
,
I
believe
that
Jesus
Christ
is
the
Son
of
God
,
before
he
could
be
baptized
,
so
did
every
one
else
being
converted
to
the
Faith
,
this
in
our
Religion
is
the
first
thing
to
be
known
and
preached
,
thus
Paul
,
after
his
Conversion
,
Chap.
9.20
.
the
first
thing
he
did
,
was
to
preach
that
Christ
is
the
Son
of
God
,
for
that
was
the
great
question
;
the
Jews
denyed
him
not
to
be
Man
,
Son
of
Man
,
but
he
went
about
to
convince
them
how
also
he
was
God
,
Son
of
God
,
and
he
was
by
Nature
God
,
as
certainly
as
by
nature
he
was
Man
:
Wherefore
he
would
raise
the
thoughts
of
the
Corinthians
from
the
consideration
of
Christ's
humanity
to
that
of
his
Deity
,
when
he
saith
,
2
Cor.
5.16
.
though
we
have
known
Christ
after
the
flesh
,
yet
now
henceforth
know
we
him
no
more
after
the
flesh
,
but
according
to
the
spirit
,
not
in
the
humane
but
in
the
divine
nature
:
according
to
which
he
is
called
by
the
glorious
names
of
the
holy
one
,
Act.
3.14
,
15.
1
Cor.
2.8
.
and
the
just
,
the
prince
of
life
,
and
the
Lord
of
glory
,
our
Blessed
Saviour
,
who
when
he
was
in
the
world
had
so
often
declared
himself
to
be
the
Son
of
God
in
a
proper
sense
,
after
his
Ascension
,
when
he
had
a
full
possession
of
that
glory
,
as
it
were
to
confirm
from
Heaven
what
he
had
declared
upon
Earth
,
in
the
Revelation
he
made
to
that
disciple
of
his
,
who
doth
so
eminently
bear
witness
of
his
divinity
,
1
Joh.
4.14
,
15.
when
he
saith
,
we
have
seen
and
do
testifie
,
that
the
Father
sent
the
Son
to
be
the
Saviour
of
the
world
;
and
whosoever
shall
confess
that
Jesus
is
the
Son
of
God
,
God
dwelleth
in
him
,
and
he
in
God
,
and
not
otherwise
;
I
say
,
on
that
occasion
,
the
Lord
Jesus
from
Heaven
proclaims
himself
to
be
Son
of
God
in
the
letter
to
the
Angel
of
the
Church
in
Thiatira
,
with
this
glorious
description
,
Rev.
2.18
.
compared
with
chap.
1.14
,
15.
These
things
saith
the
Son
of
God
,
who
hath
his
eyes
like
unto
a
flame
of
fire
,
and
his
feet
like
unto
fine
brass
.
Tho
his
enemies
would
not
hear
him
upon
earth
,
during
the
time
of
his
humiliation
,
when
through
his
Passive
Obedience
he
was
about
performing
the
first
part
of
his
Priestly
Office
,
to
satisfie
divine
Justice
,
and
make
expiation
for
our
sins
,
I
think
now
they
should
when
he
speaks
from
Heaven
whence
he
exercises
his
Royal
Office
:
I
know
well
enough
how
what
I
say
about
his
satisfying
Divine
Justice
through
his
death
,
doth
not
affect
his
enemies
,
who
deny
he
hath
given
satisfaction
for
us
,
but
what
can
his
intercession
on
in
Heaven
which
is
the
second
part
of
his
Priesthood
be
grounded
upon
,
but
his
own
merits
,
through
his
Sufferings
and
Death
,
he
thereby
hath
payed
our
Debts
,
and
by
vertue
of
that
payment
,
he
asks
we
should
be
released
:
but
that
point
I
intend
not
to
meddle
with
in
this
place
.
In
the
New
Testament
,
the
name
Saviour
is
as
proper
to
him
as
that
of
Christ
,
as
indeed
that
of
Jesus
,
the
same
with
Saviour
,
was
given
him
by
the
Angel
;
and
by
St.
Paul
,
the
name
Saviour
is
often
joyned
with
that
of
God
,
Tit.
1.3
.
according
to
the
commandment
of
God
our
Saviour
,
both
names
belong
to
one
and
the
same
person
,
as
truly
,
really
,
and
actually
God
,
as
he
is
Saviour
,
and
in
another
place
all
these
names
God
,
Saviour
,
and
Lord
are
given
to
Jesus
Christ
,
by
the
commandment
of
God
our
Saviour
,
and
Lord
Jesus
Christ
.
1
Tim.
1.1
.
As
he
is
Jesus
Christ
,
so
as
certainly
he
is
God
,
Lord
and
Saviour
,
not
only
his
Offices
but
also
his
divine
Nature
is
therein
contained
,
and
in
the
same
Chapter
he
calls
him
the
Blessed
God
,
ver.
11
as
in
another
place
,
God
Blessed
for
ever
.
That
Christ
is
thereby
meant
it
appears
by
his
saying
,
the
glorious
Gospel
of
the
Blessed
God
.
Now
't
is
in
several
places
called
the
Gospel
of
Christ
,
wherefore
in
almost
every
Epistle
of
his
,
he
calleth
himself
an
Apostle
of
Jesus
Christ
,
Mark
1.1
.
Rom.
1.16
1
Cor.
9.12
18.
Gal.
1.7
.
Rom.
8.9
.
sent
by
him
to
preach
the
Gospel
.
So
elsewhere
,
he
saith
,
if
so
be
that
the
spirit
of
God
dwell
in
you
,
now
if
any
man
have
not
the
spirit
of
Christ
,
he
is
none
of
his
.
That
which
in
the
beginning
of
the
verse
,
Paul
calls
the
spirit
of
God
in
the
latter
end
he
calls
the
Spirit
of
Christ
,
whereby
he
makes
God
and
Christ
to
be
but
one
and
the
same
person
.
Under
another
Head
our
Blessed
Saviour
doth
in
many
places
afford
us
an
argument
for
his
divinity
,
consisting
in
a
certain
divine
manner
of
speaking
with
Authority
,
not
as
subordinate
or
delegate
,
but
original
in
him
as
the
Head
and
Spring
,
not
as
by
Favour
and
Courtesie
derived
upon
him
,
but
out
of
his
own
natural
Right
,
which
is
above
what
any
Man
ever
did
or
could
pretend
to
;
as
when
in
his
Sermon
upon
the
Mount
,
he
reformeth
the
abuses
crept
in
against
the
Law
,
wherein
he
asserteth
his
Legislative
Power
at
several
times
,
Matth.
5.20
,
22
,
28
,
32
,
34
,
39
,
44.
Chap.
7.29
.
but
I
say
unto
you
:
And
the
people
that
heard
him
could
take
notice
how
he
taught
them
as
one
having
authority
;
and
not
as
the
Scribes
.
And
he
said
unto
his
Disciples
when
he
sent
them
,
recive
ye
the
holy
ghost
,
whosesoever
sins
ye
remit
,
they
are
remitted
,
and
whosesoever
sins
ye
retain
they
are
retained
,
and
to
Peter
,
Feed
my
Sheep
:
go
and
teach
all
Nations
.
All
these
are
words
of
Command
.
Further
let
us
observe
how
no
Man's
Will
is
absolutely
the
rule
of
another's
:
one
Man's
Will
is
free
and
independent
from
that
of
another
;
no
Man
is
bound
absolutely
to
follow
the
will
of
another
,
because
every
Man's
Will
is
fallible
,
and
so
may
led
us
into
errour
,
but
the
will
of
God
alone
is
infallible
,
and
so
alone
to
be
followed
;
wherefore
in
our
Prayer
simply
we
say
,
thy
will
be
done
,
and
when
Man's
Will
is
to
be
obeyed
,
't
is
relatively
and
only
in
conformity
to
that
of
God
.
But
Christ's
Will
is
the
Law
,
without
Dispute
or
Exception
,
thus
when
he
calls
those
that
are
heavy
laden
,
Matth.
11.27
,
28.
he
positively
saith
,
I
will
give
you
rest
,
having
in
the
foregoing
verse
affirmed
how
none
knoweth
the
Father
,
but
he
to
whom
the
Son
will
reveal
him
:
Thus
when
he
cured
the
Leper
,
he
said
,
I
will
,
be
thou
clean
;
so
he
saith
,
The
Son
quickeneth
whom
he
will
,
and
him
that
believeth
on
me
I
will
raise
up
at
the
last
day
.
Joh.
6.40
,
44.
Herein
is
his
own
Power
set
forth
.
So
't
is
when
speaking
with
the
Samaritan
Woman
,
that
the
water
he
will
give
shall
be
in
him
that
receives
it
a
Well
of
water
springing
up
into
everlasting
life
:
and
in
that
other
place
,
If
any
man
thirst
let
him
come
unto
me
and
drink
.
He
doth
not
say
,
I
will
pray
the
Father
,
that
he
may
have
everlasting
life
,
or
that
out
of
his
belly
may
flow
rivers
of
living
water
,
but
let
him
come
to
me
,
and
without
going
for
this
farther
to
any
,
he
shall
certainly
drink
and
be
satisfied
,
for
that
I
will
do
for
him
;
this
is
to
speak
like
Lord
,
Master
and
God
.
But
it
may
be
said
,
Men
he
may
speak
to
after
that
rate
,
being
so
graciously
exalted
above
them
all
:
well
but
I
will
go
higher
and
say
something
more
than
hath
been
hitherto
:
when
the
Lord
Jesus
speaks
to
the
Father
,
Joh.
17.24
.
he
sometimes
saith
,
I
will
,
as
in
the
Prayer
which
before
his
leaving
the
World
in
the
capacity
of
Mediator
,
he
puts
up
to
him
for
the
Elect
,
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
to
behold
my
glory
,
thus
according
to
his
own
will
he
disposeth
of
Glory
:
Did
any
Man
meerly
such
,
ever
speak
to
God
in
that
way
?
Elijah
and
John
Baptist
were
the
two
most
fervent
Men
in
spirit
that
we
read
of
in
Scripture
,
but
can
we
ever
find
any
thing
like
this
,
that
ever
they
did
or
said
?
No
,
none
but
God
the
Son
can
be
so
familiar
with
God
the
Father
,
and
we
must
believe
that
he
well
knew
both
God
the
Father
and
himself
when
he
spake
thus
,
&
except
he
had
been
sure
he
might
,
he
would
not
have
done
it
;
but
it
had
been
as
a
most
unsufferable
Presumption
,
nay
Blasphemy
in
any
Man
to
have
said
so
,
we
must
conclude
he
was
more
than
a
Man
,
and
that
he
thus
spoke
upon
another
account
,
even
upon
the
same
he
had
said
before
,
I
and
the
Father
are
one
,
and
had
made
himself
equal
with
God
.
We
read
how
our
Saviour
took
on
him
,
Heb.
2.16
.
not
the
nature
of
Angels
,
but
he
took
on
him
the
seed
of
Abraham
,
the
reduplication
,
took
not
,
and
took
denotes
the
voluntary
Act
of
a
person
who
made
a
choice
,
which
he
had
not
been
in
a
capacity
to
do
,
except
he
had
praeexisted
before
he
took
the
Seed
of
Abraham
,
so
that
before
he
was
made
of
the
Seed
of
Abraham
,
he
must
need
have
had
another
Being
,
and
before
he
was
made
he
must
really
have
been
God
,
he
could
not
have
been
an
Angel
,
because
he
took
not
upon
him
the
nature
of
Angels
.
Again
,
our
Saviour
saith
,
I
ascend
unto
my
Father
and
your
Father
,
and
to
my
God
and
your
God
;
why
not
to
our
Father
,
as
he
said
,
when
he
taught
them
to
pray
for
themselves
?
For
if
they
had
been
brethren
upon
the
same
bottom
of
Grace
,
though
in
different
degrees
,
he
would
have
spoken
of
him
as
of
their
common
Father
,
but
speaking
disjunctively
and
in
different
numbers
,
seeing
he
said
,
and
did
nothing
without
good
cause
,
there
must
be
a
particular
reason
for
it
,
which
is
naturally
and
easily
insinuated
to
be
this
,
That
God
was
their
Father
and
His
,
not
upon
a
common
,
one
and
the
same
,
but
upon
a
much
different
account
their
Father
by
Grace
,
and
his
by
Nature
.
Furthermore
,
Christ
so
often
speaketh
of
his
being
sent
by
the
Father
,
as
I
seek
not
my
own
will
,
John
5.3
&
6
38.
Chap.
7.16
.
Mark
9.37
.
but
the
will
of
him
that
sent
me
,
I
came
down
from
Heaven
,
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
;
my
Doctrine
in
not
mine
,
but
his
that
sent
me
;
he
that
receiveth
me
,
receiveth
not
me
,
but
him
that
sent
me
;
he
that
believeth
in
me
,
believeth
not
in
me
,
but
in
him
that
sent
me
;
all
this
to
condescend
to
the
Hypotheses
of
the
Jews
,
and
the
opinion
they
had
of
him
;
namely
,
that
he
was
a
meer
man
,
but
seeing
he
was
not
come
of
himself
,
but
was
sent
by
the
Father
,
he
thereby
would
intimate
unto
them
how
they
ought
to
look
upon
him
to
be
more
than
a
man
,
since
he
had
a
being
before
he
was
born
amongst
them
,
and
was
sent
by
the
Father
,
whereby
they
all
understood
well
enough
how
he
meant
,
and
so
called
himself
the
Son
of
God
;
This
Argument
did
his
Apostles
after
his
ascension
,
so
strongly
and
so
often
prosecute
,
to
prove
him
to
be
the
true
,
proper
and
natural
Son
of
God
:
Thus
we
see
that
as
the
first
Person
the
Father
is
in
relation
to
the
second
the
Son
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
also
the
second
Person
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Joh.
5.18
.
Rom.
8.32
.
proper
or
own
Son
,
as
the
other
is
proper
and
own
Father
:
and
to
shew
this
is
not
a
Physical
,
but
Superphysical
,
or
Supernatural
Generation
,
not
a
partial
communication
of
corporeal
Substance
,
but
a
spiritual
one
of
an
indivisible
Essence
,
therefore
't
is
called
wisdom
and
understanding
,
Prov.
8.1
.
Joh.
1.14
.
Col.
1.15
.
Heb.
1.6
.
and
the
word
:
So
this
second
Person
is
called
the
image
of
the
first
,
of
the
same
Essence
and
Essential
perfection
;
in
relation
to
this
eternal
generation
,
called
not
only
the
first
born
of
every
Creature
,
so
no
Creature
himself
,
but
also
absolutely
the
first
born
:
And
he
being
also
called
the
only
begotten
,
it
sheweth
that
to
him
alone
doth
belong
the
generation
we
speak
of
;
he
is
the
only
begotten
of
the
Substance
of
the
Father
,
and
the
first
begotten
,
not
as
if
the
Father
begat
any
after
,
but
because
he
begat
none
before
:
He
is
also
called
the
Image
and
the
Brightness
of
his
Fathers
Glory
,
because
the
glory
of
the
Father
is
expressed
in
the
Son
.
Another
weighty
Text
about
this
matter
is
of
the
same
Apostle
who
saith
Looking
for
that
blessed
hope
and
the
glorious
appearing
of
the
great
God
,
and
our
Saviour
Jesus
Christ
:
Tit.
2.13
.
Not
only
God
,
but
the
great
God
,
the
Infinite
Being
;
that
is
,
of
Infinite
Nature
and
Power
,
for
as
life
when
attributed
to
God
signifieth
Immortality
,
Wealth
and
Riches
all
Sufficiency
,
Age
,
Eternity
,
and
Strength
Omnipotency
,
so
doth
greatness
Immensity
.
This
Text
all
Expositors
whether
Greek
or
Latin
,
Ambrosius
excepted
did
unanimously
quote
as
formal
and
clear
against
Arrians
.
The
word
Epiphany
or
glorious
appearing
,
is
in
no
place
of
the
New
Testament
attributed
to
any
but
to
the
Son
,
and
this
glory
is
not
in
respect
of
Christ
,
for
he
hath
it
already
,
but
in
relation
to
the
manifestation
thereof
unto
us
.
These
expressions
the
great
God
and
our
Saviour
is
referred
not
to
two
persons
,
but
only
to
one
,
as
that
wherein
't
is
said
,
Ephes.
1.3
.
the
God
and
Father
of
our
Lord
Jesus
Christ
,
which
is
the
idiom
of
the
Greek
Tongue
,
seeing
here
is
but
one
article
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
God
and
Saviour
,
it
doth
clearly
demonstrate
it
to
be
spoken
only
of
one
person
,
for
both
predicates
are
referred
to
the
same
Subject
,
as
we
have
it
so
in
other
places
;
as
first
,
by
the
commandment
of
God
our
Saviour
and
Lord
Jesus
Christ
,
1
Tim.
1.1
.
the
same
person
Jesus
Christ
,
is
our
Lord
,
Saviour
and
God
,
who
verse
11.
is
called
the
Blessed
God
,
Tim.
1.3
.
&
3.4
.
so
he
is
called
God
our
Saviour
.
Now
here
the
same
person
is
spoken
of
,
as
in
these
other
places
,
so
he
that
is
our
Saviour
the
proper
title
of
the
Lord
Jesus
,
is
the
great
God
:
Besides
that
as
I
already
observed
what
is
said
of
his
glorious
appearing
gives
a
true
Character
of
his
person
,
for
thereby
is
meant
his
coming
to
judge
the
world
at
the
last
day
,
and
that
this
glorious
appearing
is
meant
of
Jesus
Christ
,
't
is
clearly
demonstrated
out
of
2
Thes.
2.8.1
Tim.
6.14
.
and
2
Tim.
4.1
,
8.
To
what
I
have
said
already
,
how
the
Apostle
by
the
great
God
and
our
Saviour
Jesus
Christ
,
speaks
only
of
one
person
.
I
shall
add
,
that
this
is
the
stile
of
Scripture
in
other
Texts
as
well
as
in
this
;
as
for
instance
,
this
,
To
the
acknowledgment
of
the
mystery
of
God
,
and
of
the
Father
,
Celos
.
2.2
and
of
Christ
,
after
their
way
of
interpreting
,
here
the
Father
is
one
person
,
and
God
another
;
so
the
Father
is
not
God
no
more
than
Christ
,
and
the
Father
must
differ
from
God
as
much
as
Christ
doth
from
the
Father
:
So
here
three
different
persons
must
be
asserted
Take
notice
how
in
this
place
the
copulative
particle
and
,
which
they
would
have
to
denote
different
things
or
persons
is
here
after
the
word
God
,
and
in
the
other
,
after
the
great
God
,
so
that
I
see
no
reason
,
if
in
that
of
Titus
the
great
God
and
Saviour
Jesus
Christ
be
different
persons
,
why
in
this
,
God
and
the
Father
should
not
be
so
too
?
This
and
many
other
difficulties
might
easily
be
removed
if
men
would
but
give
God
glory
to
the
acknowledgment
of
the
truth
,
how
Christ
is
the
great
God
and
Saviour
,
and
the
Father
is
God
,
which
name
in
this
place
to
the
Colos.
is
taken
essentially
,
but
the
persons
of
Father
and
Son
are
named
,
to
the
end
that
the
hearts
of
Believers
might
be
comforted
,
being
knit
together
in
love
,
and
unto
all
riches
of
the
full
assurance
of
understanding
to
the
acknowledgment
of
the
mystery
:
For
all
these
are
the
words
of
the
Text
,
for
certainly
't
is
a
matter
of
unspeakable
comfort
when
we
are
to
come
to
God
,
whereof
the
Father
is
the
Spring
and
first
Person
,
to
hear
Christ
the
Mediator
named
,
thorough
whom
in
our
approaches
to
the
Throne
of
Grace
we
hope
to
obtain
Mercy
and
find
Grace
to
help
in
time
of
need
.
These
deduced
out
of
Scriptures
and
the
reasons
thereupon
grounded
,
to
avoid
Prolixity
I
have
only
pointed
at
,
though
they
might
admit
of
great
enlargements
:
Some
thing
more
there
is
remaining
,
which
must
not
be
omitted
,
as
being
very
material
,
I
mean
the
Texts
wherein
our
Saviour
speaks
of
his
coming
down
from
and
going
up
again
to
Heaven
;
whereupon
we
must
observe
how
the
coming
or
sending
of
God's
own
Son
,
doth
not
signifie
any
local
motion
from
Heaven
to
Earth
,
but
a
manifestation
of
him
in
the
flesh
:
God
sent
his
own
Son
out
of
his
Bosom
,
without
our
Counsel
,
we
desired
it
not
,
we
inquired
not
after
it
,
much
less
deserved
it
.
I
must
not
omit
to
take
notice
of
a
false
inference
they
make
out
of
the
Text
quoted
just
before
,
wherein
our
Saviour
is
called
the
first
born
of
every
Creature
,
whence
they
would
conclude
him
to
be
a
Creature
when
the
true
inference
is
this
,
that
he
was
born
before
any
thing
was
created
,
seeing
he
was
the
Creator
of
all
,
which
is
the
reason
given
in
the
next
verse
,
why
he
calls
him
the
first
born
of
every
Creature
:
For
by
him
were
all
things
created
that
are
in
heaven
and
that
are
in
earth
.
And
which
is
more
,
at
the
later
end
of
the
verse
,
all
things
were
created
by
him
,
and
for
him
.
He
created
all
things
for
himself
,
which
may
not
be
said
of
any
Creature
,
for
if
he
were
a
Creature
,
he
had
been
before
himself
:
And
if
we
desire
a
farther
explanation
we
have
it
in
the
following
verse
,
heb.
1.2.6
.
and
he
is
before
all
things
.
And
if
we
compare
this
place
with
another
,
we
shall
find
a
sweet
harmony
,
in
both
,
he
is
called
God's
Son
,
Col.
1.13
.
yea
his
dear
Son
in
the
first
,
in
both
Creatour
or
maker
of
the
World
,
saith
the
last
,
by
whom
also
God
made
the
worlds
.
As
to
Creation
so
as
to
preservation
,
for
one
saith
,
by
him
all
things
consist
;
and
the
other
,
by
him
all
things
are
upheld
,
and
the
phrase
in
the
Colossians
,
the
first
born
of
every
Creature
,
is
in
the
Epistle
to
the
Heb.
interpreted
by
this
,
appointed
heir
of
all
things
,
That
is
,
to
be
Lord
of
every
Creature
or
whole
Creation
;
the
first
born
is
the
Heir
and
Lord
:
The
Elder
Brother
or
First
Born
is
loco
parentis
,
Heb.
12.13
.
as
a
Father
,
and
so
in
the
same
Epistle
,
behold
I
and
the
children
which
God
hath
given
me
:
Now
the
reason
is
clear
,
and
the
consequence
obvious
,
Christ
is
before
all
things
,
because
all
things
were
created
by
him
,
upon
which
account
he
calls
himself
the
beginning
of
the
Creation
of
God
,
That
is
the
efficient
cause
,
which
expressions
are
both
joyned
together
,
as
being
of
the
same
importance
,
the
beginning
and
first
born
from
the
dead
;
Rev.
3.14
Col.
1.13
.
that
is
the
efficient
cause
of
the
Resurection
from
the
Dead
:
These
two
places
out
of
Colos.
and
Heb.
ought
to
be
lookt
upon
as
parallel
one
with
another
.
Now
by
the
Son
of
Gods
or
the
word
's
making
the
worlds
,
we
have
an
eminent
Testimony
of
his
Eternal
Godhead
and
Power
,
for
saith
the
Apostle
,
he
that
made
all
things
is
God
.
Heb.
3.4
.
So
since
all
things
were
made
by
the
Son
,
he
must
be
God
:
Here
I
must
take
notice
of
their
cavil
against
the
place
,
where
it
is
said
God
made
the
world
by
his
Son
,
they
would
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
whom
,
to
be
taken
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
whom
,
as
if
God
had
made
them
for
his
Son
,
for
his
sake
,
which
is
a
down-right
corruption
of
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
with
an
accusative
,
to
signifie
propter
,
but
in
the
Genitive
,
which
never
denoteth
a
final
but
always
an
efficient
cause
:
In
the
New
Testament
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
,
is
used
about
600
times
with
a
Genitive
Case
,
and
in
no
one
may
be
rendred
propter
,
for
,
and
so
cannot
be
here
;
and
suppose
it
could
,
yet
it
would
be
against
the
constant
use
of
the
word
,
for
which
some
particular
reason
ought
to
be
given
why
such
a
sence
should
be
admitted
,
for
which
there
is
none
in
this
place
;
it
also
must
be
taken
notice
of
,
how
the
case
is
not
the
same
,
where
Things
as
where
Persons
are
spoken
of
.
What
now
I
am
by
the
grace
of
God
entering
upon
,
is
to
shew
how
our
Blessed
Saviour
had
a
real
being
,
before
he
was
conceived
in
the
Womb
of
the
Virgin
,
and
my
reasons
shall
be
drawn
out
of
the
6.
chap.
of
St.
John's
Gospel
,
where
the
matter
conducing
to
our
purpose
,
is
spoken
of
at
large
,
●●r
Christ
doth
in
several
places
thereof
,
speak
of
his
being
come
from
Heaven
,
and
shall
begin
with
the
last
verse
,
wherein
he
discourseth
upon
the
point
,
because
it
will
by
degrees
lead
us
back
to
the
rest
,
Joh.
6.6
.
What
and
if
ye
shall
see
the
Son
of
man
ascend
up
where
he
was
before
?
which
words
he
spoke
of
himself
,
to
remove
the
offence
which
what
he
said
about
the
eating
of
his
flesh
and
drinking
of
his
blood
had
given
many
of
his
disciples
,
for
he
saith
,
his
words
are
not
literally
or
corporally
but
spiritually
to
be
understood
,
for
he
was
to
leave
the
Earth
,
and
go
up
into
Heaven
where
he
was
before
,
out
of
which
words
we
may
easily
conclude
how
Christ
was
in
Heaven
before
he
was
upon
earth
,
this
seems
to
be
clear
.
But
however
they
will
not
agree
to
it
,
Vers.
32.33
,
38
,
50.51
.
Ver.
41.42
.
first
they
cavil
about
the
place
,
saying
that
by
where
he
was
before
,
Heaven
is
not
meant
,
when
in
this
very
chapter
no
less
than
five
times
,
he
saith
he
came
down
from
Heaven
,
which
the
Jews
took
special
notice
of
and
murmured
at
:
which
truth
our
Saviour
had
before
declared
to
Nicodemns
,
and
No
man
hath
ascended
up
to
Heaven
but
he
that
came
down
from
Heaven
,
even
the
Son
of
Man
,
Joh.
3.13
.
which
is
in
Heaven
;
so
that
although
in
this
verse
,
the
word
Heaven
be
not
named
,
yet
is
so
plainly
described
,
that
there
is
not
the
least
ground
left
for
any
one
to
doubt
of
it
,
either
for
his
Disciples
or
others
,
for
what
need
of
his
naming
again
,
that
which
he
named
so
many
times
before
.
There
is
a
Text
parallel
with
this
,
Joh.
16.28
.
which
doth
explain
it
.
I
came
forth
from
the
father
,
and
am
come
into
the
world
;
again
I
leave
the
world
and
go
to
the
Father
.
To
say
he
shall
ascend
up
where
he
was
before
,
and
to
return
to
the
place
whence
he
came
,
is
it
not
the
same
?
and
had
he
not
declared
at
several
times
that
his
Father
is
in
Heaven
?
And
if
any
doubt
should
remain
,
't
is
wholly
cleared
by
the
execution
,
and
when
the
thing
was
fulfilled
at
his
ascension
,
for
,
while
they
beheld
,
he
was
taken
up
,
Acts
1.9
.
and
a
cloud
received
him
out
of
their
sight
.
But
this
not
serving
their
turn
,
but
by
these
Texts
being
pincht
to
the
quick
,
to
hold
out
they
take
another
way
,
which
is
figuratively
to
explain
the
words
where
he
was
before
,
and
wrest
their
proper
signification
into
a
Metaphor
,
that
is
,
Christ
in
his
mind
and
thoughts
conversed
in
Heaven
,
being
taken
up
in
Meditation
with
those
heavenly
mysteries
that
are
there
;
which
were
so
present
unto
him
,
that
although
he
was
upon
Earth
,
yet
he
might
be
said
to
be
in
Heaven
;
this
indeed
is
a
way
of
perverting
the
sense
of
Scriptures
,
but
not
a
fair
one
:
But
if
so
,
our
Saviour
would
have
spoken
in
the
present
is
,
and
not
in
time
past
was
,
for
as
they
say
,
he
continually
was
taken
up
with
such
thoughts
;
if
continually
,
then
not
discontinued
when
at
that
time
he
discoursed
with
them
:
But
the
word
before
,
doth
import
a
relative
opposition
between
the
time
wherein
our
Saviour
was
in
Heaven
,
and
that
when
he
spoke
upon
Earth
,
besides
that
actually
and
really
he
was
upon
Earth
when
they
make
him
to
have
been
in
Heaven
,
meerly
in
Thoughts
and
Meditation
,
which
holds
no
proportion
between
his
being
in
Heaven
and
upon
Earth
,
so
then
Christ
was
really
in
Heaven
,
before
he
came
down
upon
Earth
;
and
as
he
really
and
actually
ascended
up
into
it
,
so
he
really
and
actually
descended
from
thence
upon
Earth
,
here
are
two
terms
a
quo
and
ad
quem
,
as
he
could
not
go
up
to
Heaven
but
from
the
Earth
,
so
he
could
not
come
down
upon
the
Earth
but
from
Heaven
:
and
is
there
the
least
ground
in
the
whole
Chapter
to
think
Christ's
intention
was
to
entertain
them
with
his
having
been
in
Heaven
in
Idea
and
Meditation
?
when
his
design
was
to
shew
,
how
,
what
he
had
said
of
being
the
Author
of
Resurrection
and
Life
,
and
the
manner
of
it
by
means
of
eating
his
flesh
was
a
thing
not
to
give
them
offence
,
nor
impossible
:
Considering
what
he
was
,
originally
from
Heaven
,
therefore
not
to
be
considered
as
a
meer
man
,
but
such
a
one
as
was
far
more
divine
and
powerfull
than
any
man
.
They
finding
this
will
not
do
,
yet
to
dispute
the
ground
as
long
as
they
can
,
they
forged
in
a
Dream
,
for
otherwise
it
cannot
be
,
a
very
strange
adventure
;
that
Christ
was
in
Heaven
before
he
was
upon
Earth
,
seemeth
undeniable
;
therefore
because
they
dare
not
give
him
the
lye
,
they
would
mince
the
matter
thus
;
how
Christ
between
his
Birth
and
Death
,
and
before
he
preached
went
up
into
Heaven
,
where
for
a
while
he
remained
to
be
better
instructed
by
the
Father
,
in
the
things
which
he
was
to
teach
mankind
,
after
which
he
came
down
again
;
but
there
is
not
the
least
ground
but
only
fancy
for
it
:
The
Evangelists
do
give
us
an
account
of
most
passages
of
Christ's
Life
,
and
how
could
they
all
four
have
forgotten
this
which
is
one
of
the
most
important
that
might
have
befallen
him
in
that
kind
.
The
Evangelists
Matthew
and
Luke
,
in
their
four
first
Chapters
,
relate
many
things
belonging
to
that
time
,
as
not
only
his
birth
,
but
also
his
Circumcision
on
the
eighth
day
,
and
his
being
carryed
to
the
Temple
to
be
presented
to
the
Lord
,
received
by
Simeon
,
spoken
of
by
Anna
a
Prophetess
,
adored
by
the
Wise
Men
,
carryed
into
Egypt
,
his
return
to
Nazareth
,
his
being
found
in
the
Temple
sitting
in
the
midst
of
the
Doctors
,
asking
them
questions
;
his
being
subject
to
Joseph
and
Mary
;
baptized
of
John
;
tempted
in
the
Wilderness
,
&c.
and
not
one
word
about
this
pretended
ascension
.
How
came
it
that
he
was
not
missed
by
any
?
This
they
would
to
have
been
in
imitation
of
Moses
,
whom
God
called
up
to
the
Mount
:
That
it
was
so
with
Moses
,
we
read
in
the
word
,
but
nothing
like
it
of
our
Saviour
:
And
when
God
is
silent
our
mouth
should
be
stopped
,
and
nothing
allowed
to
fancy
or
imagination
:
besides
when
Moses
was
called
up
,
the
people
had
publick
notice
given
them
of
it
,
and
by
God's
command
,
he
took
Aaron's
Sons
and
Seventy
of
the
Elders
,
all
the
people
saw
the
glory
of
God
upon
the
Mount
;
and
when
Moses
came
back
,
all
Israel
saw
him
with
his
face
shining
,
none
of
which
things
can
be
said
of
this
pretended
Ascension
of
christ's
,
whereof
there
are
no
witnesses
,
not
so
much
as
any
of
his
Disciples
,
as
he
had
in
his
Trassiguration
,
which
three
Evangelists
give
an
exact
account
of
.
Which
though
important
,
yet
not
so
considerable
as
this
which
could
not
be
performed
without
a
great
Miracle
whether
he
had
been
carryed
up
only
in
Soul
,
for
then
his
Soul
had
been
separated
from
the
Body
,
so
death
must
have
followed
,
or
whether
in
Body
and
Soul
,
the
Body
could
not
have
been
sustain'd
in
the
Air
without
a
Miracle
:
And
during
that
time
,
where
were
his
Disciples
?
This
certainly
should
have
made
a
great
Gap
in
the
History
of
his
Life
;
which
we
cannot
perceive
in
any
of
the
Evangelists
,
no
,
nor
in
those
that
have
written
his
Life
,
from
his
Birth
to
his
Death
,
Resurrection
,
and
Ascension
.
St.
Luke
saith
of
the
Gospel
he
had
written
,
how
he
had
made
a
Treatise
of
all
that
Jesus
begun
both
to
do
and
to
teach
:
Yet
not
a
word
of
this
,
Acts
1.1
.
as
indeed
there
was
no
necessity
for
Christ
to
go
up
to
Know
,
as
they
say
,
his
Father's
Will
,
which
might
have
been
communicated
unto
him
,
as
to
Moses
,
John
Baptist
,
without
going
up
to
Heaven
,
in
case
he
had
not
known
it
;
but
he
knew
it
before
:
At
his
Baptism
the
Heavens
were
opened
unto
him
;
the
Father
had
highly
owned
him
;
the
Holy
Ghost
was
descended
upon
him
,
so
that
he
return'd
from
,
Jordan
full
of
the
Holy
Ghost
;
Luke
4.1
.
wherefore
there
was
no
need
of
his
going
,
and
so
the
Cause
ceasing
,
so
must
the
Effect
;
so
that
also
it
had
been
preposterous
,
after
what
happen'd
in
his
Baptism
,
for
him
to
have
gone
up
into
Heaven
upon
such
an
Errand
:
Besides
that
,
we
are
assured
he
enter'd
but
once
into
the
holy
place
,
Heb.
9.12
.
Hereby
we
see
how
,
if
we
were
willing
to
take
it
,
that
sort
of
Men
would
be
ready
to
put
upon
us
every
Suggestion
of
theirs
for
an
Argument
,
every
Argument
for
a
Law
,
yea
,
and
every
Dream
for
a
Revelation
.
Tho'
our
Saviour
here
calls
himself
Son
of
Man
,
and
not
Son
of
God
,
it
doth
not
in
the
least
prejudice
what
we
say
;
for
if
he
had
call'd
himself
Son
of
God
,
it
had
been
a
begging
of
the
Question
,
for
they
would
not
own
him
to
be
such
:
And
this
sheweth
the
better
the
Oneness
of
the
Person
,
when
there
is
a
Communication
of
the
Idioms
,
when
in
the
Person
,
that
which
is
proper
to
one
Nature
is
spoken
of
the
other
.
Christ
,
according
to
the
Flesh
,
was
never
in
Heaven
before
his
Ascension
,
but
according
to
the
Spirit
,
that
is
his
Divine
Nature
,
he
was
.
Here
our
blessed
Saviour
calling
himself
Son
of
Man
,
may
allude
to
,
with
intent
to
make
Men
take
notice
of
what
is
spoken
of
himself
by
the
Prophet
;
Dan.
7.13
,
14.
I
saw
in
the
night
Visions
;
and
behold
,
one
like
the
Son
of
Man
came
with
the
Clouds
of
Heaven
,
and
came
to
the
ancient
of
days
,
and
they
brought
him
near
before
him
.
And
there
was
given
him
dominion
,
and
glory
,
and
a
kingdom
,
that
all
people
,
nations
,
and
languages
should
serve
him
:
his
dominion
is
an
everlasting
dominion
,
&c.
This
is
an
exact
Prophecy
of
his
Ascension
.
One
thing
more
they
have
to
say
,
and
't
is
the
Example
of
Paul's
having
been
caught
up
to
the
third
Heaven
;
but
must
it
,
from
what
hath
happen'd
to
Paul
,
2
Cor.
12.2
.
follow
,
that
the
same
must
needs
have
befaln
the
Lord
Jesus
?
That
indeed
we
read
of
Paul
,
therefore
we
ought
to
believe
;
but
of
Christ
we
read
no
such
thing
:
Yet
for
all
that
we
never
read
that
either
Paul
was
from
Heaven
,
or
came
down
,
as
we
read
it
of
Christ
very
often
.
Paul
speaks
of
that
with
the
greatest
modesty
in
the
World
,
for
fear
he
should
seem
to
exalt
himself
;
but
our
Lord
,
without
any
ambiguity
or
fear
that
Men
would
think
,
he
takes
too
much
upon
himself
,
doth
speak
loud
,
highly
declares
and
often
proclaims
himself
to
be
the
Son
of
God
,
equal
with
him
,
sent
by
the
Father
,
descended
from
Heaven
,
where
he
is
again
to
return
,
&c.
