^^ ^ a^ n^ ^:^ o^^:2^ 
 
 OF THE 
 AT 
 
 PRINCETON, N. J. 
 SAMUEL AGNEW, , 
 
 <1 F P H 1 1. A J) E L P H 1 A . PA. | 
 
 chz^et^ez. y^ ^ 
 
 
 i| Case, Division^. .../| 
 
 » Shelf f Section ?.: 
 
 I J^'^ok, N,, f 
 
 sec 
 
THE 
 
 Scripture Dodrine 
 
 OF THE 
 
 Moji Holy and Undivided 
 
 TRINITY> 
 
 VINDICATED 
 
 From the Mifinterpretations 
 X of Dr. Clarke. 
 
 fro which is prefixed a LETTER to 
 the Reverend Doctor, 
 B Y 
 
 Robert Nelson, Efq; 
 
 LONDON: 
 
 Printed for Richard Smith at 
 Bifhop Bevtrru/gf's Head in Pater- 
 Kojler-Row. M DCC XIV. 
 
IQK 
 
 JfTK 
 
[iii] 
 
 To the Reverend 
 
 Dr. ChXRKE.kedor 
 
 O F 
 
 St James's^ pf^eflminfler. 
 
 Rev er en (I S I R^ 
 
 I SHOULD not have given 
 you the Trouble of this Ad- 
 drefs, if my Worthy and Learn- 
 ed Friend, the Author of the 
 following Treatife^ concerning the 
 Scripture Do£irine of the Trinity^ 
 iiyc. could have been prevailed 
 upon to have put his Name to 
 it. If I miftake not, it is writ- 
 ten with all thofe Qualifications, 
 which you in your IntroduEHon 
 require except that one ; which 
 is alfo altogether extrinfick to its 
 t> a true 
 
iv ^Letter 
 
 true Value^ and is (if it be a 
 Fault) the moft eafie of all to 
 pardon, fince no body but him- 
 felf can be the Lofer by it. But 
 his Modefty and Humility be- 
 ing of a Piece with his Learn- 
 ing and Piety, which are confi- 
 ned by no common Bounds, 
 he contents himielf with the Sa- 
 tisfaction of maintaining and de- 
 fending a good Caufe, without 
 reaping that juft Applaufe, 
 which refults from the Judi- 
 cious Management of it. You 
 will find the whole Compo- 
 fure governed by a Spirit of Chri- 
 jtianitj^ and not by a Spirit of 
 Popery or Perlecution. And if 
 any one be not favourable to the 
 Argument, or fatisfied with his 
 and the Church's Reafons for 
 the Common Faith^ at leaft the 
 Learning and Candor with 
 which he treats it, may, 1 am 
 
 per- 
 
to Doctor Clarke.^ 
 
 perfuaded command no unfa^ 
 murabk Reception. 
 
 There is nothing for certain 
 tnore commendable in any Wri- 
 ter, than Candor and Sincerity^ 
 without perplexing the Quefti- 
 on with a multitude of Proofs, 
 but little or nothing to the Pur- 
 pofe, and drawing in Authors 
 and Authorities^ to fpeak that 
 which we are certain enough 
 they could never mean : And 
 nothing undoubtedly is more 
 neceffary to guide our Judg- 
 ment, in diftinguifhing what is 
 the Scripture Do&rine in any 
 Point, whether it be an Article 
 of Faith^ or a,/e/} necejfary Truth 
 only, than a good Underftand^ 
 ing of the Original Revelation it 
 felf, and of the beft and moft 
 ancient Interpreters thereof. 
 Thefe our Learned Author pof* 
 feffes in great Perfection ; and 
 "d 3 though 
 
vi A Letter 
 
 thouah he hath not the Honour 
 and Happinefs of waiting at the 
 Altar ; yet he truly refpeds 
 your Order^ and above all values 
 the Sacred De^ofitum to you 
 committed ; neither doth he 
 want Talents and Endowments 
 to diftinguifh him, even if he 
 were admitted into the Sacred 
 Fundion ; and therefore I hope 
 you will not neglefl: to confider 
 what he offers upon this Subject, 
 though it comes from a Lay- 
 Man, whofe great Ambition is 
 to lie concealed. 
 
 1 muft confefs, I have had the 
 . following Papers by me above 
 fix Months, but 1 ftill deferred 
 the Publication, in hopes the 
 Author might have been per- 
 fuaded to have owned them 
 himfelf; but finceno Intreaties 
 can fhake the Refolution he 
 hath taken of continuing on- 
 known, 
 
to Doclor Clarke. vii 
 
 known, I thought I ought not 
 to detain them any longer from 
 the Service of the Publick^ for 
 the fake of fome uncommon Re- 
 marks in them. And the Reve- 
 rend DodiovWeUs^ having confi- 
 dered your Introdu&ion^^nd offer- 
 ed feveral things, in refpe£t to 
 the General Defign and Plan of 
 your Book, which will be 
 thought by many not unworthy 
 your Notice ; it was not only 
 iiiy Opinion, but that of others 
 alio whom 1 confulted, That 
 thefe Learned Remarks on the 
 Book it felf, would very proper- 
 ly follow what that Learned 
 Dodor hath obferved upon the 
 IntroduBion. That fo this whole 
 Matter may be fifted into ac- 
 cording as it deferveth, and the 
 Evidence of Truth rnay deter- 
 mine it for the ftrongeft Side ; 
 Which is all the End that 1 here- 
 a A in 
 
viii ^Letter 
 
 in propofe to my felf, that fo 
 God may be glorified in his 
 Church by the Profeffion of a 
 
 True Faith. 
 
 » 
 
 If you find the Obfervations 
 and Remarks of my Learned 
 Friend v^^ell grounded, you will 
 do your Self and the Truth the 
 greateft Honour, in receiving 
 them according to the Intrinfick 
 Weight they bear ; and if they 
 be not thus grounded, it will 
 be a Piece of Juftice due to the 
 Publick, to undeceive thole 
 who may differ from you in 
 their Opinion concerning his 
 manner of treating thofe Texts, 
 which have been a Hedged by you 
 in favour of your Hyfothejis^ as 
 diftinguillied from the received 
 Dodrine of the Church of Eng- 
 land^ in Her Articles -dn^ Offices. 
 
 You will not, 1 believe, 
 be able to fix upon him the 
 
 Cha- 
 
to Doctor Clarke. ix 
 
 Cha rafter of a Defpicable 
 and Carelefs Writer^ when 
 you fliall fet about a Re-ex- 
 amination of that Original 
 Revelation, both of the Old 
 and New Teftament, which is 
 the true and undoubted Stand- 
 ard to go by in this Difpute. 
 I have the Hopes, you will fully 
 difcharge the Proraife, with 
 which you have bound your 
 felf, and which the Church, 
 which hath been fokind to you, 
 hath a Right to expeflt. There 
 are about Forty Texts, upon 
 which the main Strefs^of your 
 Theory depends that are here 
 examined ; and being tried ac- 
 cording to the Catholick Expq/i" 
 tion^ are vindicated for the 
 Church by an able Scripturift, 
 who hath applied the Rules of 
 Criticifm, not a^ainji but for 
 
 the 
 
A LETfkk 
 
 the Faith ^ of which the Catho^ 
 lick Church is in Pofleffion. 
 
 When I had occafion to men- 
 tion your Name in the Life of 
 Bifhop BiiU^ and thereupon to 
 take notice^ of your late Ce- 
 lebrated Performance, touching 
 the Scripture DoSirine of the 
 Trinity^ fo far as the Honour 
 of that Great Man did feem to 
 be concerned ; I did not think 
 I (hould ever trouble the World 
 or You again upon this Head. 
 And though^ as you know^ I 
 have with your felf been pub- 
 lickly animadverted upon^ by 
 a very Zealous and Learned 
 Divine in our Church, for ndt 
 coming up to his Meafutes of 
 Orthodoxy ; and cenfured fbr 
 that very Part of this Good 
 Bifhop's Life, in which you are 
 more particularly coficerned, 
 as if 1 there fliewed my felf 
 
 tOGf 
 
to DoHor Clarke. xi 
 
 too favourable to you and your 
 Dodrine, and made too near 
 Approaches towards Arianifm^ 
 though even by following that 
 Great Defender of the Nicene 
 Faith^ of whofe Writings I was 
 there giving an Hiftorical Ac- 
 count. However, I chofe ra- 
 ther to bear the Cenfure paffed 
 upon me, without faying one 
 Word for my felf, but leaving 
 my Readers to judge, as they 
 fhould fee Reafon, either for or 
 againft me, than to enter be- 
 yond my Depth, or prefume 
 to intermeddle with the Dif- 
 cuffion of fo venerable a My- 
 ftery of our Religion as this, 
 of which I can by no means 
 think my felf or any other ob- 
 liged to have a full and ade- 
 quate Idea : Notwithftanding 
 1 was thus invited by your and 
 my Animadverter^ or rather 
 
 chal- 
 
xu 
 
 ^Letter 
 
 challenged to defend BilTiop 
 Bull and my felf, and to ad- 
 venture the lofing my felf in 
 the Tcl.^oL^ii <t5 GeS^ when the 
 Part of an Hijlorian did only 
 belong to me, and there wanted 
 not Able Divines enough in 
 our Church, I was fure, to vin- 
 dicate the Truth of the Scrip- 
 ture Dodrine, concerning the 
 Obje£t of our WorOiip, as it 
 was underftood and believed in 
 the beginnings is now^ and^ I truft, 
 eijer jhall be. 
 
 If I have difcharged the Part 
 of an Hiftorian faithfully, in 
 the Accounts which 1 have gi- 
 ven, 1 have done my Duty, and 
 what I undertook. And of this 
 you were very fenfible, when 
 you were pleafed to exprefs 
 your felf to me with fo much 
 Candor and Ingenuity upon 
 that Subjed. It was not with- 
 in 
 
toV&^or Clarke, xih 
 
 in my Province, as fuch, to de- 
 bate thofe Scholaftical and 
 Critical Points, in which fome 
 Great Matters of Controver- 
 fy have loft themfelves. And 
 I never thought that it would 
 have been expefted by any^ 
 that in an Hiftory, I fhould 
 have entered into the Detail 
 of the abftrufeft Queftions, or 
 have difcuffed the various Ac- 
 ceptations of fuch Terms', as 
 I had occafion to ufe after 
 Great Men, who had taken 
 them in the fame Senfe before 
 me. Not engaging my felf 
 therefore farther, 1 fhall ac- 
 count it no fmall Satisfadion 
 to find, that what 1 there ad- 
 vanced hath not been altoge- 
 ther without Fruit ; if it may 
 have given, at leaft an Hint to 
 Men of more Learning and 
 
 Leifure, 
 
Leifure, either to corred: what 
 I h^ve faid^ or to carry the 
 Matter further ^ and very ac- 
 curately to examine thofe 
 Weights and Meafures, which 
 are to determine us in this 
 Qrand Queftion now before 
 u§. • :^-^ 
 
 To the Gofpel and to the 
 Teftimony the Appeal is made, 
 and there let it be determined. 
 You have taken very much 
 Pains in the Search ; and others 
 alfo have been at no lefs, who 
 cannot yet be fatisfied with 
 yours. We muft all however, 
 commend the Defign of tracing 
 the Originals of our moft Ho^ 
 ly Faith, with Candor and 
 Impartiality ; and of moft ftrifit- 
 ly cleaving to the fincere Re- 
 velation of Divine Truth. And 
 fer be it from me, to derogate 
 
to Do^or Clarke. xy 
 
 in the leaft from any Service 
 you may have formerly done 
 to the Caufe of Rehgion^ whe- 
 ther Natural or Revealed ; or 
 to ieffen any Part of thofe So- 
 lid Merits, which are and muft' 
 be confefled to be in jou, even 
 by thofe who are otherwife 
 very different from you ; I 
 mean efpecially as touching 
 this deep Article, which 
 will for ever continue to puz- 
 zle all the Difputers of this 
 World. 
 
 But I could heartily have 
 nowwifbedy That we of the 
 Laity had no fuch Handle 
 ever given us, as this your laft 
 Book hath afforded, as it is 
 to be feared, but to too many, 
 w^ho tljiink themfelves able to 
 overturn any Foundations 
 whatfoever, if fuch a Method, 
 
 as 
 
xvi A Lett er \ 
 
 i 
 
 as you there propofe be allow- i 
 able^ with rfefpeft to the moft 
 
 Solemn Afts and Deeds of that j 
 
 Church and Community where- \ 
 
 of we are Members, and to I 
 
 fiibftitute what they plea(e in \ 
 their Room. It cannot be de- 
 
 nied^ but that your Method i 
 hath a plaufible Appearance at 
 
 the firft View, and that you \ 
 
 have faid as much as is poflible ' 
 
 for the fetting it off, and re- \ 
 commending it to your Reader. 
 
 But it is no left undeniable, ; 
 that a confiderable Advantage 
 
 hath been thence made, by the ; 
 
 Enemies of our Peace at this \ 
 
 Time, whether with or with- i 
 
 out Realbn I do not fay, and i 
 
 that our Churchy both as to \ 
 
 Doftrine and VVorrtiip^ hath ; 
 
 by this Means been very much \ 
 
 traduced, and even triumphed ] 
 
 over i 
 
to Dr. Clark e. xvii 
 
 over by our Adverfaries of 
 feveral Sorts and Denominati- 
 ons. 
 