This
he
owned
openly
,
and
when
he
had
said
to
the
man
sick
of
the
Palsie
,
Thy
sins
are
forgiven
thee
,
some
of
the
Scribes
having
,
said
within
themselves
,
This
man
blasphemeth
.
Christ
called
evil
these
Thoughts
of
theirs
;
Mat.
9.4
.
Wherefore
think
ye
evil
in
your
hearts
?
Another
place
in
this
same
Chapter
already
mention'd
,
Joh.
6.38
.
and
to
our
purpose
,
is
this
:
I
came
down
from
Heaven
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
.
The
words
,
taken
in
their
natural
signification
,
are
plain
enough
,
and
admit
of
no
difficulty
.
Christ
speaks
of
himself
;
what
Heaven
is
we
know
't
is
as
his
natural
place
,
whence
he
came
down
into
a
state
of
Humiliation
,
in
taking
upon
him
our
human
Nature
;
the
End
of
his
coming
down
was
to
do
his
Father's
Will
,
not
his
;
tho'
we
must
not
think
that
when
he
did
his
Father's
Will
,
he
acted
any
thing
against
his
own
,
for
whatsoever
he
did
and
suffer'd
was
voluntarily
,
as
he
had
said
long
before
by
the
Prophet
,
I
delight
to
do
thy
will
:
Psal.
40.5
,
6
,
7.
Sacrifice
and
Offering
thou
didst
not
desire
.
Then
said
I
,
Lo
,
I
come
.
And
when
the
Will
of
his
Father
was
executed
,
and
the
Work
he
gave
him
to
do
finish'd
,
he
went
back
,
if
we
may
so
say
,
home
again
,
into
Heaven
.
The
Difficulty
then
lies
not
in
the
words
,
but
about
the
sence
:
Christ
,
who
spoke
the
words
,
is
true
;
tho'
every
sence
that
is
attempted
to
be
given
to
the
words
be
not
true
,
yet
a
true
sence
there
is
.
He
makes
mention
of
his
Person
,
and
of
his
Flesh
;
his
Person
is
that
which
came
down
from
Heaven
;
his
Flesh
is
that
which
was
formed
in
the
Virgins
Womb
,
that
indeed
did
not
come
from
Heaven
;
however
he
speaks
of
his
Flesh
and
Blood
to
intimate
his
Death
,
and
that
Life
which
he
promiseth
to
those
that
eat
his
Flesh
:
He
procureth
it
in
two
ways
,
by
Merit
or
Impetration
,
and
by
Efficacy
or
Application
:
The
Merit
by
his
Death
consists
in
the
Dignity
of
the
Person
which
suffer'd
it
;
the
Application
and
Efficacy
,
in
the
Spirit
which
is
in
the
Person
.
By
the
Opposition
he
makes
between
himself
and
the
Manna
,
he
sufficiently
declares
,
that
he
really
came
down
from
Heaven
.
The
Adversaries
would
have
the
coming
down
from
Heaven
to
signifie
no
more
than
to
proceed
from
God
,
which
to
confirm
they
make
use
of
some
Texts
,
as
when
our
Saviour
asked
the
Chief
Priests
,
whence
was
the
Baptism
of
John
,
Matth.
21.25
.
was
it
from
Heaven
,
or
of
Men
?
Thus
every
good
and
perfect
Gift
is
said
to
be
from
above
,
and
to
come
down
from
the
Father
of
light
.
Again
,
This
Wisdom
descendeth
not
from
above
.
Thus
John
saith
,
Jam.
1.17
.
&
3.15
.
Rev.
21.2
.
he
saw
the
new
Jerusalem
coming
down
from
God
out
of
Heaven
:
But
none
of
these
places
is
to
the
purpose
,
for
they
are
about
Things
,
and
the
Question
is
about
Persons
:
Scripture
makes
no
dissiculty
to
say
,
that
Things
whereof
God
is
immediate
Author
come
down
from
Heaven
,
there
being
no
danger
to
say
so
,
but
it
never
saith
it
of
Persons
.
In
the
Word
of
God
,
none
besides
Father
,
Son
,
and
Holy
Ghost
,
and
Angels
,
none
,
tho'
never
created
or
born
,
in
so
eminent
a
manner
,
is
said
to
be
come
down
from
Heaven
;
neither
Adam
,
nor
Eve
,
nor
Isaac
the
Son
of
a
Special
promise
,
and
whose
Birth
,
considering
the
age
of
Abraham
and
of
sarah
,
was
very
extraordinary
.
But
that
Christ
came
down
from
Heaven
in
a
manner
different
from
what
is
expressed
in
those
places
,
it
appeareth
out
of
the
fore-quoted
place
,
What
and
if
ye
shall
see
the
Son
ascend
up
where
he
was
before
?
whereby
is
implied
,
that
he
was
in
Heaven
before
he
came
down
from
it
;
which
he
confirmeth
in
that
other
place
,
No
Man
hath
ascended
up
to
Heaven
but
he
that
came
down
from
Heaven
,
even
the
Son
of
Man
,
which
is
in
Heaven
;
whereof
the
sence
is
made
known
by
the
design
of
Christ
,
who
speaking
to
Nicodemus
about
being
born
again
and
Regeneration
,
saith
,
If
I
have
told
you
earthly
things
,
and
of
such
as
are
done
in
earth
,
which
by
your
own
experience
you
may
see
and
know
,
yet
ye
believe
me
not
,
how
shall
ye
believe
if
I
tell
you
of
heavenly
things
,
that
is
,
such
as
are
or
be
done
in
Heaven
,
which
ye
neither
can
know
of
your selves
nor
by
any
one
else
?
but
by
me
,
for
I
have
been
in
Heaven
,
and
none
else
?
Besides
that
,
if
what
the
Adversaries
say
in
their
sence
were
true
,
it
would
follow
,
that
Christ
is
said
to
be
come
down
from
Heaven
either
in
relation
to
his
Person
or
to
his
Office
.
As
to
the
first
,
it
cannot
well
be
said
,
I
mean
as
to
his
miraculous
Conception
,
or
else
the
same
might
have
been
said
of
John
Baptist
,
who
only
by
a
Divine
Power
was
born
of
an
old
and
barren
Mother
,
an
Angel
having
foretold
his
Birth
,
and
given
his
Name
before-hand
;
yet
he
,
far
from
saying
he
came
or
descended
from
Heaven
,
speaks
quite
the
contrary
of
himself
,
when
he
affirms
this
of
Christ
,
John
3.31
.
He
that
cometh
from
above
is
above
all
:
he
that
is
of
the
earth
is
tarthly
,
and
speaketh
of
the
earth
;
he
that
cometh
from
Heaven
is
above
all
.
And
further
;
Christ
may
not
be
said
to
be
come
down
from
I
seaven
upon
the
account
of
his
miraculous
Conception
;
no
,
neither
by
reason
of
his
being
born
without
the
help
of
Man
;
for
this
may
also
be
said
of
Adam
,
born
not
only
without
the
help
of
Man
,
but
of
Woman
also
,
yet
for
all
that
,
he
is
never
said
to
be
come
down
from
Heaven
,
on
the
contrary
he
is
said
to
be
of
the
Earth
,
in
opposition
to
Christ
;
1
Cor.
15.47
.
The
first
man
is
of
the
earth
,
ca●thy
;
the
second
man
is
the
Lord
,
from
Heaven
.
As
to
the
Office
of
Christ
,
it
is
certainly
from
Heaven
in
that
sence
,
but
it
followeth
not
that
because
the
Office
is
,
the
Person
must
be
so
;
for
neither
〈◊〉
,
whose
Baptism
was
from
Heaven
,
nor
none
of
the
Prophets
or
Apostles
,
were
ever
said
to
be
descended
from
Heaven
.
Now
;
according
to
this
Opinion
of
theirs
,
Christ
would
have
had
no
Advantage
over
the
Manna
,
which
was
every
day
miraculously
created
and
rained
upon
the
People
;
yet
our
Saviour
takes
this
Preference
over
the
Manna
,
John
4.31
,
33.
that
he
was
come
down
from
Heaven
,
the
Manna
not
so
.
Why
doth
our
Lord
deny
that
Manna
was
come
down
from
Heaven
,
but
that
himself
was
the
Bread
of
God
,
which
came
down
from
Heaven
?
Our
Lord's
words
,
I
came
down
from
Heaven
to
do
the
will
of
him
that
sent
me
,
do
certainly
contain
more
than
barely
,
I
am
created
by
the
wonderful
Counsel
and
Power
of
God
;
herein
he
speaks
as
would
an
Embassador
sent
by
his
Prince
,
wherefore
the
words
imply
,
first
,
that
Christ
was
in
Heaven
;
2dly
.
That
he
was
sent
from
thence
;
3dly
,
To
do
the
Will
and
perform
the
Work
of
him
that
sent
him
.
And
if
it
had
not
been
in
this
sence
,
the
Jews
would
not
have
murmur'd
as
they
did
;
as
indeed
there
had
been
no
cause
for
it
:
And
we
do
not
in
the
least
perceive
he
goes
about
to
shew
they
were
mistaken
to
give
his
words
such
as
sence
,
but
on
the
contrary
he
goeth
on
to
confirm
what
he
had
said
,
according
to
the
sence
they
gave
it
,
and
that
without
any
ambiguity
,
but
plainly
and
downright
,
tho'
he
knew
he
thereby
did
run
into
a
great
danger
,
Matth.
13.55
,
56
,
&
John
6.42
.
for
the
Jews
did
not
know
how
to
reconcile
what
they
knew
of
him
:
Is
not
this
the
Carpenter's
Son
?
Is
not
his
Mother
called
Mary
,
and
his
Brothers
,
James
,
and
Joses
,
and
Simon
,
and
Judas
?
and
his
Sisters
,
are
they
not
all
with
us
?
How
then
can
he
say
I
am
descended
from
Heaven
?
To
have
his
Extraction
from
thence
,
and
be
equal
with
God
,
this
made
them
look
upon
him
as
a
Blasphemer
,
who
,
according
to
their
Laws
,
was
to
be
stoned
:
They
allow'd
him
to
be
a
very
extraordinary
man
,
who
had
done
such
things
as
had
never
been
done
before
among
them
;
but
to
hear
him
say
he
was
come
down
from
Heaven
,
as
his
natural
place
,
that
they
could
not
endure
:
Yet
we
must
take
it
to
be
true
,
since
neither
he
nor
the
Evangelist
ever
denied
it
.
They
were
so
pleased
with
the
Miracle
of
the
five
Barley
Loaves
and
two
small
Fishes
,
that
they
would
have
taken
him
by
force
,
and
made
him
a
King
;
and
after
he
was
gone
,
they
could
not
be
at
rest
till
they
again
had
found
him
out
,
and
then
he
said
,
they
follow'd
him
only
out
of
love
to
their
Belly
,
because
they
had
eaten
and
were
filled
;
whereupon
out
of
his
earnest
desire
for
their
good
,
he
takes
occasion
to
exhort
them
,
to
mind
not
that
Meat
that
perisheth
,
but
that
which
endureth
unto
everlasting
life
,
which
the
Son
of
man
,
said
he
,
shall
give
unto
you
:
And
then
he
presseth
the
Argument
,
and
shews
how
he
,
and
none
else
can
give
it
;
and
in
order
to
't
,
declareth
first
who
he
is
,
namely
,
the
Son
of
God
,
whom
he
calleth
his
Father
four
times
,
then
addeth
,
V.
40.44
,
45
,
45.
he
is
from
God
,
afterwards
he
attributes
unto
himself
a
quickening
Power
,
and
to
give
everlasting
Life
,
for
he
doth
not
say
,
he
that
believeth
in
God
,
but
on
me
;
neither
doth
he
say
God
.
V.
47.
but
I
will
raise
him
up
at
the
last
day
.
Could
the
Father
have
more
highly
and
stately
spoken
of
himself
,
V.
40.
or
assumed
a
greater
Power
than
he
doth
?
whereby
we
see
,
this
he
saith
to
draw
Men
,
not
to
the
Father
,
but
to
himself
,
as
the
Spring
of
Eternal
Life
,
whereby
he
insinuates
himself
to
be
such
a
one
as
is
far
more
potent
and
excellent
than
Man
,
upon
which
account
he
is
truly
and
properly
said
to
be
come
down
from
Heaven
,
or
else
he
had
not
answerd
the
Jews
Objection
to
the
purpose
:
Which
't
is
very
unworthy
for
any
one
to
say
.
This
matter
we
shall
conclude
with
one
Argument
more
out
of
these
words
:
I
came
forth
from
the
Father
,
and
am
come
into
the
world
:
John
16.28
.
again
I
leave
the
world
,
and
go
to
the
Father
.
Where
is
the
Father
?
In
Heaven
.
Where
is
the
World
?
On
Earth
.
So
then
Christ
was
with
the
Father
in
Heaven
before
he
was
in
the
World
on
Earth
.
This
last
Text
I
joyn
with
the
two
foregoing
,
being
to
the
same
purpose
,
because
a
threefold
Knot
is
not
easily
untied
.
The
words
are
so
clear
,
V.
29.
that
thereupon
his
Disciples
said
,
Lo
,
now
speakest
thou
plainly
.
'T
is
to
be
wish'd
every
one
was
of
their
opinion
,
as
there
is
cause
for
it
:
V.
30.
By
this
we
believe
(
said
they
)
that
thou
camest
forth
from
God
.
This
they
said
themselves
,
and
the
Lord
saith
so
of
them
,
They
have
known
surely
that
I
came
out
from
thee
,
and
that
thou
didst
send
me
:
But
neither
Socinus
,
nor
none
of
his
Kidney
,
can
say
and
prove
that
they
believed
not
there
was
a
Divine
Nature
in
Christ
:
They
explain
the
words
,
I
came
forth
from
the
Father
,
only
to
signifie
that
Christ
was
a
Man
sent
from
God
upon
some
special
Errand
,
just
as
he
sent
his
Disciples
into
the
World
,
1
Joh.
4.1
or
as
false
Prophets
are
said
to
be
gone
into
the
world
.
We
know
the
Faith
of
his
Apostles
was
weak
,
but
true
,
and
was
encreased
by
degrees
;
they
sometimes
doubted
of
things
,
as
may
be
Christ's
Resurrection
,
but
this
doth
not
argue
that
there
was
no
Faith
in
them
,
for
there
was
,
tho'
staggering
and
imperfect
,
which
our
Saviour
strengthened
and
themselves
were
sensible
of
,
when
they
said
unto
him
,
Lord
,
increase
our
Faith
;
which
we
read
so
actually
effected
in
Thomas
,
who
more
than
any
one
else
doubted
of
this
Resurrection
,
that
at
last
he
gave
an
authentick
Testimony
of
his
Faith
concerning
it
when
he
called
him
,
my
Lord
,
and
my
God
;
and
before
that
time
,
Peter
,
in
their
name
,
had
given
eminent
evidence
of
their
Faith
about
him
,
when
he
said
,
John
6.68
,
69.
Lord
,
to
whom
shall
we
go
?
Thou
hest
the
words
of
eternal
life
:
and
we
believe
and
are
sure
that
thou
art
that
Christ
,
the
Son
of
the
living
God
.
After
so
solemn
a
Declaration
,
how
dare
any
man
say
his
Disciples
did
not
believe
any
thing
of
Divine
Nature
in
him
?
As
to
his
Disciples
,
he
sent
them
into
the
World
,
but
he
dwelt
upon
Earth
,
but
his
Father
sent
him
upon
Earth
when
himself
was
in
Heaven
:
And
this
we
may
say
,
that
as
the
Disciples
were
with
Christ
before
he
sent
them
,
so
he
was
with
the
Father
before
he
sent
him
.
As
to
the
false
Prophets
,
they
were
gone
out
into
the
World
,
but
whence
?
Out
of
the
Charch
;
John
2.15
.
of
whom
't
is
said
before
,
They
went
out
from
us
,
but
they
were
not
of
us
.
One
thing
more
I
shall
observe
upon
this
Text
,
that
if
Christ
really
ascended
up
into
Heaven
,
as
he
did
unquestionably
after
his
Resurrection
,
so
he
really
descended
from
thence
before
his
Incarnation
;
and
if
he
descended
,
then
he
was
before
he
descended
;
this
,
as
said
just
before
,
his
Disciples
believed
literally
,
not
in
a
Metaphor
or
Figure
;
and
that
they
well
understood
his
meaning
,
our
Saviour
confirms
,
when
he
saith
,
v.
31
,
Do
ye
now
believe
,
and
what
?
That
I
came
from
the
Father
,
and
must
return
to
him
;
and
that
I
know
all
thing
,
which
none
but
God
can
.
Here
I
must
give
a
general
and
necessary
Warning
against
Socinian
far-fetch'd
,
and
false
glosses
.
Indeed
,
if
admittance
be
given
to
all
their
Allegories
,
there
can
be
no
room
left
for
literal
and
proper
sence
:
So
the
deliverance
out
of
Egypt
,
possession
of
Canaan
,
carrying
into
Captivity
,
shall
not
be
Matters
of
Fact
,
and
we
may
doubt
whether
there
was
ever
a
Noah
,
a
Flood
,
or
an
Ark
,
such
men
as
Aaron
,
Moses
,
Joshua
,
for
't
is
possible
to
turn
all
these
into
Allegories
.
We
know
in
Scripture
there
are
some
,
but
to
turn
every
thing
into
't
is
a
great
Abuse
:
When
a
Text
expresses
plainly
a
literal
sence
,
we
must
not
trouble
our
heads
to
screw
it
up
into
an
Allegory
;
nor
when
the
Discourse
is
doctrinal
,
and
the
words
in
it
usual
,
proper
,
and
suited
to
the
things
intended
to
be
expressed
,
this
indeed
is
what
Peter
calls
a
resting
the
Scriptures
to
their
own
destruction
.
The
later
part
of
the
Verse
doth
explain
the
first
,
for
the
words
signifie
Christ's
Ascension
into
Heaven
;
they
were
spoken
upon
the
occasion
of
Christ's
instructing
,
encouraging
,
and
disposing
his
Disciples
to
that
Separation
which
was
suddenly
to
happen
by
his
Death
;
after
which
,
tho'
he
shewed
himself
alive
by
many
infallible
Proofs
,
being
seen
of
them
forty
days
,
and
speaking
of
the
things
pertaining
to
the
Kingdom
of
God
,
yet
he
conversed
not
with
them
in
the
same
manner
as
before
his
Passion
.
Acts
1.2
Now
this
occasion
which
they
were
spoken
upon
,
sheweth
how
he
discoursed
about
leaving
the
World
,
going
to
his
Father
,
and
ascending
into
Heaven
,
which
reaily
and
visibly
happen'd
forty
days
after
his
Resurrection
.
By
these
Expressions
,
which
were
familiar
with
him
,
of
going
up
or
ascending
to
the
Father
,
he
signified
the
same
thing
;
and
tho'
the
Father
doth
fill
up
Heaven
,
which
is
his
Throne
,
and
Earth
his
Footstool
,
yet
in
Scripture
he
is
said
to
sit
and
dwell
in
Heaven
,
as
in
his
home
;
Joh.
14.2
.
wherefore
our
Saviour
calls
Heaven
his
Father's
House
.
Now
,
as
this
later
part
of
the
verse
signifieth
Christ's
Ascension
from
the
Earth
to
the
Father
,
so
the
first
signifieth
his
coming
down
from
Heaven
upon
Earth
.
Again
,
the
Opposition
which
is
seen
between
both
parts
,
as
,
I
came
forth
from
the
Father
,
with
,
and
go
to
the
Father
;
and
,
I
am
come
into
the
World
,
with
,
again
I
leave
the
World
;
do
shew
,
that
if
to
come
from
the
Father
doth
denote
to
be
sent
from
Heaven
to
Earth
by
the
Father
;
so
to
go
to
the
Father
signifieth
the
contrary
to
that
,
namely
,
to
go
from
Earth
up
to
Heaven
to
the
Father
.
Christ
leaving
the
World
,
is
gone
to
the
Father
;
and
going
to
the
Father
,
he
hath
left
the
World
:
wherefore
to
go
to
the
Father
,
and
leave
the
World
,
are
the
same
.
So
likewise
,
Christ
coming
forth
from
the
Father
,
came
into
the
World
,
and
coming
into
the
World
,
he
came
forth
from
the
Father
:
And
these
two
kinds
of
Expressions
signifie
the
same
thing
;
Chap.
13.3
.
and
as
he
was
come
from
God
,
so
he
went
to
God
.
This
coming
from
the
Father
,
and
coming
into
the
World
,
do
imply
,
first
,
a
sending
,
as
the
Lord
declareth
it
;
John
8.42
.
I
proceeded
forth
,
and
came
from
God
:
neither
came
I
of
my self
,
but
he
sent
me
.
And
then
something
posterior
to
the
Mission
,
and
as
it
were
belonging
to
the
execution
thereof
,
for
if
one
should
ask
,
Wherefore
came
Christ
into
the
World
?
it
would
be
well
answer'd
to
say
,
Because
the
Father
sent
him
:
So
that
he
who
is
sent
,
must
come
from
him
that
sent
him
,
to
the
place
whereunto
he
is
sent
.
Then
the
words
,
I
came
from
the
Father
,
must
be
understood
of
the
execution
of
the
sending
,
rather
than
the
sending
itself
.
It
is
a
wrong
sence
given
,
as
to
apply
them
to
a
divine
production
;
I
came
from
the
Father
,
that
is
,
I
am
miraculously
produced
by
the
Father
:
This
Exposition
doth
confound
things
that
are
different
,
for
none
can
be
sent
before
he
hath
a
Being
,
but
that
's
produced
which
hath
no
Being
;
Production
is
before
Sending
:
Thus
the
words
must
signifie
,
that
Christ
return'd
to
the
place
whence
he
came
,
and
ascended
into
that
whence
he
descended
before
.
This
he
went
about
to
inculcate
into
the
Mind
of
the
Jews
,
in
the
opposition
he
makes
of
his
Origin
with
theirs
;
Ye
are
from
benedth
,
V.
23.
I
am
from
above
:
ye
are
of
this
world
,
I
am
not
of
this
world
,
but
from
the
Father
,
not
from
Earth
,
but
from
Heaven
:
He
was
not
in
the
World
by
a
natural
necessity
,
but
voluntarily
,
and
by
a
determined
counsel
,
he
came
into
't
as
Embassador
from
his
Father
,
to
reveal
unto
Men
the
Doctrin
and
Means
of
Salvation
,
and
for
Judgment
;
Chap.
9.39
.
For
judgment
am
I
come
into
this
world
;
and
all
the
while
he
was
here
,
even
very
betimes
,
he
minded
what
he
came
about
:
Unto
his
Mother
,
after
she
found
him
in
the
Temple
,
and
asking
him
,
Why
hast
thou
thus
dealt
with
us
?
he
answer'd
,
How
is
it
that
ye
sought
me
?
wist
ye
not
that
I
must
be
about
my
Father's
business
?
Luke
2.48
,
49.
So
that
he
continued
upon
Earth
till
that
was
over
,
before
which
time
he
would
not
go
back
;
John
17.4
.
but
before
his
departure
he
declar'd
,
I
have
finished
the
work
which
thou
gavest
me
to
do
;
whereupon
he
returned
back
to
his
Father
,
from
whom
he
was
come
before
,
leaving
Earth
,
a
place
so
disproportionate
and
inferiour
to
Heaven
,
whence
he
had
his
extraction
,
and
consequently
unworthy
to
contain
him
any
longer
:
This
Reason
he
gives
his
Disciples
,
whose
Heart
,
upon
his
declaring
he
was
about
leaving
of
them
,
had
been
fill'd
with
Sorrow
,
how
it
was
not
just
he
should
always
be
among
those
that
had
used
him
so
unworthily
;
and
withal
,
it
was
expedient
for
them
that
he
should
go
away
,
or
else
the
Comforter
,
Chap.
16.
●
,
7.
who
was
to
be
with
them
after
his
departure
,
would
not
come
.
After
all
that
hither
to
hath
been
said
,
may
not
I
ask
concerning
the
method
and
carriage
of
the
Adversaries
.
Is
it
fair
,
about
these
fundamental
points
,
to
turn
the
whole
Scripture
into
an
Allegory
,
and
make
,
the
Spirit
of
God
never
to
speak
properly
?
to
force
upon
and
wrest
out
of
the
Word
of
God
such
Sences
and
Expositions
as
are
contrary
to
the
scope
of
the
Spirit
,
to
the
Deigns
of
the
holy
Writers
,
and
to
the
Analogy
of
Faith
;
and
if
this
cannot
serve
the
turn
,
to
screw
up
and
work
their
B●●ing
,
how
to
contrive
and
forge
an
imaginary
After
son
of
Christ
into
Heaven
,
about
the
〈◊〉
of
his
Ministry
,
and
consequently
a
ceasing
●●wn
from
thence
after
it
;
yet
at
the
same
time
deny
that
true
and
real
descending
of
●is
upon
Earth
,
which
is
so
much
and
so
often
assorted
in
Scripture
;
which
is
as
good
as
to
say
,
Tho'
Truth
and
Scripture
do
not
bear
it
,
yet
we
I
now
how
to
supply
it
of
our
own
:
Flectere
si
nequco
saperos
,
Ae
eroma
movebo
.
Now
,
to
strengthen
what
I
have
said
to
prove
our
Lords
Divinity
,
before
I
proceed
to
answer
Objecting
,
I
shall
add
what
followeth
upon
the
forementioned
Head
of
the
Angel
in
the
Old
Testament
,
I
mean
,
the
increated
Angel
,
whose
Person
in
appearance
is
Man
,
in
office
Angel
,
in
nature
God
,
the
second
Person
of
the
most
holy
Trinity
.
I
shall
somewhat
insist
upon
a
most
notable
place
,
and
much
to
our
purpose
,
though
I
already
said
something
about
it
,
for
I
can
not
willing
to
lay
aside
a
strong
and
very
useful
weapon
because
I
made
use
of
it
before
,
for
when
once
it
hath
been
try'd
,
we
are
the
surer
of
,
and
may
better
depend
upon
it
.
On
the
occasion
of
the
abominable
Idolatry
of
the
golden
Calf
,
God
refused
to
go
up
with
the
People
,
but
being
appeased
by
Moses
,
promised
to
send
an
Angel
before
them
,
which
Moses
and
the
People
were
fully
satisfied
with
.
Who
and
what
this
Angel
was
,
Chap.
23.20
,
21
,
22.
we
have
it
in
the
Book
of
Exodus
,
with
the
End
for
which
he
was
to
go
before
,
namely
,
to
guide
them
;
and
't
is
thus
expressed
:
Behold
,
I
send
an
Angel
before
thee
,
to
keep
thee
in
the
way
,
and
to
bring
thee
into
the
place
which
I
have
prepared
.
But
hear
the
Charge
he
gives
them
concerning
this
Angel
;
Beware
of
him
,
and
obey
his
voice
:
provoke
him
not
,
for
he
will
not
pardon
your
transgressions
:
for
my
name
is
in
him
.
Such
terms
doth
the
God
of
Israel
use
when
he
speaks
,
of
himself
.
Two
things
here
we
must
observe
;
first
,
what
is
here
spoken
belongs
only
to
the
true
essential
God
of
Israel
;
the
second
is
,
the
Angel
or
Person
here
spoken
of
,
is
the
Lord
Jesus
Christ
,
the
Son
of
God
,
out
of
which
Premises
we
may
well
conclude
,
he
is
the
true
God
of
Israel
.
The
Caution
here
given
to
take
heed
,
have
a
care
and
beware
of
him
,
as
if
he
had
said
,
take
heed
to
thy self
in
thy
Carriage
before
him
;
this
,
I
say
,
joyned
with
the
Command
to
obey
his
Voice
,
is
very
remarkable
:
The
absolute
Obedience
which
God
requires
them
to
yield
unto
the
Angel
,
is
due
to
God
alone
,
and
is
never
related
to
the
Creature
,
only
to
himself
,
for
his
Voice
is
God's
Voice
,
and
when
he
speaketh
,
God
speaketh
,
as
the
words
of
v.
22.
do
intimate
;
If
thou
shalt
indeed
obey
his
voice
,
and
do
all
that
I
speak
,
then
I
will
be
an
enemy
unto
thine
enemies
.
The
Angels
Voice
,
and
all
that
God
speaketh
,
is
the
fa●●e
,
and
upon
their
obedience
to
his
Voice
depended
the
performance
of
the
Promises
.
The
Lord
never
so
expresly
charged
any
People
or
Person
not
to
provoke
any
created
Angel
or
Man
as
here
he
doth
,
Provoke
him
not
,
offend
and
displease
him
not
;
why
?
For
he
will
not
pardon
your
Transgressions
,
Rebellions
or
Sins
in
Scripture
Phrase
,
for
Sin
is
the
transgression
of
the
law
.
So
then
,
to
disobey
and
to
provoke
this
Angel
,
is
to
sin
;
and
this
very
same
Angel
hath
right
and
power
,
if
he
will
,
to
pardon
Sin
,
which
none
but
the
true
God
hath
power
to
take
upon
him
to
do
,
and
't
is
Blasphemy
for
any
Creature
whatsoever
to
pretend
to
't
.
Another
great
and
unanswerable
reason
is
,
For
my
Name
is
in
him
;
a
more
excellent
Name
than
any
of
the
Angels
do
enjoy
:
Heb.
1.4
.
The
Name
is
that
appellation
by
which
one
thing
is
distinctly
known
from
another
;
so
Gods
Name
signifieth
God
himself
,
as
to
call
upon
Gods
name
,
Gen.
4.26
.
Exod.
33.19
.
2
Chron.
7.20
.
't
is
his
Titles
,
God
,
Jehovah
,
Elohim
,
Lord
.
I
will
proclaim
the
name
of
the
Lord
before
thee
,
said
God
to
Moses
,
compared
with
Chap.
34.3
,
6.
in
the
former
Verse
't
is
called
,
to
proclaim
the
name
of
the
Lord
,
and
in
the
later
,
to
proclaim
the
Lord
,
the
Lord
.
And
in
Scripture
Phrase
the
Name
of
the
Lord
is
taken
for
God
himself
,
that
is
,
all
in
him
,
Majesty
,
Almightiness
,
Psal.
29.2
.
&
33.21
.
&
34.3
.
&
61.5
.
This
house
,
saith
God
,
which
I
have
sanctified
for
my
name
,
for
my self
,
my
honour
and
worship
:
So
here
,
when
God
saith
of
that
Angel
,
my
name
is
in
him
,
he
meaneth
his
Nature
,
Titles
,
Attributes
,
Authority
,
Power
,
and
Glory
.
In
a
word
,
I
my self
am
in
him
;
which
afterwards
was
well
interpreted
by
the
Lord
Jesus
,
The
Father
is
in
me
,
and
I
in
the
Father
:
Now
this
by
the
God
of
Israel
being
attributed
unto
another
,
it
must
be
to
another
himself
,
for
his
Name
is
his
Glory
,
and
he
hath
solemnly
declared
,
my
glory
will
I
not
give
to
another
.
Isa.
42.8
.
Exod.
3.2
.
The
Angel
spoken
of
in
this
place
is
,
as
already
observed
,
the
same
as
before
had
appeared
unto
Moses
in
a
flame
of
Fire
,
out
of
the
midst
of
a
Bush
,
who
,
v.
4
,
is
called
Lord
and
God
;
who
out
of
the
same
place
called
unto
and
required
of
him
divine
Honour
;
Draw
not
nigh
hither
,
but
put
off
thy
shoes
from
off
thy
feet
,
for
the
place
whereon
thou
standest
is
holy
ground
.
And
if
any
doubt
should
remain
,
't
is
cleared
v.
6
,
Moreover
be
,
the
same
Angel
,
said
,
I
am
the
God
of
thy
Father
,
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob.
This
very
same
Angel
or
Person
,
upon
the
Peoples
entring
into
the
Land
of
Promise
,
under
the
shape
of
a
Man
appeared
unto
Joshua
,
under
the
name
of
Captain
of
the
host
of
the
Lord
,
and
in
the
posture
,
for
it
was
with
a
drawn
Sword
,
Josh.
5.13
,
14
,
15.
to
execute
his
Office
of
General
,
as
God
had
promised
,
to
bring
them
into
the
place
he
had
prepared
,
for
then
the
People
were
just
entering
upon
the
Siege
of
Jericho
,
and
this
same
Angel
or
Son
of
God
,
under
the
shape
of
a
Man
,
exacted
of
Joshua
the
same
Worship
as
he
before
had
required
of
Moses
;
and
of
him
afterwards
Joshua
said
to
the
People
,
He
is
a
holy
God
,
he
is
a
jealous
God
:
Josh.
24.19
.
he
will
not
forgive
your
transgressions
,
nor
your
sins
.
These
last
words
are
the
same
which
God
said
to
Moses
in
the
fore-quoted
place
,
and
so
belong
to
one
and
the
same
.
Now
,
I
say
,
this
Angel
,
who
appeared
unto
Moses
out
of
the
Bush
,
who
through
the
Wilderness
went
before
the
People
into
the
Land
of
Promise
,
and
appeared
unto
Joshua
,
is
the
Son
of
God
,
the
second
Person
of
the
most
holy
Trinity
,
the
same
who
afterwards
took
on
him
our
human
Nature
,
and
was
born
of
the
Virgin
Mary
;
and
,
among
other
reasons
,
this
I
take
to
be
a
very
good
one
,
Acts
7.30
,
35.
because
Stephen
the
first
Martyr
for
this
glorious
Cause
,
and
a
good
Interpreter
of
the
place
,
makes
mention
of
the
Angel
of
the
Lord
,
which
appeared
unto
Moses
,
and
this
Moses
God
sent
to
be
a
ruler
and
a
deliverer
by
the
hands
or
power
of
the
Angel
which
appeared
to
him
in
the
bush
.
Moses
was
the
Minister
or
Servant
,
Heb.
3.6
.
but
Christ
,
as
a
Son
over
his
own
house
,
saith
the
Apostle
.
So
things
were
done
by
the
power
of
the
Angel
.
Moses
was
in
the
Church
in
the
Wilderness
,
but
the
Angel
was
with
him
:
Stephen's
mentioning
the
Church
and
the
Angel
,
doth
relate
to
Christ
our
Lord
,
the
Son
of
God
,
who
is
the
only
Head
thereof
,
and
by
whose
Directions
Moses
took
care
of
it
,
as
also
Moses
spoke
of
him
under
the
name
of
a
Prophet
whom
God
would
raise
up
unto
them
:
Acts
3.22
,
23.
and
It
shall
come
to
pass
,
that
every
soul
which
will
not
hear
that
Prophet
shall
be
destroyed
from
among
the
people
,
saith
Peter
.
And
tho'
from
the
beginning
the
Son
of
God
was
not
made
Flesh
,
yet
as
Head
of
the
Church
he
took
care
of
his
People
,
exercis'd
his
Mediatorship
,
and
administred
his
spiritual
Kingdom
of
Grace
,
which
the
bringing
out
of
Egypt
,
and
introducing
into
Canaan
was
a
Figure
of
;
and
we
may
easily
perceive
the
sweet
harmony
between
the
Old
and
New
Testaments
,
about
Christ's
governing
his
Church
under
both
,
as
to
Names
as
well
as
to
Things
,
for
he
is
called
Captain
of
the
Lord's
Host
,
as
in
the
fore-quoted
place
;
and
God
is
a
man
of
war
,
and
Lord
of
hosts
is
one
of
God's
Titles
,
not
only
1
Sam.
1.1
,
but
in
a
hundred
places
more
:
So
Christ
is
in
the
New
Testament
called
the
Captain
of
our
salvation
,
Exod
15.3
Heb.
2.10
.
to
be
compleated
in
Heaven
,
whereof
the
Promised
Land
was
a
Type
.
This
Angel
the
People
were
commanded
to
take
care
not
to
provoke
him
,
yet
they
did
.
In
this
case
the
Question
may
be
put
to
our
Socinian
Rabshakehs
,
which
in
another
,
God
did
concerning
Sennacherib
,
2
Kin.
19.22
.
Whom
hast
thou
reproached
and
blasphemed
?
and
the
same
Answer
return'd
,
Even
against
the
holy
one
of
Israel
.
So
here
,
if
it
be
asked
,
Whom
did
the
Children
of
Israel
provoke
,
tempt
,
and
limit
in
the
Wilderness
?
the
Psalmist
will
say
,
Psal.
●8
.
40
,
41
,
56.
God
,
the
holy
one
of
Israel
,
and
the
most
high
God
:
compared
with
Psal.
95.
c.
And
if
of
St.
paul
we
ask
,
Whom
did
the
People
tempt
in
the
Wilderness
?
he
will
answer
,
They
tempted
Christ
;
1
Cor.
10
9.
compared
with
Heb.
3.9
,
for
there
he
speaks
of
Christ
as
Son
of
God
:
it
may
not
be
understood
that
Christ
was
tempted
after
he
was
born
of
the
Virgin
Mary
,
tho'
after
his
Baptism
he
was
,
by
the
Devil
in
the
Wilderness
;
which
indeed
may
point
at
the
Temptation
by
the
People
in
the
Wilderdess
,
which
we
read
of
in
the
old
Testament
.
However
,
I
say
,
that
Temptation
after
the
coming
out
of
Egypt
,
which
was
so
long
before
he
was
born
,
cannot
be
meaned
of
any
thing
after
his
Birth
;
yet
,
if
Scripture
saith
truth
,
Christ
was
by
the
People
tempted
in
the
Wilderness
,
the
same
Person
,
tho'
not
in
the
same
Nature
which
he
took
afterwards
.
Now
,
the
Person
of
the
Word
,
in
his
divine
nature
,
existed
before
he
was
made
Flesh
,
or
else
how
was
it
possible
it
should
be
tempted
at
that
time
?
So
I
can
see
nothing
to
the
contrary
,
but
that
we
may
well
conclude
the
Lord
Jesus
,
Son
of
God
,
to
be
the
Angel
that
went
before
them
,
whom
they
were
forbidden
to
provoke
,
and
the
most
high
God
,
the
holy
one
of
Israel
,
whom
they
tempted
and
provoked
;
he
is
called
the
Angel
of
God's
Presence
,
or
of
God's
Face
,
for
the
Lord
said
to
Moses
,
Mypresence
shall
go
:
Exod
33.14
.
It
donoteth
a
distinct
Person
in
the
Godhead
,
from
him
whose
Angel
and
whose
Face
he
is
.
We
must
understand
,
where
the
Angel
was
,
God
was
present
,
because
that
same
Angel
and
Person
was
God
;
and
what
in
v.
●●
is
named
Presence
,
in
v.
18
't
is
called
Glory
,
to
be
compared
with
what
John
saith
,
And
we
beheld
his
glory
,
Chap.
1.14
.
as
the
glory
of
the
only
begotten
of
the
Father
.
He
also
is
called
,
the
Angel
of
the
Covenant
,
for
't
is
plain
how
the
Covenant
of
Grace
between
God
and
man
is
grounded
only
in
Christ
,
and
none
else
;
Isa
63.9
.
for
Scripture
saith
,
in
him
we
are
chosen
and
adopted
,
and
only
by
him
we
shall
be
saved
.
This
Truth
,
that
the
Angel
who
went
before
the
People
was
the
true
God
,
the
Spirit
of
God
hath
judged
so
important
and
necessary
to
be
known
,
that
at
several
times
and
in
many
places
he
declared
it
.
Among
others
,
the
following
is
very
considerable
,
if
we
mind
time
,
place
,
and
the
very
words
compared
together
;
I
send
an
Angel
before
thee
,
saith
the
Lord
;
Psal.
68.7
,
8.
and
David
,
O
God
,
when
thou
wentest
before
thy
people
,
when
thou
didst
march
through
the
wilderness
;
compared
with
that
before
quoted
of
the
Church
in
the
Wilderness
:
and
the
same
who
went
before
the
People
,
is
by
the
Psalmist
in
the
same
place
called
God
,
the
God
of
Israel
,
of
whom
,
v.
18
,
't
is
said
,
Thou
hast
ascended
on
high
:
thou
hast
led
captivity
captive
,
&c.
for
here
is
certainly
a
Prophecy
of
Christ's
Ascension
,
as
to
that
purpose
this
place
is
quoted
by
St.
Paul
,
Ephes.
4.8
,
9
,
10.
for
indeed
here
mention
is
made
of
the
Figure
and
Type
,
namely
,
the
Ark
;
as
we
see
in
the
words
of
v.
1
,
&
2
,
taken
out
of
Numb.
10.35
,
when
the
Ark
was
setting
forward
,
and
of
the
Antitype
,
the
truth
and
body
of
the
Type
,
Jesus
Christ
;
and
upon
good
ground
,
namely
,
that
of
Ephes.
4
,
many
are
of
opinion
,
that
this
is
a
triumphant
Psalm
of
our
Saviour's
Resurrection
and
Ascension
into
Heaven
;
for
David
,
who
was
a
Prophet
,
as
a
King
,
and
knew
himself
in
some
things
to
be
a
Type
of
the
Messiah
,
among
things
relating
to
his
Kingdom
,
used
to
mix
and
comprehend
some
belonging
to
Christ
,
which
is
the
chief
scope
of
the
Psalm
:
So
Jah
,
Jehovah
,
God
and
Lord
,
are
to
be
understood
of
the
Angel
or
Christ
;
for
,
as
a
little
before
we
observed
the
Deliverance
out
of
Egypt
,
leading
through
the
Wilderness
,
and
bringing
into
the
Land
of
Promise
,
was
a
Figure
of
the
great
Salvation
of
God's
People
,
and
of
the
deliverance
of
the
Church
,
which
is
the
proper
work
committed
unto
the
Son
of
God
the
Lord
Jesus
,
as
King
,
Head
,
and
Preserver
of
it
.
When
David
speaks
of
ascending
,
he
acts
not
the
Part
of
an
Historian
,
but
of
a
Prophet
,
and
this
is
of
an
Ascension
joyned
with
a
Triumph
,
and
leading
of
Captives
,
which
doth
not
belong
to
that
of
Sinai
:
Neither
do
we
read
any
where
that
God
ascended
into
Heaven
from
Sinai
;
but
Christ
having
obtained
victory
over
Death
,
the
Grave
,
and
all
his
and
our
Enemies
,
went
up
to
Heaven
;
which
cannot
be
said
of
the
Ark
:
But
the
Ascension
here
spoken
of
,
as
Paul
to
the
Ephesians
doth
interpret
it
,
relateth
to
him
who
descended
first
into
the
lower
parts
of
the
earth
,
that
is
,
to
Christ
,
who
ascended
far
above
all
Heavens
,
that
he
might
fit
all
things
,
if
we
may
take
an
Apostle's
Interpretation
of
a
Prophet
;
and
it
was
Christ's
or
the
Son
of
God's
Voice
that
shook
the
Earth
or
Mount
Sinai
,
as
we
may
read
it
,
Heb.
12.26
.
Before
I
leave
this
matter
,
to
what
I
said
upon
another
Text
,
which
is
much
to
our
purpose
about
this
Angel
,
concerning
Jacob
,
I
shall
farther
add
,
how
the
same
person
that
appeared
unto
him
was
in
the
shape
of
a
man
;
There
wrestled
a
man
with
him
,
Gen.
32.24
.
2ly
,
That
same
when
Jacob
was
about
blessing
Joseph's
Children
,
Gen.
48.16
.
he
called
an
Angel
.
The
3d
thing
is
,
That
he
is
expresly
said
to
be
God
Lord
of
Hosts
,
by
Hosea
,
for
the
Prophet
speaking
of
Jacob
,
said
,
He
had
power
with
God
,
upon
the
occasion
of
his
wrestleing
,
and
added
,
Yea
,
he
had
power
over
the
Angel
,
and
prevailed
;
he
wept
and
made
supplication
unto
him
;
he
found
him
in
Bethel
,
and
there
he
spake
with
us
,
even
the
Lord
God
of
hosts
:
the
Lord
is
his
memorial
,
Hos.
12.3
,
4
,
5.
So
hence
it
appears
how
the
Person
who
at
Bethel
appeared
to
him
,
when
he
fled
from
the
Face
of
his
Brother
Esau
,
Gen.
28.13
,
compared
with
Chap.
35.1
,
and
wrestled
with
him
,
when
coming
from
Lanban
he
had
passed
over
the
Ford
Jabbock
;
that
same
,
I
say
,
was
God
,
the
Angel
,
and
the
Lord
of
Hosts
.
This
happened
when
Jacob
and
his
Family
were
going
into
Canaan
,
whereof
the
possession
had
been
promised
him
and
his
Posterity
;
upon
the
very
borders
he
is
met
by
his
Adversary
his
Brother
Esau
,
who
had
a
pretence
to
that
Inheritance
,
and
therefore
came
against
him
with
a
power
which
of
himself
he
was
not
able
to
resist
,
which
made
him
afraid
,
as
we
read
v.
11
,
wherefore
upon
such
a
tryal
,
to
strengthen
his
Faith
,
and
make
him
lay
hold
the
faster
on
the
Promise
,
2
Cor.
1.20
.
he
in
whom
all
the
promises
are
yea
and
Amen
,
the
Son
of
God
,
Jesus
Christ
,
appeared
unto
him
in
the
shape
of
a
man
,
because
in
his
Seed
were
the
Promises
made
;
but
this
man
in
appearance
,
was
God
in
effect
and
nature
,
therefore
Jacob
did
solemnly
pray
to
him
for
his
Blessing
in
the
time
of
the
wrestling
,
and
would
not
rest
till
he
had
blessed
him
,
which
he
obtained
v.
29
,
and
in
remembrance
of
this
,
Jacob
called
the
name
of
the
place
Peniel
,
because
he
had
seen
God
face
to
face
.
This
solemn
meeting
with
much
Comfort
and
Thankfulness
Jacob
remembred
when
he
blessed
Joseph
and
his
two
Sons
,
in
these
most
remarkable
words
,
God
,
before
whom
my
Fathers
Abraham
and
Isaac
did
walk
,
the
God
which
fed
me
all
my
life
long
unto
this
day
,
the
Angel
which
redeemed
me
from
all
evil
,
bless
the
Lads
.
The
God
of
his
Fathers
the
God
that
sed
him
all
his
life-time
,
and
the
Angel
which
redeemed
him
from
all
evil
,
is
but
one
and
the
same
:
And
the
Name
Redeemer
is
proper
to
Christ
,
the
second
Person
of
the
holy
Trinity
.
All
these
are
irrefragable
Truths
,
which
Socinians
can
effectually
say
nothing
against
,
tho'
out
of
the
Rabbis
or
Jewish
Doctors
Writings
they
have
been
screwing
up
whatsoever
they
thought
might
serve
their
turn
;
thus
they
were
not
ashamed
to
borrow
Weapons
from
Christs
sworn
Enemies
.
But
before
I
leave
off
this
Point
about
Angels
,
whether
the
Creator
or
created
ones
,
for
the
glory
of
the
Son
of
God
,
I
must
say
how
,
tho'
these
be
called
Sons
of
God
,
mighty
in
Power
,
and
excellent
in
created
Glory
,
yet
when
compared
with
God
,
Job
15.15
.
&
4.18
.
Isa.
6.3
.
John
12.40
.
't
is
said
,
they
are
not
pure
in
his
sight
,
and
he
chargeth
them
with
folly
,
and
they
cover
their
faces
at
the
brightness
of
his
glory
,
as
not
being
able
nor
worthy
to
look
upon
t.
And
that
place
about
Divine
Glory
,
as
I
already
observed
,
we
know
to
belong
to
our
Saviour
,
who
is
called
Lord
and
King
of
Glory
,
because
all
Glory
is
in
and
from
him
,
as
its
true
Spring
and
proper
Center
;
Psal.
24
,
compared
with
1
Cor.
2.8
.
Hence
it
is
that
at
his
coming
into
the
World
all
Angels
were
commanded
to
worship
him
,
which
was
performed
in
their
attendance
on
his
Birth
,
proclamation
of
his
Nativity
,
and
celebrating
the
Glory
of
God
on
that
account
,
and
afterwards
declaring
his
Resurrection
,
and
confirming
his
Ascension
,
even
ministring
unto
him
after
the
Temptation
,
and
when
he
was
in
his
Agony
:
And
whilst
Angels
are
called
God's
Ministers
,
who
ought
to
worship
Christ
the
Son
as
their
Maker
,
Vnto
the
Son
he
saith
,
Thy
throne
,
O
God
,
is
for
ever
and
ever
;
to
shew
that
there
is
as
much
and
as
great
a
difference
between
the
Son
and
Angels
as
there
is
between
God
and
Angels
,
between
the
Creator
and
the
Creature
;
for
indeed
,
in
that
same
place
the
Heavens
are
said
to
be
the
work
of
his
hands
;
so
no
comparison
to
be
made
between
the
Son
and
Angels
,
the
noblest
of
all
Creatures
.
The
Name
Elohim
,
absolutely
used
,
is
never
in
Scripture
given
to
any
singular
Angel
or
Man
,
which
is
the
same
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
Article
by
the
Apostle
given
the
Son
;
so
he
is
denoted
by
that
Name
as
the
true
God
by
Nature
:
;
And
this
same
hath
a
Kingdom
,
signified
by
the
Royal
Marks
of
a
Scepter
and
a
Throne
,
whereunto
Eternity
is
annexed
,
for
't
is
for
ever
and
ever
,
whereby
its
duration
or
lasting
is
expressed
;
so
is
his
manner
of
administration
with
righteousness
,
His
scepter
is
a
scepter
of
righteousness
;
and
,
to
shew
his
preparation
for
that
administration
of
his
,
't
is
said
,
He
loved
righteousness
and
hated
iniquity
.
Now
the
Throne
is
not
for
the
Servants
,
but
for
the
Son
,
because
the
Kingdom
thereby
denoted
is
not
theirs
but
his
,
who
indeed
is
graciously
pleased
to
promise
his
Apostles
,
that
at
the
last
day
they
shall
sit
on
twelve
thrones
,
judging
the
twelve
tribes
of
Israel
;
that
is
,
they
shall
participate
only
at
the
last
day
with
him
in
his
Kingly
Power
,
Mat.
19.28
.
and
in
some
degree
be
made
partakers
of
his
Glory
,
with
an
Interest
in
his
Kingdom
,
which
he
is
pleased
to
give
them
:
in
the
mean
time
the
Throne
is
not
theirs
,
but
his
.
Here
I
must
take
notice
how
,
for
preventing
many
Errors
,
rash
and
false
Opinions
,
't
is
to
be
wished
men
would
follow
the
Apostles
Practise
in
this
place
,
who
abounding
in
quotations
,
gives
us
a
Rule
and
an
Example
to
do
so
,
for
with
comparing
Scriptures
one
with
another
,
we
come
to
be
acquainted
with
God's
Mind
and
Will
in
them
,
for
by
what
is
spoken
of
Angels
in
one
place
,
and
of
the
Son
in
another
,
we
are
taught
what
to
believe
of
him
and
of
them
:
They
who
follow
not
this
Rule
,
are
apt
to
frame
in
their
Heads
hasty
,
wrong
,
and
false
notions
about
God's
Mind
,
especially
in
the
matters
we
are
now
upon
.
And
what
is
it
that
gives
the
Throne
of
the
Lord
Jesus
Unchangeableness
and
Eternity
,
but
his
divine
Nature
?
The
words
of
the
Psalmist
,
whence
the
Apostle
draws
his
Argument
,
do
not
belong
to
Solomon
,
for
the
words
,
O
God
,
do
not
relate
to
him
,
nor
these
,
Thy
throne
is
for
ever
and
ever
,
for
he
reigned
but
forty
years
;
nor
to
his
Successors
,
who
went
off
the
Stage
at
or
about
the
time
of
the
Babylonian
Captivity
.
We
know
how
in
some
things
Solomon
was
a
Type
of
Christ
,
but
it
doth
not
follow
that
every
thing
relating
to
the
Antitype
should
belong
unto
the
Type
,
for
't
is
enough
for
the
Type
so
to
represent
and
shadow
out
the
Lord
Jesus
,
that
what
the
Prophet
would
teach
concerning
him
should
be
spoken
of
the
Type
,
whereby
he
was
represented
;
for
the
Antitype
is
what
the
Spirit
of
God
ever
chiefly
aimed
at
:
So
,
tho
the
Type
and
Antitype
agreed
in
some
things
,
in
others
there
was
a
vast
difference
between
them
.
But
,
that
in
this
place
the
Apostle
doth
interpret
those
words
of
the
Son
of
God
Jesus
Christ
,
it
appears
out
of
v.
8
,
but
unto
the
Son
he
saith
,
Thy
throne
,
O
God
,
&c.
And
't
is
in
that
Party
but
vain
and
idle
words
,
to
go
about
to
perswade
us
,
that
the
Apostle
did
not
say
what
he
said
,
and
which
is
written
for
our
instruction
:
And
with
us
they
should
take
notice
how
it
is
said
,
When
he
bringeth
in
his
first-born
into
the
world
,
let
all
the
Angels
of
God
worship
him
;
before
he
was
set
upon
his
Throne
after
his
Ascension
:
So
the
Command
was
antecedent
to
that
Session
of
his
upon
the
Throne
in
Heaven
.
And
this
sitting
at
the
right
hand
of
God
,
puts
me
in
mind
now
to
add
something
to
what
I
said
upon
that
Text
,
and
it
is
this
,
how
we
and
our
Adversaries
ought
to
consider
the
usefulness
and
importance
of
that
Testimony
,
Psal.
110.1
.
The
Lord
said
unto
my
Lord
,
Sit
thou
at
my
right
hand
;
for
the
confirmation
of
the
Dignity
and
Authority
of
Christ
the
Messiah
is
evidenced
by
the
frequent
quotations
of
it
in
the
New
Testament
,
as
by
our
Saviour
himself
,
Matth.
22.42
;
by
Peter
,
in
Acts
2.34
,
35
;
and
by
Paul
,
in
1
Cor.
55.28
.
And
Heb.
1.13
,
David
was
the
Pen-man
of
the
Psalm
,
not
about
himself
,
for
him
whom
he
therein
doth
treat
of
,
he
calls
my
Lord
;
as
indeed
,
the
things
therein
spoken
of
belong
not
to
him
.
God
did
never
swear
unto
David
,
that
he
should
be
a
Priest
for
ever
after
the
order
of
Melchisedek
;
and
the
Jews
knew
well
how
David
had
nothing
to
do
with
the
Priesthood
,
as
being
not
of
the
Tribe
of
Levi
,
but
of
Judah
.
We
read
,
That
David
was
a
King
and
a
Prophet
,
Jeremiah
a
Priest
and
a
Prophet
;
but
the
three
Offices
,
Prophet
,
Priest
,
and
King
,
never
met
in
one
Person
,
but
in
the
Lord
Jesus
.
CHAP.
X.
Objections
Answer'd
.
THough
now
and
then
,
on
our
way
,
we
refuted
some
of
their
Cavils
,
yet
now
we
must
,
by
the
Grace
of
God
,
come
to
the
last
part
but
one
of
our
Discourse
,
hear
what
they
say
against
these
Divine
Truths
,
and
answer
their
chief
Objections
against
the
most
holy
Trinity
,
the
Divinity
of
Christ
,
his
eternal
Generation
,
&c.
As
,
first
,
They
would
have
this
Doctrin
of
the
Trinity
to
be
contrary
to
Reason
,
Because
it
gives
Turks
and
Jews
an
aversion
against
the
Christian
Religion
:
But
it
must
not
be
concluded
,
that
a
Doctrin
is
contrary
to
Reason
,
because
some
men
,
by
reason
of
the
corruption
of
their
Nature
,
do
not
receive
it
.
When
the
Gospel
was
preached
by
our
blessed
Saviour
,
and
by
his
Apostles
,
many
refused
to
receive
and
believe
it
,
though
it
was
very
good
,
and
not
contrary
to
Reason
:
They
that
are
Servants
to
their
carnal
Reason
,
do
not
receive
that
which
is
above
it
;
and
in
this
matter
there
are
other
Causes
of
the
blindness
and
hatred
of
Jews
and
Turks
.
Hereticks
ought
to
be
ashamed
to
joyn
with
Infidels
,
to
overthrow
a
Doctrin
which
in
all
Ages
hath
by
general
Consent
been
lookt
upon
as
the
Foundation
of
our
Religion
.
In
four
things
they
would
have
it
to
be
contrary
to
Reason
;
the
first
,
One
is
not
Three
,
yet
,
say
they
,
we
affirm
God
to
be
One
,
yet
Father
,
Son
,
and
Holy
Ghost
to
be
God
,
and
yet
the
Person
of
the
Son
not
to
be
that
of
the
Father
,
nor
of
the
Holy
Ghost
.
The
second
,
A
thing
is
or
is
not
:
But
,
say
they
,
you
say
the
Paternity
or
Fatherhood
really
to
be
the
same
with
the
Essence
,
and
the
Essence
really
with
the
Filiation
;
therefore
the
Paternity
is
the
same
with
the
Filiation
or
Sonship
,
and
is
not
the
same
.
Thirdly
,
By
the
Rule
of
the
Tertium
,
the
things
that
are
the
same
in
another
,
or
in
a
third
,
are
the
same
among
themselves
.
Fourthly
,
'T
is
contrary
to
the
Principle
of
the
expository
Syllogism
,
which
is
this
;
The
Essence
is
the
Father
,
the
Essence
is
the
Son
,
therefore
the
Father
is
the
Son
.
In
these
four
things
,
say
they
,
your
Doctrin
is
contrary
to
Reason
.
In
answer
to
this
,
First
,
in
general
we
say
,
that
such
things
as
gainsay
the
Principles
of
true
Reason
are
contrary
to
it
,
but
not
those
which
exceed
and
are
far
above
Reason
.
Now
things
objected
against
by
Antitrinitarians
do
neither
fight
against
nor
contradict
Reason
,
only
are
above
it
;
then
these
Principles
or
Rules
are
ill
applied
,
because
they
compare
God
,
the
Author
of
Nature
,
with
natural
things
.
Now
we
answer
in
particular
,
as
to
the
First
Axiom
,
It
is
not
overthrown
,
inasmuch
as
there
is
no
opposition
according
to
the
same
thing
;
nothing
that
is
one
,
as
it
is
one
,
and
in
the
same
respect
may
be
called
three
,
but
God
is
one
in
Nature
and
three
in
Persons
;
the
manner
of
subsisting
doth
distinguish
the
Persons
,
but
multiplieth
not
the
Essence
.
In
the
Second
there
is
no
Contradiction
,
for
the
Paternity
and
Filiation
are
distinguished
among
themselves
in
one
way
,
and
from
the
Essence
in
another
;
it
is
only
a
modal
distinction
between
Paternity
and
Filiation
,
the
least
degree
of
distinction
is
between
the
thing
and
the
manner
of
it
,
between
the
Essence
and
the
Paternity
or
Filiation
,
wherefore
Essence
,
Paternity
and
Filiation
are
distinct
,
but
not
different
things
:
We
never
said
't
is
the
same
,
but
't
is
of
the
same
,
and
because
they
are
of
the
same
,
they
differ
not
as
thing
and
thing
.
And
if
the
Adversaries
would
argue
thus
,
the
Father
is
the
same
with
the
Essence
,
the
Essence
is
the
same
with
the
Son
,
therefore
the
Father
is
the
same
with
the
Son
,
they
would
thereby
conclude
nothing
against
us
;
for
we
affirm
the
Father
and
Son
not
at
all
to
differ
as
to
the
Essence
:
but
the
self-being
of
the
Essence
doth
not
conclude
for
the
self-being
of
the
Person
;
wherefore
we
say
it
is
and
it
is
not
in
a
different
respect
,
upon
a
different
account
.
As
to
the
Third
,
the
Paternity
and
the
Filiation
are
not
the
same
with
the
Essence
,
but
Father
and
Son
have
the
same
Essence
.
Now
their
Rule
doth
not
here
fit
their
Purpose
;
for
,
if
they
say
Pa●●●ity
and
Filiation
are
the
same
with
or
in
the
Essence
,
it
is
incongruous
;
for
Paternity
and
Filiation
are
modes
or
manners
of
the
thing
,
that
is
,
in
the
Essence
are
not
the
same
with
the
Essence
,
because
the
thing
and
manner
of
it
are
not
altogether
the
same
:
But
if
they
say
Father
and
Son
are
the
same
in
uno
tortio
in●●
third
,
we
agree
they
are
the
same
in
this
third
,
the
Essence
,
though
not
altogether
.
As
to
the
Fourth
,
they
are
mistaken
,
for
this
is
no
expository
Syllogism
,
for
in
that
way
of
a●guing
the
middle
term
must
be
singular
and
incommunicable
:
But
here
the
term
Essence
is
not
simply
,
but
instead
of
an
universal
,
and
is
communicable
;
so
then
the
strength
of
the
major
Proposition
lies
in
this
,
Some
who
is
or
hath
divine
Essence
,
is
the
Father
;
Some
that
hath
divine
Essence
,
is
the
Son
:
Ergo
,
if
it
be
universally
construed
,
the
proposition
is
false
,
as
thus
,
Every
one
that
hath
the
divine
Essence
is
the
Father
;
or
else
they
are
meer
particulars
:
Besides
that
there
are
four
terms
,
for
in
the
major
the
word
Essence
is
un●erstood
in
relation
to
an
active
generation
;
in
the
minor
,
to
a
passive
.
They
would
forge
Contradictions
where
are
none
at
all
,
and
the
ground
of
their
Error
is
,
that
they
would
judge
of
an
infinite
Nature
by
a
finite
one
,
when
the
reason
of
both
is
very
different
:
here
the
infinite
Essence
is
individual
,
because
infinite
,
communicable
without
being
multiplied
in
many
persons
.
To
the
same
purpose
they
object
in
another
manner
;
God
is
One
,
therefore
cannot
be
Three
:
so
there
is
none
but
the
Father
.
The
Answer
is
easie
,
and
we
already
have
said
something
to
it
;
that
which
is
one
cannot
be
two
or
three
in
the
same
respect
,
it
cannot
be
one
and
many
in
the
same
sense
:
What
Christ
says
,
John
.
10.30
.
I
and
my
Father
are
one
,
is
most
true
;
so
that
One
is
related
to
the
Nature
,
and
I
and
Father
to
the
Persons
;
so
then
God
is
one
as
to
the
Nature
,
and
three
as
to
the
Persons
.
Seeing
the
Nature
or
Godhead
cannot
be
multiplied
,
it
follows
,
that
the
Persons
and
Subsistences
only
are
multiplied
.
They
say
farther
,
A
simple
Essence
cannot
be
of
three
Persons
,
otherwise
it
will
be
divided
or
multiplied
:
But
though
this
be
true
of
finite
,
it
is
not
so
of
an
infinite
Essence
;
neither
doth
it
follow
,
that
because
the
Essence
is
common
to
three
Persons
,
it
may
be
common
to
more
,
for
it
were
contrary
to
divine
Revelation
,
which
only
mentioneth
one
Father
,
one
Son
,
and
one
Holy
ghost
;
the
Father
God
,
the
Son
God
,
the
Holy
Ghost
God
,
yet
not
three
Gods
,
but
only
one
God
.
Neither
doth
it
follow
,
that
because
divine
Essence
is
common
to
three
Persons
,
therefore
every
Person
shall
be
common
,
and
because
the
Persons
are
not
common
,
therefore
the
Nature
must
not
be
.
This
is
the
cause
of
their
Mistake
,
that
they
do
not
mind
the
distinction
of
the
Person
from
the
Essence
;
for
tho
they
differ
not
really
,
yet
rationally
they
be
distinguished
:
It
doth
follow
to
say
,
if
the
Essence
be
common
to
three
Persons
,
therefore
the
Persons
are
common
,
no
more
than
to
say
,
if
Abel
hath
his
Nature
from
Adam
,
and
is
a
Man
,
therefore
he
hath
his
Posterity
,
and
is
a
Father
from
him
.
The
things
,
say
they
,
that
are
separately
numbered
are
not
one
in
number
and
essence
;
but
the
Father
and
the
Son
are
separately
numbered
,
and
are
by
themselves
called
one
,
as
one
God
,
one
Mediator
,
one
God
and
Father
,
one
Lord
;
wherefore
Father
and
Son
are
not
one
only
God
or
one
Essence
.
But
I
say
,
Numeration
doth
not
import
a
distinction
of
Essence
;
for
in
finite
things
Essences
being
multiplied
,
they
are
reckoned
individual
,
not
in
relation
to
the
Essence
,
but
to
the
Persons
;
that
which
is
numbered
is
one
,
neither
is
it
one
without
the
Essence
,
yet
for
all
that
it
is
not
one
essentially
,
or
by
his
own
Essence
separated
from
any
other
whatsoever
:
so
then
,
when
the
Father
and
Son
are
numbered
,
they
are
not
so
essentially
,
but
personally
;
also
they
are
the
same
in
number
and
essence
,
(
contrary
to
what
is
objected
)
whereof
one
is
said
to
be
with
the
other
,
as
the
word
was
with
God
,
for
in
God
to
be
one
with
another
,
is
only
an
hypostatical
or
personal
distinction
;
for
as
to
be
one
with
another
doth
import
a
distinction
,
so
the
same
Evangelist
sheweth
the
Essence
of
both
to
be
but
one
and
the
same
,
when
he
addeth
,
the
word
was
God
.
Furthermore
they
argue
thus
;
The
Father
and
the
Son
are
really
distinguished
,
for
the
Father
is
absolutely
God
,
that
is
the
divine
Essence
;
for
,
say
they
,
the
words
Father
and
God
are
synonimous
,
or
the
same
,
because
the
word
God
is
explained
by
the
word
Father
,
1
Thes.
1.3
.
therefore
the
Essence
of
the
Son
is
distinct
from
that
of
the
Father
.
Our
Answer
is
,
Tho'
the
Persons
of
the
Father
and
of
the
Son
be
really
distinct
,
it
doth
not
follow
that
their
Essences
are
so
,
as
if
the
Essence
of
one
was
not
that
of
another
,
seeing
the
names
of
Father
and
Son
are
relatives
,
which
indeed
signifie
different
Persons
in
the
same
Nature
,
but
rationally
distinguished
from
the
same
.
If
Father
and
Essence
be
synonimous
,
what
remaineth
for
the
Son
besides
a
shadow
of
the
Deity
?
For
as
the
Paternity
and
Innascibility
,
or
not
being
begotten
,
which
are
proper
only
to
the
Father
,
are
incommunicable
,
that
Essence
,
if
it
be
the
same
thing
as
is
the
Father
,
cannot
be
communicated
unto
the
Son
:
It
doth
not
follow
neither
that
the
Names
God
and
Father
are
the
same
,
because
the
first
is
sometimes
used
for
the
last
,
seeing
it
is
attributed
unto
the
Father
,
in
his
Person
to
constitute
the
Deity
,
by
reason
of
the
Spring
,
and
in
the
comparison
and
order
of
Persons
,
and
not
because
the
Person
of
the
Father
is
in
no
wise
distinguished
from
the
divine
Essence
.
Paul
doth
congratulate
with
the
Thessalonians
,
for
their
Work
of
Faith
,
Labour
of
Love
,
and
Patience
of
Hope
;
and
because
their
Hope
was
in
the
Coming
of
the
Lord
Jesus
,
these
three
he
referreth
in
God
,
whom
he
calls
Father
,
because
he
already
had
made
mention
of
the
Mediator
:
But
if
the
Names
God
and
Father
be
the
same
,
by
reason
that
Paul
had
to
the
word
God
joyned
Father
,
by
way
of
explication
,
Tit.
2.13
.
2
Pet.
1.2
.
then
the
Names
Great
God
and
our
Saviour
Jesus
Christ
are
also
the
same
,
because
two
Apostles
explain
the
name
of
Christ
by
that
of
God
our
Saviour
.
Besides
,
the
Argument
is
faulty
,
for
it
hath
four
terms
:
to
the
end
that
both
Propositions
be
true
,
in
the
major
the
Person
of
the
Father
,
in
the
minor
his
Essence
,
are
to
be
understood
.
To
this
Argument
answereth
another
,
The
eternal
Father
is
not
the
Son
,
whom
John
calls
the
Word
,
but
the
Essence
of
the
Divinity
,
or
that
one
God
of
Israel
,
is
the
eternal
Father
of
the
only
begotten
Son
,
therefore
the
Essence
,
or
the
God
of
Israel
,
is
not
the
Son
called
the
Word
:
The
major
is
false
,
for
to
have
it
true
the
sence
ought
to
be
this
;
That
Essence
,
or
that
God
,
which
is
the
Father
is
not
the
Son
,
that
is
,
the
Person
of
the
Father
is
not
the
Person
of
the
Son
.
This
farther
they
say
,
The
Essence
and
one
God
are
convertible
,
but
according
to
us
,
in
the
Unity
of
God
there
is
Trinity
,
therefore
in
the
Essence
there
is
also
Trinity
.
But
we
say
,
God
,
who
is
one
in
Nature
,
is
three
in
Persons
;
so
in
that
onely
Essence
there
is
a
Trinity
,
that
is
,
wholly
and
indivisibly
subsisteth
in
three
Persons
;
there
are
not
three
Essences
:
The
minor
Proposition
must
be
understood
of
a
Trinity
of
Persons
,
and
not
of
Essences
.
I
observed
before
how
they
quarrel
much
with
several
expressions
used
in
this
matter
,
as
Trinity
,
Essence
,
Person
,
&c.
which
are
neither
prophane
nor
unworthy
of
God
,
seeing
in
Scripture
there
are
words
which
answer
to
them
;
Rom.
1.20
Col.
2.9
.
Phil.
2.6
.
2
Pet.
1.4
.
as
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
signifying
Godhead
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Form
of
God
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Divine
Nature
.
Also
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
Latin
is
translated
sometimes
Substance
,
sometimes
Essence
,
sheweth
the
quiddity
or
nature
of
the
thing
.
As
for
the
word
Person
,
Clastical
Authors
,
as
well
as
Divines
,
in
this
holy
Mystery
,
take
it
for
a
rational
Subsistence
,
or
Father
,
Son
,
and
Holy
Ghost
;
however
out
of
these
they
take
matter
of
Argument
against
us
,
for
they
say
thus
;
The
Doctrin
of
God
ought
to
be
taught
according
to
Scripture
,
but
those
Names
are
not
to
be
found
therein
,
therefore
not
to
be
used
.
I
answer
the
major
Proposition
,
with
a
distinction
;
If
they
mean
it
of
the
sence
of
Scripture
,
we
own
we
ought
not
to
depart
from
it
;
but
if
of
the
letter
and
bare
words
,
we
deny
it
,
for
in
the
Church
is
the
gift
of
Prophecy
,
and
of
explaining
the
word
:
And
whereas
Hereticks
are
apt
to
wrest
the
sence
,
and
under
variety
of
words
to
involve
and
disguise
the
Truth
,
it
is
sometimes
necessary
to
make
use
of
new
words
to
hit
and
refute
their
false
glosses
and
interpretations
,
in
defence
of
the
Truth
.
As
to
the
minor
,
about
the
several
words
we
say
Scripture
speaks
of
one
God
,
whence
cometh
Oneness
or
Vnity
,
and
Divinity
is
attributed
to
three
,
Father
,
Son
,
and
Holy
Ghost
;
hence
is
Trinity
.
Jah
and
Jehovah
signifie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
him
that
is
;
so
from
Esse
we
derive
Essence
:
all
which
words
we
are
not
Authors
of
,
but
received
them
from
the
Primitive
Church
,
which
by
a
publick
consent
used
them
almost
from
the
Apostles
time
to
these
,
which
they
reject
when
themselves
would
bring
in
barbarian
words
to
signifie
their
erroneous
notions
,
as
,
God
Essentiating
and
Essentiated
,
Apostolical
God
,
Emphatical
and
articulated
,
God
Author
,
and
God
Executor
,
and
the
like
.
Thus
they
make
themselves
really
guilty
of
such
things
as
unreasonably
they
would
charge
us
with
:
They
must
needs
have
a
very
great
opinion
of
their
own
abilities
,
seeing
they
would
make
us
forbear
the
expressions
used
by
the
Church
for
so
many
Ages
,
and
impose
their
new-fangled
words
upon
the
World
:
'T
is
in
them
a
blasphemous
Impiety
,
and
a
damnable
Slander
,
to
charge
us
with
bringing
in
new
Gods
under
such
words
as
are
made
use
of
to
explain
Scripture
;
and
they
know
well
enough
our
meaning
thereof
,
as
we
so
often
explained
it
:
these
different
words
do
not
change
the
sense
,
so
may
not
be
called
erroneous
;
and
tho'
sometimes
there
be
Variety
in
words
and
expressions
,
the
sense
still
remaineth
the
same
,
so
we
do
not
consider
them
as
Popish
or
Antichristian
Forgeries
.
Indeed
they
make
a
ridiculous
Objection
,
Jehovah
the
Essentiator
Father
,
is
of
the
masculine
Gender
,
but
Essence
is
of
the
feminine
,
therefore
not
to
be
used
.
But
to
say
something
to
the
purpose
,
they
must
prove
,
that
in
the
nature
of
things
,
according
to
the
Rules
of
Grammar
,
there
is
a
difference
of
Sex
:
Of
the
like
nature
is
this
,
no
abstract
Name
signifieth
a
Substance
;
but
Trinity
is
an
abstract
Name
,
therefore
,
&c.
But
the
first
proposition
is
false
;
for
when
we
call
Deity
or
Divine
Nature
,
we
understand
a
Substance
,
seeing
in
God
all
things
are
Substance
and
no
Accident
:
So
by
the
word
Trinity
we
understand
three
Persons
really
subsisting
.
2
Sam.
23.
We
find
David's
mighty
Men
of
Valour
to
be
distinguished
by
three
and
three
.
But
as
to
their
exception
against
the
fore-named
words
,
once
for
all
I
say
to
them
,
Tho'
every
Truth
asserted
be
not
in
Scripture
,
in
so
many
Letters
,
yet
if
it
be
therein
implied
,
and
by
a
good
and
necessary
consequence
thence
derived
,
't
is
to
be
esteemed
the
Word
of
God
as
if
expressed
,
because
in
it
contained
.
Thus
Preaching
is
the
Word
of
God
,
because
deduced
out
of
it
,
not
as
to
the
words
,
but
as
to
the
sense
:
hence
it
is
that
Preaching
produces
the
effects
attributed
to
the
the
Word
,
as
to
quicken
,
convert
,
regenerate
,
and
sanctifie
,
when
sometimes
in
a
whole
Sermon
few
Sentences
are
repeated
word
by
word
.
And
in
several
places
of
the
New
Testament
the
Evangelists
and
Apostles
do
quote
out
of
the
Old
,
not
in
the
very
words
,
but
accoding
to
the
sense
and
scope
of
the
place
:
upon
such
a
ground
our
Translators
do
render
the
word
Hypostasis
by
that
of
Person
;
and
so
't
was
among
the
Primitive
Church
;
which
word
we
find
used
in
the
New
Testament
only
four
times
,
thrice
in
the
Epistle
to
the
Hebrews
,
Chap.