 Now if your Syfteai, which 
 you have drawn out in many 
 more Propofitions than we have 
 Articles^ be indeed the true 
 Scripture Syftem ; it will be 
 doubtlefs our Duty to renounce 
 fo far the Doftrine and Wor* 
 Ihip of our Church, as it is 
 inconfiftent with your faid Pro- 
 pofitions, and immediately to 
 fet about a new and thorough 
 Reformation ; left while we tax 
 the Church of Rome with Ido- 
 latry, we our felves fhould at 
 the fame time be found guilty . 
 of it in our common Devo- 
 tions, and in our moft Solemn 
 Ads of Communion ; and that 
 fo much the more unpardona- 
 bly, as that no heavier Charge 
 
 b can 
 
xviii A Letter 
 
 can be laid againft that corrupt 
 Church for a Ground of our 
 Separation^ than that of Idola- 
 try, as it hath been managed 
 by the late moft Learned Bi- 
 (hop SHUingfleet. But if other-- 
 wife, and this your Syftem, af- 
 ter a moft ftrift and elaborate 
 Examination of it, be found 
 no more confiftent with the 
 Scripture, than it is with the 
 received Dodrine and Worfliip 
 of our Church ; then it will be 
 doubtlefs our Duty, to conti- 
 nue ftedfaftly our Adherence to 
 fuch Dodrine and Worfliip, 
 according as the fame is deliver- 
 ed to us from the Scriptures 
 by our firft Reformers, That is 
 in the Senfe which the Catholick 
 Fathers and Primitive Bi/hops 
 have thence colle&ed. And 1 am 
 willing to hope^ that in the 
 
 Learned 
 
to Dr. Clark e. xix 
 
 Learned Dr. Clarke^ there will 
 be found fo much of Chriftian 
 Sincerity and Candor, as may 
 oblige him by his own Exam- 
 ple to approve of this Proce- 
 dure 3 to juftify the Rule which 
 they have given us, and he 
 hath commended, to prevent 
 the overturning of Foundati- 
 ons both Sacred and Civil^ 
 with which we are threatned 
 from a Method of this Nature; 
 and to endeavour to heal again 
 thofe Wounds of his Mother 
 the Church, which this Book 
 of his may have given Her^ 
 and which fo many of his Bre- 
 thren loudly complain of, as 
 if She had received them, not 
 from an Enemy but from a 
 Friend. 
 
 b a But 
 
XX ^Letter 
 
 But whatever may be faid, 
 either for or againft this Syftem 
 of yours, and with whatever 
 Mind it was by you publilhed, 
 thus much is certain and fixed ; 
 That according to the beft of 
 our Capacity, we are obliged, 
 if we would avoid running in- 
 to Herefy and Error, to have 
 Becourfe to the Rule it felfy and 
 alfo to take in the befi Helps for 
 the underftanding this Rule. 
 And it is no lefs certain, that 
 either by not having Recourfe 
 to the Original Ret^ elation it felf, 
 which is the Rule^ or by fneg- 
 letting the befi Helps for the In- 
 terpretation of it which we are 
 capable of ufing^ there is the 
 greateft Danger of falling into 
 ibme Miftake ; and generally fo 
 much the more, as the Enqui- 
 rer is a Perfon of brighter Parts 
 
 than 
 
to DoBor Clarke. xxi 
 
 than ordinary, yea if he be ne- 
 ver fo little above the common 
 Level. And if the Judges, and 
 others Learned in the Law^ 
 (hall follow the fame Method 
 of interpreting the Laws of the 
 Land, and accommodating the 
 Civil Oaths and Engagements, 
 as you have taken in interpre- 
 ting and accommodating the 
 Senfe of the Church, in her 
 moft Authentick Forms and 
 Declarations before God and 
 Man, and of the Venerable 
 Fathers of the Catholkk Church ; 
 there are many of the Ophiion, 
 that every Thing might eafily 
 be leaped over, and that no 
 Eftabli(hment could be fo ftrong 
 as to laft long. 
 
 Which being confidered it is 
 
 prefumed that you cannot take 
 
 it araifs, if this be a little far-^ 
 
 b 5 ther 
 
xxii A Lett ER 
 
 ther enquired into, for the fake 
 of what is fo dear to your 
 felf; for who knows, where- 
 abouts his Religion^ Liberty 
 or Property may be, if fuch a 
 Latitude of Interpretation be 
 defenfible as is avouched in your 
 Third Part openly, and is there- 
 fore fufpefted in your Firft and 
 Second. This will deferve to 
 be fet to rights. 
 
 It is very juftly by you ob- 
 ferved, That this Matter, 
 which is of the greateft Impor- 
 tance, ought not to be treated 
 of /lightly and carelefsly ; for I 
 fully agree with you, that it 
 ought to be examined thoroughly 
 on all Sides ^ by a ferious jiudy of 
 the whole Scripture^ and by taking 
 care that the Explication be con-^ 
 fiftent with it Jelf in every Part. 
 And certainly the Defignof di- 
 
 gefting 
 
to Do£lor Clarke, xxiii 
 
 getting with Care and Pains 
 under proper Heads the Texts 
 of Scripture which relate to 
 this Dodtrine, is very commen- 
 dable ; and then drawing up a 
 Scheme of the whole, and re^ 
 ducing and explaining it, in a 
 great Number of particular and 
 diftinft Propofitions, And if 
 indeed, according to the Weight 
 and Dignity of the Subje&^ you 
 have conjidered it throughout as 
 carefully and dijiin&ly as you was 
 able ; there is no fufficient Rea- 
 fon in my Opinion, for any 
 Learned Perfon, who may think 
 you miftaken, to treat You an- 
 grily, and in the Spirit of Popery^ 
 as if we were not to uje our own 
 Vnderfiandings in Matters of Re- ^ 
 //gion,as well as in other Matters ; 
 but muft always plead for what 
 factions happen at any time to pre- 
 b 4 %fail^ 
 
xxiv A Letter 
 
 vai\^ as if they were there- 
 fore true, becaufe they pre- 
 vail. 
 
 However, Sir, You know 
 there is an Apoftolical Injun- 
 dion, that we fhould earnefily 
 contend for the Faith ; and if the 
 Divine Oeconomy of F a t h e r, 
 Son, and Holy Ghost, in 
 thellnity of the Divine Effence, 
 which is taught Us by our Ex- 
 cellent Church, in her moft 
 Fublick and Authentick Ads, 
 and is the Common Faith both 
 of Proteftants and Papifts, or 
 the Common Salvation as deli- 
 vered in all the Churches Re- 
 formed and Unreformed, fliould 
 be that Faith which was once 
 delivered unto (or by) the Saints ; 
 you muft not be difturbed if 
 fome, who have purfued Truth 
 by the fame Methods you have 
 
 done, 
 
to Do&or Clarke, xxv 
 
 done^ do earnefily contend againft 
 you^ in a Matter of fo high a 
 Nature, where they apprehend 
 you to be miftaken after all the 
 painful Search you have made ; 
 and not to have reprefented the 
 true Scripture DoSirine of the Tr'u 
 nity^ but to have fubftituted in 
 its room ^another of your own ; 
 againft the true Apoftolical Tra- 
 dition of that Doftrine^ and 
 the common Interpretation of 
 the Scriptures throughout All 
 the Ages of the Church of 
 Chrift. 
 
 If it fhould be thus, I fay, 
 as fome, whofe Learning and 
 Piety are unqueftionable, and 
 who alfo have fpared no Pains 
 in the Refearch, do apprehend 
 and affert ; in this Cafe an Ear- 
 neft Contention for the Catholick 
 Faithj and for the Revelation 
 
 of 
 
xxvi A Letter 
 
 of God as generally underftood 
 in the Chikrch, where there is 
 oppofed CO it no more than a 
 private Interpretation of Scripture^ 
 fhould ( if not commended at 
 leaft) not be prefently and alto- 
 gether condemned, though it 
 may not feem to you written 
 with all that Sprrit of Meekmfs^ 
 which you have laid in your 
 claim for, in whomfoever (hall 
 appear againft your Explication . 
 Indeed it is much to be wiflierf 
 that the Spirit of Meeknefs and 
 Chrijiianity did more univerfally 
 influence the Management of all 
 our Difputes both Religious and 
 Civil ; w^hich I conceive may 
 be very confiftent w^ith an Holy 
 and Humble Zeal for God's 
 Glory and the Defence of the 
 Chriftian Revelation; and with 
 an earneft Contention for all the 
 
 Great 
 
to BoHor Clarke, xxvii 
 
 Great Truths thereof, by the 
 Word of God and the Teftimony 
 of his Saints, even fuch as were 
 the Greateft Lights of the 
 Church in the earlieft and pu- 
 reft Ages of it. To a fuller 
 Difcovery of thefe important 
 Points if the following Papers 
 may any ways contribute, you 
 will not be difpleafed, I am con- 
 fident, with the Application 
 which is made to you by 
 
 Re'uerend SIR, 
 
 Tour mo§l Faithful 
 
 Norem. i6. Humble Servant^ 
 
 1713. 
 
 Rob. Nelson. 
 
THE 
 
 PREFACE. 
 
 PERhaps the Reader ?nay wonder^ 
 Jincejefus Chrifl is the End of the 
 Lavp, and Mofes and the Prophdts are 
 every where full of his Sacred Perfon^ 
 that there is little cited out of the Old 
 Tefiament for a Proof of his Divinity in 
 the following Obfervations 5 efpecially 
 fmce it is reafonable to believe^ That in 
 fo frequent a Mention of Him as there oc* 
 curs ^ fomething muflbe dropped in feve^ 
 ral Places in relation to his Godhead^ as 
 a proper Preparative for the greater 
 Light of the G of pel Difpenfation. But 
 the Truth is^ The Learned Dr, having 
 confined his Enquiries to the New Tefla^ 
 menty gave little Occafion ofmakirig Ex^ 
 curfions into the Writings of the Old^ 
 tho"* I am weU fatisfitd from thofe Wri- 
 tings themfelves^from the Citations of the 
 Jpojlles^ and from the Interpretations of 
 the Antients^ that there is a rich 
 Treafure of Divine Authorities contain'* 
 ed in them, which^ giving and receiving 
 Light from the New, are an able JVitnefe 
 
 of 
 
7%e Preface. 
 
 of the great My fiery of the So?t of GoJ^ 
 in the harpd of a Scribe that is well in- 
 flruSed to the Kingdom of Heaven^ and 
 knows ^ like the Honjholder^ the Time and 
 Manner of bringing into View both the 
 New and the Old, for the Profit and 
 Pleafure of thofe that are entertained 
 by Him, 
 
 As for the Citations out of the Fathers^ 
 there wouldhave been little Veedofthem^ 
 had there been any Certainty that the 
 VoSlors Preface would have been always 
 read with the Performance following it^ 
 or always remembered : But for fear, leji 
 theContradiBion charged on thefe good 
 old Men might not haply occur to the Rea- 
 der's Mindf in weighing the Paffages 
 which the Dr. aUedges, and their whole 
 Writings might fu^er Damage, and be 
 jiidg\l of a Piece with the Senfe hnpos'd 
 on thofe few Paffages^ I have made it my 
 Endeavo ur^to JljerP infome Injlafices^ the 
 little Ground which the Dr. had for pla- 
 cing nhofe Authors on the fide of his Opi" 
 nion ^ bei7ig verily perfu a ded, that fucb 
 as are cited in thefe following Papers^ 
 give great Light to the DoSiri?je of our 
 Churchy and confirm its Antiquity^ as de- 
 ducedfrom Scripture, 
 
 THE 
 
THE 
 
 CONTENTS. 
 
 CHAP. I. Pag. 
 
 Qf GOD the FATHER, i 
 
 CHAP. II. 
 
 Of the SON of GOD. 43 
 
 CHAP. III. 
 0/ the HOLT SPIRIT cf GOD. 1 1 a 
 
 / \ 
 
12 1. 24. r. V. 5. 
 
 
 ERRATA, ! 
 
 G. ^. 
 
 Line 7. 
 
 read ii^e ; i 
 
 14. 
 
 21. 
 
 r. Godhead *y ] 
 
 25. 
 
 «//. 
 
 r. 77r. ii. ; 
 
 54. 
 
 9. 
 
 r. filer t\r».i» 
 
 ,88. 
 
 9- 
 
 r. 06 w. 
 
 116. 
 
 12. 
 
 r. de'Patr, 
 
[' ] 
 
 THE 
 
 Scripture Dodrine 
 
 OF T H E 
 
 TRINITY, Sec. 
 
 CHAP. I. 
 
 O/GOD the FATHER. 
 
 t-fk JTATT. xix. 17. Therein 
 W/t none gooiiut One, (&i, ont 
 J-.yJL -^ Being) that is, God. 
 
 * There is no neceffity for rendring 
 
 the Word eTi, by One Perfon, as the 
 
 learned Dr. fuppofes ; fince it may be as 
 
 B . well 
 
The ScriftureDoBrifie Chap. I. 
 
 well or better done by One Being, 
 For 07ie (^$) is M^ifciUioe, by r^fon of 
 its R^lati^i foGW, (Gg^^ 5) and is no 
 lefs fitted to reprefent Bemo^^ than it is* 
 Per/on • fince they are neither of them 
 Mafculine. After the like manner is 
 ^$ ufcd for 0;;^ r/:^/;7^, Galat.. iii. 28, 
 for ye areis^pne (e7$) inChri/i J^fi^s'f^ 
 not one 7 erjon^ for that is impoflible 5 
 but one Ti>i«^, -as th e vulg* L^rfw reads 
 it, Ornnes enhn vos Unurn eftis in Chrtfio 
 Jefu - which jf^Aw// explains thus. 
 
 "You are nil one Body of Ghrift 5 0?n- 
 ?ies iinum Corpus e/iis Chrifii, TheoJoret 
 fays. The Term 0?ie^ is tobj aVii tS 
 €v g£(jicc., ufcd for One Body. 
 
 Theophyi explains it, as we are ^^ 
 iy (TzoiJ^ go-//^), B\\X)ne Body, 
 
 And dow-btlefs the Greeks wei^ -pro- 
 per Judges of t^eir own L^ngua^. If 
 then One (m) fignifies one Thing or 
 Body^ in the Galattans^ Why may it 
 not fignifie One Being in St. Matthew? 
 But after all', the Words i,r4ght have 
 "been better rendred in odr'- EngliJIj 
 Tranfl'^tion, There is none good but 
 God alone 5 as they are in the vulg. 
 Lafm^ Vemo bonus mfifolus DeuSy Luke 
 Xviii. i^.for fo we render the very fame 
 Terms, « /^>J S^ i 0go$y in Mark ii. 7. 
 
 Who 
 
Chap.L Of the Trinity^ Sec. 
 
 W^ho can forgive Sins but God only .«? 
 Which the vulg. Latin confirms, 7njl 
 folus Deus 5 and is juftified by the Pa- 
 rallel place, Lztke v. 21. which puts 
 f^oV©* in rhe place of «$, V/ho can for- 
 give Sins but God alone / « fjA fJSvQ^ 
 €}toi ^ which puts an end to the Criticifm 
 of Perfonality founded upon the Term 
 
 Bis. 
 