1.3
,
Chap.
3.14
,
Chap.
11.1
,
and
2
Cor.
9.4
.
yet
every
where
in
a
different
sense
.
Some
few
words
more
I
shall
add
,
to
answer
some
other
Objections
;
in
order
thereunto
,
I
say
,
In
the
Deity
there
is
an
Essence
which
is
but
one
;
in
that
Essence
do
subsist
three
Persons
really
distinguished
one
from
another
,
but
only
modally
from
the
Essence
,
which
doth
not
make
any
fourth
thing
in
the
Godhead
.
As
there
is
but
one
Essence
,
so
these
three
Persons
are
but
one
God
,
which
Name
God
is
spoken
not
only
of
the
Essence
,
but
also
of
every
one
of
the
three
Persons
,
Vnity
in
relation
to
the
Nature
,
and
Trinity
in
respect
to
the
Persons
.
One
Essence
there
is
,
without
which
there
is
no
God
,
but
the
three
Persons
are
this
one
God
in
Essence
,
who
subsist
in
that
Essence
,
Father
,
Son
,
and
Holy
Ghost
.
The
Adversaries
are
in
an
Error
when
they
think
there
is
no
real
difference
,
except
there
be
some
difference
in
number
and
Essence
;
they
would
have
a
Thing
and
a
Substance
to
be
the
same
,
when
that
which
differeth
by
reason
of
the
definition
from
another
,
doth
also
really
differ
from
it
:
God
in
one
number
and
essence
,
admitteth
of
no
renting
or
division
,
and
they
are
not
three
bare
Names
;
the
Essence
doth
not
,
as
the
Genus
,
contain
three
Species
,
but
it
doth
subsist
in
three
Persons
,
in
which
all
and
in
every
one
is
the
same
Nature
and
Godhead
:
To
own
three
Essences
,
were
to
assert
three
Gods
;
and
we
say
that
Father
,
Son
,
and
Holy
Ghost
,
as
to
the
Nature
,
are
of
themselves
,
tho'
not
as
to
the
Personality
,
for
on
this
last
account
we
own
the
Son
to
be
from
the
Father
,
and
the
Holy
Ghost
from
both
.
I
say
again
,
how
the
Essence
maketh
no
fourth
thing
in
the
Godhead
,
as
if
the
three
Persons
were
derived
from
it
as
from
a
thing
pre-existing
,
or
as
if
it
being
common
to
the
three
,
was
really
distinguished
from
the
three
;
these
we
never
said
,
but
are
against
:
The
Essence
is
wholly
and
entirely
common
to
every
Person
;
these
Persons
do
not
proceed
from
the
Essence
,
but
we
say
,
they
from
all
Eternity
subsist
in
the
Essence
:
and
tho'
we
own
a
distinction
between
Essence
and
Persons
,
yet
they
are
not
as
a
thing
abstracted
from
the
Essence
.
The
great
difficulty
arising
about
this
,
is
in
the
case
of
the
Incarnation
,
which
is
justly
called
,
The
wisdom
of
God
in
a
mystery
,
1
Cor.
2.7
.
even
the
hidden
wisdom
which
God
ordained
before
the
world
unto
our
glory
.
The
Son
was
incarnated
or
made
Flesh
,
took
upon
him
our
human
Nature
;
now
the
Father
and
Holy
Ghost
having
the
same
Essence
with
the
Son
,
how
were
not
they
both
incarnated
?
We
know
the
Person
and
not
the
Nature
was
incarnated
,
but
how
the
Nature
,
which
is
wholly
in
the
Son
,
as
wholly
in
the
Father
and
in
the
Holy
Ghost
,
was
not
made
Flesh
,
't
is
a
Mystery
that
passeth
all
understanding
:
This
is
one
of
the
secret
things
that
belong
to
God
,
which
we
must
never
attempt
to
pry
into
;
this
is
a
Mystery
which
most
humbly
and
with
an
awful
reverence
we
ought
to
adore
and
believe
,
without
any
farther
enquiry
into
it
;
because
God
hath
revealed
it
,
it
is
so
,
namely
,
that
the
Son
,
not
the
Father
,
nor
the
Holy
Ghost
,
was
made
Flesh
.
In
Religion
there
are
several
other
things
which
we
do
simply
believe
,
tho
it
be
impossible
for
our
Reason
to
comprehend
them
,
as
,
the
Infiniteness
,
Immensity
,
and
Eternity
of
God
,
whereof
the
former
is
every
where
,
within
and
without
,
the
greatest
and
least
things
:
So
is
that
union
of
both
Natures
in
one
Person
incomprehensible
.
Thus
that
which
is
spoken
of
the
divine
Essence
may
be
attributed
to
the
three
Persons
,
but
to
be
understood
of
things
which
of
themselves
are
competent
to
the
nature
of
the
Creatour
,
Almightiness
,
Eternity
,
and
such-like
Attributes
;
but
not
so
in
the
things
which
belong
to
the
Essence
only
upon
the
account
of
one
Person
,
for
such
things
belong
only
to
that
Person
for
whose
sake
they
are
spoken
of
the
Essence
,
as
the
Incarnation
of
the
Son
,
the
Voice
of
the
Father
from
Heaven
,
and
the
appearing
of
the
Holy
Ghost
under
the
shape
of
a
Dove
.
We
know
how
the
Works
ad
extra
,
or
outward
,
are
undivided
and
common
to
the
three
Persons
,
always
excepting
that
wherein
they
destroy
the
proper
Attributes
of
the
Persons
:
Thus
the
Son
and
Holy
Ghost
,
not
the
Father
,
are
sent
;
the
Son
,
not
the
Father
nor
Holy
Ghost
,
was
made
Flesh
,
tho'
the
Father
and
Holy
Ghost
had
a
hand
in
the
Incarnation
,
for
the
Angel
said
,
Luk.
1.35
.
The
power
of
the
highest
shall
overshadow
thee
,
and
the
Holy
Ghost
shall
come
upon
thee
:
Prov.
9.1
.
Rev.
21.3
.
and
Wisdom
,
whereby
the
Son
is
represented
,
hath
builded
her
House
,
otherwise
called
the
Tabernacle
of
God
.
So
then
the
work
of
the
Incarnation
is
common
to
the
three
Persons
,
but
in
the
effect
is
terminatively
only
in
the
Son
.
When
the
Apostle
speaks
of
the
Mystery
of
our
Salvation
in
the
adorable
and
incomprehensible
Incarnation
of
the
Son
of
God
,
or
his
taking
●ur
human
Nature
,
he
saith
,
1
Pet.
1.12
Exod.
25.20.22
.
which
things
the
Angels
desire
to
look
into
,
alluding
to
the
two
Cherubims
on
the
Mercy
Seat
,
towards
which
their
Faces
were
,
as
desirous
to
see
into
't
.
In
th
Tabernacle
was
the
Ark
,
and
above
upon
the
Art
was
the
Mercy
Seat
,
as
the
most
holy
part
of
he
whole
,
for
there
God
met
with
Moses
,
and
from
thence
he
communed
with
him
,
all
which
was
disposed
according
to
God's
own
appointment
,
for
the
Mercy
Seat
was
a
Type
of
Jesus
Christ
,
in
whom
and
by
whom
alone
God
doth
neet
and
commune
with
Men
in
the
way
of
Mercy
:
and
as
the
Ceremonial
Law
was
as
a
School-master
,
to
bring
us
to
Christ
,
as
to
him
that
was
the
end
of
the
Law
,
so
all
Figures
and
Prophecies
aimed
at
him
.
After
God
had
sent
all
his
Servants
,
and
he
would
have
no
more
Burnt-offerings
and
Sacrifices
,
then
he
sent
his
only
Son
to
offer
up
himself
a
Sacrifice
unto
him
for
Sin
.
This
most
holy
and
blessed
Son
,
by
the
Mouth
of
the
Prophet
David
long
before
his
coming
,
said
,
Lo
,
I
come
to
do
thy
will
,
Psal.
40.6
,
7.
Heb.
10.7
,
9.
O
God
:
He
knew
the
Will
of
God
,
and
declared
he
would
come
to
do
't
.
The
words
contain
a
particular
emphasis
,
different
from
any
thing
of
that
nature
express'd
in
Scripture
.
When
the
Prophets
foretold
Josiah's
Birth
,
1
Kin.
13
2.
Isa.
44.
&
45.
and
Cyrus's
Empire
,
they
are
not
introduced
as
saying
any
thing
themselves
,
only
one
was
to
be
born
,
the
other
to
be
holden
and
supported
,
because
at
that
time
they
were
not
.
But
here
the
Son
of
God
speaks
as
one
who
then
was
in
being
,
and
as
a
person
who
delighted
to
execute
his
Father's
Will
,
as
he
effectually
did
,
both
actively
and
passively
,
and
this
he
declared
when
come
,
Joh.
6.38
.
I
came
down
from
Heaven
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
:
and
when
upon
the
approach
of
the
Hour
wherein
that
Will
was
to
be
,
Joh.
12.27
.
his
Soul
was
troubled
,
he
said
,
For
this
cause
came
I
unto
this
hour
;
and
when
the
bitter
Cup
,
which
caused
in
him
some
Horror
,
was
put
into
his
hand
,
Luk.
22.42
.
he
said
,
Not
my
will
.
but
thine
be
done
.
Let
these
words
in
the
Evangelists
,
with
those
in
the
Psalm
,
be
compared
,
an●
there
will
appear
such
a
divine
harmony
,
as
wi●
convince
they
both
came
out
of
the
same
Pers●●
only
with
this
difference
,
that
in
the
Psalmis
seen
a
steddy
resolution
,
such
as
became
a
divine
Person
,
and
in
the
Gospel
something
of
human
Frailty
;
the
reason
is
,
because
the
first
is
expressed
by
a
Prophet
inspired
by
his
Spirit
and
the
last
by
himself
,
in
the
days
of
his
Flesh
:
However
coming
is
meant
of
a
Person
who
pre-existed
before
that
coming
,
and
in
the
time
of
the
Prophecy
:
And
the
circumstances
o●
God's
having
no
more
pleasure
in
Sacrifices
and
Burnt-offerings
,
and
his
saying
,
Lo
,
I
come
,
which
preceeded
his
coming
,
do
demonstrate
in
him
a
Choice
and
Resolution
,
which
is
the
act
of
a
Person
;
as
the
quoted
place
out
of
St.
Peter's
doth
denote
Christs
coming
into
the
World
to
be
such
a
Mystery
as
the
Angels
,
so
excellent
and
knowing
Creatures
desire
to
know
and
look
into
.
But
I
return
to
my
Answer
to
their
Objections
.
These
things
being
seriously
considered
,
will
afford
matter
enough
to
answer
and
refute
the
Cavils
of
the
Enemies
to
this
Truth
:
Before
I
proceed
farther
in
answering
some
more
Objections
of
theirs
,
I
think
it
will
not
be
amiss
for
me
,
because
they
make
a
scandalous
Exception
against
that
common
place
of
the
Apostle
,
which
proves
the
most
holy
Trinity
,
There
are
three
that
bear
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
.
To
add
something
more
to
what
in
the
beginning
I
said
about
it
;
They
say
it
is
wanting
in
some
Greek
Copies
,
and
in
the
Syriack
,
but
through
the
Fraud
of
the
Arrians
,
as
saith
Jerome
,
and
Erasmus
,
Praefat.
in
Epist.
Can.
whom
Socinians
would
seem
to
appeal
unto
,
confesseth
it
to
be
in
the
most
ancient
Manuscripts
of
Brittany
,
Spain
,
and
Rhodes
;
and
it
is
clear
,
out
of
the
Connexion
of
the
Text
,
V.
4
,
5
,
6.
that
it
cannot
be
taken
away
without
making
a
palpable
breach
and
interruption
of
the
sense
,
for
he
hath
just
before
spoken
of
God
the
Father
,
of
Christ
,
and
of
the
Spirit
;
and
to
agree
with
what
he
saith
v.
8
,
there
are
three
that
bear
witness
in
Earth
,
there
must
also
be
three
that
bear
record
in
Heaven
;
there
must
be
Witnesses
in
Heaven
,
as
there
are
in
Earth
;
the
three
in
Earth
agree
in
one
;
the
three
in
Heaven
are
one
:
We
read
it
quoted
by
[
](A41489-e71590-b)*
*
Ad
Theoph.
lib.
1.
&
in
disp.
contra
A●rium
in
Conc.
Nic.
Athanasius
,
so
doth
[
](A41489-e71630-b)†
†
Contra
Varimadum
.
Idacius
,
so
[
](A41489-e71650-b)*
*
Contra
Arrian
.
Fulgentius
;
also
it
is
quoted
before
the
times
of
Athanasius
,
in
the
Controversie
against
the
Arrians
,
by
[
](A41489-e71690-b)†
†
De
Vnit
.
Eccles.
Cyprian
,
and
also
by
Tertullian
,
Ignatius
,
&c.
This
Text
doth
so
well
agree
with
that
of
the
Evangelist
,
to
baptize
all
Nations
in
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
,
which
it
doth
allude
unto
,
that
none
may
doubt
but
it
was
suggested
by
the
same
Spirit
;
and
the
name
word
particular
to
St.
John
doth
sufficiently
witness
,
how
those
lines
,
together
with
the
rest
,
came
out
of
his
Pen
;
Non
unus
,
sed
unum
,
saith
one
of
the
fore-quoted
Fathers
,
Not
one
Person
,
sed
unum
,
&c.
one
Nature
;
not
only
the
unity
of
Testimony
,
as
they
are
three
distinct
Witnesses
,
not
only
the
unity
of
Consent
and
Will
,
but
also
of
Nature
,
as
,
I
and
the
Father
are
one
;
Joh
10.30
which
the
Jews
understood
very
well
,
for
thereupon
they
accused
him
of
Blasphemy
,
and
took
up
Stones
to
have
cast
at
him
;
the
reason
they
give
for
't
is
this
;
Because
thou
being
a
man
,
V.
33.
makest
thy self
God
.
In
few
words
,
we
cannot
be
baptized
in
the
name
of
Father
,
Son
,
and
Holy
Ghost
,
except
the
names
of
these
three
,
equal
in
Authority
,
Dignity
,
and
Essence
,
be
called
upon
on
our
behalf
;
and
,
as
I
observed
before
,
't
is
unlawful
to
be
baptized
in
the
name
of
any
man
:
The
Israelites
were
baptized
by
the
Wor●●
or
Ministry
,
or
,
as
the
Syriack
hath
it
,
in
the
Hand
of
Moses
,
but
not
in
his
Name
.
Before
we
leave
off
these
Objections
against
the
most
adorable
Trinity
,
for
the
better
understanding
of
the
matter
,
I
shall
speak
some
few
words
more
,
for
indeed
the
point
is
of
so
high
a
concernment
,
and
affords
such
a
plenty
and
variety
of
Discourse
,
that
we
can
never
say
enough
of
what
is
to
be
known
in
the
case
:
Tho'
,
as
we
said
,
they
be
the
same
in
Essence
,
yet
they
differ
,
first
,
in
personal
Names
,
as
Father
,
Son
,
and
Holy
Ghost
:
Secondly
,
in
their
Order
,
Father
first
as
the
Spring
,
then
Son
,
thirdly
,
Holy
Ghost
.
Thirdly
,
In
their
manner
of
Operation
;
the
Father
doth
act
of
himself
,
the
Son
from
the
Father
,
and
the
Holy
Ghost
from
both
:
Gal.
4.4
.
John
14.26
.
&
15.26
.
so
the
Son
is
sent
by
the
Father
,
the
Holy
Ghost
from
both
Father
and
Son
,
but
we
never
read
the
Father
was
sent
.
So
there
is
a
difference
in
the
outward
Works
,
for
tho'
they
be
common
to
the
three
Persons
,
yet
Creation
is
properly
attributed
to
the
Father
,
Redemption
to
the
Son
,
and
Sanctification
to
the
Holy
Ghost
:
Thus
these
three
Persons
have
every
one
their
personal
unity
,
in
number
they
are
distinguish'd
,
yet
are
but
one
God
in
number
,
of
Essential
and
natural
unity
;
wherefore
in
God
are
not
three
Beings
,
three
Infinites
,
or
three
Things
.
Yet
they
object
,
the
names
of
Trinity
,
Personality
,
and
Essence
were
not
heard
of
before
the
Apostles
time
,
nor
the
Doctrin
of
the
Trinity
.
I
answer
to
the
first
,
that
tho'
the
Names
were
not
,
yet
the
Things
were
,
and
Words
are
to
signifie
Things
;
that
there
is
one
God
,
the
Father
,
the
Son
,
and
the
Holy
Spirit
,
as
it
appears
out
of
the
places
quoted
to
prove
the
Divinity
of
the
Son
and
Holy
Ghost
,
which
here
I
need
not
to
repeat
;
and
if
the
things
be
true
,
why
should
Men
dispute
about
words
which
do
not
in
the
least
prejudice
the
Analogy
of
Faith
,
on
the
contrary
do
explain
and
confirm
it
?
As
to
the
Second
,
I
say
,
that
the
Doctrin
of
the
Trinity
was
mentioned
of
old
,
as
I
proved
it
already
out
of
several
places
of
Scripture
,
the
Question
is
not
about
the
Father
,
but
the
Son
,
concerning
whom
is
the
clear
Testimony
of
Psal.
2
,
whose
coming
as
Jehovah
,
and
God
of
Israel
,
for
the
Prophet
speaks
to
Israel
when
he
calls
him
your
God
,
was
foretold
,
Behold
,
Isa.
35
4
5.
Mat.
11.4
,
5.
Psal.
51.10
,
11.
your
God
will
come
with
vengeance
;
even
God
with
a
recompence
,
he
will
come
and
save
you
:
which
is
applied
unto
Christ
.
Of
the
Holy
Ghost
mention
is
made
by
David
,
and
in
other
places
,
but
that
which
under
the
Old
Testament
was
under
a
Vail
,
is
clearly
revealed
under
the
New
,
for
the
Persons
are
plainly
named
,
and
their
number
expressed
,
as
in
the
places
already
made
use
of
,
not
only
in
the
Baptism
of
our
Saviour
,
but
in
his
Commission
given
his
Apostles
to
baptize
,
&c.
which
,
as
I
shewed
,
is
unlawful
to
be
done
in
any
man's
name
:
As
there
is
truth
in
Jesus
,
so
this
is
the
truth
of
his
Gospel
,
which
also
hath
,
in
conformity
thereunto
,
been
the
sense
of
the
general
Orthodox
Councils
,
and
of
the
Doctors
of
the
Primitive
Church
;
however
this
must
be
said
,
that
tho'
this
Mystery
of
the
holy
Trinity
be
expressed
in
Scripture
,
yet
't
is
such
a
one
as
exceedeth
our
understanding
and
capacity
.
Again
they
say
,
In
most
places
of
Scripture
't
is
said
there
is
but
one
God
,
and
that
this
God
is
the
Father
of
Jesus
Christ
.
I
answer
,
The
Name
God
,
when
properly
spoken
,
and
of
the
true
God
,
is
taken
either
essentially
for
Divine
Nature
,
or
personalty
for
some
of
the
Persons
:
when
taken
in
the
first
sense
,
it
doth
not
exclude
but
include
the
Persons
,
only
it
is
set
down
in
opposition
to
Idols
and
false
Gods
,
which
by
Nature
are
not
Gods
;
the
things
absolutely
spoken
of
the
Oneness
of
God
do
not
at
all
prejudice
the
Persons
which
are
that
onely
God
:
hence
it
is
that
not
only
the
Father
,
but
also
Son
and
Holy
Ghost
are
called
God
.
In
this
Essential
sense
are
taken
the
places
they
quote
out
of
the
Old
and
New
Testament
;
as
for
instance
,
Mark
2.7
.
Luk.
5.21
.
that
of
Mark
and
of
Luke
,
which
among
others
they
make
use
of
,
Who
can
forgive
sins
but
God
only
?
The
word
God
belongs
to
the
Essence
,
yet
that
power
doth
belong
to
the
Son
as
to
the
Father
,
for
there
Christ
assumeth
it
to
himself
;
which
same
power
is
also
attributed
unto
the
Holy
Ghost
;
Receive
ye
the
Holy
Ghost
;
John
20.21
,
22.
whosoever
sins
ye
remit
,
they
are
remitted
unto
them
.
When
the
word
God
is
to
be
understood
personally
,
then
there
is
a
note
of
distinction
joyned
,
to
know
what
Person
is
spoken
of
,
whether
Father
,
Son
,
or
Holy
Ghost
.
What
we
say
of
the
word
God
,
the
same
we
affirm
of
the
name
Father
;
which
doth
not
always
signifie
the
first
Person
,
but
also
the
Nature
and
three
Persons
.
Thus
when
God
is
said
to
be
Father
of
all
,
and
in
the
Lord's
Prayer
we
call
him
Our
Father
,
when
we
cry
Abba
Father
,
&c.
in
all
Texts
of
that
nature
,
Father
,
Son
,
and
Holy
Ghost
are
understood
.
As
to
the
Particle
besides
me
,
sometimes
used
,
it
excepts
nothing
within
,
tho'
every
thing
without
the
Deity
,
or
that
hath
not
the
Divine
Nature
.
But
one
of
the
Arguments
which
most
of
all
they
ground
themselves
upon
is
this
;
Joh.
17.3
.
And
this
is
eternal
life
,
to
know
thee
the
only
true
God
,
and
whom
thou
hast
sent
,
Jesus
Christ
.
They
would
have
Christ
to
be
excluded
from
being
the
only
true
God
,
which
they
restrain
only
to
the
Father
;
but
herein
they
are
much
mistaken
,
for
the
word
alone
,
or
onely
,
which
they
lay
the
stress
upon
,
doth
not
belong
to
the
Subject
thee
,
but
to
the
Predicate
;
not
to
thee
,
but
to
true
God
;
not
to
that
which
goes
before
,
but
to
that
which
followeth
after
:
'T
is
not
said
to
know
only
thee
to
be
,
but
know
thee
to
be
the
only
true
God
.
This
we
may
look
upon
as
one
of
their
usual
pieces
of
Sophistry
:
our
Saviour
makes
it
appear
,
that
this
is
the
true
God
whom
Scriptures
mention
,
namely
,
the
Father
who
sent
,
and
the
Son
that
was
sent
;
for
the
true
sense
of
the
place
we
cannot
have
a
better
Interpreter
of
than
the
Evangelist
himself
;
1
John
5.20
.
here
the
true
God
and
eternal
Life
are
joyned
in
the
same
;
the
same
that
is
eternal
Life
is
also
the
true
God
,
onely
eternal
Life
,
and
onely
true
God
.
Now
Christ
is
called
true
God
and
eternal
Life
;
His
Son
Jesus
Christ
,
John
10.28
.
this
is
the
true
God
and
eternal
life
:
And
if
here
we
consider
eternal
Life
as
the
Gift
of
the
onely
true
God
,
doth
not
Scripture
say
in
several
places
how
eternal
Life
is
the
gift
of
Christ
?
Let
of
many
this
one
serve
for
all
,
I
give
unto
them
,
his
Sheep
,
eternal
life
:
If
the
Son
was
not
that
onely
true
God
,
why
should
he
joyn
himself
with
the
Father
?
And
whom
thou
hast
sent
,
Jesus
Christ
,
to
know
thee
,
and
whom
thou
hast
sent
Jesus
Christ
,
to
be
the
only
true
God
.
This
is
the
true
order
of
the
words
,
whereof
the
true
sense
is
resolved
into
this
,
The
Father
is
the
onely
true
God
,
and
not
the
onely
or
Father
alone
is
the
true
God
.
The
words
in
the
original
are
not
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
know
thee
only
the
true
God
;
but
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
know
thee
the
only
true
God
:
where
any
one
may
see
how
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
belong
to
the
Pronoun
thee
,
but
to
the
true
God
;
and
tho'
the
Particle
was
removed
,
yet
thereby
Christ
would
not
be
excluded
,
for
the
true
God
is
said
,
as
I
already
observed
,
not
in
opposition
to
Christ
,
but
to
false
Gods
;
according
to
the
stile
of
Scripture
,
the
word
alone
or
onely
doth
not
always
give
a
general
exclusion
,
as
we
see
it
under
the
Old
Testament
,
when
Jacob
said
unto
Reuben
,
My
Son
shall
not
go
down
with
you
,
Gen.
42.38
.
for
his
brother
is
dead
,
and
he
is
left
alone
;
he
meaneth
by
the
Mothers
side
,
and
not
by
the
Father's
,
for
all
the
rest
were
his
Brethren
:
And
in
the
New
,
in
the
Transfiguration
,
Luk.
9.36
.
't
is
said
,
And
when
the
voice
was
past
Jesus
was
left
alone
:
Certainly
Peter
,
James
,
and
John
were
not
excluded
,
for
they
were
with
him
,
but
Moses
and
Elias
.
In
the
same
sense
are
taken
Martha's
words
to
our
Saviour
,
Lord
,
dost
thou
not
care
that
my
sister
hath
left
me
to
serve
alone
?
Luk.
10.40
only
meant
of
Mary
,
and
not
of
the
Servants
of
the
House
.
And
to
the
matter
now
in
hand
,
let
it
be
known
that
Scripture
never
saith
the
Father
only
is
the
true
God
,
tho'
it
says
the
Father
is
the
only
true
God
;
so
is
the
Son
,
and
so
is
the
Holy
Ghost
:
Here
Christ
would
not
deny
himself
the
honour
of
being
the
true
God
,
which
in
other
places
he
attributes
unto
himself
,
for
the
two
words
,
alone
and
true
,
go
with
God
,
not
with
thee
;
and
his
meaning
is
,
how
true
eternal
Life
consists
in
this
,
Gal.
4.8
.
1
Thes.
1.9
.
1
Cor.
8.6
.
that
men
may
detest
Idols
and
false
Gods
,
and
be
converted
to
thee
,
O
Father
,
who
art
the
only
true
God
by
nature
,
which
Idols
are
not
.
Thus
when
the
name
One
Lord
is
given
the
Son
,
't
is
not
to
exclude
the
Father
,
who
also
is
Lord
;
and
the
name
Spirit
given
the
third
Person
doth
not
exclude
Father
or
Son
,
who
also
are
Spirit
:
so
this
Text
doth
admit
of
the
same
construction
as
this
,
when
Paul
saith
,
1
Cor.
9.6
.
I
only
,
and
Barnabas
,
have
we
not
power
to
forbear
working
?
where
it
is
plain
,
that
Barnabas
,
far
from
being
excluded
,
is
joyned
and
included
in
the
same
power
with
Paul
:
And
here
the
thing
requireth
it
,
seeing
eternal
Life
is
made
to
consist
in
the
knowledge
of
Christ
,
as
of
the
Father
,
wherefore
both
are
equally
said
to
be
the
true
God
.
Those
men
who
pretend
to
know
better
than
God
himself
what
becomes
his
glory
,
are
very
apt
to
lay
hold
upon
any
thing
like
to
favour
their
notions
;
wherefore
because
't
is
said
,
God
hath
appointed
his
Son
heir
of
all
things
,
Heb.
1.2
.
John
5.22
.
and
hath
committed
all
judgment
unto
him
,
with
other
things
to
the
same
purpose
,
they
with
the
Jews
do
therewith
entangle
themselves
,
and
form
this
Argument
:
It
cannot
consist
with
the
Majesty
of
the
God
of
Israel
,
of
the
most
high
God
,
to
be
appointed
Heir
by
any
one
,
but
God
hath
appointed
his
Son
Heir
of
all
things
,
therefore
his
Son
is
not
the
God
of
Israel
,
nor
the
most
high
God
.
In
answer
to
this
Objection
,
I
say
,
first
,
that
the
Person
of
the
God
of
Israel
,
&c.
is
not
the
Person
of
his
Father
,
but
the
same
Dignity
,
Nature
and
Authority
he
hath
,
as
already
demonstrated
,
common
with
the
Father
:
he
is
not
made
Heir
of
all
things
in
reference
to
his
Nature
,
for
he
is
such
of
himself
by
his
own
right
and
inheritance
,
not
by
favour
,
but
in
relation
to
his
Office
of
Mediator
;
in
which
sense
he
is
not
only
God
,
but
God
and
Man
,
and
upon
this
account
is
all
Judgment
committed
unto
him
by
the
Father
,
but
otherwise
he
is
the
God
of
Israel
,
and
the
most
high
.
But
,
secondly
,
this
Argument
contains
two
branches
,
which
before
I
have
spoken
about
,
yet
to
what
hath
already
been
said
this
I
shall
add
,
to
the
first
part
,
That
the
Son
of
God
,
the
Lord
Jesus
,
above
3400
years
before
his
being
manifested
in
the
Flesh
,
Numb.
24.17
.
Micah
5.2
.
Luk.
2.32
.
John
1.49
.
Acts
5.31
.
was
called
the
Star
of
Jacob
,
and
the
Scepter
of
Israel
,
and
long
after
the
ruler
in
Israel
;
after
his
birth
,
the
glory
of
Israel
;
and
after
his
Baptism
,
the
King
of
Israel
,
which
in
that
sense
and
place
is
as
good
as
God
of
Israel
;
as
indeed
in
the
same
Verse
he
is
called
the
Son
of
God
,
that
is
,
of
the
God
of
Israel
;
a
Prince
and
a
Saviour
,
for
to
give
repentance
to
Israel
,
and
forgiveness
of
sins
.
As
to
the
other
part
,
That
he
is
not
the
most
high
God
,
we
must
in
the
first
place
take
notice
how
they
set
up
a
high
God
,
that
is
,
Christ
;
and
a
most
high
God
,
the
Father
,
which
is
by
such
a
comparative
difference
to
make
two
Gods
;
and
they
would
have
the
Son
of
the
highest
not
to
be
highest
himself
,
as
to
Essence
and
Power
:
The
word
most
high
or
highest
is
an
Hebraism
,
for
in
that
Language
God
is
called
Helion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
Supreme
;
whence
the
Greeks
borrowed
the
Name
they
call
the
Sun
by
,
because
the
chief
of
all
Stars
and
Planets
in
the
Firmament
.
But
to
shew
the
falshood
of
their
Assertion
,
that
the
Son
is
not
the
most
high
God
,
let
us
consider
the
following
things
:
The
Angel
said
to
the
Virgin
,
He
shall
be
great
,
Luk.
1.32
.
upon
every
account
,
and
absolutely
so
,
according
to
the
Character
long
before
given
of
him
by
the
Prophet
,
and
Son
of
the
highest
,
that
is
,
of
the
true
God
;
v.
35
,
compared
with
v.
76
:
Isa.
9.6
.
and
so
according
to
that
Divine
Nature
the
highest
himself
,
it
ought
to
be
observed
how
the
word
of
the
Angel
,
he
shall
be
called
the
Son
of
the
Highest
,
is
the
same
as
used
by
the
Prophet
,
His
name
shall
be
called
wonderful
Counsellor
,
the
mighty
God
,
&c.
As
in
the
Prophet
,
by
being
called
is
understood
,
●e
shall
really
be
:
so
it
must
be
in
the
Evangelist
,
he
shall
be
manifested
,
owned
,
and
really
be
.
Thus
Zecharias
said
of
John
,
And
thou
child
shalt
be
called
,
really
and
truly
be
the
Prophet
of
the
highest
:
and
when
he
spoke
thus
he
was
filled
with
the
Holy
Ghost
,
and
prophecy'd
,
v.
67
,
as
Elizabeth
was
when
she
said
of
the
blessed
Virgin
,
Whence
is
this
to
me
,
that
the
Mother
of
my
Lord
should
come
to
me
?
v.
41
,
43.
How
could
he
,
according
to
the
flesh
,
be
her
Lord
before
he
was
born
?
In
the
second
place
,
seeing
I
already
proved
Jesus
Christ
to
be
Jehovah
,
it
necessarily
follows
,
he
is
the
most
high
God
,
Psal.
33.18
for
he
whose
name
alone
is
Jehovah
,
is
the
most
high
over
all
the
earth
.
Also
I
proved
him
to
be
he
whom
the
People
provoked
in
the
Wilderness
;
and
Scripture
calls
him
the
most
high
,
whom
they
provoked
in
the
wilderness
.
The
proper
Son
of
God
is
God
,
the
Son
of
the
Highest
is
the
Highest
:
And
the
words
of
Psal.
107.11
,
Psal.
78.17
,
56.
do
belong
to
the
People
in
the
Wilderness
,
who
rebelled
against
the
word
of
God
,
and
contemned
the
counsel
of
the
most
high
.
They
would
make
use
against
us
of
that
place
where
when
Melchisedes
blessed
Abraham
God
is
called
the
most
high
God
,
whereby
they
would
confine
that
Title
only
to
the
Person
of
the
Father
,
which
before
I
refute
,
I
must
by
the
by
take
notice
how
the
word
most
high
is
thrice
mentioned
in
three
Verses
,
Gen.
14.18
,
19
,
20.
to
shew
how
the
Blessing
upon
Abraham
was
the
Work
of
the
three
Persons
in
the
Godhead
,
as
all
three
meet
in
the
Conception
of
Christ
,
in
the
blessed
Virgin
's
Womb
,
and
in
his
Baptism
.
The
same
high
God
,
in
whose
name
Melchisedec
blessed
Abraham
,
is
the
same
who
called
Abraham
,
received
him
into
favour
,
and
at
that
time
had
given
him
Victory
over
four
Kings
,
as
it
appears
out
of
the
place
.
Now
,
that
most
high
God
who
called
Abraham
is
the
same
as
made
a
Covenant
with
him
,
who
afterwards
commanded
him
to
sacrifice
his
Son
to
himself
;
who
is
that
same
Angel
,
as
before
we
have
taken
notice
of
,
who
is
called
the
Lord
himself
,
and
upon
that
occasion
said
to
him
,
Gen.
22.
By
my self
have
I
sworn
,
saith
the
Lord
,
that
in
blessing
I
will
bless
thee
,
and
in
multiplying
I
will
multiply
thy
seed
.
Now
the
Apostle
teaches
that
not
only
the
Father
,
but
also
the
Son
,
is
Author
of
that
Covenant
,
when
he
saith
,
The
Testament
,
or
Covenant
,
Heb.
9.16
:
was
confirmed
by
the
death
of
the
Testator
:
And
I
would
have
them
to
tell
me
,
who
besides
Christ
hath
with
his
Death
and
Blood
sealed
and
confirmed
that
Covenant
;
certainly
none
but
that
God
that
was
manifest
in
the
flesh
,
Act.
20
28.
that
same
God
who
hath
purchased
his
Church
with
his
own
blood
:
So
that
Melchisedec
,
by
the
name
of
most
high
,
meant
the
Son
as
well
as
the
Father
,
who
cannot
be
separated
;
for
,
as
Scriptures
bear
witness
,
the
Son
is
always
in
the
Father
;
therefore
every
where
in
the
Word
of
God
,
the
name
most
high
is
spoken
of
Father
,
Son
,
and
Holy
Ghost
,
which
with
that
of
God
of
Gods
and
Lord
of
Lords
is
essentially
taken
,
and
excludes
indeed
Creatures
,
but
never
Son
and
Holy
Ghost
,
whom
it
doth
truly
and
properly
belong
to
.
Now
we
are
come
to
the
Objections
that
are
directly
against
the
Divinity
of
the
Person
of
Christ
,
which
must
be
answered
;
and
in
order
to
it
we
must
here
premise
something
which
before
we
gave
a
hint
of
,
how
the
word
God
is
taken
in
two
senses
,
first
,
properly
,
then
metaphorically
,
and
the
name
God
doth
properly
signifie
the
true
God
.
Now
he
is
the
only
true
God
,
who
essentially
and
by
nature
is
such
,
for
every
thing
is
called
true
by
its
nature
,
as
true
Man
,
true
Gold
,
true
Silver
,
&c.
as
said
before
,
from
the
nature
of
Man
,
of
Gold
,
and
of
Silver
,
so
that
if
only
it
be
like
a
Man
,
and
like
Gold
,
then
't
is
neither
true
Man
nor
true
Gold
,
for
simile
non
est
idem
,
the
thing
like
is
not
the
same
.
If
the
true
God
be
he
that
hath
Gods
Nature
and
Essence
,
certainly
he
is
the
high
and
independent
God
,
seeing
Divine
Essence
is
in
itself
Chief
and
Independent
.
Now
secondly
and
improperly
,
or
metaphorically
,
are
they
called
Gods
that
in
something
are
like
God
by
participation
and
likeness
,
as
Moses
was
to
Pharaoh
,
so
Angels
and
Men
;
but
these
metaphorical
Gods
may
not
be
called
true
God
,
nor
worshipt
as
such
:
that
which
is
somewhat
like
a
thing
may
never
be
called
the
same
thing
.
Thus
I
do
premise
in
opposition
to
Socinus's
Notion
,
how
in
Scripture
the
word
God
is
taken
for
the
high
God
,
independent
from
any
other
,
and
for
him
who
by
the
chief
God
is
in
some
manner
made
partaker
of
the
Divinity
.
In
the
first
sense
God
is
God
the
Father
,
called
one
;
in
the
second
is
Christ
,
and
some
other
Men
;
he
,
because
of
his
Sanctification
,
and
being
sent
into
the
World
,
where
Christ
,
as
he
would
have
it
,
doth
not
affirm
himself
to
be
God
,
but
with
dependency
,
that
is
,
a
titular
,
a
made
and
coined
God
,
as
by
vertue
of
that
Sanctification
and
Mission
:
when
that
very
Sanctification
and
sending
into
the
World
shew
him
to
be
true
God
,
Joh
10.36
for
in
the
place
is
meant
that
Sanctification
which
preceded
his
coming
into
the
World
,
for
the
Father
sanctified
first
,
and
then
sent
him
,
which
belonged
to
him
,
not
as
a
Man
,
but
had
it
before
he
was
Man
,
and
before
he
came
into
the
World
;
for
he
saith
,
first
he
was
sanctified
by
the
Father
,
and
then
afterwards
sent
into
the
World
;
that
is
,
he
became
Man
;
for
before
he
was
made
flesh
he
had
been
sanctified
by
the
Father
,
that
is
,
appointed
and
constituted
Mediator
and
Head
of
the
Church
,
but
Mediator
he
could
not
be
,
except
he
were
true
eternal
God
:
As
to
his
being
sent
into
the
World
,
that
also
sheweth
,
that
his
Being
is
not
of
this
World
,
but
from
above
,
from
Heaven
,
whence
he
was
sent
into
the
World
from
the
Bosom
of
the
Father
;
which
argueth
him
to
be
above
Man
,
and
to
have
had
a
Being
before
he
was
made
Man
,
for
he
was
the
Son
of
God
;
in
Heaven
he
was
not
Man
,
but
was
made
so
upon
Earth
.
We
speak
of
the
rising
of
the
Sun
,
which
hath
a
Being
before
he
riseth
on
our
Hemisphere
,
but
only
at
such
a
time
he
appeareth
unto
us
,
like
the
Star
that
guided
the
Wisemen
to
the
place
where
he
was
born
;
and
of
Christ
it
is
said
,
Thou
hast
the
dew
of
thy
youth
from
the
womb
of
the
morning
.
As
to
what
Socinus
saith
,
That
Christ
is
said
to
be
God
,
but
not
that
onely
God
,
we
answer
,
how
Christ
is
not
upon
every
account
said
to
be
God
,
but
only
he
is
said
to
be
such
a
God
as
true
divine
Worship
is
due
unto
,
who
alone
is
to
be
worshipped
and
served
,
as
he
saith
:
Mat.
4.10
.
So
he
is
no
other
but
the
onely
God
in
Scripture
,
called
the
true
God
.
They
object
the
place
where
the
Holy
Ghost
saith
,
1
Cor.
8.6
.
But
to
us
there
is
but
one
God
the
Father
,
of
whom
are
all
things
;
who
is
distinguished
from
Christ
,
who
is
one
Lord
,
by
whom
are
all
things
:
But
the
Adversaries
Prejudice
makes
,
that
they
either
will
not
or
cannot
see
how
in
the
place
St.
Paul
doth
not
separate
one
God
from
Christ
,
nor
one
Lord
from
the
Father
,
for
his
scope
is
to
teach
us
Christians
,
how
there
are
not
many
Gods
nor
many
Lords
,
but
only
one
God
and
one
Lord
:
Now
if
the
Father
was
one
God
and
one
Lord
separately
from
Christ
,
then
there
would
be
two
Gods
and
two
Lords
,
which
wholly
overturns
the
Apostle's
design
;
so
that
of
necessity
we
must
say
the
Father
and
Christ
are
one
God
and
one
Lord
,
consequently
that
God
and
the
Lord
are
the
same
,
for
there
is
no
doubt
but
that
God
is
the
Lord
,
and
he
who
by
Divine
Reason
is
Lord
,
and
opposed
to
Idols
,
as
't
is
the
true
sense
of
the
place
,
he
also
for
certain
must
needs
be
God
:
So
then
when
Paul
saith
that
onely
God
to
be
the
Father
,
he
also
owns
him
to
be
the
onely
Lord
;
and
when
he
saith
the
one
Lord
is
Christ
,
he
owns
him
to
be
one
God
;
and
as
he
excludeth
not
the
Father
from
being
Lord
,
so
he
excludeth
not
Christ
from
being
God
.
'T
is
a
weak
notion
grounded
upon
these
Particles
of
whom
and
by
whom
are
all
things
,
for
both
the
same
in
Scripture
are
attributed
to
God
,
Rom.
11.36
.
Of
him
,
and
through
him
,
and
to
him
are
all
things
:
so
there
is
in
them
nothing
to
exclude
Christ
from
being
God
,
for
both
belong
to
Father
and
Christ
,
only
one
is
chiefly
attributed
to
one
,
the
other
chiefly
to
the
other
.
'T
is
an
Error
in
the
Adversaries
to
say
the
words
by
whom
to
signifie
a
second
Cause
,
seeing
that
very
same
Particle
is
elsewhere
attributed
unto
God
,
which
in
the
same
place
we
must
also
believe
to
be
attributed
unto
Christ
,
seeing
the
Apostle's
mind
is
to
shew
there
is
only
one
God
and
one
Lord
:
But
in
Socinus's
sense
there
would
be
two
Gods
,
and
two
Lords
,
one
,
of
whom
are
all
things
;
the
other
,
by
whom
are
all
things
;
tho'
the
same
Apostle
doth
without
any
such
Particles
absolutely
affirm
,
There
is
one
Lord
,
one
God
and
Father
of
all
:
Ephes.
4
5
,
6.
wherefore
Men
must
conceive
no
Mystery
to
be
in
those
Particles
,
to
make
a
distinction
between
God
and
Lord
;
one
and
the
same
Nature
or
Person
is
certainly
God
and
Lord
.
Thus
David
saith
,
Psal.
85.8
.
I
will
hear
what
God
the
Lord
will
speak
.
And
if
two
be
so
,
one
is
no
prejudice
to
the
other
.
Hence
I
conclude
,
how
no
stress
is
to
be
laid
upon
these
Particles
of
and
by
,
as
if
there
were
two
different
Natures
and
Principles
;
as
also
in
another
place
already
quoted
,
they
would
upon
the
Particle
and
,
where
't
is
said
,
To
know
thee
the
only
true
God
,
and
Jesus
Christ
,
where
they
would
have
the
copulative
Particle
to
joyn
different
Natures
and
Persons
to
exclude
him
from
being
the
true
God
:
but
after
this
manner
of
interpreting
,
the
words
God
and
Father
must
import
two
different
Subjects
and
Natures
;
so
that
God
shall
be
one
,
and
Father
the
other
;
for
't
is
said
,
Gal.
1.4
.
according
to
the
will
of
God
and
our
Father
;
which
contradicts
their
Opinion
of
one
onely
God
,
namely
,
the
Father
;
but
in
that
place
the
words
God
and
Father
are
essentially
taken
for
Father
,
Son
,
and
Holy
Ghost
,
one
only
God
.
Farther
they
argue
thus
;
If
Christ
be
the
Son
of
that
onely
God
,
he
is
not
the
onely
God
himself
,
or
else
he
would
be
his
own
Son
;
but
he
is
not
his
own
Son
,
therefore
he
is
not
the
onely
God
.
But
I
answer
,
the
Son
is
distinguished
from
that
one
God
,
not
as
to
the
Nature
,
but
as
to
the
Person
,
for
the
Essence
cannot
be
distinguish'd
,
because
the
Son
hath
not
part
of
the
Nature
,
but
wholly
,
together
with
the
Father
,
the
Person
must
be
distinguish'd
,
for
he
is
not
Son
of
himself
,
but
of
another
,
tho'
he
be
God
of
himself
.
Hence
followeth
,
that
as
to
the
Nature
the
Son
is
that
one
God
,
not
as
to
the
Person
,
seeing
in
Nature
it
doth
agree
,
but
must
be
distinguish'd
as
to
the
Person
.
Another
Objection
is
this
;
If
Christ
be
the
Son
of
that
only
God
,
then
that
one
is
not
God
the
Father
,
Son
,
and
Holy
Ghost
,
but
only
the
Father
,
so
that
onely
God
is
not
in
three
Persons
.
We
answer
,
When
Christ
is
called
the
Son
of
one
God
,
one
God
is
there
taken
for
the
Person
of
the
Father
,
or
as
it
subsisteth
in
the
Person
of
the
Father
,
for
Christ
is
the
Son
only
of
God
the
Father
;
but
when
Father
,
Son
,
and
Holy
Ghost
are
said
to
be
one
God
,
then
one
God
is
taken
essentially
.
They
need
not
say
,
where
are
one
and
three
there
are
four
,
as
if
the
Essence
and
three
Persons
were
four
things
really
distinct
.
But
we
answer
,
Where
are
one
Being
and
three
Beings
,
there
indeed
are
four
,
but
not
where
are
one
Being
and
three
manners
of
being
.
This
may
be
illustrated
by
an
Example
of
Metaphysick
,
where
is
one
Ens
or
Being
,
and
three
as
properties
or
qualities
unum
,
verum
,
and
bonum
,
one
must
not
conclude
there
are
four
,
but
unum
,
verum
,
bonum
to
be
simply
one
Being
:
Wherefore
seeing
in
this
most
simple
Essence
the
Persons
are
Subsistences
,
or
Manners
of
subsisting
,
it
follows
that
three
Persons
and
one
Nature
do
not
make
four
in
God
.
As
to
the
Rule
of
the
tertium
,
which
I
have
taken
notice
of
before
,
it
faileth
here
,
because
the
Essence
is
communicable
,
for
Divine
Nature
being
infinite
,
is
so
.
Now
we
come
to
some
Objections
relating
to
the
Son
of
God's
eternal
generation
;
The
Father
alone
,
say
they
,
is
not
begotten
,
but
the
Son
and
Holy
Ghost
are
begotten
and
made
,
so
cannot
be
the
true
God
.
We
know
how
the
relative
Property
of
the
Father
is
to
beget
,
of
the
Son
to
be
begotten
,
and
of
the
Holy
Ghost
to
proceed
,
so
the
word
God
is
attributed
to
Son
and
Holy
Ghost
;
that
the
Son
is
called
only
begotten
,
because
he
is
the
natural
Son
and
the
first
born
as
Mediator
,
because
he
hath
many
Brethren
;
he
is
called
the
brightness
of
the
Father's
glory
,
to
shew
that
as
from
a
lightful
Body
proceeds
Light
,
so
the
Son
as
naturally
comes
from
the
Father
:
and
't
is
one
thing
to
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Image
of
God
,
Col.
1.15
.
Heb.
1.3
.
and
another
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
express
Image
of
the
Father
,
but
Christ
is
called
both
.
He
who
is
called
the
Image
of
God
,
is
thereby
distinguish'd
from
God
,
but
he
which
is
called
the
Character
of
the
Father
,
is
distinguish'd
from
the
Father
,
not
from
God
;
wherefore
we
say
Christ
,
as
Mediator
,
may
be
and
is
called
the
Image
of
God
.
But
this
comes
short
of
what
is
intended
,
to
express
the
eternal
generation
of
the
Son
of
God
;
tho'
our
Adversaries
would
have
that
Filiation
to
be
grounded
upon
his
Mediatorship
.
These
few
things
,
which
may
have
a
place
in
our
Discourse
,
being
premised
,
I
now
directly
answer
the
Objection
:
To
be
begotten
is
to
be
understood
,
as
becomes
God
;
to
be
begotten
in
God
,
doth
not
imply
to
have
a
beginning
,
or
to
be
made
in
time
.
Secondly
,
they
say
,
Divine
Nature
admitteth
of
no
renting
or
division
,
wherefore
nothing
doth
proceed
that
is
different
in
number
from
it
.
I
answer
,
There
is
no
Comparison
between
the
Finite
and
Infinite
Essence
,
for
this
last
is
communicated
to
the
Persons
without
multiplication
,
separation
,
or
division
.
Thirdly
,
they
go
on
,
That
which
is
begotten
hath
a
beginning
.
I
answer
;
'T
is
true
in
the
Creatures
,
but
not
in
God
.
Fourthly
,
Nothing
,
say
they
,
is
wanting
in
the
Father
,
so
it
is
superfluous
to
give
him
a
Son
.
I
answer
;
The
Father
is
perfect
,
therefore
he
hath
a
Son
,
God's
fecundity
makes
the
Persons
,
but
borroweth
nothing
from
without
.
5thly
,
Whatsoever
cometh
from
unity
to
plurality
cannot
be
perfect
,
except
the
substance
be
multiplied
.
I
answer
;
God
doth
not
come
nor
go
,
with
God
there
is
no
terminus
a
quo
,
not
ad
quem
,
no
place
from
which
and
to
which
,
but
God
is
always
God
,
is
not
divided
,
but
begets
indivisibly
.
6thly
,
If
the
Son
be
from
the
Father
,
it
followeth
that
all
the
Father
hath
is
divided
,
because
it
passeth
into
the
Son
;
so
the
Father
hath
given
the
Son
part
of
himself
,
and
so
the
Son
hath
deprived
the
Father
of
something
.
The
Answer
is
,
The
Son
is
not
asunder
from
the
Father
,
for
the
Essence
is
the
same
:
There
is
no
renting
,
the
Father
with
giving
loseth
nothing
,
but
retains
all
,
the
Nature
is
whole
in
the
Father
,
and
whole
in
the
Son
,
as
one
Candle
lighteth
another
without
any
dimunition
of
its
own
light
.
7thly
,
They
say
,
a
man
hath
no
Son
before
he
hath
begotten
.
I
answer
,
Nor
God
neither
;
but
this
I
must
say
,
't
is
a
gross
mistake
to
draw
Consequences
from
human
things
to
divine
,
which
is
to
measure
God
by
Men
:
God
always
begetteth
,
as
the
Sun
doth
produce
its
brightness
.
8thly
,
If
God
begets
,
't
is
either
according
to
his
Nature
or
to
his
Will
;
not
the
first
,
for
then
he
would
beget
without
consideration
;
if
according
to
his
Will
,
then
the
Father's
Will
was
before
the
generation
of
the
Son
.
I
answer
;
He
begets
according
to
his
Nature
,
and
that
freely
.
9thly
,
If
the
Son
be
born
he
had
a
beginning
,
so
is
not
from
Eternity
.
I
answer
;
The
Father
is
eternal
,
the
Son
eternal
,
and
the
Generation
eternal
:
in
things
created
,
to
beget
,
is
indeed
to
produce
that
which
is
not
;
but
in
divine
and
uncreated
't
is
otherwise
.
10thly
,
A
spiritual
Nature
doth
not
beget
.
We
say
,
a
Spirit
created
doth
not
,
but
the
Creator
exceedeth
the
Reason
of
the
Spiritual
Creature
.
11thly
,
If
the
Father
hath
begotten
the
Word
,
either
he
hath
begotten
Himself
,
or
another
,
but
neither
of
these
,
therefore
He
hath
not
begotten
;
Himself
He
hath
not
begotten
as
granted
,
nor
another
neither
,
because
there
is
no
other
God
,
and
so
not
begotten
at
all
.
I
answer
the
word
,
he
hath
begotten
,
alium
non
aliud
,
another
Person
,
but
not
another
thing
;
He
hath
begotten
another
,
who
is
God
,
but
not
another
God
.
12ly
,
If
God
hath
begotten
the
Word
,
either
the
whole
Divine
Essence
hath
begotten
,
or
only
the
Father's
Person
;
if
the
Essence
,
then
it
hath
begotten
Himself
,
or
another
;
both
which
be
absurd
,
if
the
Father's
Person
hath
begotten
,
either
he
is
the
only
true
God
,
or
else
the
word
is
not
that
Son
of
the
only
true
God
,
wherefore
the
Father
hath
not
begotten
the
Son
from
Eternity
:
We
answer
,
the
Father
hath
of
Himself
begotten
from
Eternity
,
there
is
no
necessity
for
the
Father
only
,
to
be
the
true
God
,
't
is
enough
he
is
the
only
true
God
,
therefore
the
Son
is
the
Son
of
the
only
true
God
,
not
of
two
Persons
,
but
of
the
Father
.
These
Objections
which
I
have
set
down
in
short
,
and
answer'd
as
briefly
,
I
look
not
upon
as
material
,
because
not
taken
out
of
the
word
of
God
,
the
only
Judge
of
those
Controversies
,
but
herein
they
shew
how
they
affect
Sophistry
,
to
impose
upon
some
sort
of
People
;
but
however
,
some
Advantage
we
get
by
it
,
for
out
of
all
these
it
appears
,
how
this
true
Heavenly
Doctrine
is
not
contrary
to
the
Principles
of
Reason
.
They
have
three
or
four
Cavils
or
Questions
more
,
which
,
by
the
Grace
of
God
,
we
shall
answer
in
few
words
:
First
,
Whether
the
Father
begat
the
Son
when
he
was
already
a
Son
,
or
before
he
was
the
Son
?
I
answer
,
the
Father
is
Eternal
,
the
Son
Eternal
,
and
begotten
from
all
Eternity
,
which
hath
no
Parts
;
the
Father
could
no
more
be
without
the
Son
,
than
the
Sun
without
Light
,
or
Light
without
Brightness
:
Their
2d
Questie
on
is
,
Whether
the
Father
,
after
the
Generation
of
the
Son
,
hath
begotten
any
other
,
because
he
is
called
the
only
Begotten
;
if
he
hath
Begotten
none
other
,
then
he
hath
lost
the
Power
of
Begetting
:
But
I
answer
,
that
Generation
is
without
time
,
always
perfect
,
not
successive
,
without
beginning
or
end
.
The
3d
is
,
the
Father
hath
begotten
,
either
unwilling
or
willing
;
if
unwilling
,
then
he
hath
suffer'd
something
which
he
would
not
;
if
willing
,
then
his
Will
was
before
the
Generation
of
the
Son
;
I
say
,
part
of
this
Argument
was
answered
a
little
before
,
whereunto
I
shall
add
:
The
Will
of
God
was
indeed
before
all
Creatures
,
for
he
hath
done
whatsoever
he
pleased
;
Psal.
115.3
.
but
't
is
not
so
of
the
Son
,
for
of
him
we
read
in
Scripture
,
he
was
,
and
is
with
the
Father
;
so
the
Son
is
no
Creature
,
neither
is
he
made
by
the
Will
as
Creatures
are
;
he
is
born
of
the
Father
,
and
is
Co-eternal
with
the
Person
of
the
Father
;
the
Father's
Will
is
in
Him
;
for
in
HIm
he
willeth
,
and
by
Him
He
doth
all
things
:
In
those
things
which
proceeded
from
Nature
,
there
is
no
Fore-counsel
or
Predeliberation
;
yet
the
Father
hath
not
begotten
,
being
unwilling
;
for
He
begat
with
a
Will
,
not
Antecedent
,
but
Concomitant
;
thus
the
Father's
Person
is
,
not
because
He
was
willing
to
be
,
but
because
He
is
,
and
willeth
not
Himself
not
to
be
;
so
the
Son
is
not
born
against
the
Father's
Will
,
neither
doth
the
Fathers
Will
go
before
His
Generation
.
A
4th
presumptuous
and
unbecoming
this
adorable
Mystery
,
Vain
and
Sophistical
Cavil
of
theirs
is
this
,
Did
the
Father
cease
to
beget
?
If
so
,
that
Discontinuation
hath
the
beginning
of
the
Son
.
The
Answer
is
this
,
The
Substance
and
Generation
of
God
are
without
,
and
above
time
,
and
Divine
Nature
is
not
depriv'd
of
a
begetting
faculty
,
because
't
is
without
time
;
't
is
an
Impiety
to
say
the
Father
discontinued
,
for
then
thereby
would
be
introduced
three
Parts
and
Spaces
,
before
,
now
,
and
after
,
it
were
a
Change
,
which
God
is
uncapable
of
,
He
is
above
those
things
which
import
a
Duration
;
Fire
produces
Heat
,
yet
is
not
heated
by
that
Heat
;
it
shall
never
cease
to
heat
,
and
the
heat
is
ever
perfect
:
But
these
Comparisons
out
of
natural
things
,
are
very
defective
to
represent
those
high
and
incomprehensible
Mysteries
.
Out
of
these
I
leave
the
Reader
to
consider
the
manner
of
Spirit
,
which
that
People
are
acted
by
;
how
familiar
,
how
bold
,
how
sawcy
they
would
be
with
God
:
These
holy
things
lay
before
them
as
Pearls
before
Swine
;
they
speak
of
,
and
handle
them
as
they
would
in
Schools
the
meanest
Subjects
of
all
,
only
to
try
their
Wits
,
which
therein
are
very
Prophane
,
and
to
make
a
Shew
of
their
Parts
,
when
Men
,
that
have
a
true
Sense
of
Piety
,
instead
of
going
about
to
play
with
,
and
ridicule
them
,
will
ever
think
and
speak
of
them
with
a
Religious
Fear
,
and
Awful
Reverence
:
There
is
a
danger
for
those
,
who
dare
to
approach
to
God
with
a
strange
Fire
,
only
to
think
on
't
,
should
make
Men
fear
and
tremble
.
However
,
let
them
wander
and
blaspheme
never
so
much
concerning
that
Eternal
Generation
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
the
thing
is
,
Scripture
hath
reveal'd
it
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
manner
how
,
it
hath
not
,
neither
could
we
comprehend
or
express
it
,
however
it
hath
declar'd
as
much
as
is
convenient
and
necessary
for
us
to
know
.
Solomon
,
whose
glorious
Kingdom
was
a
Figure
of
that
of
Christ
,
and
his
Renowned
Wisdom
was
a
Type
and
a
Shadow
of
that
of
the
Son
of
God
,
who
alludeth
to
it
when
he
saith
,
that
the
Queen
of
the
South
came
to
hear
the
Wisdom
of
Solomon
,
Matth.
12.22
.
Prov.
3.
and
behold
a
greater
than
Solomon
is
here
.
That
King
,
I
lay
,
in
that
Chapter
,
already
mention'd
more
than
once
,
hath
under
the
name
of
Wisdom
,
made
a
notable
mention
of
Christ
,
the
Wisdom
of
the
Father
,
the
Wisdom
he
therein
speaks
of
,
is
not
an
Attribute
of
God
,
or
a
quality
of
Wisdom
,
infused
into
,
and
inherent
in
Man
,
but
is
a
Person
,
self-subsisting
;
for
he
is
said
to
cry
,
to
call
and
invite
Men
to
come
;
which
Actions
are
proper
for
Persons
,
and
not
for
things
;
and
to
this
place
of
Solomon
doth
John
regard
and
●llude
,
when
he
saith
,
in
the
beginning
was
the
word
;
the
Meaning
of
which
Word
,
beginning
,
is
by
that
King
at
large
explain'd
in
that
place
.
And
when
the
question
was
put
,
who
Christ
was
,
Peter
in
his
Confession
saith
,
not
Moses
nor
Elias
,
nor
none
of
the
Prophets
,
nor
John
Baptist
,
the
greatest
among
them
that
were
born
of
Women
,
but
the
Son
of
the
living
God
,
by
an
Eternal
Generation
,
whereunto
belongs
what
our
Saviour
saith
of
himself
;
As
the
Father
hath
Life
in
himself
,
so
hath
he
given
to
the
Son
to
have
Life
in
himself
;
John
5.26
.
here
as
the
Father
hath
Life
in
himself
,
so
the
Son
hath
it
in
the
same
manner
that
is
in
himself
,
that
he
may
properly
be
as
the
Father
,
Ch.
6.57
.
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
:
Socinians
would
have
him
to
be
the
Son
of
God
in
their
Sense
,
after
his
Resurrection
;
but
after
it
,
he
can
be
the
Son
of
God
no
more
than
David
was
more
the
Son
of
Jesse
,
after
he
came
to
be
King
;
but
Christ
being
the
Son
of
God
,
he
by
his
Resurrection
declared
his
Deity
,
which
he
had
before
;
for
as
St.
Paul
saith
,
was
declared
to
be
,
not
made
,
the
Son
of
God
by
the
Resurrection
from
the
Dead
.
They
continue
Sophistically
to
argue
thus
:
Divine
Essence
is
the
Father
,
Divine
Essence
is
the
Son
;
therefore
the
Son
is
the
Father
;
after
the
fame
manner
they
say
,
the
Father
is
the
true
God
,
but
the
Son
is
not
the
Father
,
wherefore
the
Son
is
not
the
true
God
;
and
again
,
the
true
God
is
the
Father
of
Christ
,
but
the
Three
Persons
are
not
the
Father
of
Christ
,
therefore
the
Three
Persons
are
not
the
true
God
:
But
these
and
the
like
must
not
be
reckon'd
among
the
Expositorious
,
and
Categorical
Syllogisms
,
because
these
Terms
,
Divine
Essence
,
and
True
God
,
are
not
incommunicable
,
but
common
to
the
Three
Persons
,
consequently
they
conclude
no
more
than
do
particular
Affirmatives
;
for
in
a
true
Syllogism
,
according
to
the
Rules
,
the
major
Proposition
is
not
to
be
particular
nor
equivalent
to
it
;
for
from
such
a
Proposition
,
when
any
thing
communicable
to
more
,
is
the
subject
of
it
,
and
is
restrained
unto
one
Particular
,
out
of
it
nothing
can
be
concluded
;
and
this
Proposition
being
made
particular
,
the
terms
of
the
Subject
or
Predicate
are
supposed
to
be
Reciprocal
,
as
if
God
and
the
Father
be
the
same
,
which
is
false
;
we
grant
the
Father
to
be
the
only
true
God
,
so
we
say
of
the
Son
;
but
thence
it
doth
not
follow
,
that
the
Son
is
the
Father
;
for
in
saying
the
Father
is
the
true
God
,
we
do
not
relate
to
his
Paternity
,
in
respect
to
his
Son
,
but
to
his
Being
and
Nature
,
as
the
Scripture
never
said
,
that
the
Father
only
is
the
true
God
,
so
we
do
not
say
,
that
he
that
is
the
true
God
is
the
Father
only
;
but
to
affirm
,
that
because
each
Person
is
God
,
therefore
one
Person
must
be
another
,
is
just
without
giving
any
reason
at
all
to
dis-believe
what
God
hath
declar'd
.
The
Father
,
say
they
,
is
the
only
true
God
;
but
the
Particle
alone
,
or
only
is
restrictive
of
the
Predicate
,
not
of
the
Subject
;
for
Son
and
Holy
Ghost
are
the
same
God
,
the
Person
is
not
formally
Person
by
the
Essence
,
but
by
the
manner
of
having
that
Essence
,
and
thus
there
are
Three
Persons
of
the
same
Essence
;
as
to
the
Generation
we
do
not
say
that
the
Father
hath
sometimes
begotten
,
and
sometimes
not
,
nor
that
the
Generative
Faculty
is
an
Attribute
of
that
Nature
,
but
a
personal
Propriety
of
the
first
Person
;
who
in
a
peculiar
manner
hath
the
Essence
;
wherefore
t
is
no
wonder
if
the
other
Persons
have
it
not
.
But
we
must
proceed
upon
other
Objections
of
theirs
;
they
say
,
every
where
Scripture
distinguisheth
Father
and
Son
one
from
another
and
never
confounds
them
together
;
for
it
teaches
that
there
is
but
one
God
the
Father
,
of
whom
are
all
things
,
and
we
in
Him
,
and
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
Him
,
and
one
Holy
Ghost
,
by
whom
we
cry
Abba
Father
;
they
are
distinguished
by
the
Manifestation
of
the
Trinity
in
the
Lord's
Baptism
,
and
in
the
form
of
Baptism
,
&c.
We
answer
,
They
are
Names
Relatives
,
which
assert
the
Distinction
of
Persons
;
but
because
they
are
distinct
Persons
,
it
doth
not
follow
that
there
is
not
one
and
the
same
Essence
of
the
three
Persons
,
and
that
they
are
not
one
only
God
,
Father
,
Maker
and
Preserver
of
all
;
and
out
of
the
Texts
they
produce
,
they
cannot
make
out
what
they
intend
;
how
the
Father
and
the
Son
are
never
contain'd
together
under
the
Name
of
God
;
for
the
Persons
are
distinguish'd
where
Scripture
speaketh
Relatively
of
God
,
and
doth
oppose
or
compare
them
,
or
describe
their
Proprieties
.
Further
they
object
,
they
have
distinct
Essences
,
whose
workings
are
distinct
,
but
Father's
and
Son's
workings
are
distinct
,
therefore
their
Essences
are
so
:
But
we
say
,
the
major
Preposition
is
to
be
understood
of
Operations
ad
extra
,
or
outward
;
for
if
whilst
one
doth
work
;
the
other
ceaseth
,
then
the
Essences
are
distinct
,
but
as
to
the
inward
workings
there
is
no
distinction
or
difference
of
Essences
;
far
from
it
,
that
the
Generation
of
the
Son
,
and
the
Procession
of
the
Holy
Ghost
,
do
confirm
the
unity
of
Essence
;
for
by
the
Generation
,
one
and
the
same
whole
Essence
of
the
Father
is
communicated
unto
the
Son
,
and
by
this
same
reason
there
is
but
one
and
the
Essence
of
both
:
Now
the
Minor
Proposition
speaketh
of
inward
Operations
,
and
this
Omonimy
or
Ambiguity
of
Terms
brings
in
four
Termini
in
the
Argument
,
contrary
to
Rules
;
but
if
one
and
the
same
kind
of
Operations
be
understood
,
then
one
of
the
Propositions
is
false
;
the
major
is
understood
of
those
,
ad
imra
,
the
minor
of
those
ad
extra
,
and
in
the
case
of
the
Incarnation
,
there
are
two
terms
to
be
consider'd
;
a
quo
from
whom
,
and
ad
quem
to
or
in
whom
,
tho'
as
thus
it
be
terminatively
in
the
Son
,
yet
a
quo
,
or
originatively
,
it
is
the
work
of
the
whole
Trinity
.
Another
Argument
of
theirs
is
this
,
the
Essence
unbegotten
and
begetting
is
not
the
same
with
the
Essence
begotten
and
not
begetting
,
but
the
Essence
of
the
Father
is
unbegotten
,
yet
hath
begotten
the
Son
,
but
the
Son
's
is
begotten
yet
nor
begetting
,
therefore
the
Essence
of
the
Father
is
not
the
same
with
that
of
the
Son
:
This
Argument
is
borrow'd
from
the
Arrians
,
whereof
the
minor
Preposition
is
false
;
namely
,
that
the
Essence
of
the
Son
is
begotten
,
the
Names
begotten
,
or
not
begotten
,
do
not
belong
to
the
Essence
,
but
shew
an
Hypostatical
or
Personal
Difference
:
Should
the
Essence
beget
,
it
would
either
beget
it self
;
and
so
should
be
begotten
of
it self
,
so
it
would
make
many
different
Essences
of
the
Godhead
,
whence
would
follow
many
Gods
.
Moreover
,
as
in
natural
things
,
not
the
Essence
but
the
compositum
doth
beget
,
so
in
divine
things
the
Person
begets
,
and
is
begotten
,
which
yet
is
not
a
vain
Relation
,
seeing
it
is
not
constituted
without
the
Essence
.
Now
,
if
it
were
true
,
that
the
Divine
Essence
doth
beget
,
one
could
say
,
either
the
Son
doth
beget
,
or
deny
the
Son
to
have
the
Divine
Essence
.
Again
,
They
say
,
Two
or
three
distinct
Persons
have
so
many
distinct
Essences
,
for
the
distinction
of
Essences
doth
follow
that
of
Persons
;
so
then
Father
,
Son
,
and
Holy
Ghost
,
being
three
distinct
Persons
,
they
have
three
distinct
Essences
;
but
the
first
Preposition
is
true
,
only
in
natural
,
not
in
Divine
things
;
besides
,
they
are
in
a
mistake
,
when
they
think
there
is
no
real
Distinction
,
except
the
things
do
differ
in
an
Essential
Number
,
when
there
are
several
things
that
differ
in
the
thing
and
definition
,
which
yet
in
Essence
and
Number
are
but
one
:
Here
by
the
by
,
I
say
,
the
words
like
and
likeness
,
when
a
Comparison
is
made
between
the
Persons
,
is
not
convenient
to
be
used
,
but
equal
and
equality
,
which
indeed
containeth
a
likeness
,
but
something
above
:
Another
thing
I
shall
add
here
,
how
some
things
are
properly
spoken
of
the
Essence
,
which
also
are
properly
spoken
of
the
Persons
,
for
't
is
properly
said
of
the
Essence
and
of
the
Persons
,
Father
,
Son
,
and
Holy
Ghost
,
that
they
are
Spirit
and
Holy
;
for
the
word
Spirit
is
spoken
of
as
common
and
essential
,
John
4.24
.
God
is
a
Spirit
;
properly
and
personally
of
the
Son
,
Christ
declared
to
be
the
Son
of
God
,
according
to
the
Spirit
of
Holiness
,
Rom.
1.4
.
Heb.
9.14
.
●Pet
.
3
18.
and
who
thorough
the
Eternal
Spirit
offereth
himself
;
and
elsewhere
,
Christ
was
put
to
death
in
the
flesh
,
but
quickned
in
the
spirit
.
So
of
the
Father
and
Holy
Ghost
;
also
to
be
holy
is
an
Attribute
of
the
Essence
,
yet
in
particular
and
properly
in
Scripture
,
attributed
to
the
Father
,
to
the
Son
,
and
to
the
Holy
Ghost
:
Upon
this
Matter
one
thing
more
I
shall
take
notice
of
,
how
Adjectives
in
the
Plural
may
be
attributed
to
God
,
by
reason
of
the
Number
of
Persons
,
and
Substantives
in
the
Singular
,
only
upon
account
of
the
Essence
.
Further
they
object
,
Christ
hath
a
Father
,
who
is
the
God
of
Christ
,
but
the
Father
hath
no
God
call'd
his
,
therefore
Father
and
Son
are
distinguished
in
Essence
,
the
major
they
prove
out
of
our
Saviour's
Word
,
I
ascend
unto
my
Father
,
and
to
your
Father
,
unto
my
God
,
and
to
your
God
,
and
my
God
my
God
why
hast
thou
forsaken
me
?
I
answer
,
Christ
hath
a
common
Father
and
God
with
us
,
in
as
much
as
the
word
was
made
Flesh
,
and
dwelt
among
us
and
in
as
much
as
the
Man
Jesus
Christ
is
Mediator
,
between
God
and
Man
,
yet
so
,
as
in
his
Mediatorship
he
is
true
Man
,
so
he
is
true
God
:
This
Discourse
being
intended
for
his
Brethren
,
he
begins
with
the
Profession
he
makes
to
own
them
as
his
Brothers
,
Go
to
my
Brethren
;
all
which
to
be
understood
of
the
Nature
,
which
the
Brotherhood
doth
relate
to
;
and
tho'
the
Father
continueth
such
in
relation
to
what
the
Son
was
,
when
the
Word
was
with
God
,
yet
in
the
Birth
and
Incarnation
the
Father
remaineth
what
he
was
;
God
is
the
Father
of
all
Flesh
,
but
not
in
the
same
manner
and
sense
as
he
is
the
Father
of
the
word
;
in
Scripture
't
is
declared
in
what
sense
,
and
on
what
side
they
are
Brethren
to
the
only
begotten
Son
of
God
,
Colos.
1.18
.
I
will
declare
thy
Name
unto
my
Brethren
,
but
he
said
before
,
I
am
a
Worm
,
and
no
Man
;
Psal.
22.6
.
Christ
is
by
the
Apostle
call'd
the
First-born
amongst
many
Brethren
,
also
because
the
First-born
from
the
Dead
.
Furthermore
they
say
,
if
Christ
,
when
he
speaketh
of
God
,
stould
mean
also
himself
,
he
would
include
himself
in
the
mention
he
makes
of
God
,
but
he
doth
not
,
but
maketh
a
difference
between
himself
and
God
,
whom
he
calls
the
true
God
;
so
in
the
Apostolical
Writings
,
God
and
Christ
are
spoken
of
asunder
,
which
places
I
quote
in
the
Margin
,
c.
John
3.16
.
and
17.3
.
d.
Rom.
16.23
.
1
Tim.
6.13
,
14
,
15
,
16.
1
Cor.
15.24
.
Col.
1.3
.
Eph.
4.5
.
1
Thes.
1.2
,
3
,
9
,
10.
to
shew
we
omit
none
of
them
:
So
,
say
they
,
he
not
joyning
himself
with
God
,
sheweth
he
is
not
the
same
with
God
;
thus
the
name
God
absolutely
taken
,
belongeth
only
to
the
Father
:
I
answer
,
the
name
of
God
is
taken
either
personally
,
namely
,
as
he
begets
,
and
as
he
is
begotten
;
and
thus
the
Son
is
distinguished
from
the
Father
,
and
upon
this
account
the
Apostle
speaks
of
them
separately
,
Christ
is
distinguished
from
God
,
both
in
Person
and
Office
,
not
in
the
Godhead
or
Essence
,
or
else
the
name
is
absolutely
,
simply
,
Rom.
8.31
,
32.
1
Tim.
1.1
.
1
John
5.20
.
Joh.
14.1
.
and
essentially
taken
,
when
the
Question
is
about
the
Godhead
;
then
as
to
the
Deity
,
the
Son
is
not
distinguished
from
the
Father
,
as
when
Christ
saith
,
there
is
none
good
but
God
,
he
doth
not
exclude
himself
from
being
good
,
't
is
as
if
he
had
said
unto
the
Man
,
if
thou
believest
me
to
be
good
,
for
so
thou
callest
me
,
thou
must
also
believe
me
to
be
God
,
for
none
is
good
but
God
;
and
this
was
to
have
the
Man
to
look
upon
him
to
be
God
:
Again
,
When
our
Saviour
saith
,
Vnto
God
all
things
are
possible
,
and
that
God
is
able
out
of
Stones
to
rise
Children
unto
Abraham
,
when
the
Apostles
in
their
Salutations
name
first
God
,
and
our
Father
,
and
then
the
Lord
Jesus
Christ
;
't
is
no
good
Consequence
to
say
that
the
Son
is
not
of
the
same
Nature
with
the
Father
,
for
the
Name
of
God
is
therein
attributed
unto
the
Father
,
as
the
Spring
,
and
first
in
order
of
the
Deity
,
then
the
Son
is
proposed
as
Mediatour
,
to
lead
us
unto
God
,
for
we
are
led
by
Christ
unto
the
Father
to
worship
and
adore
him
together
with
the
Father
;
for
he
saith
,
Ye
believe
in
God
,
believe
also
in
me
,
thereby
shewing
we
ought
to
render
unto
him
the
same
things
we
render
to
the
Father
;
wherefore
in
several
places
we
read
how
when
the
Name
Father
is
added
,
yet
that
of
God
is
immediately
put
before
;
when
generally
something
is
taught
,
which
belongeth
to
Father
,
Son
,
and
Holy
Ghost
,
then
having
named
the
Father
,
the
Mediatour
is
mention'd
,
to
breed
in
us
Hope
and
Comfort
;
thus
the
same
Apostle
opposeth
one
God
to
Idols
,
where
Christ
is
not
excluded
;
for
immediately
in
the
same
Verse
he
declareth
who
that
one
God
is
,
namely
,
the
Father
of
whom
are
all
things
,
and
we
in
him
,
and
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
1
Cor.