 II. Af^r^xii. 29.ThefirftofalI the 
 Commandments is :^ Hear O J/r^?^/, 
 the Lord {Jehovah) our God, the 
 Lord i Jehovah) is f One^ (or the ^ 
 onlj one, that is, the only God.) 
 
 f So the Hebrexp and Greek read lU 
 *^ The term One is ufed in this exclu- 
 five Senfe in the Old Teftament, out 
 of which the Paflage is cited 5 as for in- 
 fiance, what we render, and that Man 
 perijloed 7Wt alone in his Iniquity, 
 Jofli. xxii. 20. is in ihtHebrew^andthat 
 (a) one Man perijl)ed ?wt in his Iniqui-ia) y^p^^ 
 ty ^ and is paraphrafed thus mxht Alex- 
 andrian Manufcript, (J?) and thd this ^ W Ko^ 
 one Man was alone, yet He perijhed^^^ 1^ 
 not alone in his Sin 5 and in the follow- a^^ ^ov^ 
 ing Sentence, I called Him alone, Ifaiah ^""^ *'^'' 
 li. 2. the Term ^/^;i^istherendringof^*'''* ^'' 
 B 2 the 
 
The Scripwre Do£ifine Chap.l. 
 
 the Hebrezv Word one. (See N^ I.) now 
 in this very Senfe is the Lord our Qod 
 faid to be Oiie^ that is, exclufive of the 
 Gods of the Nations, among whom the 
 JeTvs were then Strangers, as the Text 
 is explained Zech. xiv. 9. in that Day 
 Jhall the Lord (or Jehovah) be One^ (or 
 the only God ^) andhis VameOne^ (or be 
 only invoked) in oppofition to Idoh^ and 
 their Navies, that were to be cut off from 
 the Land, <:. xiii. 2, which is confirmed by 
 comparing T>eiit, v'u 4, whence the Text 
 is taken, with i;. 12,14. for Mofes ha- 
 ving inculcated Love and Fidelity to the 
 One and only Go d^ and enjoyned them 
 the Methods of preferving themfelves 
 and their Children after them, in this 
 Faith and Pradice from v, 4. to v. 10. he 
 proceeds to caution them from falling 
 away from the One God to the Gods of 
 the Nations that were round about 
 them, when they fliould come into the 
 Landofthofe Idolatrous People ^ which 
 is done from v. 10. tov, 15. and fhews, 
 That the Unity of the Godhead ^nd their 
 adherence to him is taught and com- 
 manded in Oppofition to the Multitude 
 of falfe Gods, and the Worlhip paid 
 them 5 and it is very probable that this 
 lenity is generally, if not always, af- 
 firmed 
 
Chap. I. Of the Trinity, 8lc. 5 
 
 firmed in the facred Writings in this 
 excJufive Senfe, as oppofed to the Mul- 
 titude of falfe Gods. 
 
 As for the firft Citation out of ^tha- 
 nafnis conU Gent, p, 6. it is plain 
 from the Context, that the Unity of 
 tht Godhead affirmed in this PJace, is 
 not in Contradiftinclion to the Son 5 but 
 to another unbegotten God or Princi- 
 ple, befides the true One, conceived by 
 fome Hereticks to be the Author of 
 Evil. 
 
 In the fecond Citation out of his 
 Oral. 3. co7it. Arian. the Unity is aflerted 
 in like manner in Oppofition,tiot to the 
 .Son, but to pretended Deities. For 
 thus Athanafms explains 
 himfelf, §*. 6. Thefe fort 'OvvZv i S'l cuu^iv 
 of exclufive Terms are (tfov^^pwiccf, a;A'«*§ 
 ufed not upon the account oLvou^eaiv t^ yy^ ^va/, 
 of the Son 3 but to deny 6T?ep^, of©- ^y q 
 the Exiftence of any other UoLiYip 5^ Tare A^'^ 
 Being, like the Father and y©^, 
 his Word. 
 
 And he affirms the Son in this very 
 Place tobe Co-effential with the Father, 
 
 Irenxus was of the fame Mind with. 
 Athanafi'm, concerning the exclufive 
 ^ B3 Term?, 
 
6 The Scripture Vo^ririe Chap. I, 
 
 Terms, that they did not afFeft the 
 Son, when he fays, 
 
 Ita lit is qui Jem, That He, who made 
 
 qui omnia fecerit, all things, is >uftly call'd 
 
 cum verbo fiwjujie with his WorJ, The Only 
 
 dicatur Bens & God and Lord. 
 
 Dominiis Solus, Lib. 
 3. C.8. 
 
 Including the Son in the Only Lord 
 God^ and not excluding him by the 
 term Only. See N^ v. and Tertull. 
 adv. Prax. e. 18, 19. 
 
 '- J II. Mark xii. 32. There is f one God^ 
 and there is none other hut He, 
 
 f This referring to the foregoing 
 Citation out of I>^7/r. vi.4. The Lord 
 our God, the Lord is One^ (hews it 
 muft be underftood in the fame exclu- 
 five Seiife here, that is, in Oppofition 
 to falfe Gods 5 as appears from the fol- 
 lowing explicatory Sentence, And there 
 - is none other hut He^ which is fpoken 
 of the true God in Oppofition to faJfe 
 Ont^^Beut, xxxii. 57, 58, 59. Ifai. xlv. 
 20, 21. and therefore is not tc be op- 
 pofed to the Son. In which Senfe it is 
 taken by Tertullian^ who fays. 
 
 There- 
 
Chap. I. of the Tunity^ &c. J 
 
 Therefore there is one Igitiirnmts'Deus 
 
 God the Father, aiid there Pater^ & abfq;^ eo 
 
 is 7ione other but He. By alius non eft. Qiiod 
 
 which Inference He does ipfe infertns^ non 
 
 not deny the Son, but . a- jit'nm negdt , fed 
 
 nother God, alium Deum. 
 
 Again, that He fays, Itaq-^ prater fe- 
 
 ihereis no other Godbeficies metipfum non e/fe 
 
 hhifelf^ Ifai. xlv. 5. is alium Deum, hoc 
 
 fpoken in refpecl of the propter Idololatri- 
 
 Iclolatry of the Gentiles am ta?n ndtiomtm 
 
 and of the Jews, quant Ifraelis. 
 
 Again, I am God, and Ego Dens , & 
 
 there is none other befides abfq^ me alius non 
 
 w<?; Ifai. xlv. 21, Sept. eft, g'r/iy^ unicum, 
 
 Hefliews himfelf to be the fed cum Filio ojlen^ 
 
 only one, but in Union ^i?, ad\\Prax.c. i8> 
 v^'ixh the Son . 
 
 Vovatian follows him in the like In- 
 terpretation, And fays of Qui diett per Pra^ 
 God the Father^ Who fays phetarn^ Ego Dens ^ 
 by the Prophet Ifai, xlv. & non elt prater 
 21. Sept. I am God, and me. Qui per eun- 
 
 there is none befide me-^ dem Yrophetam re^^ 
 
 who fays by the fame Pro- fert ^ Quoniain ma- 
 
 phet, \fii. xlviii, 11, I jeftatefu me am non 
 
 will not give my Glory un- dabo alteri^ i^t om-^ 
 
 to another ^ that He may nes cum fuis fig- 
 
 cxglude all Heathens and mentis Ethnicas 
 
 ]g 4 txchidat. 
 
8 The Scripture Dotirine Chap. I. 
 exchJat & mre^ Hereticks with their ^//. 
 ticos, cap. 3. ^^^'- '' their own Inven^ 
 
 Tho' then God the Father be awTo- 
 Gg©*, or fuch who derives his Being and 
 Godhead from no Caufe 5 yet fince the 
 Terms One God are ufed in no fuch 
 Meaning in this pla<:e, but in oppofition 
 only to falfe Gods ; they ought not to 
 be confined to the Father alone, as ex- 
 clufive of the Son : Neither, indeed, 
 does Athanafus fo confine them in the 
 Paffage cited from him, under this Ar- 
 ticle, but includes the Son in the One 
 God, faying, 
 
 'Ed yJ % cw^s ou The Son alfo is in that 
 nxS lyi icf Tlpc^TCf} ^ (a) One^ and Firfi^ and 
 ^Vw, &c. Ofily God, &c. 
 
 And He tells us juft before, that tho' 
 the Father be the One and 
 ^Ei5 -^ 0605 ^ OnlyGoij and ithe /'/ry? . 
 p,oV©^ , ^ ^pa)ros yet that thefe Titles are 
 ^y' ax «$ ctWpg- not fpoken of him in 
 aiv Q 7«t/tf Ag'T/efcu. fuch a manner, as to ex- 
 clude the Son. 
 
 (a) ''Evd St 0£ov ■ r Ua.%^ ^ r qov ^i^Trivcfj^.. 
 
 We vvorlhip one God, whois both Jb^ at her and Son. Orig 
 tonuCdfUb. 8. ». 386. 
 
 • And 
 
Chap.L Of the Trinity ^ Sec. 9 
 
 And again, §. 8. of the fame Orati* 
 on, 
 
 Thefe and fuch like ex- "Oux &i dvoupiaiv 
 
 dufive Terms are not ufed tS t)S, »ii ^' dv^iiv 
 
 on the Son's account to IS^'m^iouij^m^lv^m' 
 
 exclude Him, but falfe oi»C els d^^Tnciv tS 
 
 Gods only. ^^iSS^hs, 
 
 V. John xvii. 5 . That they might hiow 
 Thee the f Only true God^ and 
 Jefus Chrift whom Thou hafifent^ 
 
 f The Term Only, does not always 
 exclude" every thing elfc but the Subjed 
 to which it is united ^ asEccluf. xxiv. 5. 
 Wifdom fays of herfeJf, / alone (fjuovTi) 
 compajfed the Ciraiit of Heaven 5 which 
 furely does not exclude the Father, 
 fince Job fays of Elfchaddai^ or the Al- 
 mighty God, a Name appropriated by 
 the Modern Arians to the F ather, That 
 He walketh in the Circuit of Heaven: If 
 then the Term Ow/y, does not exclude 
 theFather, we cannot necefTarily infer 
 that it does the Son. And indeed it is 
 not underftood to do fo, as will appear 
 from the following Authorities, that 
 ^}ay be added to the foregoing N® II, III. 
 
 Si 
 
lo The Scripture Bo&rine Chap. I. 
 
 Si nohtijjet fe e- Vovattan fay?, for if 
 
 tlam Dezm inteUigt^ Chrift would not have 
 
 citr addidit , & been thought God, why 
 
 qiiem mififti Jefum did He add, and Jefus 
 
 Ghriftum, nifiquQ" Chrifi whom tbouhaflfent, 
 
 niam & Vetm ac- except he had a Mind to 
 
 cipi voluit ^—Sed be accounted God ? But He 
 
 Deo jimxtty itt d^ joyned himfelf with God, 
 
 Derm per banc C071' that by this Union, He 
 
 jimliionem, ftc %it might be known to be 
 
 eji^ mteUjgt vellst, God, as really He is 5 we 
 
 Efi ergo credendum niufl therefore believe, ac- 
 
 fecimdum pr^fcrip- cording to the foregoing 
 
 tarn regtdam m Bo- Rule, in the Lord, the 
 
 minum imnm verum only true God, and by 
 
 Beinn^ & in eu7n confequenceinjefus Chrift 
 
 quern mifit 'Jefum whom He fent : Who 
 
 Chriflumconfequen- would never, as we have 
 
 ter \ qui fe neqita- faid, have joyned himfelf 
 
 quamFatrtjUt dixz" with the Father, except 
 
 mm^ junxtffetj nifi He had been willing they 
 
 Dmin qitoque in- (hould have believed him 
 
 tel/ifi vellet. c. 24. to have been God. 
 
 Vofi intelligo quo- I cannot conceive, fays 
 
 viodo nobis a Deo St. Hilary^ how it is ne- 
 
 vero feparandiis ad ceilary to a right Faith to 
 
 fidetn fit^ qui non feparate the Son from the 
 
 fitfeparabilisadSa- true God, who cannot be 
 
 feparate^ 
 
Chap. I. Of the Trinity^ Sec. Ji 
 
 feparated from him in the htem. De Trin. 
 Work of our Salvation. Lib. 9. p. 61^. Edit. 
 
 Par if. 1572. 
 
 And again. The Faith n r r rj r 
 ofthe Church, which con- , E^^^^/^M^> 
 fefles the Father to ^^f;&^ 5'''' ""'"'''^ J^'''^ 
 only true God, confeflesthe ^^tremcmfeff^^^^^^ 
 Son aJfo. /^^^"^ ^ Chrijlum. 
 
 He probably refers to the Nicene 
 Creed, where He is called very God of 
 very God. 
 
 St. Amhrofe fays, 
 ^ The Evangelift in Wri- 
 ting thofe Words of our 
 Lord, That they may know 
 Thee the only true God ^ and 
 Jefus Ckrifi whom Thou 
 haftfent^ has fo united the 
 Father and Son together 
 by the Conjondion, that 
 no one can feparate Chrift 
 the True God from the 
 Majefty of the Father 3 
 for a Conjunction never 
 feparates. 
 
 Scribendo verba 
 Domini, ut cognof- 
 cant te folum vc- 
 rum Deum,<5c quern 
 mififtijefum Chri- 
 ftum, conjun&ione 
 Hid Patrem utique 
 copulavit&Filiiimy 
 ut Cbriftum verum 
 Deum a M/?jeJfate 
 Patris nemo fecer^ 
 nat • nunquam entm 
 conjunSlio feparat. 
 De fid. Lib. 5.C.2. 
 
 This. 
 
I i The Scripture Do&rine Chap. I. 
 
 This Do6lrine is evidently founded 
 upon Scripture, in which the Son is 
 called, the true God and Eternal Life^ 
 I John V. 20. for that this relates to the 
 Son and not to the Father, is clear, not 
 only from the Conftrudion itfelf, but 
 from Eternal Life joyned with the true 
 God, which is fpoken of noPerfon in 
 the preceding Part of the Epiftle, but 
 of the Son only 5 vld, hif. N*^ 410. 
 
 To what purpofe then was the exclu- 
 five Term Ow/y added, if the Son be 
 true God ? it was in oppofition to Idols 
 and falfe Gods. 
 