8.6
.
Ephes.
4.5
,
6.
and
we
by
him
;
thus
in
another
place
he
saith
,
there
is
one
God
,
as
there
is
one
Baptism
,
Christ
,
in
whose
Name
we
are
baptized
,
is
not
excluded
from
that
oneness
of
Godhead
;
Joh.
14.6
.
and
because
he
would
come
to
the
Mediatour
,
he
very
fitly
nameth
the
Father
,
to
whom
,
as
the
Head
of
the
Deity
,
there
is
no
approach
without
the
Mediator
;
so
by
the
Name
Father
is
represented
God
,
essentially
offended
by
Mankind
,
and
by
the
Son
and
Christ
that
Person
of
the
adorable
Trinity
,
who
hath
undertaken
to
make
our
Peace
,
and
reconcile
us
unto
God
,
he
is
the
way
,
the
truth
,
and
the
life
,
and
none
can
come
to
the
father
but
by
him
:
So
when
we
read
the
word
God
,
we
must
not
separate
the
Father
nor
the
Son
,
because
the
Divinity
of
the
Father
,
and
of
the
Son
,
is
but
one
and
the
same
.
Moreover
they
object
the
Father
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
of
himself
,
hath
all
of
himself
,
and
acts
of
himself
,
but
the
Son
is
not
God
of
himself
,
he
is
from
the
Father
,
himself
he
saith
he
came
from
the
Father
,
and
the
Father
sent
him
;
to
this
I
answer
,
They
go
upou
a
wrong
Principle
for
they
would
have
this
to
be
of
one self
,
or
of
another
,
to
import
a
different
Essence
or
Nature
,
for
even
in
created
things
,
that
which
is
begotten
is
ever
of
the
same
Nature
with
that
which
hath
begotten
;
but
by
reason
of
Imperfection
these
are
one
only
in
Species
;
but
God
,
the
Father
,
and
the
Son
,
may
not
be
said
to
be
one
in
Species
or
Kind
,
because
thus
they
would
make
two
Gods
:
What
they
add
how
in
Divine
things
,
he
that
begetteth
,
and
he
that
is
begotten
,
are
not
one
,
either
in
Essence
or
Species
,
because
Men
and
Angels
are
called
Sons
of
God
,
which
are
not
one
with
God
,
either
in
Nature
or
Kind
,
is
very
frivolous
;
for
't
is
certain
they
are
call'd
Sons
of
God
upon
a
very
different
account
from
that
on
which
Christ
is
so
call'd
:
None
is
ever
call'd
God's
own
and
proper
Son
,
only
begotten
,
come
from
the
Bosom
of
the
Father
;
for
unto
which
of
the
Angels
,
or
Men
,
said
he
at
any
time
thou
art
my
Son
,
Heb.
1.5
.
this
day
have
I
begotten
thee
;
and
again
,
I
will
be
to
him
a
Father
,
and
he
shall
be
to
me
a
Son
.
Moreover
,
they
are
mistaken
,
to
think
that
to
be
of
another
,
is
to
be
of
a
different
and
inferiour
Nature
;
indeed
,
he
who
receiveth
not
all
,
but
out
of
favour
only
part
of
what
another
hath
,
may
be
said
to
be
inferiour
to
him
of
whom
he
receiveth
,
but
he
not
so
who
hath
all
that
another
hath
;
not
by
favour
,
but
by
Nature
and
Generation
:
They
are
farther
much
mistaken
,
when
they
deny
Christ
,
simply
and
absolutely
to
be
God
of
himself
;
for
he
must
need
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
a
being
or
Essence
of
himself
,
Life
of
himself
,
Holy
of
himself
,
Power
of
himself
,
is
good
of
himself
,
Light
of
himself
,
Truth
of
himself
,
Wisdom
of
himself
,
Righteousness
of
himself
,
Perfect
of
himself
,
and
Glory
of
himself
,
which
all
are
Attributes
of
the
Deity
,
and
to
whom
they
belong
:
So
doth
also
Divine
Nature
;
all
which
Attributes
were
by
the
antient
Orthodox
Doctors
of
the
Church
,
and
after
them
by
the
eminent
Instruments
of
Reformation
,
owned
to
be
the
Right
and
Property
of
the
Son
of
God
,
grounding
themselves
upon
the
Authority
of
Scripture
in
several
Places
,
especially
that
of
1
John
5.20
.
by
me
already
quoted
;
we
are
in
him
that
is
true
,
even
in
his
son
Jesus
Christ
:
This
is
the
true
God
,
and
eternal
life
.
If
we
look
upon
the
Son
of
God
,
as
he
is
from
Eternity
begotten
of
the
Father
,
and
as
he
is
the
second
Person
,
on
such
an
account
we
own
the
Son
to
be
from
the
Father
,
seeing
he
is
true
Son
;
but
if
we
consider
him
as
God
,
he
is
altogether
self
God
,
and
God
of
himself
;
for
the
Divinity
is
wholly
unbegotten
,
and
of
her self
,
knoweth
of
no
beginning
,
and
needs
not
to
borrow
of
others
what
it
hath
of
it self
;
and
if
to
the
Son
one
would
attribute
a
Begotten
,
and
formed
Essence
,
this
is
from
the
Father
to
make
a
second
God
.
Lastly
,
Many
of
the
Places
which
the
Adversaries
do
heap
up
,
do
speak
of
Christ's
Office
of
Mediator
,
which
they
improperly
misapply
to
his
Divine
Nature
,
for
though
Christ's
Humane
Nature
hath
no
Personality
,
but
is
upheld
by
the
Divine
Person
,
yet
that
upholding
doth
not
confound
the
Natures
,
otherwise
Passion
and
Death
might
be
attributed
to
Divine
Nature
.
On
this
Matter
they
form
other
Arguments
,
grounded
upon
false
Suppositions
,
as
sometimes
they
would
have
Father
,
Son
,
and
Holy
Ghost
,
to
be
three
Spirits
,
and
the
words
unbegotten
,
begotten
,
and
proceeding
to
be
Essential
Differences
;
when
to
speak
of
three
Spirits
in
the
Godhead
,
is
as
good
as
to
say
there
are
three
Gods
,
1
Cor.
8.4
.
whilst
Scripture
saith
there
is
none
other
God
but
one
,
who
hath
his
Being
from
himself
,
and
from
none
else
,
for
we
must
say
of
every
God
so
called
,
which
is
not
such
by
Nature
,
Hosea
8.6
.
what
the
Prophet
saith
of
the
Calf
of
Samaria
;
the
workman
made
it
,
therefore
it
is
not
God
;
and
't
is
a
right
Consequence
,
for
nothing
can
be
God
that
is
made
by
another
:
So
then
to
talk
of
three
Spirits
in
the
Godhead
,
is
to
set
up
three
Gods
;
for
God
,
as
our
Saviour
saith
,
absolutely
is
a
Spirit
;
and
when
we
say
Spirit
,
we
understand
his
Nature
,
for
a
Spirit
is
a
Spiritual
Substance
and
being
;
thus
,
they
go
on
still
upon
their
Suppositions
,
they
would
have
the
words
unbegotten
,
begotten
and
proceeding
,
to
be
essential
Differences
,
and
not
personal
as
they
are
,
so
other
times
they
would
have
the
Son
,
because
he
is
of
the
Father
,
not
to
be
one
God
with
the
Father
,
who
existeth
of
himself
,
and
so
not
to
be
the
one
true
God
,
because
he
hath
a
Being
from
another
,
but
we
must
distinguish
between
the
being
of
Essence
,
and
that
of
the
Person
,
the
first
the
Son
hath
of
it self
,
and
the
second
of
the
Father
.
They
farther
object
,
he
that
is
Mediator
with
the
God
of
Israel
,
is
not
the
God
of
Israel
himself
;
for
if
it
were
so
,
three
Absurdities
say
they
would
follow
;
the
first
,
God
would
be
inferiour
to
himself
;
2dly
,
God
would
pray
to
himself
;
3dly
,
the
Party
offended
shall
be
Mediatour
with
himself
;
but
to
the
first
we
answer
,
Tho'
God
be
Mediator
,
it
followeth
not
he
is
inferiour
to
himself
;
for
tho'
upon
the
account
of
the
Office
,
he
that
is
a
Mediator
be
inferiour
to
him
whom
he
intercedeth
with
,
yet
he
is
not
thereby
inferiour
in
Nature
;
for
even
among
Men
one
Equal
doth
intercede
with
his
Equals
.
As
to
the
second
,
the
Son
prayeth
to
God
for
us
,
according
to
his
Humane
Nature
,
tho'
we
exclude
not
the
Divine
from
interceding
,
for
it
belongs
to
it
,
in
as
much
as
it
is
the
Eternal
Will
of
the
Son
that
the
Father
would
,
by
reason
of
his
Sacrifice
,
receive
us
into
Favour
,
the
Prayers
and
Submission
belong
to
Humane
Nature
,
but
the
Divine
maketh
them
effectual
,
both
Natures
being
united
in
one
Person
.
The
Divine
was
united
with
the
Humane
mediately
in
the
Person
of
the
Son
;
but
the
same
Person
was
immediately
united
to
Humane
Nature
.
As
to
the
third
it
were
absurd
indeed
,
if
the
Party
offended
was
Mediator
when
there
is
but
one
Person
offended
;
but
where
several
Persons
are
offended
,
there
is
no
Absurdity
,
if
by
their
common
Consent
one
of
those
offended
Persons
offereth
satisfaction
for
the
Offender
,
and
to
reconcile
,
and
in
this
Case
it
could
not
be
otherwise
;
for
it
was
required
that
the
Reconciler
should
be
God
;
and
't
is
but
a
Cavil
to
say
that
he
,
with
whom
the
Son
is
not
Mediator
,
could
not
be
reconciled
,
and
that
the
Son
was
not
Mediator
with
himself
,
or
with
the
Holy
Ghost
,
but
only
with
the
Father
;
for
first
,
not
only
he
is
reconciled
and
appeased
by
the
Mediator
,
with
whom
the
Son
performeth
the
Office
of
Mediator
,
but
also
they
that
are
joyn'd
,
and
about
it
agreed
with
him
;
wherefore
,
seeing
in
every
thing
,
the
Will
of
Father
,
Son
,
and
Holy
Ghost
be
agreed
,
it
followeth
,
that
through
the
Merit
and
Satisfaction
of
the
Mediator
,
the
Father
being
fully
satisfied
,
the
Son
and
Holy
Ghost
are
so
too
.
I
add
as
to
the
second
,
it
is
not
absurd
as
they
think
,
that
the
Son
should
be
Mediator
with
himself
,
for
the
Son
of
God
doth
the
Office
of
Mediator
in
both
Capacities
;
for
,
as
God
being
one
with
the
Father
,
he
receiveth
us
into
Favour
;
and
as
he
is
Mediator
according
to
both
Natures
,
so
as
he
is
God
,
manifested
in
the
Flesh
,
by
reason
of
his
Merit
and
Satisfaction
,
we
are
received
into
favour
;
and
although
this
being
received
into
favour
be
common
to
Father
,
Son
,
and
Holy
Ghost
,
yet
the
Mediator
is
said
to
intercede
for
us
with
the
Father
,
who
is
consider'd
as
the
Spring
of
all
Divine
Counsels
and
Operations
;
who
being
willing
that
the
Son
should
satisfie
for
our
Sins
,
and
that
by
vertue
of
that
satisfaction
,
our
Sins
should
be
forgiven
,
it
is
not
possible
for
the
Son
to
will
and
do
otherwise
;
to
this
purpose
makes
what
the
Apostle
saith
about
our
being
reconciled
to
God
by
Jesus
Christ
,
and
what
the
Evangelist
writeth
,
he
that
hath
my
commandments
,
2
Cor.
5.18
,
19
,
20
,
21
,
and
keepeth
them
,
he
it
is
that
loveth
me
;
and
he
that
loveth
me
,
shall
be
loved
of
my
father
,
and
I
will
love
him
,
and
manifest
my self
unto
him
;
John
14.21
,
23.
to
the
same
effect
doth
tend
what
is
said
in
another
place
of
Christ
,
who
,
when
he
had
by
himself
purged
our
Sins
,
sat
down
on
the
right
hand
of
the
majesty
on
high
:
So
then
the
Son
is
appeased
,
Heb.
3.3
.
and
forgiveth
our
sins
,
receiveth
us
into
favour
,
and
giveth
us
Eternal
Life
,
upon
the
account
of
his
own
satisfaction
.
The
Father
,
Son
,
and
Holy
Ghost
do
the
same
,
by
reason
of
the
satisfaction
given
by
the
Son
:
In
the
mean
while
,
in
relation
to
the
Son
,
who
for
his
own
sake
receiveth
us
,
t
is
call'd
his
Will
,
in
relation
to
the
Father
,
't
is
call'd
Mediation
or
Intercession
;
therein
the
Will
of
the
Son
,
in
order
of
the
Person
and
Divine
Working
,
doth
follow
the
Will
of
the
Father
.
Hence
it
appeareth
,
how
they
do
ill
,
to
confound
the
Divine
Nature
of
Christ
under
his
Office
of
Mediator
,
as
such
;
according
to
his
Humane
Nature
,
he
pray'd
to
the
Father
,
and
taught
us
a
form
of
Prayer
,
that
we
should
call
upon
the
Father
through
the
Mediator
,
yet
he
thereby
never
intended
to
exclude
or
deprive
himself
of
his
own
Due
or
Right
,
there
is
no
Contradiction
to
worship
the
Father
in
the
Face
,
and
thorough
the
Intercession
of
the
Mediator
,
for
we
worship
the
Father
not
in
his
Person
only
,
but
of
the
whole
Nature
;
and
Christ
in
John
5.22
.
as
in
the
form
of
Baptism
,
proposeth
himself
to
be
worshipped
;
for
Adoration
is
not
confined
in
the
Person
of
the
Father
only
.
They
say
,
If
the
Father
be
greater
than
Christ
,
then
he
is
not
God
equal
with
the
Father
;
but
Christ
saith
,
John
14.28
.
the
father
is
greater
than
I
:
Therefore
,
is
not
God
equal
with
the
Father
?
in
this
place
Christ
speaketh
not
of
his
Divine
Nature
,
but
of
his
Office
;
the
Father
doth
send
,
and
the
Son
is
sent
;
and
though
he
be
less
as
to
his
Humanity
,
he
is
equal
in
relation
to
his
Divinity
.
Wherefore
,
I
answer
,
Christ
is
less
than
his
Father
in
respect
to
his
Humane
Nature
,
which
he
assumed
with
the
Infirmity
thereof
,
Sin
excepted
;
for
he
was
hungry
,
weary
,
sorrowful
,
and
the
like
,
and
we
read
he
wept
,
tho'
never
that
he
laughed
;
but
before
that
Assumption
of
the
Flesh
,
he
had
a
Being
of
another
Nature
,
which
can
be
no
other
but
Divine
,
as
it
appeareth
of
what
Scripture
saith
,
sacrifice
and
offering
thou
wouldst
not
,
Heb.
10.5
.
but
a
body
hath
thou
prepared
me
.
He
certainly
need
have
had
a
Being
before
this
natural
Body
was
prepared
for
him
;
me
then
he
was
a
Person
before
the
Body
.
This
Inferiority
must
be
understood
of
his
Person
,
in
that
voluntary
humiliation
of
his
in
his
state
of
exinanition
,
yet
this
his
being
inferiour
to
the
Father
in
respect
of
his
Humanity
,
doth
not
at
all
take
away
the
equality
between
him
and
the
Father
,
in
relation
to
his
divine
Nature
,
for
he
is
the
Word
,
Son
of
God
;
tho'
when
he
was
made
Flesh
,
he
was
made
that
which
he
was
not
before
with
assuming
human
and
mortal
Nature
,
yet
he
still
remained
that
which
he
was
before
,
namely
,
God
blessed
for
ever
;
there
was
no
addition
,
diminution
,
or
alteration
in
his
divine
Nature
,
but
continued
the
same
Person
of
the
most
holy
Trinity
,
begotten
of
the
Father
from
all
Eternity
.
Christ
is
less
than
the
Father
,
in
respect
to
his
Office
of
Mediatour
:
We
are
in
Covenant
with
God
,
not
upon
our
account
,
but
upon
that
of
C●●●st
,
who
is
thus
become
the
Head
of
all
Men
that
are
in
covenant
with
God
;
and
in
relation
to
this
,
he
is
called
the
Mediatour
of
the
New
Testament
:
Heb.
9.15
.
wherefore
we
must
observe
how
in
Scripture
the
Lord
Jesus
is
said
to
be
made
Lord
and
Ch●ist
,
Acts
2.36
.
but
never
said
to
be
made
God
;
which
things
are
very
different
,
for
by
Nature
God
is
Lor●
,
but
Christ
by
Will
and
Appointment
,
in
respect
of
his
Personal
Dominion
,
and
of
the
Oeconomical
Kingdom
belonging
to
his
Mediatorship
;
He
is
God
absolutely
,
but
Lord
and
Christ
relatively
unto
us
,
God
essentially
and
Christ
accidentally
:
In
this
last
sense
he
was
anointed
with
that
Oyl
and
Gifts
of
the
Holy
Ghost
,
for
in
the
other
sense
he
wanted
no
such
thing
;
he
was
not
anointed
simply
as
God
,
but
as
Christ
a
Prophet
,
a
Priest
and
a
King
,
for
our
sake
,
and
for
our
good
:
And
all
places
in
Scripture
wherein
the
Father
is
said
to
be
greater
than
Christ
,
to
be
the
Head
of
Christ
,
to
have
made
Christ
Lord
,
to
have
exalted
and
anointed
him
,
and
the
like
,
ought
to
be
ta●●en
in
this
sense
,
that
is
,
in
regard
of
his
human
Nature
and
Mediatorship
,
and
not
as
to
the
divine
,
for
when
this
is
spoken
of
our
Saviour
,
himself
saith
,
I
and
my
Father
are
one
,
John
10.30
.
there
is
no
difference
either
in
Nature
or
Power
.
After
this
manner
also
is
to
be
understood
that
place
,
John
5.22
,
27.
wherein
the
Father
is
said
to
have
committed
all
judgment
unto
the
Son
,
and
given
him
authority
to
execute
judgment
,
because
he
is
the
Son
of
man
:
which
hath
a
relation
to
his
Office
of
Mediatorship
in
the
Government
of
the
Church
,
and
Judgment
over
the
Enemies
thereof
:
His
essential
Kingdom
he
hath
of
himself
,
but
this
dispensatory
one
from
the
Father
,
not
because
he
is
the
Son
of
God
,
but
because
he
is
the
Son
of
Man
:
which
reason
tends
to
breed
in
us
Comfort
and
Assurance
,
in
that
we
are
to
be
judged
by
a
Man
,
one
who
having
taken
our
Nature
,
with
its
Infirmities
,
Sin
excepted
,
will
compassionate
us
,
for
he
was
tempted
as
we
are
;
and
in
human
Judgments
't
is
a
Privilege
to
be
●ry'd
by
his
Peers
and
Equals
,
that
is
of
the
same
●ank
and
condition
with
us
.
In
this
sense
ought
also
to
be
taken
the
place
where
it
is
said
,
The
Son
also
shall
be
subject
unto
him
that
put
all
things
ander
him
,
1
Cor.
15.28
.
and
deliver
up
the
Kingdom
into
his
hands
,
the
Kingdom
of
ruling
,
governing
,
and
preserving
of
the
Church
:
This
giving
or
dellvering
up
of
the
Kingdom
is
no
sign
of
inequality
,
for
as
the
Son
is
to
give
it
up
to
the
Father
,
so
the
Father
gave
it
up
to
him
without
any
diminution
of
his
Power
;
neither
shall
the
Son
receive
any
diminution
of
his
,
he
shall
deliver
it
in
a
perfect
Oeconomical
administration
,
having
overcome
all
Enemies
,
and
brought
all
his
Elect
to
be
crowned
with
Glory
;
so
there
will
be
no
more
to
do
,
no
need
of
being
a
King
in
that
respect
.
By
the
words
,
Then
shall
the
Son
himself
be
subicel
,
is
to
be
understood
the
account
he
is
to
give
of
his
administration
thereof
;
and
this
is
a
kind
of
subjection
which
shall
be
swallowed
up
in
that
perfect
Happiness
wherein
God
will
be
all
in
all
,
no
more
Enemies
to
fight
,
no
more
need
of
a
Mediator
.
But
for
their
last
gasp
they
reserve
a
frivolous
and
insignificant
Exception
;
for
some
of
them
say
,
our
Arguments
are
not
coherent
,
sometimes
we
plead
for
Unity
,
at
other
times
for
a
Trinity
;
but
we
form
our
Arguments
according
to
the
nature
of
the
Matters
,
and
the
Principles
of
those
whom
we
do
dispute
against
.
Against
the
Gentiles
and
Heathens
we
prove
,
That
there
is
but
one
true
God
;
against
the
Jews
,
That
besides
God
the
Father
,
there
is
also
another
Person
,
namely
,
the
Son
of
God
,
who
is
also
true
God
:
We
are
to
deal
against
several
Adversaries
to
this
truth
,
Arrians
,
Sabellians
,
Samosatenians
,
Socinians
,
Tritheists
,
&c.
and
accordingly
we
frame
our
Arguments
suitably
with
the
Principles
of
those
whom
we
dispute
against
.
If
I
deal
against
Gentiles
,
my
Arguments
must
not
be
drawn
out
of
Scripture
,
which
they
receive
not
,
but
from
natural
Reason
,
and
out
of
the
Writings
of
their
Philosophers
and
other
Authors
,
as
St.
Paul
did
in
Athens
,
Acts
17.28
:
So
if
against
Samaritans
,
I
must
argue
only
out
of
the
Pentatench
or
five
Books
of
Moses
:
If
against
Jews
,
only
out
of
the
Old
Testament
,
because
they
own
not
the
New
;
and
so
of
the
rest
.
This
is
the
substance
of
what
they
say
in
opposition
to
these
Heavenly
Truths
,
which
to
compass
they
are
not
ashamed
to
wrest
Scriptures
,
to
force
upon
them
a
sense
contrary
to
the
Design
of
the
Spirit
of
God
,
and
to
the
Analogy
of
Faith
;
and
in
order
to
form
a
detestable
System
,
whereby
they
do
what
they
can
to
overthrow
the
whole
foundation
of
our
holy
Religion
,
not
only
they
for
many
Years
rack'd
their
own
Brains
to
extract
all
the
Poyson
which
Satan
could
infuse
and
〈◊〉
●own
natural
Corruption
suggest
,
but
also
called
for
Help
upon
the
most
infamous
and
abominable
Hereticks
that
ever
were
in
the
Christian
World
,
and
out
of
all
made
a
Quintessence
of
all
that
erroneously
,
impiously
,
or
blasphemously
can
be
forg'd
or
said
against
the
Divine
Nature
,
Attributes
,
Persons
,
and
Grace
of
God
:
Yet
not
wholly
trusting
to
this
,
they
have
set
up
a
Diana
,
a
God-Idol
of
their
own
,
even
their
own
natural
Reason
,
that
where
abusing
Scripture
cannot
serve
the
turn
,
their
unreasonable
Imaginations
may
do
't
,
wherein
they
seem
to
scorn
being
guided
by
the
Word
of
God
,
where
it
doth
not
answer
their
Ends
;
but
divine
things
must
not
be
measured
by
our
shallow
Capacity
.
And
if
we
believe
Scripture
to
be
the
Word
of
God
,
then
we
must
receive
that
which
God
teaches
us
therein
;
and
we
must
not
to
the
prejudice
of
this
be
guided
by
our
own
Reason
,
which
in
such
matters
is
but
an
ignis
fatuus
,
a
false
and
deceitful
Guide
,
that
will
lead
us
to
Rocks
and
Precipices
;
that
only
must
be
our
Rule
which
God
hath
revealed
in
his
Word
.
For
an
Instance
;
Will
not
Human
Reason
suggest
,
that
if
our
Saviour
,
instead
of
poor
Fishermen
,
unlearned
,
and
of
no
account
in
the
World
,
had
called
the
Josephs
of
Arimathea
,
the
Nicodemus
,
and
men
of
good
parts
and
of
quality
in
the
World
,
the
Gospel
would
hove
gotten
more
ground
and
been
more
spread
abroad
in
the
World
;
yet
this
is
contrary
to
God's
Method
,
who
hath
hidden
these
things
from
the
wise
and
prudent
,
Mat.
11.25.26
.
1
Cor.
1.26
,
27
,
28
,
29
,
and
revealed
them
unto
Babes
,
who
hath
chosen
and
called
the
foolish
the
weak
and
base
things
of
the
world
to
confound
the
wise
and
the
mighty
:
And
why
so
?
first
,
because
so
it
seemed
good
in
his
sight
;
secondly
,
to
the
end
that
no
flesh
should
glory
in
his
presence
:
Joh.
7.48
.
This
confirmed
by
Experience
,
for
Have
any
of
the
Rulers
or
of
the
Pharisees
believed
on
him
?
So
then
to
insist
on
this
reason
is
no
less
than
to
arraign
the
Wisdom
of
God
,
which
no
Man
may
or
ought
to
do
.
Farther
,
some
things
there
are
taught
by
Philosophy
of
the
Soul
of
the
World
,
of
several
things
therein
,
and
of
Man's
Soul
,
which
to
human
Understanding
appear
to
have
no
Truth
in
them
;
yet
in
those
things
,
if
upon
the
account
of
the
Learning
and
Wit
of
those
great
Men
,
we
have
a
kind
of
esteem
and
reverence
for
their
Opinions
,
much
more
ought
we
to
have
a
reverence
for
the
Truth
contained
in
God's
Word
,
and
received
by
so
many
great
and
good
Christians
,
and
suffer'd
for
by
them
in
all
Ages
,
for
never
was
any
Divine
Truth
more
universally
,
and
in
all
places
and
times
,
received
,
notwithstanding
the
opposition
of
some
wicked
men
,
than
the
Mystery
of
the
most
holy
Trinity
.
As
indeed
not
only
the
Offering
and
Preaching
,
but
also
the
whole
Application
of
Salvation
to
be
obtained
in
this
and
another
Life
,
do
depend
upon
the
truth
of
the
holy
Trinity
,
because
everywhere
the
Father
works
by
his
Son
,
and
this
with
the
Father
by
the
Holy
Ghost
,
which
if
we
believe
not
,
we
cannot
have
either
the
use
or
comfort
of
things
relating
to
Salvation
;
but
God
hath
revealed
them
unto
us
by
his
Spirit
,
1
Cor.
2.10
,
12.
and
we
have
received
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
freely
given
to
us
of
God
.
'T
is
then
our
Duty
and
Comfort
to
know
the
Father
in
the
Son
,
and
both
through
the
Holy
Ghost
,
for
the
Spirit
searcheth
all
things
,
yea
,
the
deep
things
of
God
:
as
Christ
saith
,
none
knoweth
the
Father
but
the
Son
,
and
to
whom
the
Son
will
reveal
him
,
so
John
testifies
,
that
he
that
hath
not
the
Son
hath
not
the
Father
;
and
Paul
,
Mat.
11.27
1
Joh.
2.23
.
Eph.
2.12
.
that
those
that
are
without
Christ
are
also
without
Hope
,
and
without
God
in
the
world
:
'T
is
said
indeed
how
God
at
sundry
times
,
and
in
several
manners
,
spake
in
time
past
unto
the
Fathers
by
the
Prophets
,
but
the
knowledge
of
him
,
and
of
Salvation
,
then
was
in
the
dark
till
the
last
days
,
when
he
spoke
unto
Men
by
his
Son
:
When
we
hear
of
the
salvation
which
God
sent
into
the
World
,
then
at
the
same
time
the
Son
and
Holy
Ghost
are
mention'd
,
because
without
them
there
is
none
.
Among
several
other
places
in
Scripture
,
wherein
this
great
work
is
spoken
of
,
and
wherein
we
find
the
three
Persons
mention'd
,
that
is
remarkable
wherein
the
Apostle
joyneth
them
together
;
Heb.
10.29
.
Of
how
much
sorer
punishment
suppose
ye
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Son
of
God
,
and
hath
counted
the
blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despite
unto
the
spirit
of
grace
?
All
three
are
concerned
,
so
they
were
before
salvation
was
actually
effected
,
long
before
when
all
was
under
Types
and
Figures
,
1
Pet.
1.11
,
12
compared
with
2
Pet.
1.21
.
for
by
the
spirit
of
Christ
the
Prophets
prophesied
of
old
:
so
now
in
this
great
business
the
Son
hath
his
part
,
and
the
Holy
Ghost
his
also
.
As
much
as
God
hath
been
pleased
to
reveal
unto
us
about
this
adorable
Mystery
,
we
must
study
and
enquire
after
,
but
no
farther
;
where
God
is
silent
we
must
be
so
too
;
and
we
ought
to
curb
our
Curiosity
and
Presumption
,
and
not
to
stretch
our
Brains
to
find
out
Proofs
out
of
Comparisons
with
Sun
,
Soul
,
Rainbow
,
Trees
,
Triangle
,
&c.
which
are
all
lame
and
defective
.
This
I
speak
as
to
us
who
believe
that
high
and
incomprehensible
Mystery
upon
God's
Word
,
wherein
he
hath
revealed
it
unto
us
;
for
as
to
the
abominable
wretches
,
which
out
of
Hell
are
broken
loofe
against
it
,
and
not
only
make
a
Jest
of
and
despise
and
hate
it
,
we
must
leave
them
to
God
,
if
peradventure
he
will
give
them
repentance
,
2
Tim.
2.
●●
.
to
the
acknowledging
of
the
Truth
.
As
to
our
blessed
Saviour
,
whom
they
go
about
to
rob
of
that
Glory
and
Honour
which
Scripture
declares
do
belong
to
him
,
and
which
therein
he
assumeth
unto
himself
,
and
whom
they
would
make
a
meer
Man
,
a
Creature
,
and
if
I
dare
speak
it
without
blasphemy
,
an
imaginary
and
a
mock
God
,
acting
the
part
of
a
God
as
an
Actor
doth
upon
a
stage
that
of
a
Prince
,
when
he
is
not
such
.
In
Scripture
the
Names
of
God
absolutely
attributed
to
none
but
unto
the
true
God
;
and
that
also
in
so
many
places
of
Scripture
,
whereof
many
we
already
quoted
,
and
others
not
:
We
have
given
instances
of
all
the
incommunicable
Names
of
Divine
Nature
appropriated
unto
him
;
also
we
made
it
appear
how
all
Attributes
proper
to
the
true
God
,
and
never
communicated
to
the
Creature
,
do
belong
to
Christ
,
as
do
all
divine
works
truly
such
;
why
then
should
not
all
own
him
to
be
true
God
by
Nature
,
seeing
essential
Attributes
are
inseparable
from
the
Essence
?
The
Oneness
of
which
Essence
with
the
Father
he
doth
attribute
unto
himself
,
explaining
in
what
sense
he
calleth
God
his
Father
,
not
by
Adoption
or
Grace
,
or
meerly
by
reason
of
his
assumption
of
our
human
Nature
,
John
10.30
,
38.
or
by
vertue
of
any
Office
and
Dignity
,
but
because
of
his
eternal
Generation
and
Co-essentiality
with
the
Father
,
in
which
sense
he
saith
,
I
and
the
Father
are
one
;
Chap.
1.14
&
3.16
.
Rom.
8.3
,
32.
Mar.
14.33
.
and
upon
the
account
of
this
oneness
of
Nature
he
saith
,
The
Father
is
in
me
,
and
I
in
him
.
And
this
eternal
Generation
in
one
Essence
is
denoted
in
Scripture
,
when
called
only
begotten
of
the
Father
,
Gods
own
and
proper
Son
,
the
true
Son
of
God
,
yea
,
such
a
Son
as
is
Heir
of
all
things
,
and
in
opposition
to
Angels
,
as
the
Son
is
to
the
Servants
;
which
Sonship
and
Generation
is
more
clearly
expressed
when
he
is
called
the
Brightness
and
express
Image
of
the
Father's
Person
,
because
in
him
,
through
that
eternal
Generation
,
is
expressed
the
whole
Person
and
Glory
of
the
Father
;
for
which
Image
of
God
he
is
called
the
First-born
of
every
Creature
,
that
is
,
begotten
before
there
was
any
Creature
,
and
so
from
Eternity
;
as
in
the
Form
and
Nature
of
God
,
to
be
equal
with
God
,
who
otherwise
hath
not
,
and
owneth
none
equal
to
himself
.
2
Sam.
7
.
1●
.
In
these
high
and
divine
matters
Men
must
not
presume
beyond
what
is
written
and
revealed
in
Gods
Word
,
nor
wrest
the
Delign
of
the
Spirit
of
God
,
or
force
an
unusual
and
contrary
sense
to
the
words
of
the
Text
,
but
we
ought
to
keep
our selves
within
the
bounds
of
that
holy
reverence
which
becomes
us
in
the
contemplation
of
the
Majesty
of
God
.
In
these
very
things
Hierom
,
as
said
before
,
was
very
cautions
about
acknowledging
three
Hypostases
in
the
Deity
,
because
he
thought
the
word
to
denote
substance
.
When
God
was
upon
withdrawing
the
Spirit
of
Prophecy
from
among
his
People
,
Chap.
4.4
.
he
,
by
Mal●c●y
,
the
last
of
the
Prophets
,
commands
them
to
remember
the
law
of
Moses
his
servant
:
So
now
,
when
the
Apostles
,
immediately
inspired
by
the
Holy
Ghost
,
ceased
so
long
since
,
men
should
wholly
acquiesce
to
the
sound
Doctrine
which
those
Servants
of
his
Son
Jesus
,
left
for
our
use
and
instruction
,
wherein
we
learn
how
God
hath
revealed
himself
,
and
communicated
his
own
infinite
fulness
unto
his
Creatures
,
in
all
of
them
,
immediately
by
his
own
Son
,
first
,
in
the
creation
of
all
things
;
secondly
,
in
their
providential
disposal
and
rule
;
thirdly
,
in
the
revelation
of
his
Will
and
Ordinances
;
fourthly
,
in
the
communication
of
his
Spirit
and
Grace
,
in
none
of
which
is
the
Person
of
the
Father
otherwise
represented
unto
us
than
in
and
by
the
Person
of
the
Son
,
for
the
whole
end
of
the
Gospel
is
,
2
Cor.
4.6
.
1
Tim
6.10
.
1
●o●n
4.12
.
to
give
knowledge
of
the
glory
of
God
in
the
〈◊〉
of
Jesus
Christ
,
that
is
,
the
glory
of
the
〈◊〉
visible
God
,
whom
no
man
hath
seen
.
Now
in
that
forenamed
Prophecy
of
Malachy
,
the
same
Chapter
,
and
two
last
Verses
,
the
coming
of
the
〈◊〉
,
which
had
often
been
prophesied
of
before
,
is
again
promised
,
yea
,
of
the
Lord
himself
,
who
then
was
and
had
been
from
all
Eternity
,
but
was
to
come
only
at
such
a
time
,
which
is
called
the
great
and
dreadful
day
of
the
Lord
,
for
against
the
appearing
,
and
long
before
,
of
that
Sun
of
Righteousness
,
all
those
Stars
the
Prophets
were
to
disappear
,
one
only
excepted
,
like
the
Morning-star
before
the
rising
of
the
Sun
;
Behold
,
I
will
send
you
Elijah
the
Prophet
,
before
the
coming
of
the
great
and
dreadful
day
of
the
Lord
:
By
whom
the
Lord
Jesus
is
meant
,
as
John
Baptist
is
by
Elijah
,
so
called
because
he
came
in
the
spirit
and
power
of
Elias
,
for
both
were
endow'd
with
a
fervency
of
Spirit
,
which
made
them
spare
neither
Kings
nor
People
:
And
the
Evangelist
makes
use
of
the
words
of
the
Prophet
,
He
shall
turn
the
hearts
of
the
Fathers
to
the
Children
,
Luke
1.17
,
compared
with
Matt.
11.14
,
Mark
9.11
,
12
,
13.
That
same
Lord
,
whose
coming
with
such
Concomitants
,
as
great
and
dreadful
,
was
Jehovah
himself
,
the
God
of
Israel
,
whose
words
,
tho'
in
his
state
of
humiliation
,
were
so
conspicuous
,
glorious
,
and
great
,
as
he
in
one
particular
said
himself
to
the
man
out
of
whom
he
had
cast
a
Legion
of
Devils
,
Return
to
thine
own
house
,
Luk.