 'O d?^7)^vos -zzreps So fays St. Bajil^ He is 
 Tw •^vS'eis clvTiSioc- called true iu oppofition 
 Sf>^dfj^v@^ Hr^m • to falfe Gods, 
 adv. Eunom. Lib. 
 4. p. 106. 
 
 'Am' or^oi rro f^, And Greg. Vaz>lanz. 
 %ci, yivcc(Txc:J(7i o? T I cottceivc theWords, r/^i2^ 
 }j(gvQv aA»rSiyoV ©gov, they may know Thee the 
 iir ocvoupiaei ^eyi^ onely true God^ are fpoken 
 f?iS ^K ov!m H^J to exclude thofe who are no 
 Ge^vy — '>\.eyiMvot)y Gods, tho' they are fo cal- 
 Q* ^ *y> oiy ^^ai- led 5 for it would not 
 x€iTo, K^ OP amV«- have been added, /7«J 7^7^ 
 Aa/5 Im^v X^Tov^ ft Chriji whom thou hajifent^^ 
 
 if 
 
Chap. I. Of the Trinity^ &c. 15 
 
 if the Terms the only true *ut^$ ox&voy dvfiS\rr 
 
 had been ufed in oppofition prUo 10 jxoW aAjj- 
 
 to the Son, and the whole ^fov^ dr^a. im ^d 
 
 Expreflion had not been xoir^ '? ©goirifi®* t!^ 
 
 meant of the Divine Na- Ao^©*. Orat. 2. 
 
 ture in common to them deFil.p.586.Edit. 
 
 both. Parif, 
 
 This Obfervation upon the exclufive 
 TermO;;^, isjuftified out o(Dem. xxxii. 
 12. where it is ufed in oppofition to 
 falfe Gods, and not otherwife. The 
 Lord alo7ie did lead Him, and there 
 was no flrange God with Him. 
 
 The Citations out of Athanafius are 
 to be explained by the PafTages in 
 Numb, 7.3. adding only one Obfervati- 
 on, that the Context fliews, that in the 
 laft of thofe Citations, the only true 
 God is affirmed of the Father in oppofi- 
 tion to falfe Gods. 
 
 Ortge7i indeed makes the only true 
 God to fignify the Father as he isiu'ri- 
 cS^©*, God underived from any Caufe ^ 
 but perhaps it may be as difficult to 
 prove this Senfe of the Words out of 
 Scripture, which the Dr. profefles to be 
 his Rule in thefe Matters, as it is to 
 
 make 
 
14- The Scripture DoBrine Chap. I. 
 
 make gaod the critical Remark of the 
 fame Father, that the Article o pre- 
 fixed to @eo9 appropriates the Name to 
 God the Father ; when it is evident, 
 that theSofi is called GoJwdh the fame 
 Article,by his DifcipleTfo^w^j, Joh.xxii. 
 28. Geo^ fj(.3* And by St. Paul alfo 
 in his Epiflle to the Hebrews, e. i. v. 8. 
 which is taken from Vfal. xlv. 6, to 
 fay nothing of Writers older than Ori- 
 gen-^ and even of Ori^^/z himfelf, who 
 deftrojs his Criticifm in his own Wri- 
 tings, as will appear from one Inflance 
 that may ferve for others, fj^efj{pp(poi^, 
 ©go$ ^(Ji^Vy which He ufes of the Son, 
 Ltb,^. cont. Celf» p, lyo* 
 
 VIII. I Cor. viii. d^.We know that an 
 Idol is nothing in the Worldy and 
 that there is none otherGod hut One, 
 
 Here it is plain, that the Unity of the 
 God is affirmed in oppolition to Idols. 
 
 Ver. 5,6. for though there he that 
 
 are called Gods^ as there be Gods 
 
 many J and Lords many. To usth£r€ 
 
 is but one God the Father. 
 
 Here again the Unity of the God- 
 head is oppofed to the Multitude of 
 pretended Deities 5 and tho' the Pa- 
 ths 
 
Chap. I. Of the Trinity^ &c. 15 
 
 ther b€ faid to be the 07ie God ^ yet is 
 not this fpoken to the Exclufion of the 
 Sod, who has been proved to be com- 
 prehended in the one GocL N^ 2, ?• 
 
 Irendtm exprcfles himfelf after this 
 manner, 
 
 And thus it is proved, Etfic ittius Bens 
 
 that there is one God the 'Pater djlenditur , 
 
 Father^ v/ho is above all, q^it eH fuper omnia^ 
 
 and thro' all, and in all^ C^ per omnia^ & 
 
 above all fas) father^ in omnibus. Super 
 
 thro' all (as) Word- — — omnia qindem Pa^ 
 
 and in all of us (as) Spi- ter^ per omnia 
 
 rit. For there is orje autem Verbuni • 
 
 Father, who is above ally in omnibus autem 
 
 and thro all^ and in us nobis Spiritus 
 
 /?//, Ephef. iv. 6. quia zmus Pater ^qm 
 
 eji fiiper omnia^ d^ 
 per om7iia, & in omnibus Nobis. Adv. H^ereC 
 lib.5. c. 18. 
 
 In thefe Words it is plain, that un^ 
 der one God the Father^ is contained 
 the Word^ who is thro' all ^ and the 
 Spirit, which is in all:^ in which refped 
 •He is faid to be thro' all, and in all. 
 
 Ver. 6. And in one Lord JefusChriJl. 
 
 This 
 
1 6 The Scripture Do&rine Chap. L 
 
 This is not added as if the Son were 
 not comprehended in the one God the 
 Father^ as He is the Word 5 but for* 
 afmuch as the Son is not only God, 
 but God and Man confiding of two 
 Natures ^ and by reafon of that Union 
 cannot be comprehended, as to his 
 whole Perfon, urider any one of them ^ 
 therefore does He feein to be mention- 
 ed after God the Father^ as a Being 
 diftinft from pure Deity, fuch as the 
 Father is ; tho' his fuperiour Nature, 
 or God the Word, is comprehended in 
 it.. See N^ 501. 
 
 ThePalTage out of Mr. Md'^^, which 
 fays, that we have but One in each fort 
 offitperlor and inferior Deities^ fuppo- 
 fes indeed, that the Father is the fu- 
 perior, and the Son the inferior Deity. 
 But fince He oppofes the Son to the 
 Baalim^ or Dmnon Mediators of the 
 Heathen, who were the inferior Dei- 
 ties, and nothing more than the Souls 
 of Men deified after Death, as he af- 
 firms. Lib. 0^. c. 4. it appears to be 
 plain, that when he names Chrift the 
 inferior Deity, he means it in no o- 
 ther refpeft, than in that of his deify'd 
 S^ul'Or deify'd Humanity. And there- 
 fore 
 
Chap. I. Of the Trinity^ 8^c^ 17 
 
 fore tells us, Chap, 6. That when the 
 Athe7uan Philofophers had heard Paul 
 preach Jefn^s nfe?i from the Dead^ they 
 encountred him on that account, as a 
 Setter forth of ftrange Dj^mon Gods, 
 SbLifjigvlmy ABs xvii. 18. and that CeU 
 fus in Or'ig, Uh. 8. calls Jefus Chrift 
 the Chriftian's D^mon^ becaufe he was 
 honoured by them with Divine Wor- 
 fliip after Death, as their Lord and Sa- 
 viour. 
 
 LXVI. A(?ts v^ 5, 4. To Lie to theHoly 
 
 Ghoft. thou hafl not lied unto 
 
 Meriy but unto God. 
 
 If the term God can be apply*d to 
 the Holy Ghoft^ (fee N^ 1056, 1075, 
 1152,1211, 1248.) Why fliould there 
 be fomuch Pains taken to prove it to 
 belong to the Father, who is not men- 
 tioned in the Context > But if the term 
 God cannot be apply \i to the Holy 
 Ghoft, how comes it about that when 
 the Objeft of the Lie is faid by the 
 Apoftle to be not himfelf, but God, 
 the Author of hisiPower and Million, 
 it isyet affirmed to be the Holy Ghoft ? 
 Since if the Holy Ghoft be not GoJ^ 
 but art by an Authority derived from 
 G bin). 
 
1 8 The Scripture DoLirine Chap. I. 
 
 him, thePerfonofthe Spirit would be 
 as little aflFeded with the Lie fpokeii 
 in comparifon of the Authority affront- 
 ed in him, as the Perfons of the 
 Apoftles were affecled by it in compa- 
 rifon of the Authority affronted in 
 them. Or if the Perfon of the Spi- 
 rit were the Objeft of the Lie^ by rea- 
 fon of the Authority delegated to him, 
 the Apoftles themielves would have 
 been the Objeds of it alfo, from the 
 fame Authority committed to them. 
 Which is a Difficulty that is not removed 
 by the large Citations alledged by the 
 Dr., bccaufe, tho' it be granted, that 
 God is prefent in an efpecial manner, 
 wherefoever his Spirit is 3 and that He 
 is affronted in thofe, in whom his Spi- 
 rit is, asbeingprefent with them through 
 the fame Spirit, when the Affront is 
 offered 5 yet does it not follow, neither 
 can It be granted, that what is a Z^*? 
 againft the Holy Ghoft, fhould be com- 
 paratively 7i07ie zgdxnG: tht Sons of Men, 
 except it be true. That the Spirit is 
 God. 
 
 As for the Explication of AthanaJ!us^ 
 it is certain, that in the very Sedion out 
 of which it is taken, He teaches the 
 Effential Unity of the Spirit with God, 
 
 and 
 
Chap. I. 0/ the Trinity^ &c. 1 9 
 
 and therefore looked upon the Sin a- 
 gainft the Holy Ghoft^ to be done againft 
 God^ as being both fubjeftively Ow<?, tho* 
 Perfonally two. 
 
 The Spirit of God ToUv^xliJi^r^Qi^ 
 
 (fays He) is no ftranger ^ GeoirH©^ cujtS ?$ 
 
 to, or is not feparated *? «^'x^ a'jc ^giu dhXo^ 
 
 from, the Divinity and le^ov. Delncarn.5<: 
 
 Effence of God. cont. Ar. J. 1 3 . See 
 
 CLXXX. Galat.iv.g. r^ did fervic^ 
 untothemwhich by IJature arena 
 Gods 5 1!)?$ f/A (fV(T€i iioi SboTs, 
 The Comment on thefe Words is^ 
 
 V'?iio Gods which have no Being in Na^ 
 
 titre ^ or to Gods^ which in Nature (or 
 
 in reality) have no Being. 
 
 Firfl^ then, this rendring is contrary 
 to the two moft antient Verfions : The 
 Vulgar reads it according to our Tranfla- 
 tion. 
 
 Which by Nature are Qui naturd non 
 no Gods. fimt DH. 
 
 C 2 The 
 
ao The Scripture Do&rine Chap. L 
 
 /^ ; .,^^..*. ^ r,.^ The5>Ti^^ is more plain. 
 Oiii 7iatiira fit a «in • u u .t_ • 
 
 ?//: D*i vVhich by their own 
 
 no7ifu ^ ' ^ Nature are no Gods. 
 
 Which is followed by the Arabic. 
 
 Secoridly^ The rendring in the Com- 
 ment, is not agreeable to the Apoftle's 
 Style of Writing. 
 
 For ¥irH^ He no where ufes (f\j(ni for 
 Nature in general, or the Syftem of 
 Natural Beings, as the Dr. feems to do; 
 for I conceive his Meaning is. That 
 they are Gods, which have no Exift- 
 ence among natural or real Being?. 
 
 Seco7idly^ had (pJn?, or Nature been 
 tifed by hnn in that general Notion, yet 
 w^ould he have exprefled himfelf by h 
 (pu'^Xjand not 91/(7^1 alone, after the Par- 
 ticiple of the Verb Subflantive 5 if in 
 Nature^ and not by Nature^ had been 
 his true Meaning, as will appear from 
 the following Inftances 3 
 
 Rom. viii. 8. 01 q cv (Tapi ovfes. 
 
 They that are in the Flejb. 
 Chap. i. 7. 11)?$ iioiy cv fioifAYi* 
 That be in Rome. 
 
 neither 
 
cTS 
 
 Chap. I. Of the Trinity ^6cc. ^i 
 
 neither am I confcious of any one In- 
 ftance to the contrary, in all the Apo- 
 ftles Writings. 
 
 Thirdly^ if (f/va^i be granted to fignifie 
 what the Comment would haVe it, yet 
 is it not probable that the Apoflle would 
 have join'd it with td/j ^^ y<7i, to figni- 
 fie Things^ which have no real Bewg 5 
 becaufe this latter Expreffion would 
 have done it of itfeJf according to his 
 Style in the like Cafes 5 as Ro/^j. iv. 17. 
 I Cor, i. 28. rnlfmovicx.^ fignifies things 
 which are not^ or, have n^ Exiftence • 
 which is agreeable to the Septuaguit^ 
 Ifai. xli, II, 12. where tuDylcu oos ax. 
 Wg5, has this Meaning, Theyjljall be as 
 if they were not^ or had not been ^ or, 
 as thofe who have no Exiftence at ail. 
 So in like manner may it be fuppofed, 
 that the Apoftle would have ufed ^7^ 
 ©go?5 113?$ fm «crj, to have exprefTed GoJs 
 who have no Exiftence at all ^ or, no real 
 Exiftence, had that been his Mind. 
 
 But Fourthly^ (fva-et is ufed in this ve^. 
 ry Epiftle to the Galatians, and in all 
 other Writings of this Apoftle for, by 
 Nature, and not for, in Nature 5 as 
 the few Particulars will evince, 
 
 C 3 C^hu 
 
2 2 The Scripture Do&rin^ Chap* I. 
 
 Jews by Nature. 
 
 Rom. ii. 14. Do by Na- 
 ture the Things contaiiied 
 in the haiv. 
 ^r sv fs f I Eph. ii. 3. And were 
 Kaiy^^i^iLvct(fu^ by Nature r/:?^ Children of 
 ^CH opy^s. Wrath. 
 
 
 Gregory Nyffen argues thus upon the 
 Text 5 
 
 E/ \j5/j Zv '^v 
 Ggo$ ^odpis tS 1«) 9J- 
 
 ?iy riatiAa, cti 0? J^y- 
 
 CTF. contr. Eunom. 
 
 |5. Q. Edit, Pdf, 
 
 If therefore the Son be 
 God without being God by 
 Nature^ lej: him look to 
 to that, who affirms it. But 
 if He is no God, who is not 
 God by Nature, let them 
 learn from the great Apo- 
 ftle, that they, who ferve 
 thofe who are not Gods 
 by Nature, do not ferve 
 God. 
 
 Heb. 
 
Chap. L of the Trinity^ &a 
 
 CCLXIV. Heb. iii. 3, 4. For this Ferfon 
 (viz. Chrift) was count ed worthy of 
 more Glory than Mofes^ inafmuchas 
 He who hath hmlded the Houff^^ 
 hath more honour than the Houfel 
 Tor every Houfe is hmlded by fome 
 one 5 hilt He that built all Things 
 is God, 
 
 In thefe Words, v, 3. Chrifl: is the 
 Builder of the Houfe ^ and the Church 
 is the Houfe, v. 6. whofe Houfe are ive: 
 And Mofes, having been a chief Servant 
 in it, was a Part of the Houfe, and was 
 as much exceeded by Chrift in Glory, 
 as the Houfe is by the Builder. And to 
 prove that Chrift was the Builder, he 
 ftews, Firft, That the Houfe was not 
 SeJf-exiftent, but had a Cau^c, for 
 every Houfe is hmlded by fome One. 
 Secondly, Th;?t God was the Builder^ 
 becaufe he built all things^ of which the 
 Houfe is a Part. Now if this God is 
 not Chrifl, but a diftind Being from 
 him 5 how does the afferting one Be- 
 ing to be a Builder prove another to be 
 fo? except it be upon the following 
 Suppofition, that the One never ads 
 without the Other, or the Father with- 
 out the Son • which tho' ir be indeed 
 C 4 tnie-- 
 
24- The Scripture DoBrine Chap. I. 
 
 true, and fo the Creation of the Father 
 infers that of the Son ^ yet fince that Rea- 
 fon is not affigned in this place for the 
 Inference, and the Inference may appear 
 too remote, or not fufficiently clear, if 
 it be drawn from the Premife,by means 
 of a Suppolition concealed in the Mind, 
 and not expreffed ; it is natural to con- 
 clude that Cbrifi is meant by the Term 
 GoJ:^ efpecially if we look back upon 
 the beginning of this Epiflle, where the 
 Creation of the World, or ^/ allThings^ 
 is attributed to the Son, Ch. i. lo. and 
 confider, that the huilding of the Houfe 
 ^ Prov. is given to WifJom^ or the Divine f 
 viii.22. Wq^j gj^^ Son of God, Prov.ix. f. 
 WifJom hath bwlJed her Houfe. 
 
 CCLXXXIX. 2 Vet, i. I. The Righte- 
 oufnefs of our God and Saviour 
 Jefiis Cbrlfl, 
 
 If we determine the Senfe of thefe 
 Words by the other like Expreffions in 
 Scripture, they will appear rather to 
 belong to the Son than to the Father. 
 The Words in the Original are thus, 
 
 like to which are 
 
Chap. I. Of the Trinity^ &c. 25 
 
 Ofoitr Lor J an J Saviour Jefus Chrifl^ 
 V. II, and Ch. iii. 18. 
 
 Now thefe latter are evidently under- 
 ftood of one Perfon, as appears from the 
 Doxology immediately following, that 
 is direfted to one^ and pot more ^ to 
 Him be glory ^ 5Cc. e, iii. 1 8. 
 
 Of the like Conftrudion are, 
 
 Of the Lord and Saviour Jefus Chrifij 
 c. ii. 2c. 
 
 Of the Lord and Saviour^ c. iii. 2. 
 
 Which I think both belong to the Son 
 alone 5 neither do I know any one Place 
 of the fame Conftruftion and Terms 
 that may feem to contradid: this Re- 
 mark, except it be the following, 
 
 The great God and our Saviour Je- 
 fus Chrift^ Tit. iii. 13. 
 
 Which 
 
26 The Scripture VoBrine Chap. I. 
 
 Which yet is underflood by Cle?rie?is 
 Ire f'% Alexandr. (a) pf God the Son alone, 
 Edit.pir! and by Greg, l^yjf. alfo in his Book 
 >^29. againfl: Eimom. p. 265. and their Inter- 
 pretation may be confirmed from the 
 Word 'fhcpolvaoL^ ufed in the Context, 
 which relates to the appearing of no 
 other Perfon in the remaining part of 
 the New Teflament, but of the Son 
 only. 
 
 CCCXL. Mat xix. 17. TVhy callert thou 
 me Good ^ There is none Good, 
 but One («$, one Being) that is 
 God. Or, There is none Good but 
 God alone, SeeN° i. 
 
 That Clemens Alexand. included the 
 Son in the one good God^ is evident 
 from the following Words, that are in 
 the very next Page to the PafTage cited 
 by the learned Dr. under this Number. 
 
 'fl$1?) To.!^ c6Aw' So that it is truly evi- 
 
 e«at5 H^ccfcuh TO, r dent, that the God of all, 
 
 cv^Tm.vmv^ ©goy hcc is the one only good, and 
 
 l^gvov If) a^Sor, Si- jufl; Creatour, namely, the 
 
 ^iQv h}jj.yyv, i/jV Son in the Father • to 
 
 c4^nccf^,a)7jSi^cca; whom be Glory for ever 
 
 T^s dii)i'(u ¥ dicovm, and ever. Amen. See al- 
 
 'K}jJ\v, Vdidag.Ub. fj N° 555. 
 
 ^/. 119- The 
 
Chap. I. Oj the Trinity^ &c. 27 
 
 The Citation out of Athanaf. has 
 been already explain d N° 2. and ex- 
 cludes not the Son from the one good 
 God, 
 
 And when 'Eovatian ufes thefe 
 Words, 
 
 Whom alone the Lord Qiiemjbhim we* 
 juftly pronounces to be rito honiim fronun- 
 good '^ ciat Dominiis^ 
 
 He cannot be fuppofed to (hut out the 
 Son from the eflTential Goodnefs of the 
 Father, becaufe he makes him to be of 
 one Subftance with the Father, c, xxiii. 
 31. As for Self-originated^ and begot- 
 ten^ they do not appear to be eflential, 
 but perfonal Charafters, inferring not 
 a Difference of Subftance, but a diffe- 
 rent manner of having their Subfiftence 5 
 the Son receiving it by Generation 
 from the Father, which denominates 
 him begotten, the Father having it 
 without receiving it from any other, 
 which names him Self-originated. See 
 N^ 591- 
 
 (JCCLXXII. Rom. xi. 36. Of him, and 
 through hmiy and to hm are all 
 
 things. Of 
 
q8 The Scripture Do&rine Chap. L 
 
 Of him, as he is Father ; through 
 him, as he is Son -, to (or rather ?w, for 
 fo the Particle «$ is frequently ufed) 
 hifrtf as he is the Holy GhoH. 
 
 ■ , > . . All things exift by his 
 
 l^am & tmperto Command, fo that they are 
 
 ejus omnia ut ex ^jrf^^^^ and are order'd by 
 
 zpfo fint& Verbo {^^^Word, fothat they are 
 
 eius chgejia, ut per ^j j^ ,^-^^^ f^^^ Novatian 
 
 tpfum Jmt. c. 3. upon the Place. SeeN^8. 
 
 ^^Tnn. ^^^^^82, 
 
 CCCLXXXII. Eph.iv. 6. One God a?id 
 father of all, who is above all, and 
 through ally and in you all. 
 This is underftood of the Trinity, by 
 Irefi.lAh, 5. C.18. SeeN° 8. and 572. 
 
 CCCXCV. Tit. ii. 13. The appearing 
 of the Glory of the great God ^ and 
 our Saviour Jefus Chrift. 
 See this Text explamed, N^ 289. 
 
 CCCCX. I John V. 20,21. This is the 
 
 true God and Eternal Life. 
 
 Keep your [elves from Idols. 
 
 The Comment upon this Text is 
 fomething ftrained and extraordinary. 
 
 ThU 
 
Chap. 1. Of the Trinity^ &c. 29 
 
 This (wis Knowledge of Go J in his Son 
 Jefus Chrift) is the true Religion, and 
 the way to eternal Life. I wifli fome 
 Inftances had been given, in which the 
 true God is uki for the true Religion.- 
 But I (hall endeavour to (hew, That the 
 Perfon of Jefus Chrift is underftoodby 
 thefe Word?. 
 
 Fir/?, from the general Defign of the 
 Epiftle ; which is not to teach the Truth 
 and Exiftence of the One only God, in 
 oppofition to Idols, but according to 
 c, V. t;. 15. to encourage the Believers 
 to continue in the Faith of the Son of 
 God, by affuring them that they had 
 Eternal Life by virtue of that Faith, but 
 not without it, v. 12. And therefore the 
 Apoflle begins his Epiftle with the Word 
 of Life, or Son, CA, v, i. and proceeds 
 to fpeak of Him, and of our Salvation 
 by Him, throughout the whole Dif- 
 courfe 3 and concludes it with the fol- 
 lowing Truth, as the Refult of all he 
 had been faying, namely, that the Son of 
 God Jefus Chrift is himfelf the true 
 God, and the only way to Eternal Life, 
 or rather. Eternal Life it felf 5 and 
 that therefore they ought to keepthem- 
 felves from Idols, or from all Means 
 
 of 
 
50 The Scripture Do&rirre Chap* I. 
 
 of approaching God befide this Divine 
 Perfon, ending his Epiftle, as he began 
 his Gofpel, with the Divinity of the 
 Word. 
 
 Seco7idly^ From the Context 5 and 
 that firft, "in refped of the term dM^- 
 voiy True^ which is rarely apply'd to 
 the Father, but frequently to the Son 
 in St. Joh7i\ Writings. As for Inftance, 
 in an Emphatic Senfe, with the Ar« 
 tide , it does not feem to have been 
 once us'd of the Father, whereas it is 
 fpoken of the Son after this manner, 
 not only in the Context, as fhall be 
 made to appear by and by ^ but in 
 Rev. iii. 7. where it is written, Thefe 
 things faith He that is holy\ He that 
 is true^ dhYi^vo^^ that is, Chrift, 
 who is the Perfon fpeaking to all the 
 Churches. I cite not Chap, vi. 10. 
 becaufe it does not fo evidently appear 
 to belong to Chrift, tho' the greater 
 Probability is on that Side, if it be 
 compared with Rev. xix. 11. which 
 certainly belongs to him. 
 
 Again, The fame Term without an 
 Article, is but twice ufed of the Father 
 in the Writings of the fame Apoftle, 
 and that in his Gofpel, c. vii. 28 and 
 xvii. 8. whereas it is frequently affirmM 
 
 of 
 
Chap. I. Of the Trinity^ &c. 31 
 
 of the Son, partly without an Article, 
 and partly with one, as He is confi- 
 der'd under certain metaphorical Cha- 
 rafters, according to the following Ci- 
 tations, Joh7i i.9. vi. 32. I Johi ii. 8. 
 Rev. 'in. 14. xix. 11. Inthe-laftof 
 which it is faid, that He that fat upon 
 htm (the white Horfe) rcas called 
 Faithful and Tnte^ as if True were a 
 Name, or Attribute more particularly 
 the Son's. 
 
 Thefe general Remarks are a ftrong 
 Prejudice in favour of the common In- 
 terpretation, that the true God is the 
 Son^/G(?J • but the whole Verfe will 
 more particularly fhew it, which runs 
 thus. And we know that the Son cf 
 God is come^ and hath given its an tdn- 
 derflanciinf:^ that we may knovp him that 
 is tn/e, Cr aA»6ivoV * J and we are i?i 
 him that is true (ov n:zS aAwfii^wJ even 
 in his Son Jefus Chrifl, This is the 
 true God and eternal Life, In which 
 it is plain, that the Terms in him that 
 is true are explain'd by in his Son 5 fo 
 that no doubt can be made, but that 
 the Word Tr^e belongs to Chrift ^ the 
 Difficuhy is, Whether the firft Expref- 
 lion, that vpe tnay hiow him that is True^ 
 belongs to the Son alfo. And here I 
 
 think 
 
The Scripture DoBrine Chap. I, 
 
 think it is certain, that the Applica- 
 tion of the fame Phrafe to Chrift in 
 the fame Verfe, is a ftrong Probability 
 that this is fpoken of Him alfo, fince 
 there is nothing in the Context, 
 that appears to contradid it, and the 
 Senfe of the Expreflion will evidently 
 allow it : For mod certainly Jefus 
 Chrift came into the World to bear 
 Teffimony to himfelf, that he was 
 the true Mefliah, and no give Men an 
 underflanding to receive his Teftimony, 
 as is evident from John xviii; 37, 38. 
 Pilate faid tmto hiw^ art thou a King^ 
 (the King of the Jews^ v. 3 3. J Jefus 
 anfwered^ Thou fay eft that I am a Kvig^ 
 (the King of the Jews,) To this end 
 Was Iborn^ and for this caufe ca?ne I 
 into the Worlds that I jhoidd bear wit- 
 nefs to the Tyuth^ (to his being the 
 the King of the Jexvs,) Every one that 
 is of the Truth, heareth my Voice ^ (hath 
 an zinderfiandi?ig to receive his Tefti- 
 mony, or know him to be the King of 
 the Jevps, or the true Mefliah.) It is 
 probable then from this Evidence, that 
 the Underfiand27ig, which the Son of 
 God gave Men to know hiin that is true^ 
 was to know himfelf as the true Mef- 
 fiah, and King of the "Jews, and ex- 
 pected 
 
Chap. I. Of the Trinity^ &c. g g 
 
 peded Saviour 5 and under this Cha- 
 racter of the true Meffiah, King, and 
 Saviour, who hears witnefs to the Truth 
 of his own Perfon, is He well opposM 
 to the rjorwe^s, the Wicked One, the 
 Devil, V. 19,20. Who is a hyar^ and 
 the Father of a I^<f,John viii. 44. Who 
 will pretend hinafelfto be that which he 
 is not, and whofe greatefl and moft no- 
 torious Lye will confift in denying the 
 Truth, that was attefted to by Chrift, 
 namely. That Jefus Chrifl: is the true 
 Mefliah, the King of the Jews 3 or 
 that Jefus Chrift came in the {a) f ]efh,C^^^J°H'• 
 or as Ongen exprenes it, ivr, 3. 
 