8.39
.
and
shew
what
great
things
God
hath
done
unto
thee
:
And
the
Evangelist
,
who
in
the
beginning
of
the
Verse
relateth
Christ's
words
to
the
man
,
doth
in
the
latter
end
of
the
same
declare
what
the
man
did
;
And
he
went
his
way
,
and
published
throughout
the
whole
City
how
great
things
Jesus
had
done
unto
him
;
he
did
it
in
the
same
words
,
how
great
things
,
only
instead
of
God
he
said
Jesus
,
so
that
Jesus
was
the
God
that
had
done
great
things
unto
him
.
This
was
in
the
Land
of
Judah
,
where
no
other
God
but
the
true
God
of
Israel
was
own'd
and
worshipped
;
so
the
Lord
Jesus
was
that
same
God
,
whom
the
Father
from
Heaven
calls
his
Son
,
which
is
the
Name
mentioned
,
Phil.
2.9
.
that
is
above
every
name
,
and
this
name
,
more
excellent
than
any
given
the
Angels
,
Heb.
1.4
.
he
hath
obtained
by
inheritance
,
not
by
favour
,
according
to
what
saith
the
Apostle
,
for
the
name
by
him
designed
is
that
of
Son
of
God
,
Thou
art
my
Son
,
with
the
exegetical
adjunct
of
his
generation
,
This
day
have
I
begotten
thee
;
Acts
13.33
.
which
words
Paul
doth
apply
to
the
Lord
Jesus
:
This
day
of
Eternity
,
after
the
manner
of
time
spoken
in
relation
to
God
,
with
whom
are
no
parts
of
time
,
as
with
Men
,
past
,
present
,
and
to
come
:
With
God
are
not
days
,
but
only
one
day
,
which
had
no
beginning
,
and
shall
have
no
end
:
It
was
never
said
to
any
Angel
personally
upon
his
own
account
,
Thou
art
the
Son
of
God
,
much
less
with
the
reason
of
the
appellation
,
This
day
have
I
begotten
thee
:
so
in
that
place
the
Apostle
doth
not
speak
of
the
general
Name
of
a
Son
,
but
of
the
particular
appropriation
thereof
unto
the
Lord
Jesus
,
upon
his
own
account
.
When
the
Apostle
saith
,
he
is
the
first-born
,
the
thing
it self
is
not
meant
of
being
the
first
begotten
,
but
the
Dignity
and
Privilege
that
attended
it
.
Psal.
89.27
Thus
God
saith
of
David
,
I
will
make
him
my
first-born
,
explained
in
the
later
part
of
the
Verse
,
higher
than
the
Kings
of
the
earth
.
Thus
among
Men
one
may
say
,
I
will
make
such
a
one
my
First-born
,
or
my
Heir
;
which
is
the
Privilege
attending
the
Birth-right
.
This
is
Christs
Title
by
Nature
and
not
by
Office
;
anointing
was
a
Ceremony
used
to
make
and
declare
a
King
,
but
that
anointing
made
him
not
a
Man
,
for
he
was
so
before
:
So
the
Lord
Jesus
was
God
before
he
was
Christ
.
CHAP.
XI
.
Some
Animadversions
upon
a
Book
called
,
Christianity
not
Mysterious
.
WHAT
I
said
somewhat
before
concerning
Reason
,
puts
me
in
mind
of
a
thing
I
promised
about
the
middle
of
my
Discourse
,
namely
,
to
take
notice
of
a
Book
with
the
Title
of
Christianity
not
mysterious
;
wherein
the
Author
undertakes
to
shew
,
there
is
nothing
in
the
Gospel
,
or
in
our
Religion
,
against
or
above
Reason
:
And
tho'
I
have
hardly
any
room
left
,
yet
to
be
as
good
as
my
word
,
I
must
briefly
say
something
to
it
.
We
agree
with
him
against
all
human
Authority
,
contrary
to
the
Word
,
and
own
Scripture
to
be
the
only
competent
Judge
,
and
allow
of
our
Reason
,
as
long
as
it
draweth
out
of
that
Spring
,
and
not
otherwise
.
Let
us
be
sincere
,
and
avoid
Ambiguities
,
there
is
true
and
sound
Reason
,
whereof
the
Word
of
God
is
the
right
and
standing
infallible
Rule
,
for
the
Will
of
God
is
the
measure
of
all
Truth
and
Equity
,
and
our
Reason
,
to
be
Reason
indeed
,
must
be
guided
by
that
,
or
else
it
doth
deviate
from
the
Rule
.
There
is
also
that
which
is
called
Reason
,
but
is
not
really
so
,
meerly
human
,
subject
to
Error
,
a
meer
Chimera
and
Fancy
of
Man's
shallow
Brains
,
according
to
this
natural
Reason
Men
willing
thereby
to
judge
of
spiritual
things
,
to
speak
in
Paul's
words
,
professing
themselves
to
be
wise
,
become
sools
;
far
from
being
rational
,
are
unreasonable
,
and
have
forfeited
their
reason
;
for
Scripture
opposeth
human
Reason
to
divine
,
Man's
Wisdom
to
God's
,
as
may
be
seen
in
the
places
quoted
in
the
margin
,
1
Cor.
1.18
,
19
,
to
30.
&
Chap.
2.4
,
5
,
6
,
13
,
14.
Jam.
3.15
.
which
I
desire
the
Reader
to
peruse
,
and
a
little
lower
I
shall
have
occasion
to
mention
.
And
another
Apostle
speaks
of
this
human
Wisdom
or
Reason
(
for
the
rational
man
is
the
wise
man
)
in
opposition
to
the
divine
with
a
witness
,
when
he
saith
,
This
wisdom
descendeth
not
from
above
,
but
is
earthly
,
sensual
,
devilish
;
but
true
Wisdom
the
Lord
giveth
;
Prov.
2.6
.
Jam.
1.5
.
and
If
any
lack
wisdom
,
let
him
ask
of
God
.
We
do
not
destroy
our
Reason
when
we
submit
and
make
it
subordinate
to
Scripture
,
for
human
must
depend
upon
divine
Reason
,
or
else
't
is
blasphemously
to
deny
there
is
more
of
and
better
Reason
in
God
than
in
Man
;
so
we
must
own
there
is
in
God
more
of
good
Reason
than
in
us
:
wherefore
Reason
is
not
independently
to
be
lodged
in
our
weak
Brains
,
but
in
the
Wisdom
of
God
,
in
his
Word
.
Thus
our
Reason
is
not
to
be
the
Rule
of
Faith
,
for
't
is
so
apt
to
fail
,
to
be
misled
and
imposed
upon
;
but
the
Spirit
of
God
speaking
in
Scripture
,
and
to
our
Spirits
,
is
not
so
,
we
are
said
to
be
the
Epistle
of
God
,
1
Cor.
3.3
.
written
not
with
Ink
,
or
any
human
and
natural
thing
,
but
with
the
Spirit
of
the
living
God
.
It
is
strange
,
that
whilst
this
man
doth
so
much
plead
for
Reason
he
is
so
unreasonable
in
some
things
he
saith
;
as
,
par.
4.5
.
that
after
he
hath
justly
taken
away
an
infallible
Authority
,
from
a
Council
or
a
Pope
,
that
is
,
from
a
collective
Body
and
a
company
of
Men
,
yet
he
would
lodge
it
in
every
single
man
,
in
his
shallow
Brain
,
mine
,
and
any
ones
else
.
We
own
,
't
is
every
man's
Duty
and
Concern
to
enquire
and
exercise
his
Reason
about
Faith
and
Religion
,
but
to
make
either
depend
upon
his
Reason
,
is
to
build
upon
the
Sand
,
to
make
the
infallible
depend
upon
the
fallible
,
and
confound
matters
of
Faith
with
those
of
Fact
.
But
to
the
end
we
may
know
what
we
speak
of
,
't
is
necessary
to
say
something
about
Reason
,
the
thing
most
excellent
in
Man
,
for
he
thereby
is
made
to
differ
from
meerly
sensitive
and
vegetable
Creatures
,
and
it
gives
him
a
denomination
,
for
from
Reason
he
is
called
reasonable
,
from
his
noblest
part
reasonable
Soul
,
which
,
as
School-men
say
,
is
Man's
forma
informans
,
and
makes
him
to
be
what
he
is
.
Now
Reason
is
seated
in
the
Understanding
,
which
is
the
superiour
part
of
the
Soul
,
and
the
Judgment-seat
of
all
things
offered
to
her
consideration
,
there
to
be
examined
,
whether
true
or
false
,
which
is
the
Object
of
the
Operation
of
the
Understanding
,
as
Good
or
Evil
is
that
of
the
determination
of
the
Will.
But
how
these
Objects
come
into
the
Mind
,
Intellect
,
or
Understanding
,
which
are
the
same
,
this
is
the
usual
order
about
it
,
which
God
hath
setled
in
Nature
:
First
,
The
Objects
that
are
outward
are
offered
to
the
Organ
of
the
Sense
,
as
may
be
the
Eye
of
seeing
,
the
Ear
of
hearing
,
&c.
which
communicates
it
to
the
Sense
,
whence
they
pass
into
the
Imagination
,
and
thence
are
convey'd
into
the
Mind
,
which
is
the
Receiver
and
Looking-glass
of
all
Forms
;
for
,
as
the
Hand
is
called
the
Instrument
of
Instruments
,
so
is
the
Intellect
the
Form
of
Forms
,
and
can
understand
all
things
intelligible
,
by
means
of
the
Brain
,
the
Organ
of
it
.
Tho'
upon
the
present
occasion
this
matter
ought
to
be
handled
more
Theologically
than
Philosophically
,
however
something
must
be
said
in
relation
to
this
:
as
the
Organs
of
Sense
,
for
instance
that
of
Seeing
,
receive
Objects
,
either
by
emission
or
intromission
of
visual
beams
,
a
Dispute
in
Philosophy
,
not
proper
here
to
be
meddled
with
,
but
't
is
certain
it
receives
them
;
so
doth
the
Understanding
Objects
conveyed
into
it
,
whether
by
means
of
intelligible
or
intentional
Species
,
't
is
not
to
our
purpose
,
no
more
than
whether
they
be
there
objectively
or
subjectively
as
an
Ens
rationis
,
or
real
,
as
are
Sciences
.
But
this
must
be
known
,
that
in
Man
are
the
Intellect
,
a
Faculty
of
the
Soul
;
Science
,
an
Habit
of
that
Faculty
,
and
Knowledge
,
an
Act
proceeding
from
the
Faculty
through
the
Habit.
The
working
of
the
Understanding
is
done
successively
,
and
through
many
Acts
,
which
some
Philosophers
reckon
to
be
eight
in
number
,
that
may
well
be
reduced
under
three
;
the
first
is
,
the
receiving
and
apprehending
of
the
Objects
;
the
second
is
,
the
working
of
the
Mind
to
reduce
into
order
,
and
dispose
those
Objects
into
a
good
form
,
and
this
is
properly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Reason
;
the
third
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
ratiocinative
Discourse
,
or
a
working
and
motion
of
the
Mind
from
one
to
another
,
whence
ariseth
the
right
Understanding
,
and
as
it
were
the
Decree
and
Sentence
about
the
thing
.
This
is
the
natural
order
in
these
matters
:
Now
hence
let
us
conclude
some
things
.
Reason
is
Knowledge
upon
true
grounds
,
and
herein
we
must
see
how
far
we
may
trust
our
Reason
;
according
to
the
Rule
in
Philosophy
,
Nihil
cadit
sub
intellectu
quod
non
fucrit
prius
sub
sensu
;
Nothing
comes
under
the
Intellect
but
what
before
hath
been
under
the
Sense
.
And
since
the
Organs
are
often
deceived
by
the
Objects
,
the
Senses
by
the
Organs
,
the
Imagination
by
Senses
,
it
is
a
rational
consequence
to
say
,
that
the
Mind
may
also
thereby
happen
to
be
imposed
upon
from
the
very
first
step
.
In
the
case
of
Seeing
three
things
are
necessary
,
the
thing
that
seeth
,
the
thing
seen
,
and
the
medium
or
help
,
without
which
no
seeing
;
the
Eye
is
the
seer
,
but
if
blind
it
cannot
see
,
neither
can
it
see
except
there
be
something
to
be
seen
;
then
the
medium
is
the
light
which
helps
us
to
see
,
for
in
the
dark
,
Objects
cannot
be
discerned
;
also
there
ought
to
be
a
proportionable
distance
between
Organ
and
Object
;
a
Man
cannot
from
the
Street
see
a
Pin
upon
the
top
of
a
Steeple
,
because
it
is
too
remote
:
Our
Mind
is
the
Eye
of
the
Soul
,
and
tho'
Reason
seated
in
it
hath
Objects
offered
,
it
cannot
rightly
judge
without
the
medium
,
even
about
natural
things
,
else
how
could
there
among
Men
,
who
all
have
a
rational
Soul
,
be
so
many
different
and
contrary
Judgments
about
the
same
things
?
The
reason
of
our
Mind
must
be
grounded
upon
the
reason
of
the
thing
,
which
is
that
whereby
the
thing
is
so
:
We
say
,
why
is
it
day
?
The
reason
is
good
,
because
the
Sun
is
up
,
for
that
is
the
cause
of
the
day
:
so
that
Certainty
is
not
grounded
upon
the
clearness
of
our
perceiving
,
as
upon
the
mainness
of
the
Evidence
confirmed
by
a
continual
Experience
.
Now
natural
Reason
is
fitted
for
natural
Things
,
but
for
supernatural
it
must
be
supernaturally
endowed
:
And
besides
Ideas
,
a
due
temper
and
application
of
the
Mind
are
required
.
But
about
divine
things
,
besides
what
is
in
us
,
there
ought
to
be
a
Rule
in
them
,
which
is
Revelation
;
this
is
the
medium
or
middle
between
Eye
and
Object
,
without
which
in
spiritual
things
we
can
see
nothing
till
the
Lord
openeth
our
Eyes
.
When
an
Army
of
Syrians
had
compassed
Dothan
,
to
take
Elisha
,
his
Servant
seeing
so
many
Horses
and
Chariots
,
was
afraid
,
till
at
the
Prayer
of
the
Prophet
the
Lord
opened
the
Eyes
of
the
young
man
,
2
Kings
6.15
,
16
,
17.
then
and
not
before
,
he
saw
the
mountain
full
of
Lorses
and
chariots
of
fire
round
about
Elisha
.
These
Heavenly
Armies
cannot
be
seen
by
a
meer
natural
Eye
,
it
must
be
enlightned
from
above
:
As
we
cannot
know
a
thing
of
which
we
have
no
Idea
,
so
we
must
have
a
true
one
,
to
make
a
right
Judgment
of
it
,
or
else
we
go
upon
a
wrong
bottom
,
and
it
still
remains
a
Mystery
to
us
.
The
true
Notion
we
ought
to
have
of
a
Mystery
is
this
,
namely
,
something
that
is
hidden
from
our
Knowledge
and
above
our
Reason
:
see
what
a
false
Idea
a
learned
and
rational
man
,
a
Master
of
Israel
,
Nicodemus
,
had
of
Regeneration
,
as
we
shall
see
somewhat
lower
;
it
was
a
very
necessary
and
truly
rational
thing
to
believe
in
Christ
,
Joh.
7.48
.
yet
Have
any
of
the
Rubers
and
Pharisees
believed
on
him
?
Those
men
in
their
way
wanted
not
Reason
;
God
,
saith
the
Apostle
,
1
Cor.
1.27
.
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
.
The
greatest
commendation
of
Mans
Reason
is
,
to
call
it
Wisdom
;
yet
it
is
confounded
about
spiritual
things
:
for
this
very
thing
our
Saviour
rejoyced
in
spirit
,
and
gave
his
Father
Thanks
for
revealing
the
Mysteries
of
salvation
unto
Babes
,
which
the
wise
and
prudent
of
the
World
could
not
understand
for
want
of
this
Revelation
,
Luke
10.21
.
Wherefore
when
God
will
have
his
People
to
know
him
,
he
saith
not
,
their
Reason
and
Mind
shall
know
me
,
but
I
will
give
them
an
heart
to
know
me
,
that
I
am
the
Lord
,
Jer.
15.7
.
This
Knowledge
is
not
an
effect
of
their
Reason
,
but
the
Gift
of
God
.
The
right
Judgment
of
a
thing
doth
sometimes
depend
upon
so
many
different
circumstances
,
that
a
mistake
in
one
of
them
doth
much
alter
the
thing
,
and
so
pervert
the
Judgment
;
besides
that
,
our
Understanding
being
often
disturbed
through
Passion
and
Prejudice
,
it
thereby
lyeth
under
great
mistakes
:
If
so
in
natural
and
temporal
things
,
how
much
more
in
spiritual
and
eternal
,
wherein
the
disproportion
between
the
Understanding
and
Object
is
infinitely
greater
!
Yet
that
sort
of
People
make
no
difference
in
reasoning
about
the
Word
of
God
and
human
Writings
,
with
them
it
is
all
one
to
judge
of
God
or
of
Men
,
and
their
Reason
they
make
the
Judge
of
both
:
This
is
to
set
up
a
Tribunal
,
which
God
will
never
allow
of
,
to
inquire
after
,
and
examine
his
ways
and
works
,
Job
33.13
.
when
he
giveth
no
account
of
any
of
his
Matters
;
that
is
,
he
is
not
bound
,
tho'
sometimes
out
of
his
gracious
Condescension
,
he
be
pleased
to
do
't
.
But
once
for
all
,
I
must
warn
those
Men
,
who
so
much
dote
upon
their
own
reason
,
to
have
a
care
,
lest
that
very
same
,
thorough
a
just
Judgment
of
God
,
doth
to
them
as
to
others
,
prove
fatal
;
for
they
glory
too
much
in
it
.
Absalom's
Hair
was
his
Pride
,
and
it
became
his
Halter
;
Jezebel
delighted
in
painting
her
Face
,
which
,
as
she
thought
,
made
her
full
of
Charms
;
but
a
while
after
it
was
washed
off
with
her
own
Blood
:
Herod's
Robes
were
glorious
when
he
sat
upon
his
Throne
to
make
a
Speech
to
the
People
,
but
very
soon
after
they
were
full
of
Worms
,
whereby
he
was
eaten
up
.
They
who
trust
to
,
and
glory
in
their
Reason
,
have
cause
to
fear
some
such
end
or
other
will
befall
them
:
But
we
rely
on
the
word
of
God
,
and
depend
upon
the
Gospel
,
as
it
is
a
promise
of
Grace
,
and
must
endeavour
to
conform
to
it
,
as
it
is
the
rule
of
Life
.
All
he
saith
,
Sect.
2.
and
Chap
1.
doth
not
concern
us
,
who
hold
the
Doctrines
of
the
Gospel
not
to
be
contrary
to
true
and
sound
Reason
;
in
his
Philosophical
Notions
he
consounds
himself
that
is
in
the
whole
first-Section
,
and
4th
Chapter
thereof
.
As
to
his
Ideas
,
or
Evidences
,
Experience
,
which
is
a
good
reason
,
though
not
always
,
for
it
falls
sometimes
,
sheweth
how
every
Man
hath
not
the
same
Idea
or
Notion
of
this
or
that
thing
,
and
that
which
is
Evidence
to
one
,
is
not
to
another
;
then
he
goeth
upon
a
false
Supposition
,
as
if
the
Devil
;
thorough
his
Suggeitions
,
and
the
Corruptions
of
our
Heare
,
did
not
sometimes
darken
our
Light
,
deceive
our
Mind
,
pervert
our
Judgment
,
and
over-rule
our
Affections
;
't
is
so
in
worldly
things
,
much
more
in
Spiritual
;
thus
,
thorough
their
vain
Sophistry
,
they
would
set
up
this
Reason
as
an
independant
and
infallible
Judge
in
Man
,
and
so
overthrow
whatsoever
Scripture
in
so
many
places
declareth
of
the
Blindness
,
Darkness
,
and
Ignorance
of
our
Understanding
,
and
of
the
Perverseness
,
Corruption
,
and
Stubbornness
of
our
Heart
.
The
Texts
he
quoteth
,
Pag.
47
,
48.
are
true
and
good
,
but
he
should
go
further
,
and
own
Christ
to
be
true
God
,
not
only
in
his
Works
,
but
also
in
his
Nature
;
he
sometimes
hath
some
good
and
true
things
like
Grains
,
to
make
Chaff
Currant
,
thus
,
Pag.
49
,
50.
he
condemns
those
that
say
the
New-Testament
to
be
written
without
any
Order
or
Scope
,
but
only
as
Matters
came
into
the
Heads
of
the
Apostles
,
which
is
a
Socinian
Tenet
,
yet
he
there
seems
to
be
against
it
.
The
Physical
Impotency
to
understand
the
Mysteries
of
Religion
,
is
not
absolute
,
but
't
is
all
one
as
if
it
was
so
,
without
the
Help
of
Grace
,
as
a
blind
Man
cannot
see
,
a
dumb
speak
,
a
dead
Man
perform
any
Vital
Action
,
as
of
himself
,
but
if
God
pleases
he
shall
be
restored
to
his
Sight
,
Speech
and
Life
.
There
is
a
moral
Impotency
to
understand
Matters
and
Mysteries
of
Religion
;
we
have
a
Mind
,
but
dark
,
blind
,
and
ignorant
;
can
a
blind
Man
see
,
tho
he
hath
Eyes
?
a
deaf
hear
,
tho
he
hath
Ears
?
a
dumb
speak
,
tho
he
hath
a
Tongue
,
a
dead
Man
act
,
tho
he
hath
Organs
,
as
Hands
and
Feet
;
no
,
if
he
had
but
a
Dead-Palsie
:
Men
,
by
Revelations
,
are
not
endued
with
new
Faculties
,
but
these
old
Faculties
are
enabled
to
act
,
which
they
could
not
before
;
God
gives
a
new
Heart
,
a
new
Spirit
,
new
Thoughts
,
new
Affections
.
His
Discourse
of
Sect.
3.
Chap.
2.
is
all
out
of
the
Purpose
;
the
things
he
speaks
of
are
Natural
,
and
unnecessary
,
as
how
Rain
is
formed
in
the
Air
,
but
Matters
of
Religion
are
Spiritual
and
necessary
;
Matters
of
Election
,
manner
of
Conversion
,
without
a
revelation
in
the
Word
,
are
incomprehensible
,
as
our
Saviour
saith
to
Nicodemus
,
in
point
of
Regeneration
,
The
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
John
3.8
.
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
;
so
is
every
one
that
is
born
of
the
spirit
,
observe
the
blockishness
of
a
Doctor
,
and
Master
of
Israel
,
in
Spiritual
things
;
Can
a
Man
enter
the
second
time
into
his
mothers
womb
,
and
be
born
?
v.
4.
Where
was
his
reason
all
this
while
?
several
such
things
we
read
of
the
Disciples
,
whereof
I
shall
give
but
one
Instance
about
the
Resurrection
,
Mark
9.10
.
They
questioned
one
with
another
what
the
rising
from
the
dead
should
mean
?
Nay
,
they
were
in
that
gross
Ignorance
,
till
after
our
Saviour's
Resurrection
;
Joh.
20.9
.
yet
they
knew
not
the
Scripture
,
that
he
must
rise
again
from
the
dead
;
wherefore
he
upbraided
them
with
their
unbelief
,
Mark
16.14
.
and
hardness
of
heart
;
and
indeed
they
were
no
better
,
till
he
opened
their
understanding
,
Luke
24.45
.
that
they
might
understand
the
Scriptures
.
In
his
Page
81.
his
Conclusion
is
false
,
that
neither
God
nor
his
Attributes
,
nor
Eternity
,
are
Mysteries
to
us
:
But
certainly
the
smite
cannot
know
the
Infinite
,
but
as
much
,
and
in
such
a
degree
,
as
the
Infinite
is
pleased
to
communicate
himself
;
as
no
Day
light
but
what
the
Sun
doth
communicate
,
and
that
more
or
less
,
according
as
't
is
done
,
in
a
dark
Room
one
sees
only
proportionably
to
the
Light
that
's
brought
in
,
so
in
a
Spiritual
Light
and
Life
't
is
only
as
God
is
pleased
to
reveal
,
and
as
Man
is
capable
to
receive
;
the
word
alone
is
a
dead
Letter
,
but
the
Spirit
doth
quicken
it
,
as
it
was
in
the
Apostles
;
the
word
they
had
heard
from
Christ
was
quickned
by
the
Holy
Ghost
when
he
came
upon
them
,
which
in
them
caused
a
wonderful
Alteration
,
and
made
them
quire
another
sort
of
Men
:
Divine
things
cannot
be
comprehended
for
want
of
an
Adequate
Notion
,
there
is
to
be
a
Proportion
between
the
Knower
and
the
thing
known
,
so
our
Reason
,
without
Revelation
apply'd
by
the
Inward
Teaching
of
the
Spirit
,
can
no
more
know
the
Nature
of
God
and
his
Attributes
,
than
a
little
Bottle
hold
in
all
the
Water
of
the
Sea
.
To
know
things
,
we
must
know
their
Essence
and
Nature
;
as
to
God
,
we
,
by
the
Light
of
Nature
,
may
know
there
is
one
,
but
what
he
is
,
must
be
reveal'd
;
and
't
is
usual
,
when
we
speak
of
any
thing
,
to
have
a
Definition
or
Description
of
it
:
What
is
a
Man
?
a
rational
Animal
?
What
is
God
?
an
infinite
Being
,
describ'd
by
his
Attributes
,
Almighty
,
Eternal
,
Independent
,
&c.
Concerning
the
Infiniteness
,
and
some
other
Attribute
of
God's
,
David
owneth
his
Ignorance
,
when
he
saith
,
Such
knowledge
is
too
wonderful
for
me
,
Psa.
139.6
.
it
is
high
,
I
cannot
attain
to
it
:
And
no
wonder
,
seeing
in
the
same
Psalm
he
so
much
admires
the
formation
of
his
Body
in
the
Womb
,
when
he
saith
,
he
was
fearfully
and
wonderfully
made
.
v.
14
,
15
,
16.
If
any
one
pretends
he
can
know
more
than
the
Prophet
David
,
let
him
speak
and
stretch
his
Reason
further
than
he
could
;
his
Son
Solomon
was
of
the
same
Mind
,
both
as
to
Bodily
and
Spiritual
things
,
when
he
saith
,
As
thou
knowest
not
what
is
the
way
of
the
spirit
,
nor
how
the
bones
do
grow
in
the
womb
of
her
that
is
with
child
:
Prov.
11.5
.
even
so
thou
knowest
not
the
works
of
God
,
who
makes
all
:
These
times
of
Ignorance
are
over
now
,
say
Socinians
,
we
have
Men
,
more
knowing
and
wiser
than
David
and
Solomon
:
But
,
if
it
be
so
of
the
formation
of
our
natural
Body
,
how
much
more
of
the
work
of
Regeneration
within
us
,
which
our
Saviour
,
as
said
before
,
compared
to
the
blowing
of
the
Wind
;
that
such
things
are
,
we
know
and
feel
,
but
understand
not
the
manner
:
Thus
we
know
that
Gold
,
Silver
,
and
other
Metals
,
are
form'd
under
Ground
;
for
we
draw
them
out
of
the
Earth's
Bowels
;
but
the
manner
and
how
they
are
formed
we
cannot
tell
,
so
these
are
hidden
,
secret
and
mysterious
things
unto
us
,
much
more
are
supernatural
.
He
goeth
upon
a
Mistake
,
as
if
we
thought
Matters
of
Religion
to
be
Mysteries
after
the
Revelation
,
which
makes
them
cease
to
be
Mysteries
,
which
they
were
before
:
so
't
is
in
him
labour
in
vain
,
Pag.
91.
When
a
Prophecy
is
fulfill'd
it
ceaseth
to
be
a
Prophecy
,
and
becomes
a
History
.
The
strength
of
his
Argument
lays
herein
,
that
those
things
once
revealed
are
no
longer
Mysteries
.
But
we
must
know
how
some
things
are
wholly
revealed
,
and
others
but
in
part
;
it
is
true
,
we
must
yield
an
Obedience
of
Faith
,
that
the
thing
is
so
,
as
that
the
Son
of
God
was
made
Man
,
that
there
are
three
Persons
in
the
Godhead
,
God
having
revealed
it
,
we
are
fully
perswaded
it
is
so
;
but
the
manner
and
how
,
we
are
in
the
dark
about
,
it
is
incomprehensible
by
,
and
unconceivable
to
us
;
and
beyond
the
power
of
our
Nature
to
know
it
,
yet
as
much
as
is
necessary
,
t
is
revealed
;
here
I
cannot
avoid
taking
notice
how
the
Man
unworthily
compares
the
Mysteries
of
our
holy
Religion
,
with
the
Tricks
and
Cheats
of
the
Heathens
,
Page
99.
and
what
?
If
what
in
their
false
Worship
they
called
Mysteries
,
there
were
Cheats
,
as
we
own
,
doth
it
follow
it
must
be
so
in
our
Religion
?
Theirs
was
Idolatry
and
Superstition
,
but
ours
is
Holy
and
Divine
,
then
after
this
Rule
,
because
they
had
false
Gods
,
we
must
have
none
at
all
,
and
so
must
be
as
bad
as
they
;
the
Devil
,
who
is
God's
Ape
,
and
in
imitation
of
God's
Church
,
hath
set
up
a
Synagogue
for
himself
,
hath
his
Drudges
and
Bondslaves
to
serve
him
,
must
not
God's
People
adore
him
?
and
because
there
is
a
false
Worship
,
must
there
be
no
true
one
?
Thus
for
Men
,
who
so
much
pretend
to
Reason
;
't
is
a
very
unreasonable
Inference
to
say
,
that
because
the
Heathens
in
their
Matters
of
Idolatry
had
Tricks
,
which
they
call'd
Mysteries
,
therefore
the
Mysteries
of
our
Holy
Religion
must
be
Cheats
and
Tricks
:
Such
comparisons
are
odious
,
and
unworthy
to
be
used
by
any
who
call
themselves
Christians
.
Then
,
if
Mystery
does
relate
sometimes
to
the
Matter
,
and
sometimes
to
the
Manner
,
certain
Points
of
our
Religion
,
as
the
Trinity
,
Eternal
Generation
of
the
Son
,
Procession
of
the
Holy
Ghost
,
were
a
Mystery
before
they
were
reveal'd
,
it
follows
,
That
the
Revelation
was
necessary
to
make
them
known
unto
us
,
and
that
it
was
not
in
the
Power
of
our
Reason
to
know
them
without
Revelation
,
so
they
were
above
it
;
and
thus
,
tho'
the
thing
be
re-reveal'd
,
so
that
we
must
believe
it
,
yet
still
there
are
some
things
that
be
unreveal'd
,
and
above
our
Capacity
.
He
would
have
every
thing
after
the
Revelation
to
cease
to
be
a
Mystery
in
Religion
;
but
as
I
said
,
some
things
are
not
wholly
reveal'd
,
because
〈◊〉
full
Revelation
is
not
necessary
to
our
Salvation
,
and
within
this
Limitation
is
to
be
understood
what
St.
Paul
saith
,
Act.
20.27
.
how
he
had
not
shunned
to
declare
,
unto
the
Elders
of
the
Church
of
Ephesus
,
all
the
counsel
of
God
,
that
is
as
much
as
't
was
necessary
for
them
to
know
;
for
certainly
he
was
not
acquainted
with
all
the
Counsels
of
God
.
What
the
Author
saith
,
Pag.
108.
is
false
;
for
the
Mysteries
of
the
Kingdom
of
God
were
incomprehensible
,
except
by
means
of
a
Divine
Revelation
,
so
that
none
understood
them
but
they
to
whom
God
revealed
them
,
and
those
whom
they
were
not
reveal'd
unto
,
could
not
know
,
much
less
comprehend
them
;
therefore
they
in
themselves
were
above
the
Capacity
of
those
who
needed
a
Revelation
to
understand
them
,
and
of
those
who
understood
them
not
for
want
of
a
Revelation
,
yet
some
had
their
Reason
,
but
to
no
purpose
;
a
Divine
Mystery
is
such
a
Secret
,
as
all
the
wits
of
Men
cannot
of
themselves
find
out
't
is
the
glory
of
God
to
conceal
a
thing
.
Prov.
25.2
.
The
Doctor
's
Dialogue
between
the
Doctor
and
his
Parishioner
,
P.
113
,
114.
is
but
an
insipid
thing
.
We
do
not
say
every
thing
in
our
Religion
is
a
Mystery
,
but
only
some
things
are
as
the
manner
of
the
Lord
Jesus's
Union
with
the
Members
of
his
Mystical
Body
,
which
the
Apostle
calls
a
great
mystery
:
Certainly
the
whole
Matter
of
Salvation
before
it
was
reveal'd
,
was
a
Mystery
,
but
still
some
things
therein
remain
a
Mystery
;
for
alas
!
what
a
vast
difference
there
is
between
that
we
know
,
and
that
which
we
are
ignorant
of
;
for
saith
the
Apostle
,
Now
we
see
thorough
a
glass
darkly
,
and
we
know
but
in
part
,
1
Cor.
13.9
,
10
,
12.
but
when
that
which
is
perfect
is
come
,
then
we
shall
see
face
to
face
,
then
shall
I
know
,
even
as
I
am
known
.
They
brag
of
Reason
,
which
with
them
is
commonly
Sophistry
,
which
Paul
exhorteth
to
beware
of
;
The
true
reason
is
that
which
is
grounded
upon
and
consonant
with
God's
word
,
Colos.
2.8
the
true
Rule
of
it
;
but
our
Reason
is
naturally
perverted
,
unsound
,
misled
,
over-ruled
by
Sence
,
Lust
and
Passion
.
I
must
take
notice
of
something
the
Man
saith
,
which
I
cannot
avoid
calling
by
the
name
of
Impudence
,
among
other
places
in
his
Pag.
130.
of
the
first
Edition
,
the
Orthodox
he
calleth
Ignorant
and
Perverse
Men
,
Cavillers
and
Deceivers
,
which
are
his
own
and
Gangs
proper
Attribute
.
4●o
.
Modo
,
Proprium
Propriissimum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
Huffs
and
Hectoring
Champions
,
for
Reason
against
Faith
and
Revelation
,
are
like
those
whom
the
Prophet
speaks
of
,
that
walk
in
the
light
of
their
own
sire
,
and
in
the
sparks
that
they
have
kindled
.
But
saith
God
,
Isa.
50
.
1●
This
shall
ye
have
of
mine
hand
ye
shall
lie
down
in
sorrow
;
for
that
very
same
thing
,
Socinians
will
believe
of
God
no
more
than
the
Works
of
Nature
,
and
their
Reason
will
teach
them
,
but
we
must
know
more
,
or
else
our
Reason
must
be
subject
to
,
and
depend
upon
Creatures
,
even
in
those
things
,
which
do
far
exceed
Sense
and
Reason
;
thus
also
they
make
their
Reason
the
standing
Rule
of
their
Faith
,
yet
Scripture
calling
Faith
the
Gift
of
God
,
doth
thereby
imply
it
,
not
to
be
grounded
upon
Humane
Reason
or
any
thing
in
Man
;
we
know
Reason
to
depend
upon
the
Information
of
Sense
;
so
what
we
hear
,
feel
,
smell
and
taste
,
we
reasonably
believe
to
be
;
and
our
Senses
being
convinced
,
our
Reason
is
easily
perswaded
;
now
this
Opinion
of
theirs
makes
our
Religion
to
depend
upon
Senses
,
not
upon
Faith
;
thus
against
Scripture
it
must
be
said
we
live
and
walk
by
Sight
and
Sence
,
and
not
by
Faith
;
so
what
our
blessed
Saviour
said
to
Thomas
,
were
in
vain
,
John
.
20.29
.
Blessed
are
they
that
have
not
seen
,
and
yet
have
believed
;
for
indeed
Faith
is
a
stedfast
and
firm
Perswasion
of
what
God
hath
promised
,
be
it
almost
unpossible
to
be
thought
by
Humane
Reason
:
But
the
Socinian
doth
as
good
as
say
,
what
he
hath
not
seen
he
will
not
believe
,
which
Infidelity
of
his
might
as
well
extend
it self
to
the
sensible
and
visible
World
,
as
to
the
Invisible
,
and
that
which
is
to
come
,
which
all
his
Reason
cannot
see
;
thus
he
might
not
believe
there
are
such
Cities
as
Constantinople
and
Rome
,
because
he
hath
not
seen
them
;
for
what
Revelation
is
in
Religion
and
Spiritual
Things
,
that
same
Relation
is
in
Temporal
and
Worldly
;
thus
he
will
not
believe
that
Asia
produceth
very
delicious
Fruit
,
Africa
Monsters
,
the
Sea
,
Whales
,
because
he
hath
not
been
an
Eye-witness
:
After
this
rate
he
must
not
believe
the
former
Ages
of
the
World
,
nor
take
any
thing
upon
the
relation
of
others
,
much
less
must
he
believe
the
Spiritual
World
,
which
is
of
another
Condition
and
Nature
,
nor
the
Influences
of
Heaven
;
which
being
not
sensible
,
do
exceed
his
Reason
.
They
profess
not
to
believe
the
Mysteries
in
Religion
,
because
their
Reason
cannot
understand
them
,
but
there
are
such
things
as
we
cannot
comprehend
,
yet
must
believe
them
,
even
for
that
same
reason
that
we
cannot
comprehend
them
;
Infiniteness
is
an
essential
Attribute
of
God
,
yet
that
Infiniteness
which
is
God
infinite
,
is
every
way
incomprehensible
to
me
,
and
my
very
Reason
and
Philosophy
must
acquiesce
unto
this
;
for
the
very
Heathens
would
erect
an
Altar
to
the
unknown
,
Act.