 That God came in a human (^eovlhyiXv^oTo. oy 
 Soul and Body. aVflpw'Trin? 4'^%? % 
 
 cm[j^Ti. cont. Celf. Lib. 3. p. 128. 
 
 And in fubftituting another in the place 
 of Chrift, 2T/^^y:ii. IfthentheTerm 
 true be rarely ufed of the Father in the 
 Writings of St. John^ but frequently of 
 the Son ^ if never of the Father in the 
 firft Epiftle^ if it belongs to the Son in 
 the Context, as He is the true Mefliah, 
 King and Savionr ^ and as He is the 
 Amen, the faithful and true IVitnefs^ {b) (b) Revel. 
 D in '''^ u. 
 
54- The Scripture DoBrine Chap. I. 
 
 in oppofition to the Wicked one^ the 
 Lyar^ and falfe Witnefs^ and if the 
 l^rm thts^ in Grammatical Coiiftructi- 
 on, generally refers to the Jaft Noun, 
 what, but apparent Prejudice, can de- 
 termine any one to underftand the Ex- 
 preffion, This is the True Qod^ of any 
 other but the Son ? Efpecially fince it 
 Was given to the Son in the earliefl 
 Times, as 'jppears from Irenaits^ who 
 fays, 
 
 Neqiiefropketp ^j^^^ ^^j^j^^^ ^j^^ p^^^ 
 neque APofioh, ah^ j^^^^ ^^^^ ^^j^^ ^^^.^ ^^, 
 urn Deum nonnna^ ^^^^^ ^^j^^^^ q^^^ 
 
 venir^^pM ve^ ^efides the True and Only 
 rum& joiimueunu n j 
 Lib. 5* c. 8. 
 
 But then he grants the5^« to be cal- 
 led God in an abfolute Senfe, c. vi, 
 and fays, 
 
 \, p- • ihat He receives leiti- 
 
 i^ J V monv from all f nmgs 
 
 7^ < V ^ :i that He IS rm,?// G^^, from 
 
 Spiritu e^ahAn^ the Father, from the Holy 
 
 " /• Aro T ;\ . Choir, and irom Angels, 
 gehs, Skq. Lid. 4, ^^^ * ^ ' 
 
 c. 14 
 
 There^ 
 
Chap. I. Of the Trinity^ 8(C. 35 
 
 Therefore did he look upon the Son 
 to be true God, 
 
 MeJito gives Him the fame Title of 
 true Go d^ GgojaAnfiiis, in his Fragment, 
 in Cave*s Hill. Lit. 
 
 The Church of Jerusalem confefTed 
 Himtobefuch in their Creed, calling 
 Him ©gdV ct'AjjGf^oV. 
 
 And theUniverfal Church, or Ge- 
 nerality of Chriftians, had the fame 
 Faith, and publickly declared it in a 
 general Council about the beginning of 
 the fourth Century, as appears from the 
 Wicene Creed, which ftyles him alfo, 
 ©goV a/wSzi/oV. See N<^ 534. 
 
 Secondly^ The following Part of the 
 Context, Eternal Life^ is another Ar- 
 gument that the Perfon of Jefus Chrift 
 is underflood by the true God: For it 
 does not appear that thofe Terms are 
 fpokenof any other Perfon in the whole 
 Epiftle, but of the Son only 5 as c. u 
 2. V. II, li, 13. if then the Son be 
 the eternal Life ^ the true God, who is 
 this eternal Life^ mufl be the Son 
 alfo. 
 
 D 2 CGCCXL 
 
^6 The Scripture Doiirine Chap. 1- 
 
 CCCCXI. Jude V. the 4th. Defiymg 
 the f only Lord God, and our Lord 
 Jefus Chrifl. 
 
 f See N° 2, 3. 
 
 We muft not underftand the Cita- 
 tion out of Pearfon, as if that learned 
 Author meant that the Son, as well 
 as other Beings, received his Power 
 from the Father, either by Donation or 
 Permiflion^ for he fays,/?. i^i.Edk.j. 
 That God vj^^alivays Father^ as always 
 God :^ which feems to import, that the 
 Charader of Father depends upon the 
 Godhead, and not upon the Will 5 
 that he is as necelTarily Father ns God • 
 and confequently that the Son is as ne- 
 ceflarily Son, as the Father is Father ; 
 and that therefore his Power founded 
 upon his Nature, is no more by bare 
 Bonauon from the Father, than his 
 very Being. 
 
 CCCCKLIV. Matt. vi. 9. Our^-Father, 
 Tphicb art in Heaven^ &c. 
 
 f Tertullian in his Comment on the 
 Lord's Prayer, written before he was a 
 
 Montarujiy 
 
Chap- I. Of the Trinity^ 8co 37 
 
 Montanifl^ comprehends the Son under 
 the Name Father^ faying. 
 
 The Son alfo is invoked Itefnin VatreFi^ 
 in the Father. lius invocatur c. 2. 
 
 And he fays of Chrift, who taught 
 the Prayer, 
 
 God only could teach Beusfolus docere 
 how He would have Him- potuit, ut fe veilet 
 felfbt prayM to. orari, c. 9. 
 
 DI. I Tim. ii. 5. For there is * One 
 God, ayid f one Mediator be- 
 tween God and lAen, 
 
 ^ In oppofition to falfe Gods. See 
 
 N« 2, 3, 8. 
 
 f The mentioning the Son here after 
 the One God^ is not an Argument that 
 He is excluded out of the One G^J,but 
 that He is fomething more thsn pure 
 Deity, a Mediator made up of God and 
 Man ^ and therefore was to be fpoken 
 of diftinaiy by Himfelf. See N« 8. 
 
 That the Notion oivery Godmd very 
 
 Man was comprehended in the meaning 
 
 o{\\it'^o\^ Mediator'^ or, that the 
 
 Perfon fo named was believed to be true^ 
 
 P 3 QoJ 
 
38 The Scripture Vo&rine Chap. I. 
 
 -Go J and true Man^ will appear from- 
 the following x^uthorities. 
 
 "Hvuoiv Zv r cLv IreriAUs fays, He (Chrift) 
 fl^w-Trr,/ TstT 0g<w • ^ united Man to God 5 for 
 5S |w,7i aj'Gp^'TTLS o^/- except Man had overcome 
 x/>ij^y T aVii'mAov tS the Adverfary of Man, the 
 aVSpoJTry, »)c iV ^' Enemy could not have been 
 sc^iWs (^iW3)i 1;:^- conquer'd fairly. And a- 
 ^•e;$' Wa/^Ts^a^o gain, except G^^ had given 
 egos gJ^p^WoTj r cw- Salvation, we could not 
 W^,«^^^^^/3^^^ "^"^^^ enjoyed it fee u rely 5 
 ta^oimv oMTh' % « and except Man had been 
 utcr..7^^a)'^c;a4co. umted toG^^, He could 
 ^©.iref Gg^, iy^av ™t have been Partaker of 
 ^c5b.n^; f^ila^V-^ '? I^^o^^^^P^f";. For It be- 
 a(p^.p^'c^- f^« }8 came the Mediator of G^^ 
 ;^V^^'7>^. G^St. % and iV/^;;,by his proper Re. 
 a'.8pa;7r^. ^^^ -f l^i^ '^^^^^ ^^^^'^^ <^f ^he Par. 
 ^,i h,Mp., o\^eii^ V'''^ '^ brmg thein to an 
 Agreement.and make them 
 both Friends 3 and to pre* 
 fcnt or unite Man to God^ 
 and make God known to 
 Men. 
 
 Ofjidvoicw T«$ ctf^ffo- 
 Gg^ f4^ 'Sj^f^caiT 
 5 yyoo^ctti T Ggov. Lib. 3. C. 20. 
 
 In which Words it is plain, that the 
 great Defign of the Son's Ihcarnation was 
 according to this Authour, to unite Man 
 
 imme- 
 
Chap. I. Of the Trinity,8LC. 39 
 
 immedhidy to the true Goa '^ and that 
 this was to be performed in his own 
 Perfon, by uniting his own Divine 
 Nature, or Himfelf, as f God, to the 
 human Nature, as Irenms explains him- 
 felf a little after : For if his own Di- 
 vine Nature was not true God^ and no 
 human Nature can arife to a fublimer 
 Union with God than that of the Son 5 
 it will follow, that no human Nature 
 can be immediately united to the true 
 God:, which is contrary to the Intent 
 of the Father's Reafoning, which is to 
 fheiw the immediate Union of Man 
 with the true God, by the immediate 
 Union of Man with God in the Perfon 
 of Chrift. 
 
 f The Word was that, Quod autem pa- 
 
 which it appeared to be 5 rebat^hocerat ^D^- 
 
 namely, God reftoring in ushomintsantiquam 
 
 himfeJf the old created plafmationem in fe 
 
 Nature of Man. recapitulans. Ibid. 
 
 TertulUan fays, He is 
 called the Mediator of 
 God and Men from that 
 which is committed to him 
 by both Parties, (or, from 
 the Nature of both Parties 
 communicated to him,) 
 t>4 
 
 Hie Seque/ier Dei 
 atq-^ Hominum ap- 
 pellatus ex utriufq:^ 
 partis depofito com^ 
 m'jjfoftbi. De Re- 
 fur. Car. c. 51. £dir. 
 T>e La Cerda. 
 
 Hippo^ 
 
40 The Scrij^ture Do&rine Chap. I, 
 
 Hippoljftiis has thefe Words, 
 
 Vt de7no7iflretiir 
 utraniq\ qitidem in 
 fe habere fiib (I anti" 
 am^ fcil: Dei d^ 
 Hominurn^ ficut A- 
 poftoliis ait : Me^ 
 diator quid em Dei 
 Cy^ Hofrnntmi^ Ho- 
 mo Chriftn^Jefiis — 
 oportebat ergo ut 
 Chrifius fa5iti5 Me- 
 diator Dei (& ho- 
 viiniim^ ab utrifq-^ 
 arrabonem qiian- 
 dam acciperet^ ut 
 
 So that it may be de- 
 naonftrated, that he has 
 both Subftances in him- 
 felf, namely, that of God^ 
 and that of Men • as the 
 Apoftle fays, the Mediator 
 between God and Me?i^ the 
 Man ChriH Jefus, — 
 
 It was fitting therefore that 
 Chrift , who became the 
 Mediator between God 
 and Men^ fliould receive an 
 Earneft or Pledge from 
 both (Parties,)- that he 
 might appear to be the Me- 
 
 appareat Mediator.^ diator between the two 
 
 duarum naturarwri. Natures. 
 
 Vid. Leont. advoQ.' r" 
 
 cont. Nell. & Eut. Lib; i. p. 4^3. Tom. 6.BibJ. 
 
 Patr. 
 
 
 Col. 
 
 Agrip. 
 
 Cyprian fayjg;thus, 
 
 Deits cum ho?nine God is united to Man. 
 mifceiur. H:c Deiis This, is our God^ this is 
 nofier^ hie Chri(ius Chrift. Who being the Me- 
 ^Ji. Qui Mediator diator between two, af- 
 
 fumed 
 
Chap. I. Of the Trinity^ Sccl 4 1 
 
 fumed Man, that he mio;ht Jttorum ^ ' hominem 
 bring him to the Fa^ induit^. qnem per- 
 then ducat ad Vntrem. 
 
 DeI(bJ.vanit.p.i5. 
 
 Edit.Ox^w. 
 
 'Bovatian fays. For if Quoniam ft adho^ 
 hq came to Man, that he minem veniehat^ ut 
 might be the Mediator Mediator Dei d^ 
 between God and Men, it homimtm ejfe*debe^ 
 wasneceflarythathefhould ret^ oportint ilium 
 be with Man, and that the cwn eo effe^ di^ 
 Word (hould become Fie(h, Verbum carne?n fi- 
 that he might unite in eri^ tit in feinetipfo 
 Himfelf both the things in concordiam confkt^ 
 Earth, and the things in laretterrenorumpd- 
 Heaven, in perfeft Con- riter atque coelefti" 
 cord y while he joined G^^/ ^/w, dum utriufque 
 to Mari, and Man to God- partis in fe connect 
 by the Union of the Pled- tens f pignora, ^ 
 ges (or Natures) of both Deum homini , ^ 
 Parties in his own Per- hominem Deo copii-- 
 fon. laret, de Trin. c. 1 8. 
 
 f Note^ That which he calls here 
 utrhifq-^ partis pignora^ is in Irenaus^ 
 r? i^oA rsT^s e>^-T?py5 o/jcftQirw©- 5 in 
 Tertidliaii^ utrii^Jq-^ partis depojito 3 
 and in Hippoljtiis^ ab ittrifq-^ Arrabo" 
 
4^ The Scripture Do^rine Chap. I. 
 
 nem ^ which, is explained by, utramq-^ 
 Suhfiantiam^ fc'iL Dei & Homimtm. 
 
 DXXXIL /Revel, xxii. 9. Worjhip 
 God. 
 
 Cyprian reads or explains it thus. 
 
 Jejiim Dominum Worflifp the LoffJ J?-' 
 aJora.^ De bono fus. :'^ 
 
 pat. p^ 152. Edit. 
 Amjlel. 
 
 CHAP. 
 
Chap. IF. Of the Trinity, 6cc. 45 
 
 
 
 CHAR IL 
 OftheSoN of GOD. 
 
 DXXXIV. T UKE 1.16,17. Many 
 
 I J —jhaU He Qohnihz 
 Baptift) turn to the Lord their 
 God 5 and Hejhall go before Him, . . 
 
 The Dr's Remark is very good, that 
 the Words " (the Lord their God) are 
 ^' in ftridnefs of Conftruftion immedi- 
 " ateJy conneded with the following 
 " Word, Him'' 5 which muft neceffa- 
 rily be underftood of Chrift, did He 
 not endeavour to fpoil the Confequence 
 of it, by his References to N° 538, and 
 
 29?. 
 
 The great Difficulty, which that learn- 
 ed Gentleman makes of underftanding 
 the Words of Chrift, is a Suppofition, 
 
 that 
 
A^ TheScripture Do&ritte Chap, 11* 
 
 that according to the whole x\nalogy of 
 Scripture (I fuppofe He means the Old 
 Teftament as well as the New) fhey" 
 cannot but fignifie the Father 5 whichif 
 I fhew to be a Miftake, then the ftrid- 
 nefs of Conftrufliion ought to take place, 
 and determine them for the SJn. 
 
 I will begin firfl with the New Te* 
 {lament 5 jn which Tho?nas calls the Son, 
 7/7; hord and ?ny God^ Joli.^x. 28. and 
 if He w^s the Lord God of Thomas ^ He 
 was, without doubt^ as maich the Lord 
 God of tvtvy hdkvivig -Ifraelite :, in 
 Rev. xxii. 6. He is c^ll^dtjhe Lord God 
 of the- Holy Prophets^ as will appear 
 from the Context, the Lord God of the 
 Holy Prophets fe?iC bis Angel to JJjew imto 
 his Serva?its the Things^ which nnifi 
 P^ortly be done : Now the Perfon who 
 fent the Angel for this purpofe, is Jefus 
 Chrift, V. 16. / Jefus have fent mine 
 Annuel to teftifie tint j 074 thefe Things in 
 the Churches ^ Which is confirmed c, i. 
 V. I, The Revelation of Jefts Chrift^ 
 which God gave unto h'lm^ to jhew (that 
 He, Jefus, might (hew) unto his Ser- 
 vants things which ?mifl fortly come 
 to pafs • and He (Jefus) fent and 
 Jig?iifiedit by his Aiigel unto his Servant 
 John. If then God the Father did not 
 
 ymmediateU 
 
' < 
 
 Chap. II. OftheTrinityy dec, \ 45 
 
 iimnediately fend the Angel himfcif, but .• 
 revealed the Secret to JefusChrift, that ^■'^^^:'^'} 
 He i2iS Mediator) might have the Ho- 
 nour of fending it by his Angel to his 
 Servant John 5 it will follow, that the 
 Lord God of the Holy Prophets^ who 
 fent his Angel, is JefusChrift, and if He 
 be the Lord God of the Prophets, He is 
 queftionlefs of the Church alfo. 
 
 But if He had not been fo called in 
 the New Teftament, which treats of the 
 Son in refpect of his Humiliation or In- 
 carnation chiefly, and of the Benefits 
 refulting from it 5 yet fecondly if he 
 be fo called in the Old Teftament, as 
 interpreted by the New, this is fuf- 
 ficient toftiew, that Lord God is not ap- 
 propriated to the Father, according to 
 the whole Analogy of Scripture. As 
 for Inftance, Ifai.xl, 3. is cited Lwi^ 
 iii. 4. thus, The Voice of one crying in 
 the Wildernefs^ prepare ye the way of 
 the Lord, make his Paths ft ratght. But 
 in Ifai. it is thus. Make fir aight in the 
 Defer t a Highway for oitr God^ In 
 which Application of the Text by St. 
 Luke It is evident, that by the Voice is 
 underftood John the Baptift^ and by 
 thePerfon, who fe Way he was fent to 
 
 prepare^ 
 
46 The Scripture Vo&rine Chap. I L 
 + Luke 1. prepare, Jefus f Chrift ^ but this Per- 
 Aas^iiit. f^" is called Lor J (Jehovah, ) and God 
 24. '(Elohijm') or, our God, that is, the 
 God of the Jews, Therefore Jefus 
 Chrift is the Lord God, or, Jehovah 
 Elohijm, the God of the Jews, no lefs 
 than of the believing G^»f//^j ^ and may 
 well be the Lord God, to whom many 
 were to be converted. But to proceed 5 
 In I/ai, xl. V. 9. it is faid of him, Saj 
 tinto the Cities ofjudah. Behold your 
 God: And-y. ic Behold, the Lord God 
 itill come with ftrong Hand, and his 
 Arrn JJ^aU ride for hi?n^ Ver. 11. He 
 fjall feed his Flock like a Shepherd: 
 For the Son is the good Shepherd, 
 John X. 1 1 . and the chief Shepherd, 
 1 Pet. V. 4. The fame Perfon in the 
 procefs of the Chapter, for there are 
 no Tokens of a change of Perfon, is 
 called alfo the everlafling God^ the 
 Creator of the ends of the Earth, and 
 the Workmanfliip of the Heavens is at- 
 tributed to him, 
 
 Again, when the Apoftle faith, Let 
 the Angels of God worfljip Him (the Son,) 
 Heb.\,6. the Context out of which it 
 is taken, D^i/f. xxxii. 4J. both in the 
 Sept. and Hehrew^^\Q^}7 the Perfon fpo- 
 ken of to be the Lord God. 
 
 I will 
 
Chap. II. Of the Trinity^ 8(.c. 47 
 
 I wilt-add but one In ftance more out 
 of the fame Epiftle and Chapter, v. 10, 
 &€. in which, part of the io;2 Pfalm is 
 applied to Chrift ; now in the Epiftle 
 he is only called Lord ^ but in the 
 Pfalm^ V. 24. immediately preceding the 
 Citation, he is called God. O my Gody 
 take me not away^ &c. 
 
 I will proceed from Scripture to Au- 
 thority, and here we (hall find the moft 
 celebrated of the Antients calling 
 Chrift in his own Perfon, Lord God. 
 
 Juftm fays, That Chrift "O'ti KJe^©- i>v ^ 
 who is Lord and God^ 3cc. Xf f^-os ^ ©go5. Dial. 
 
 cumTryph.p. 820. 
 
 Edit. Steph. 
 
 And God the Father is the "Amos 75 e^ t? 
 
 caufe of his (the Son s) be- Vt) ^ Kv^/oi ^ 
 
 ing— both LW and God. G}e^. Ibid. p. 121. 
 
 Iren^us fays, No — - Vemo — alius — 
 
 other is named G(?^/, or Deus nominatur ^ 
 
 called Lord^ but He who is ant Domimts appeU 
 
 thQ God a?id Lord of M latur^ nifi qui efi 
 
 and his Son Jefus Chrift omnium Deus c^ 
 
 our Lord. Domi?ius Et hu^ 
 
 jus Filius Jefus 
 Chriftus Dominus nofier. Lib. 5. c.6. 
 
 Clem. 
 
48 The Scripture DoBrtne Chap. JI, 
 
 AicL T?To icf ei5 Clem. Alex, Therefore 
 
 oV »3c 'Qng2vanv cLy- Him, on whom they did 
 
 GfwTH;!/, T- (pL?oiv^pa}- iiot bcHeve as Man, they 
 
 ^TTuv ©goV ^^TwW- will acknowledge to be the 
 
 leu Kvpiov, ^ ^Ikcuov. merciful and jufl: Lord 
 
 Pasdag. Lib. 2. p. God 
 182. Edit. Par if. 
 
 Scimits Dei no- 
 vxen & Domhii^ d^ Tertnlllayi. We know 
 
 Fatrt^ & Filio, & that the Name of Go J and 
 
 Spirhui SanBo con- Lord^ belongs to the Father, 
 
 t^d'wirt'.Tertul.adv. Son, and Holy Ghoft. 
 Prax. c. 1 3, 
 
 £x his — -rehus 'Novatidn. From what 
 
 fitpefioribiis divi- has been already alledged, 
 
 nitatem Chr'ifu fo- to prove the Divinity of 
 
 7iantibiis^ Dominus Chrift, it is demonftrated, 
 
 (Jhrijliis Jefiis & that Jefus Chrift is Lord 
 
 Deiis^qiiod H^reti' andCiod^ V7\{ic\i the Here- 
 
 ci nolz47it ejfe^ men- ticks deny. 
 Jlralur^Q. ij* 
 
 The Svnod of J?itioch fays, 
 
 Udl^^ v,09 'Qx, The MefTenger of the 
 
 ^7fo$ Ki^e^©- >9 Geos Father is the Son, who 
 
 ftiv. Epift. Synod, himfelf is Lord a?id God. 
 Antioch. ad PauL 
 Samof. And 
 
Chap. II. Of the Trinity^ Sec. 49 
 
 And to conclude aU,tho' more might 
 have been cited on this occafion, Eufe- 
 bim calls the Son, 
 
 The hord and God of dirivTOiv xiipiov j^ 
 all created Things. ©goV. Ecclef. Hift. 
 
 c. 2. 
 
 And abfolutely Lord God 5 
 
 The Lord God is faid to ''rifGott yZy ^pio$ 
 
 have appeared to Aha- d Gbos dm^nruiA. 
 
 ham, ^ ASes^cc[jt.. ibid. 
 
 If the many Citations of thefe Au- 
 thors out of Scripture fhould be pro- 
 duced, in which the Perfon, fpoken of 
 as LordGody is Interpreted by them to 
 be the Son of God, it would tire the 
 Reader as well as the Writer ; What 
 has been already urged does fufficiently 
 fliew their Opinion of the Son : And if 
 we would know more, their large 
 Writings will te,ich us the Scriptures, 
 oh which it was founded, and their In- 
 terpretation of the Scriptures will teach 
 and inflrucl us what Dodlrines and Ex- 
 pofitions of the Sacred Writings, were 
 handed down to them by Tradition 
 from their Fathers. 
 
 E Of 
 
^o The Scripture DoBritie Chap. II. 
 
 Of die Importance of the Title Lorrl 
 God, Irami^ ftiall be Witnefs, who af- 
 firms, 
 
 Neque iptur Do- That neither the Lord 
 
 7}i7nu5^ neque Spi- himfelf, nor the Holy 
 
 ritus SmiBiis, ne- Ghofl", nor the Apoftles, 
 
 que Apoftoli earn, would at any time have 
 
 qiiinon ejfet Deus^ called him, who was not 
 
 definhive- & ahfo- God, exprelly and abfo- 
 
 liite Dmm nomindf lately God, if He had not 
 
 fent aliqiimdo, n'lfi been truly G^?^/ 5 nor have 
 
 ejfet vere Dens, ?ie- naa:ied any one Lord in his 
 
 que Dofi'iniim ap- own Perfon, but He who 
 
 pelldffent aUquern rules over all, namely, 
 
 'exfud feYJtmk, nift God the Father 5 and his 
 
 qui dovmatuT oni' Son, who has received from 
 
 mum 'Deihn Pa- Him the Dominion overall 
 
 trem, & Filiim Creatures. 
 ejus, qui doinbnwn 
 
 accepit A Vc\UQ>fUo':^m7iis <;ondimnis. Lib. 5, 
 c. 6. 
 
 And then affirms Father and Son to 
 be cAhdGod' and Lord hy the Holy 
 Ghoft, which is an Evidence, that He 
 looked upon the Son to be true God and 
 Lord, like the Father. 
 
 ^^^ - And 
 
Chap. IL Of the Trinity^ dec. 5 i 
 
 And left any notvvithftanding , 
 fliould conceive the Son to be fuch a God 
 to the inferior Creation, as M^ifis was 
 to Pharoahj He diftinguiihes, faying, 
 
 Mofes indeed was Et ipfe autem 
 
 faid to be a God to Pharaoh^ Mofes — Detfs qui- 
 Exod. vii. I. But He was dem diEliu eft ante 
 not called truly Lord, nor Fharaonem • non 
 Gedhy the Prophets, but autem vere Doini- 
 Mofes the Faithful Mini- tzwx appellator ^ nee 
 fter and Servant of God, by Dens vocatur dPro- 
 the Spirit, Numk xii. 7. phetis^ fed fidelis 
 Heb. iii. 5. as indeed He Mojfes famidus ^ 
 was. fervus Dei dicitur 
 
 '^Spiritit^ quod C^ 
 eratAhid. 
 
 If then the Writings of the Old and 
 New Teftament ; if the Doflrineof the 
 Antient Fathers/oundedupoii Scripture, 
 and their Scripture Interpretations juft- 
 ly conceived to be founded upon Tra- 
 dition, and the Analogy of Faith have 
 evinced and delivered tous, thatChrift 
 is Lord God '^ and if the ftridnefsof 
 Conftrudion, as the Dr. confefles, 
 connecls thefe Terms with the Son 
 of God, Ijuke\u\i6^ 17. then is Jefus 
 Chrift the Lord God oi ihQ 'jfews^ to 
 E 2 whom 
 
52 The Scripture Bo&rine Chap.IL 
 
 whom many were to be turned, by the 
 Preachmgof theBiaptift ; and thus is 
 the Text explained by Irenmis 5 
 
 On ergo popu- For whom did He (the 
 lum prdiparaint^ d^ Baptift) prepare a People > 
 in atjm Domini con- And in the Sight of what 
 fpe£lu mdgnus fac- L/jrd was He made great ? 
 tus eft ^ Utique Truly in the Sight of Him 
 ejus qui dixit -^ quo- (Chrift) who faid, that 
 nia?n €^ plus quam John was more than a Pro. 
 
 Vropheta babiiit a- phet. • And therefore 
 
 liquid Johannes turning them to their Lord^ 
 
 Et propter hoc con- (Chrift) He prepared for 
 
 vertens eos ad Do- the Lord (Chrift) a perfcft 
 
 minum eonm^ prA- People, &c, 
 
 parabat Do?mno po- 
 
 piilum perfeau?n. Lib. 5. €. I r- 
 
 DXXXV. John i. i. And the Word 
 was f God. 
 
 The third Interpretation of the 
 Word God in the Comment^ and which 
 is delivered as the true one is the fol- 
 lowing, '' A Perfon deriving from the 
 '* Father (with whom he exifted be- 
 " fore the World was) both his Being 
 *' it felf, and incomprchenfible Power 
 *^ and Knowledge, and other Divine 
 
 " Attri- 
 
Chap. 11.0/ the Trinity ^ &c . S3 
 
 *' Attributes and Authority." If now 
 by the Being cUrived from the father 
 be meant that which is confubftantial 
 with the Father ; and by incomprehe?ir 
 fible' and divine Jttnkttes^ fuch as are 
 clTentially inherent in the confubftan- 
 tial Being, the Explication is Good. 
 But if any thing lefs be meant by them, 
 fuch as that the derived Bein^ is fub- 
 ftantially different from the Father, and 
 the incomprehenjible and divine Attri^ 
 bates, not eflentially inherent, but ad- 
 ventitious to the Subject, or derived 
 Being • it will be hard to m-^ke out how 
 a Perfon fo conceived can be properly 
 comprehended under the Name God. 
 It is added," In a manner not revealed.'' 
 But the manner is revealed fo far as it 
 is exprefled and conveyed to the Un- 
 derftanding by the general Term Ge- 
 neration^ tho' the particular manner of 
 Generation is not difcovered • for the 
 Prophet Ifaiah doth not fay in general, 
 who fhall declare the manner of his 
 deriving his Being > That is, whether 
 it be by Generation, Proceffion, Ma* 
 nifeftation, or otherwife : But who 
 jhall declare his Generation i Allowing 
 the manner to be by Generation^ but 
 E 3 denying 
 
c± The Scripture Docirine Chap. IL 
 
 denying the manner of Generation to 
 be known. 
 