17.23
.
or
incomprehensible
God
,
whom
them
worshipped
:
In
Humane
and
Civil
Things
Reason
is
the
guide
,
which
God
hath
given
Man
for
his
Direction
,
even
in
those
that
relate
to
his
Salvation
,
but
in
a
subordinate
way
to
Religion
,
which
as
as
far
above
Reason
,
as
Heaven
is
above
the
Earth
,
't
is
not
contrary
to
,
but
serveth
to
enlighten
and
sanctifie
it
,
after
which
Reason
is
of
a
great
Use
,
for
then
it
can
out
of
Scripture
draw
Inferences
and
Conclusions
;
but
if
Reason
be
the
standing
Rule
of
Faith
,
whereby
we
are
saved
,
what
will
become
of
so
many
in
the
World
,
who
are
quite
depriv'd
of
the
Use
of
Reason
?
Is
there
no
way
out
of
Bedlam
into
Heaven
?
or
is
there
no
Salvation
for
those
who
have
no
natural
Reason
to
ground
Faith
upon
?
Again
,
if
we
should
know
no
more
of
God
than
natural
Reason
can
suggest
,
that
Knowledge
would
be
confined
within
very
narrow
bounds
,
we
believe
a
Trinity
of
Persons
in
an
Unity
of
the
Godhead
,
because
God
himself
hath
revealed
it
;
and
whatsoever
is
in
God
,
is
Infinite
and
Incomprehensible
,
in
all
these
Matters
,
without
the
Light
of
Revelation
,
tho'
with
the
whole
help
of
Reason
,
to
speak
in
the
Prophet's
Words
,
Ise
.
59.10
.
We
grope
for
the
wall
like
the
blind
,
and
we
grope
as
if
we
had
no
eyes
:
we
stumble
at
noon-day
as
in
the
night
;
for
indeed
our
own
Light
is
but
Darkness
:
But
Socinians
will
admit
of
no
such
things
in
God
,
because
their
Reason
cannot
conceive
it
,
but
their
Reason
is
natural
,
and
the
Revelation
thereof
supernatural
;
their
Reason
is
finite
,
and
the
Godhead
infinite
:
Can
a
Quart-Bottle
hold
all
the
Water
of
the
Sea
,
or
the
Blind
see
the
Sun
?
That
People
begin
with
undermining
God's
Altar
,
no
doubt
with
an
Intent
to
pull
it
down
if
they
can
,
and
so
to
set
up
an
Idol
of
their
own
,
that
is
,
their
Reason
against
Revelation
or
Scripture
,
and
thus
to
go
a
whoring
after
their
own
Inventions
,
without
any
Measure
and
Bounds
;
all
our
Understanding
and
Reason
,
in
Religious
Matters
,
should
be
guided
by
Revelation
;
for
saith
David
,
Psal.
119.1
9.
Give
me
understanding
according
to
thy
word
,
not
according
to
my
Reason
,
except
that
word
be
a
Lamp
unto
our
Feet
,
and
a
Light
unto
our
Path
,
we
are
sure
to
go
astray
,
and
deviate
from
the
Rule
,
and
miss
the
Mark
;
hence
spring
those
seeming
Contradictions
,
which
arise
from
the
shallowness
of
Man's
Brains
,
and
not
from
the
Repugnancy
of
things
,
which
sometimes
makes
them
fight
against
the
Man
in
the
Moon
,
as
their
fancy
suggests
to
them
to
go
out
of
the
Road
,
so
by
Attempts
to
explain
things
,
they
entangle
them
the
more
;
and
so
what
themselves
call
Strength
of
Wit
and
Reason
,
others
upon
better
Grounds
look
upon
't
as
effects
of
a
distemper'd
Imagination
,
for
they
think
to
have
engrossed
and
monopolized
to
themselves
all
Wit
and
Learning
;
as
for
us
,
about
these
Controversies
we
follow
the
Method
of
Aopollor
,
who
shew'd
not
by
the
strength
of
his
own
Reason
,
Act.
1●
.
28
.
but
by
the
Scriptures
that
Jesus
was
Christ
,
and
thereby
mightily
convinced
the
Jews
,
for
he
was
mighty
in
Scriptures
.
Socinians
would
seem
to
refer
themselves
to
be
judged
by
Scripture
and
Reason
,
as
Papists
by
Scripture
and
Tradition
;
but
the
reason
of
one
,
as
the
Tradition
of
the
other
,
is
a
devourer
;
for
Reason
of
one
side
,
as
Tradition
on
the
other
,
do
swallow
up
Scripture
;
which
,
tho'
first
named
,
is
with
them
last
minded
,
and
signifieth
least
,
as
indeed
they
both
would
make
of
it
a
stalking
Horse
,
and
subservient
,
one
to
his
Tradition
,
and
the
other
to
his
Reason
;
and
these
would
set
up
for
the
only
Rational
Men
in
the
World
,
and
whatsoever
doth
no
come
up
to
them
,
they
hastily
call
Nonsense
and
Contradiction
,
after
which
Rate
the
Holy
Spirit
of
God
in
Scripture
is
liable
to
their
Censure
,
and
shall
be
as
he
is
by
some
of
them
,
charged
with
Contradiction
,
yet
we
know
Truth
doth
not
gainsay
it self
,
the
Spirit
of
God
is
the
Spirit
of
Truth
;
his
word
,
the
word
of
Truth
,
for
so
saith
he
who
is
Truth
it self
.
These
Imaginary
Contradictions
arise
not
out
of
the
things
themselves
,
but
out
of
the
Perverseness
of
Man's
Heart
,
and
Blindness
of
their
Judgment
,
which
as
the
Apostle
says
,
prompts
them
to
wrest
Scripture
unto
their
own
Destruction
,
2
Pet.
3.16
.
such
are
not
the
learned
and
steady
in
the
Truth
,
as
some
Men
in
the
World
account
themselves
to
be
,
but
the
unlearned
and
unstable
,
as
the
Apostle
calls
them
,
so
we
may
in
the
Prophet's
Words
,
say
,
they
are
not
valiant
for
the
truth
.
Jerem.
9.3
.
There
is
a
great
Difference
between
gross
Contradictions
to
our
Reason
,
and
barely
being
above
it
,
that
is
,
not
having
any
distinct
Conception
of
the
Nature
of
things
in
a
clear
Idea
,
which
is
a
full
and
evident
Perception
of
it
.
Of
two
contrary
Propositions
,
if
one
be
true
,
the
other
must
necessarily
be
false
,
according
to
the
rule
of
Contraries
,
but
no
such
thing
as
this
is
to
be
found
in
any
part
of
Scripture
,
consequently
we
may
conclude
how
the
great
Mysteries
of
the
Trinity
and
Incarnation
therein
contain'd
are
true
,
not
to
be
cavilled
at
by
Humane
Reason
;
for
what
is
infinite
is
above
our
Comprehension
,
no
Duration
without
Succession
,
which
is
not
to
be
found
in
an
infinite
and
Eternal
Being
,
that
existeth
of
himself
,
yet
that
Eternity
we
cannot
understand
,
only
by
parts
of
time
,
as
past
,
present
,
and
to
come
,
which
imply
Duration
and
Succession
,
the
reason
is
,
because
it
exceeds
our
Capacity
.
The
way
to
obviate
and
prevent
any
seeming
Contradictions
in
Scripture
,
is
first
to
observe
the
Analogy
of
Faith
;
in
some
places
,
God
,
to
condescend
to
our
weak
Capacity
,
doth
attribute
unto
himself
Humane
Passions
,
as
Anger
,
Wrath
,
Fury
,
to
repent
,
and
Members
of
Man's
Body
;
as
the
Eye
,
Hand
,
Arm
,
&c.
yet
thereupon
we
must
not
say
,
God
is
subject
to
our
Passions
,
like
the
Antropopathites
,
or
hath
a
Body
like
the
Antropomorphites
,
because
we
are
taught
in
Scripture
God
is
a
Spirit
and
unchangeable
;
so
the
second
thing
to
be
observ'd
is
the
Scope
of
the
place
,
of
many
Instances
,
I
shall
bring
but
this
,
the
blind
and
dumb
both
spake
and
saw
,
Matth.
12.22
.
Here
is
a
seeming
Contradiction
;
if
the
Blind
sees
,
then
he
is
not
blind
;
if
the
Dumb
speaks
,
he
is
not
dumb
;
but
let
the
Scope
of
the
place
be
consulted
,
and
it
will
set
things
at
right
,
and
therein
we
find
how
a
Man
,
blind
and
deaf
,
was
miraculously
cur'd
by
our
Saviour
,
so
that
he
who
before
was
blind
and
deaf
,
both
spake
and
saw
,
having
recover'd
his
Sight
and
Hearing
.
What
he
saith
,
Page
138
,
doth
not
belong
to
us
,
for
we
are
not
for
an
implicite
Faith
,
we
are
not
against
,
but
searching
into
,
and
examining
the
Grounds
of
our
Religion
,
but
withal
say
,
all
that
Examination
will
signifie
nothing
,
except
it
be
given
us
from
above
to
understand
,
therefore
't
is
beyond
our
Reason
:
Our
Religion
is
not
of
Works
,
but
of
Faith
;
which
this
Opinion
of
theirs
about
Reason
,
destroyeth
:
Faith
is
a
strong
Perswasion
,
grounded
and
built
not
upon
Reason
,
but
upon
God's
gracious
and
special
Promise
,
infused
into
us
by
the
Holy
Ghost
;
wherefore
,
in
several
places
of
Scripture
't
is
called
the
immediate
Gift
of
God
;
for
though
Faith
comes
by
the
Word
,
yet
the
Application
thereof
,
wherein
it
doth
chiefly
consist
,
is
the
immediate
and
effectual
working
of
the
Spirit
.
The
several
Objections
as
brought
in
by
him
,
Page
142
,
143
,
45
,
46
,
have
but
little
in
them
,
as
I
could
easily
demonstrate
,
if
I
had
but
time
and
room
enough
,
I
shall
take
notice
of
what
he
saith
about
the
latter
end
of
Page
146.
Now
Reason
is
from
God
as
well
as
Revelation
,
but
he
must
know
that
Reason
is
corrupt
,
but
Revelation
not
so
,
when
Reason
was
whole
,
yet
it
deviated
,
but
Revelation
is
always
the
same
;
the
Light
of
Reason
thorough
Sin
is
become
Darkness
,
and
a
Guide
,
that
hath
and
doth
commonly
,
if
not
constantly
,
err
.
Here
he
would
give
us
a
sound
reason
,
which
is
so
no
more
than
a
sound
Nature
,
Pag.
148.
How
often
doth
God
in
the
Old-Testament
,
and
Christ
in
the
New
,
complain
,
that
People
could
not
hear
and
understand
what
was
said
to
them
?
and
what
he
saith
to
them
in
the
last
quoted
Page
,
how
slowly
must
the
Gospel
have
moved
at
the
beginning
,
if
those
that
were
to
preach
it
had
been
obliged
to
qualifie
themselves
,
is
insignificant
,
't
is
known
they
were
immediately
inspired
by
the
Holy
Ghost
and
Heaven
qualified
them
,
not
they
themselves
;
for
if
Humane
Reason
be
fallible
in
natural
,
much
more
in
super-natural
things
.
There
are
many
dark
and
mysterious
Passages
of
God's
Providence
,
which
our
Reason
nor
any
Humane
thing
can
understand
,
whereof
Scripture
affords
many
Instances
,
and
of
these
we
may
say
as
of
a
Watch
,
the
several
pieces
of
which
being
asunder
,
seem
to
be
insignificant
;
but
put
them
together
in
their
due
place
,
they
are
of
good
use
,
and
commend
the
Art
of
the
Maker
,
when
he
hath
shewed
us
what
it
is
good
for
,
which
before
we
could
not
know
of
our selves
.
Thus
one
or
few
acts
of
divine
Providence
are
Mysteries
to
us
,
which
we
cannot
dive
into
,
nor
understand
,
till
God
hath
manifested
them
to
us
:
What
would
all
the
Humane
Reason
in
the
World
say
of
the
Command
which
Abraham
received
,
to
sacrifice
his
own
Son
;
in
all
appearance
it
was
a
murther
,
and
a
barbarous
and
unnatural
one
too
,
for
a
Father
to
destroy
his
own
Son
,
God's
Will
,
to
try
his
Faith
and
Obedience
,
was
a
Secret
.
As
Job's
Afflictions
for
a
trial
of
his
Patience
,
and
to
make
him
in
Ages
to
come
an
Example
of
it
.
Joseph's
being
cast
in
Prison
for
so
good
an
Act
,
as
to
refuse
committing
Adultery
with
his
Master's
Wife
,
would
puzzle
the
Brains
and
Reason
of
any
Man
who
believes
God
to
be
just
and
pure
;
if
by
the
several
things
,
which
the
same
wife
Providence
brought
to
pass
,
God
had
not
made
his
design
known
,
which
David
saith
was
to
try
him
,
Ps.
105.19
.
the
word
of
the
Lord
tried
him
:
So
God's
command
,
to
the
Prophet
Hosea
,
to
take
unto
him
a
Wife
of
Whoredoms
,
when
the
Lord
is
a
most
holy
God
:
That
the
Son
of
God
,
who
is
just
,
harmless
,
undefiled
,
separate
from
Sinners
,
should
by
Blasphemers
be
accused
of
,
condemned
,
and
executed
for
Blasphemy
,
and
this
by
the
determinate
Counsel
and
fore-knowledge
of
God
,
is
that
which
doth
transcend
the
poor
,
weak
,
frail
Understanding
of
Man
,
tho'
never
so
much
screwed
up
,
or
his
Reason
put
to
the
rack
:
I
am
sure
David
a
Prophet
,
as
well
as
a
King
,
speaks
of
himself
to
that
purpose
about
the
Prosperity
of
the
Wicked
in
this
World
;
so
foolish
was
I
,
Psal.
73.22
,
16
,
17.
and
ignorant
,
I
was
as
a
beast
before
thee
;
and
when
I
thought
to
know
this
,
it
was
too
painful
for
me
,
too
hard
for
me
to
understand
,
until
I
went
into
the
sanctuary
of
God
.
No
Humane
Reason
,
only
Divine
Revelation
,
could
make
it
intelligible
;
Whoso
is
wise
,
and
will
observe
those
things
,
even
they
shall
understand
the
loving
kindness
of
the
Lord
;
that
is
,
Psal.
107.43
.
from
40.
the
Wisdom
from
above
,
not
the
Humane
,
can
teach
us
to
understand
God's
Gracious
Dispensations
,
especially
in
the
wise
Government
of
his
Church
,
which
to
Humane
Reason
is
passed
understanding
,
as
concerning
God's
Works
and
Thoughts
,
of
which
David
saith
,
O
Lord
how
great
are
thy
works
,
and
thy
thoughts
are
very
deep
:
which
,
if
we
may
believe
him
,
Ps.
92
5
,
6.
a
bruitish
man
knows
not
,
neither
doth
a
fool
understand
this
.
With
Admiration
and
Exclamation
he
saith
it
,
and
so
deep
,
that
Humane
Reason
cannot
fathom
it
without
Revelation
;
Heavenly
Light
maketh
some
know
and
understand
,
but
the
Bruitish
,
the
Fool
and
Wicked
doth
not
,
and
cannot
,
for
want
of
this
Divine
Grace
;
and
when
they
would
find
to
measure
Divine
Mysteries
with
the
Line
of
this
Reason
,
then
they
become
Fools
;
so
to
them
these
things
still
continue
to
be
Mysteries
.
This
Author
is
one
of
those
whom
the
Prophet
speaks
of
,
Psal.
64.5
.
They
encourage
themselves
in
an
evil
matter
;
for
at
first
he
concealed
his
Name
,
whether
out
of
Fear
or
Modesty
he
knows
best
,
but
now
in
his
second
Edition
he
pulled
off
the
Vizzard
,
and
hath
his
Name
at
length
,
how
he
came
by
that
Encouragement
,
deserves
,
as
I
think
,
to
be
inquired
into
by
those
that
are
more
than
I
,
immediately
concerned
.
I
agree
with
him
when
he
speaks
the
Truth
as
thus
,
how
the
Converted
Jews
would
still
retain
some
of
the
Levitical
Ceremonies
,
as
may
be
seen
,
Act.
15.
and
therein
might
happen
to
be
too
much
Compliance
,
as
with
the
Gentiles
,
who
brought
in
some
of
the
Heathenish
Rites
,
and
that
Remisness
in
some
,
afterwards
made
those
things
a
part
of
Christianity
it self
;
thus
they
degenerated
from
the
Simplicity
of
the
Gospel
,
by
means
of
self
and
worldly
ends
:
Hence
we
see
how
from
Page
165
,
till
172
,
he
takes
Advantage
upon
account
of
Ceremonies
,
and
such
foolish
or
selffish
Priestcraft
as
he
calls
it
.
But
after
all
,
do
this
Socinian
People
think
to
monopolize
to
themselves
,
and
be
sole
Masters
of
all
good
Sense
and
Reason
;
surely
others
among
the
Antients
,
and
now
,
are
as
rational
as
they
,
why
should
not
their
Wisdom
and
Reason
,
seeing
they
make
it
to
be
natural
,
differ
from
Wisdom
and
Reason
,
that
is
Spiritual
?
From
hence
I
am
sure
St.
Panl
makes
not
only
a
difference
,
but
also
a
great
Opposition
between
them
;
for
saith
he
,
We
speak
not
in
the
words
of
humane
wisdom
,
but
which
the
Holy
Ghost
teacheth
,
and
God
hath
revealed
them
,
that
is
,
the
Doctrines
of
the
Gospel
unto
us
by
his
Spirit
;
and
as
't
is
not
the
Wisdom
or
Reason
of
Man
(
which
the
same
Apostle
in
the
same
Epistle
,
Ch.
3.19
.
calls
foolishness
with
God
)
but
the
wisdom
of
God
in
a
mystery
,
even
the
hidden
wisdom
,
1
Cor.
the
whole
Ch.
&c.
And
where
this
Spirit
of
God
is
not
pleased
to
teach
the
Truth
of
the
Gospel
,
that
remains
hidden
,
all
the
Reason
in
the
World
cannot
understand
it
;
2
Cor.
4.33
.
and
we
know
it
is
hid
to
some
,
to
them
that
are
lost
;
among
whom
are
some
of
the
most
learned
and
wise
in
the
World
,
endued
with
as
much
Natural
Reason
,
and
great
Parts
,
as
any
of
our
Adversaries
;
yet
this
natural
Reason
cannot
comprehend
it
;
I
go
farther
,
and
say
,
that
some
of
these
things
of
God
remain
still
Mysteries
;
and
if
not
wholly
yet
in
part
,
are
hidden
,
even
to
those
who
have
the
Spirit
of
God
,
because
,
by
reason
of
the
weakness
of
their
Nature
,
they
are
not
capable
,
and
't
is
above
their
reach
to
understand
it
;
first
,
as
to
God's
Nature
,
to
us
it
is
incomprehensible
,
because
infinite
;
behold
the
heaven
,
1
Kings
8.27
.
Compar'd
with
Job
11.7
,
8
,
9.
and
heaven
of
heavens
cannot
contain
thee
,
nor
Reason
comprehend
:
So
in
his
Attributes
,
his
greatness
is
unsearchable
,
and
his
understanding
is
infinite
;
so
are
his
Works
both
of
Power
and
Providence
,
Wisdom
,
Mercy
and
Justice
,
far
above
the
reach
of
Humane
Reason
,
as
to
be
seen
in
Job
,
in
the
Psalms
,
and
other
parts
of
Scripture
,
and
let
one
Text
of
Job
serve
for
all
;
great
things
doth
he
,
God
,
Psal.
145.3
.
Ps.
147.5
.
Job
37.5
.
which
we
cannot
comprehend
;
and
to
apply
this
to
our
present
purpose
,
we
own
that
the
Doctrines
of
the
Gospel
,
necessary
to
be
known
,
both
as
to
the
Substance
,
and
to
the
Declaration
,
are
clear
and
perspicuous
,
but
still
there
are
some
,
as
to
the
Difficulties
,
which
learned
Men
and
Doctors
do
study
to
understand
,
which
they
can
never
rightly
do
,
without
a
special
Assistance
of
the
Spirit
of
God
;
for
't
is
he
,
and
he
alone
,
that
can
lead
us
into
all
Truth
;
for
if
of
our selves
we
cannot
understand
the
plainest
,
much
less
the
hardest
;
wherefore
,
to
the
end
we
may
know
the
Truths
of
God
,
we
must
be
taught
them
of
God
;
now
,
as
all
Promises
are
Yea
and
Amen
in
Jesus
Christ
,
so
are
all
and
every
Truth
of
the
Gospel
in
him
;
which
to
understand
,
we
must
be
taught
by
him
,
and
by
the
Holy
Ghost
;
Eph.
4.21
.
2
Cor.
3.6
.
for
the
letter
alone
killeth
,
but
the
spirit
giveth
life
.
It
is
very
strange
,
yet
true
,
that
Socinians
will
trust
and
depend
upon
their
own
Reason
,
notwithstanding
the
Advice
of
wise
Solomon
given
them
long
ago
,
Lean
not
unto
thine
own
understanding
,
Prov.
3.5
.
which
is
the
Seat
and
Center
of
Reason
;
for
if
Men
have
any
thing
of
Reason
,
there
it
lays
,
as
to
natural
things
,
but
as
to
supernatural
,
it
is
derived
out
of
Scriptures
,
whereupon
our
Holy
Religion
is
grounded
;
therein
is
nothing
useless
and
needless
,
yet
still
something
is
mysterious
,
either
as
to
Matter
,
or
in
the
Manner
wherein
it
is
spoken
;
and
't
is
this
which
God
hath
given
us
for
our
continual
Exercise
in
this
World
,
therefore
he
requireth
we
should
inquire
into●t
with
all
possible
Diligence
and
utmost
Endeavours
;
and
they
who
fall
into
that
course
,
do
,
and
will
,
by
Experience
,
upon
frequent
reading
of
the
Word
,
daily
find
new
Lights
,
new
Discoveries
,
and
new
cause
of
Admiration
,
which
thorough
Grace
from
above
,
are
the
Fruits
of
their
Obedience
and
Industry
;
as
there
is
nothing
unnecessary
,
superfluous
and
useless
,
and
that
for
all
sorts
of
Christians
,
whether
weak
or
strong
,
so
the
the
right
consideration
of
the
Matter
,
the
Words
,
Order
,
Contexture
,
the
Design
of
the
Holy
Ghost
in
them
,
do
instruct
us
of
and
guide
us
in
our
Duty
towards
God
,
whereof
the
parts
are
various
,
large
,
great
and
wonderful
;
upon
this
account
,
saith
David
,
Ps.
119.96
.
Thy
commandment
is
exceeding
broad
,
because
it
contains
the
whole
Revelation
of
God
unto
us
,
which
is
full
of
infinite
Wisdom
in
the
whole
Frame
and
Order
of
it
;
and
as
the
Revelation
in
the
Word
is
from
God
,
so
is
the
Understanding
of
that
Revelation
;
that
is
the
reasn
why
Men
should
not
,
as
some
do
,
perplex
themselves
,
to
find
out
the
Grounds
and
Suitableness
of
some
things
in
the
New-Testament
,
with
others
in
the
Old
,
when
they
should
know
how
't
is
not
in
their
Power
to
know
the
heighth
,
depth
,
length
and
breadth
of
God's
Infinite
Wisdom
therein
contained
,
when
,
may
be
,
the
Holy
Ghost
aimeth
at
such
things
as
they
cannot
dive
into
,
who
by
degrees
openeth
Man's
Eyes
more
and
more
,
to
know
things
necessary
for
them
;
for
as
the
Apostle
saith
,
1
Cor.
3.2
.
He
feeds
us
first
with
milk
,
then
with
meat
,
when
we
are
able
,
and
strong
enough
to
bear
it
;
for
,
as
another
Apostle
saith
,
New-born
Babes
desire
the
sincere
milk
of
the
word
,
1
Pet.
2.2
.
that
they
may
grow
thereby
;
and
thus
,
till
we
come
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
.
Eph.
4.13
.
And
those
Men
,
who
in
these
things
rely
upon
the
Strength
of
their
own
Reason
;
I
may
well
compare
to
these
little
Babes
,
who
being
not
able
to
feed
themselves
,
lay
Hand
into
their
Milk
,
wherewith
they
do
not
feed
,
but
only
slubber
themselves
;
or
to
that
Child
that
would
not
have
the
Nurse
to
hold
him
,
tho'
he
wants
strength
of
himself
to
go
;
if
the
Hand
that
bears
him
up
doth
but
hold
off
,
then
he
is
gone
,
and
sure
to
fall
:
So
't
is
of
any
one
that
trusteth
to
his
Understanding
,
and
leaneth
upon
his
own
Reason
;
't
is
a
bruised
Reed
that
will
go
into
his
Hand
,
and
pierce
it
:
Wherefore
God's
sends
us
to
the
law
,
Isa.
8.20
.
and
to
the
testimony
:
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
;
for
their
Light
doth
come
from
the
word
,
yet
not
all
at
once
,
but
by
degrees
,
and
in
their
several
Kinds
;
all
which
,
as
the
Apostle
saith
,
worketh
that
one
and
the
self-same
spirit
,
1
Cor.
12.
dividing
to
every
man
severally
as
he
will
:
and
let
us
know
never
so
much
out
of
Scripture
,
there
is
still
more
to
be
learned
:
Ought
not
this
to
convince
Men
,
that
it
doth
contain
Mysteries
?
The
Apostle
directs
us
to
think
soberly
,
Rom.
12.3
.
not
to
allow
our
Fancy
and
curious
Speculations
to
go
beyond
the
bounds
of
a
becoming
Sobriety
in
things
above
us
,
which
Scripture
doth
both
command
and
commend
and
is
very
much
suitable
unto
right
Reason
:
Now
the
rule
of
that
Sobriety
is
positively
,
fully
,
and
unalterably
given
thus
,
Secret
things
belong
unto
the
Lord
our
God
,
but
those
which
are
revealed
unto
us
,
Deur.
29
.
2●
.
and
to
our
children
.
In
those
things
Divine
Revelation
must
be
the
measure
and
rule
of
our
Knowledge
,
the
contrary
is
an
effect
of
Pride
,
Vanity
,
and
Presumptuousness
forbidden
in
Scripture
,
not
to
〈◊〉
above
that
which
is
written
;
which
if
M●n
obey
,
1
Cor.
4.6
.
it
will
bring
them
to
Certainty
and
Truth
,
whereof
the
contrary
leads
them
into
all
kinds
of
Error
.
But
to
conclude
this
,
for
I
must
no
longer
insist
upon
't
,
as
I
never
intended
fully
to
answer
it
,
only
to
take
notice
of
it
on
my
way
;
as
to
the
point
of
Reason
,
see
how
foolish
in
these
things
Man
is
,
and
how
confounded
his
●eason
,
by
the
Example
of
Peter
,
an
Elect
of
God
,
a
Disciple
dear
unto
Christ
:
The
Lord
Jesus
comes
to
him
to
wash
his
Feet
,
but
he
presently
said
,
John
13.5
,
6
,
7.
Thou
shalt
never
wash
my
feet
;
but
our
Saviour
answering
,
If
I
wash
thee
not
,
thou
host
no
part
in
me
.
Peter
soon
goes
to
another
Extream
;
first
,
he
would
not
have
Christ
to
wash
him
at
all
,
but
now
he
would
be
washed
every
where
,
not
only
the
feet
,
but
also
hand
and
head
too
;
but
our
Saviour
shews
him
Reason
,
why
he
ought
to
suffer
himself
to
be
guided
,
and
not
to
take
upon
him
to
direct
his
Lord
and
Master
in
what
he
was
to
do
,
he
that
is
washed
needeth
not
save
to
wash
his
feet
.
Now
the
cause
of
this
wandring
and
error
of
Peter
,
is
expressed
,
v.
7.
namely
,
his
Ignorance
,
What
I
do
thou
knowest
not
now
?
Where
was
his
Reason
at
that
time
?
For
certainly
he
was
unreasonable
to
be
of
a
different
Mind
from
his
Saviour
,
and
till
he
submitted
unto
his
Will
;
the
like
we
may
say
about
these
things
unto
those
who
fancy
themselves
so
rational
,
and
would
set
up
their
blind
and
lame
Reason
for
a
competent
Judge
;
Reason
is
always
striving
,
and
always
at
a
loss
;
all
our
Reason
hath
to
do
is
to
be
guided
by
Scripture
,
and
to
own
it
to
be
the
infallible
word
of
God
;
all
beyond
this
is
the
work
of
Faith
;
for
Christ
is
an
object
not
to
be
known
naturally
,
or
by
natural
Reason
,
and
the
obligation
to
know
Christ
,
and
believe
in
him
,
springs
and
ariseth
only
from
a
positive
Command
,
superadded
unto
the
Law
of
Nature
:
If
St.
Paul
speaks
Truth
,
Col.
1.27
.
Christ
in
us
is
a
mystery
,
considering
the
manner
whereby
he
is
in
us
,
therefore
the
Image
of
the
new
Man
in
us
is
called
the
hidden
and
inner
Man
,
1
Pet.
3.4
.
which
in
the
following
Verse
is
explained
of
Christ's
dwelling
in
us
by
faith
;
and
elsewhere
the
same
Apostle
calls
Union
and
Relation
between
Christ
and
the
Church
,
a
great
Mystery
,
Eph.
5.32
.
which
our
Reason
cannot
comprehend
without
a
Revelation
:
This
made
David
say
,
Psal.
119.169
.
O
Lord
give
me
understanding
according
to
thy
word
,
and
not
according
to
my
Reason
,
or
natural
Capacity
;
and
,
blessed
is
he
whom
thou
teachest
out
of
thy
law
;
Psa.
94.12
not
out
of
his
shallow
Brains
.
Our
blessed
Saviour's
saying
,
he
that
eateth
my
flesh
,
Joh.
6.16
.
and
drinketh
my
blood
,
contains
Doctrines
,
not
obvious
to
Reason
;
that
eating
and
drinking
with
Christ's
dwelling
in
us
is
so
true
,
that
we
may
not
doubt
of
it
;
for
the
word
saith
it
,
but
how
,
and
the
manner
of
it
,
as
well
as
our
dwelling
in
Christ
,
and
he
in
us
,
is
above
Reason
to
understand
,
wherefore
Scripture
hath
revealed
it
to
be
by
Faith
;
but
that
People
will
believe
nothing
but
what
they
can
give
Reason
for
,
when
Paul
wrote
his
Epistle
to
the
Colossians
,
the
Gospel
and
Doctrine
of
Salvation
were
certainly
revealed
,
yet
still
he
calls
it
a
Mystery
,
the
mystery
of
God
,
Col.
2.2
,
3.
and
of
the
Father
,
and
of
Christ
,
and
in
the
following
Verse
he
gives
an
instance
of
it
,
in
whom
are
hid
all
the
treasures
of
wisdom
and
knowledge
.
That
thing
is
so
,
he
gives
it
as
Matter
of
Faith
by
us
to
be
believed
;
but
how
it
is
,
and
how
all
these
Treasures
are
hid
in
him
,
't
is
for
us
a
mysterious
thing
.
Every
Nation
,
whether
Jews
or
Gentiles
,
in
matter
of
Religion
,
had
Mysteries
,
so
Christians
have
theirs
,
and
in
particular
that
of
the
Incarnation
,
which
the
Apostle
calls
a
great
one
beyond
all
Dispute
and
Comparison
,
and
besides
all
this
,
surely
there
are
great
Mysteries
in
Religion
,
God
,
whose
infinite
Nature
and
Attributes
are
the
Ground
of
all
Religion
,
is
the
greatest
Mystery
of
all
,
and
most
incomprehensible
;
for
this
Reason
the
Trinity
and
Incarnation
are
great
Mysteries
,
and
above
Reason
,
tho'
not
contrary
to
't
:
These
Doctrines
indeed
contain
great
Difficulties
,
but
no
Contradictions
which
theirs
do
,
as
to
set
up
a
Metaphorical
and
Figurative
God
,
secondary
,
subordinate
,
a
Creature
to
be
God
by
Office
,
not
by
Nature
a
God
,
but
of
1700
standing
,
and
this
Creature
God
to
be
worshipped
,
is
not
this
downright
Idolatry
?
Herein
we
must
go
no
farther
than
Scripture
leads
us
,
for
fear
of
going
out
of
our
Depth
,
and
losing
our selves
in
the
deep
things
of
God
;
many
more
things
to
our
purpose
,
I
could
say
upon
this
Matter
;
but
for
the
present
have
no
time
nor
place
left
to
do
't
.
But
to
come
to
a
Conclusion
of
the
whole
and
main
Subject
,
to
all
that
hath
been
said
,
I
shall
add
this
out
of
the
Prophet
,
where
the
Husband
of
the
Church
of
the
Gentiles
that
were
to
be
call'd
to
communion
with
Christ
,
is
said
to
be
the
Lord
of
hosts
,
Isa.
54.5
.
the
holy
one
of
Israel
,
the
redeemer
,
and
the
Lord
of
the
whole
earth
:
In
the
whole
Bible
the
true
God
of
Israel
,
never
assumed
unto
himself
higher
names
than
these
are
,
nor
ever
did
effect
a
greater
outward
work
,
than
to
redeem
his
Spouse
.
Now
out
of
several
places
in
the
New
Testament
it
doth
appear
how
Christ
is
the
Husband
and
Redeemer
of
the
Church
,
which
he
is
said
to
have
purchased
with
his
own
blood
,
Act.
20.28
.
Eph.
5.25
.
and
to
have
loved
it
,
and
have
given
himself
for
it
.
Thus
this
Prophecy
is
plainly
fulfilled
in
Christ
,
who
is
the
Person
therein
described
with
those
glorious
Names
and
Attributes
altogether
incommunicable
,
even
the
Enemies
themselves
being
the
Judges
,
to
any
meer
Man
or
Creature
whatsoever
.
Moreover
,
every
house
is
builded
by
some
man
,
Heb.
3.4
.
but
he
that
built
all
things
is
God
:
Nay
,
the
World
and
the
Church
were
built
by
Christ
,
and
by
whom
also
all
things
were
created
in
the
beginning
,
and
made
of
nothing
;
and
tho'
we
would
grant
,
which
we
do
not
,
to
Socinians
,
that
that
which
is
spoken
of
the
Creation
of
the
World
,
is
to
be
understood
of
the
new
Creation
,
or
Regeneration
,
yet
this
very
same
doth
import
and
require
as
Divine
and
Infinite
a
Power
,
as
doth
the
Creation
of
the
World
;
and
if
we
may
so
say
something
more
than
to
make
something
out
of
nothing
,
here
is
no
opposition
,
nothing
to
hinder
,
but
to
bring
Light
out
of
Darkness
,
Good
of
Evil
,
to
drive
away
Darkness
,
Blindness
,
and
Ignorance
out
of
the
Mind
,
to
remove
perverse
and
corrupt
Affections
out
of
the
Will
,
and
incline
it
to
Good
,
to
change
the
stubborn
and
violent
Passions
of
a
Heart
desperately
wicked
and
deceitful
above
all
things
:
I
say
,
to
create
a
new
Heart
,
and
renew
a
right
Spirit
,
is
every
jot
as
great
,
if
not
a
greater
Work
,
than
the
Creation
of
the
World
,
which
Christ
by
his
own
Power
having
done
,
and
doing
it
every
day
Day
,
is
an
illustrious
,
and
ought
to
be
an
undisputable
Proof
of
his
Deity
,
which
is
confirmed
as
by
his
Names
and
Attributes
,
so
by
his
other
works
,
and
by
that
divine
and
glorious
worship
,
due
,
and
rendered
unto
him
,
not
on
Earth
only
,
but
chiefly
in
Heaven
equally
with
the
Father
,
by
the
four
Beasts
,
the
Elders
and
Millions
of
Angels
,
who
upon
their
Knees
,
if
I
may
so
say
,
for
't
is
written
,
They
fell
down
;
saying
with
a
loud
voice
,
worthy
is
the
Lamb
that
was
slain
,
to
receive
power
and
riches
,
and
wisdom
,
and
strength
,
and
honour
,
Rev.
●
.
11
,
12
,
13
,
14.
and
glory
;
and
every
creature
which
is
in
Heaven
,
and
on
the
earth
,
and
under
the
earth
,
and
such
as
are
in
the
sea
,
and
all
that
are
in
them
,
heard
I
,
saying
,
blessing
,
and
honour
,
and
glory
,
and
power
,
be
unto
him
that
sitteth
upon
the
throne
,
and
unto
the
Lamb
for
ever
and
ever
,
Amen
.
But
if
after
all
,
these
Enemies
of
Christ
do
refuse
to
joyn
their
Voice
in
this
Heavenly
Concert
,
to
give
him
Glory
,
one
day
when
they
shall
appear
before
him
,
who
is
to
judge
the
Quick
and
the
Dead
,
and
he
puts
Questions
to
them
concerning
their
impious
disowning
of
him
,
like
the
Man
that
came
in
without
the
Wedding-Garment
,
Mat.
22.12
they
shall
be
speechless
,
they
shall
have
nothing
to
say
for
themselves
,
no
more
than
the
Sadduces
and
Pharisees
;
for
as
then
in
the
time
of
his
humiliation
,
no
man
was
able
to
answer
him
a
word
,
v.
46.
much
more
when
he
doth
appear
in
his
Glory
,
shall
his
Enemies
Mouths
be
stopped
,
Luke
13.17
.
and
all
his
adversaries
ashamed
,
as
we
read
they
were
,
tho'
now
they
be
never
so
shameless
and
brazen-faced
,
yet
at
last
they
certainly
shall
be
confounded
.
FINIS
.