 Et in quo difla- f Irenaus fays, Where- 
 lit Dei f^erbit?n^ in will the Word of God, 
 imo maps ipfe De- nay, rather God htfnfelf^ 
 Its ami jit Verkim, a fnce he is the Word^ differ 
 verhhomi?mm}&(.c. from the Word of Men > 
 Lib. 2. c. 1 8. &c. 
 
 'Ovdlv . ci^ fj.io-S- Clem. Alexajidrimts fays, 
 
 7ca wo tSG^w • '(l>7i Nothing therefore is hated 
 
 ^& wo tS AoV«* <^f God or his Word, for 
 
 tv Q^ a,a(pc>^ 065$ they are both One^ name- 
 
 QTL eiinvf cv oipyy o ly God. For he hath faid, 
 
 Aoy®^wcv'^Qeci}' In the beQtnmjig was the 
 
 ^(dtkrivo hoy©*. Word inGod^ and theWord 
 
 Fxdag.Lib.i. C.8. ri^as God, See N« 594, 
 
 p. 113- 340- 
 
 DXXXVIII. Aftsxx. 28. To feed the 
 Church of God, which He hath 
 purchafed with his own Blood, 
 
 In the Note on this Place there is a 
 Citation of i John iii, 5. Te knoiv that 
 He was wanifefted to take away our 
 Sins :, and in Htju is no Sin, On which 
 Words is this Remark, " He and Him 
 ** muft of neceflity be referred to Chrifi,^ 
 
 [' though 
 
Chap: 11. Of the Trinity^ &c. 5 5 
 
 *' though without any antecedent meti- 
 *' tion of Him." It is readily granted 
 tliat He and Him refer to Chriil, but 
 not that there is no antecedent mention 
 made of Him. For if we look back up- 
 on th€ Context, and well confider \u 
 the Son will appear to be comprehend- 
 ed under the Name God, But before 
 this be done, it will be neceilary to 
 remark, that St. John comprehends the 
 Father c^nd Son, under the Name God^ 
 as will appear from John i. i. The 
 Word was with God^ and the Word was 
 God : And therefore may be fuppofed 
 to ufethe fame Name fometimes for the 
 Father, and fometimes for the Son, or 
 for both together 5 which is always to 
 be determined by the Circumftancesof 
 the Context. Now this feems to be 
 the very Cafe in this Chapter, v. i. it 
 is faid, Bdoold^ what manner of Love ^ 
 the Father hath beftowed upon iis^ that 
 we fooiild be called the Sons of God, 
 In this place the term God may very 
 well be judged to ftand for the Father 
 and Son, or for the one God, as com- 
 prehending the Father and Son^ for 
 the wafbmg of V^egeneratlon^ Tit. iii. 5. 
 through the Virtue of their Names in* 
 voked in: Baptjfm, begets us into Chil'- 
 E d. dren.^ 
 
56 The Scripture DoEirine Chap. 11. 
 
 dren 5 fo that we are the Sons of both 
 Perfons, as we become Children by a 
 like Invocation of the Names of both. 
 Ver. 2. He fays, Beloved^ now are 
 we the Sons of God^ (of the one God, 
 Father and Son) and it doth not yet ap- 
 pear what we fiall be : But we knotv^ 
 that when he Jljall appear^ ti Iclv (fee- 
 rej>co^yi^ when the one God ftiall appear 
 in the Perfon of Son 5 for fo the Word 
 appear^ or manifefted, ^(pargpw^, is 
 fpoken of the Son in v* 5, 8. and in 
 other places of this Epiftle ^ neither 
 does it evidently appear to be once 
 uftd of the Perfon of the Father in the 
 Writings of St. 7^/jw^ nor perhaps in 
 the whole New Teftamenr 5 We Jljall 
 he like him 5 for we jhallfee him^ as he 
 is. This may be very well explained 
 by Colof.u].^. When Chr'isi^ who is our 
 TJfe^ Jhnll appear^ fcwgf wB'Ji, then JJoall 
 ye alfo appear with him in Glory, 
 
 Ver. g. And every Man that hath 
 this Hope in him, purifieth him f elf ^ even 
 as He (God the Son) is pure, Forfo 
 is it faid of Him, v, 7. Even as He 
 (God the Son) is righteous : Which is 
 the fame with, Ajid in Him is no Shiy 
 V. 5. which is undoubtedly fpoken of 
 the Son 5 for the former part of the 
 
 Verfe 
 
g^- 
 
 Ch^ip.U. Of the Trinity, &c. 57 
 
 Verfe runs thus. And ye know that He 
 (God the Son fpoken of v. 2, 3.) was 
 niamfefied, ^(pcM'€fw.^w, to taks away our 
 Sins 5 for none other but the Son was 
 inanifefted to do it. If then God be the 
 common Name of the Father and the 
 Son, and if it be fo ufed of the Father 
 and the Son in the firft and fecond 
 Verfes of this Chapter, as the Style of 
 fpeaking there, and in the Context 
 (hews 5 how can it be faid that the 
 Pronouns He and Htm refer to Chrift, 
 without any antecedent mention of 
 Him? There is indeed no antecedent 
 mention of Him in this Chapter under 
 the Name Chriff, but He is plainly fpo- 
 ken of under the Name God. 
 
 DXLVI. John i. 3. All things were 
 made by \ Him. • 
 
 f Not as by a Perfon fubftantially 
 diftinft from the divine Power dwel- 
 ling in him, and ufing him as an In- 
 ftrument 5 but as by the Son of a Fa- 
 ther, who is himfelf like his Father 
 eflentially God, eflentially Free, All- 
 wife, All-powerful , and All-good -^ 
 who though he works every thing in 
 Obedience to his Father 5 yet works 
 
 ^^ freely. 
 
58 The Scripture Bo&rm' Chap-IL 
 
 ■^ freely, being moved thereto by an 
 Excellency of Nature, that is the fame 
 in both ; and that equally moves them, 
 the Father primarily, and the Son fub- 
 ordinarely, to ihe fame Ads of Power 
 
 and Goodnefs. 
 
 • ,f 
 
 "^ Js the Father raifeth up the DeaJ^ 
 and quickneth the?n : even fo the Son 
 qukkneth who7n He iviU^ John v. 21. 
 
 DLXXX. John V. 18. Bm fald alfo 
 that Gcd was his Father (hh own 
 proper Father) ?nakhig hhnfelf 
 f equal with God. 
 
 The Premife from whence the Jews 
 made this Inference, that Chrift called 
 God hh proper Father^ r-nd in fo doing 
 made himfelf equal imth God, is his fay- 
 ing in the preceding Verfe, 7^^y Father 
 worketh hitherto^ and 1 work 5 which, 
 if it meant no more, than that the Power 
 of God wrought in Chrift, as in a great 
 Prophet, could have given as little oc- 
 cafion for fuch an Inference to be made 
 by Jthe Jeivs^ in Relation to Chrift, as 
 it would have done in refped of Mofes 
 or of any other Prophet, that wrought 
 Wonders by a diviiie Power. The Jews 
 
 thereforej 
 
Chap. II. Of the Trinity^ 8iC. 59 
 
 therefore, who drew the Inference, muft 
 have locked upon the Premife,asfpoken 
 in a Senfe, which attributed more to the 
 Perfon f peaking than ever any Prophet 
 or Man could claim 5 and which could 
 bear the Conclufion, they readiJy drew 
 from it and charged him wnh^ of making 
 himfelf equal with God the Father : 
 They muft have had fome Reafon alfo 
 for underftandmg the Premife in fo ex- 
 alted a Senfe, as would infer their Con- 
 clufion • that is, they tmuft have had a 
 Notion that there was a certain Perfon 
 fo clofely united to xht great God in all 
 his Operations, as that He never afted 
 without that Perfon, nor that Perfon 
 ever without God 5 and that the Perfon, 
 fo co-operating with the ^y,?/:?rG^^, was 
 his proper Son, and the great God his 
 proper Father, and that on this account 
 He was equal with, the Father 5 and that 
 Jefus Chrift u/ing the Expreffion, ?ny 
 Father worketh hitherto^ and I work 5 
 that properly belonged to the divine 
 Perfon working with the Father, made 
 himfelf the Son equal with the Father : 
 For except all this be fuppofed to have 
 been known to them, it is difficult to 
 account, how fo extraordinary a Con- 
 clufion could be drawn from a Premife, 
 
 that 
 
6o The Scripure Do&rine Chap. IL 
 
 that was otherwife capable of a lower In- 
 terpretation: Now it is certain, that 
 the Jewsj if they under flood the mean- 
 ing of their own Scriptares, mufl: have 
 known, that there was a divine Perfon 
 fubfifting with the Father, and opera- 
 ting with Him from the Beginning of 
 the World, which is called W^///c/w, as 
 is evident from Prov. ix. 22, 27, 50. 
 77:?^ Lor/J poffeffeJ me in the he(rinning 
 
 of his Way 5^ before his Works of old. 
 
 When He prepared the Heave?is I was 
 
 there ' then I rpas by Him as one 
 
 brought up with hhn^ &c. The Lord by 
 Wifdom hath founded the Earth. 
 Prov. iii. 19. and made the Heavens : 
 Ff. cxxxvi. 5. and That this Divine 
 Perfon was brought forth^ or begotten 5 
 ivhen there were no depths^ I was 
 
 brought forth, Before the Hills zvas 
 
 I brought forth ^ yewcifjueySept. Prov. viii, 
 24, 25. and by confequence that this 
 Divine Perfon muft be the Only begot- 
 Ten before the World, forafmuch as the 
 Divine Scriptures mention no other be- 
 gotten of the Father before the World, 
 but this Divine Perfon ^ which has this 
 Title given it, Wifd.vn. 77 for Wifdom ^ 
 which is the Worker of all Things j taught 
 me : for in her is an under [landing Spi- 
 
Chap. II. Of the Trinity^ 8lC. 6i 
 
 rit^ Holy^ Only begotten (f^voysyls,') 
 They muft alfo h^ve known that God 
 had a So?i ;> what is his (God*s) Name^ 
 and what is his Son's Name ^ Pro v. xxx. 
 4. and that this Son is the fame with 
 Wifdo?n or the Oiily begotten 5 other- 
 wife H^i/^^w could not be the Only he- 
 gotten, if there be a Son begotten diffe- 
 rent from Wifdom ^ and according to 
 this Dodrine, John calls the Son, the 
 Only begotten Son^ fj^voyem t^o$, ch. i. 
 V. 18. If then, I fay, the /^fn^j could 
 nor have been ignorant of thefe great 
 Truths, upon the fuppofition of their 
 Knowledge of the Scriptures, and this 
 Knowledge ought to be fuppofed, till 
 the contrary be made to appear:^ that 
 is, if they knew that there was a divine 
 Pcrfon operating with the Father, from 
 the beginning of the World 3 and that 
 this Divine Perfon was the Only begotten 
 Son • it is no w^onder that they under- 
 ftood thefe Words, my Father worketb 
 hitherto, and I work 3 fpoken by our Sa-' 
 viour, to be a taking to himfelf the Cha- 
 rader of Son of God, who wrought 
 with the Father in the Creation of the 
 World, and operates with him in pre- 
 ferving and governing it ; and by con- 
 fcquence to be an allerting God to be 
 
 his 
 
6 2 The Serif tare Vo&rine Chap. II. 
 
 hkproper Father, as 0?2lj^ hegouen 5 and 
 himfelfE^zz/^/tohim, as the prot)er Son 
 of a pYofer Father. 
 
 f TertuUian (ays of the Father, 
 Exinde eim pa- That he made the Word 
 rem fihifaciens^ de equal \o him f elf y ever fince 
 quo procedendo Fi- he proceeded from him, 
 Ihis faBus ejl. adv. and became his Son. 
 Prax. c. 7. 
 
 Cujus fic Divini- Novatjan fays , Whofe 
 
 tas tradiUtr^ ut lion (the Son's!) Godhead is 
 
 aut diffonanud aut taught us in fuch manner, 
 
 viAqualitate Dwi- as that none may thi nk that 
 
 nitatts duos Deos two Gods are introduc'd 
 
 reddidiffevideatur. either by a difference or 
 
 deTrin, c. jt. 7;;^^;/.^% in the Godhead. 
 
 . That is, the Divinity of the Son was 
 taught to be like to, and equal to that 
 of the Father 5 becaufe ofeherwife, if 
 it were unlike^ and zmequal^ their Na- 
 tures muft be different, and Father and 
 Son tediliinct Gods.- 
 
 DXGl. Joh^'viii. 58. Before Abr ah a?n 
 
 " The Comment grants, that pofli- 
 *^ bly our Saviour might hereby intend 
 
Chap. II. ofithe Trinitj^SiC. ^5 
 
 ^' to infinuate- — - -' that he was that 
 *' Perfon, in whom the Name of God 
 ^' was, vi^. Jehovah^ or, I Am?"^ 
 Which feems to import, as if the Au- 
 ,thor thou,^ht, that the l^ame of God 
 was a diftind: thing from the Perfon, 
 in whom it was 5 the Confequence of 
 which is, that not the Perfon of the 
 Son, but the Name of God \n Him, is 
 Jehovah^ or 1 Am. Now if this be 
 the Cafe, the Words would not have 
 proved what our Saviour intended by 
 them, namely, his Exigence, in j the 
 Days of Abraham. For the Meaning 
 of them niuft have b^en this, Before; 
 Abraham was^ the Name IA?n exified^ 
 and how could "the, Exiflence of r>&(? 
 Name of God prove the Exiftence of the 
 Son of God, if the Son and Name were 
 two different Things ? Or - would it 
 not be ftrange Reafoning for a modern 
 Chriftian to prove his Exiftence in the 
 Days of Chrift, from the Name of 
 Chrifl:, which He bears in Him ? Nay, 
 if Chrift could .call himfelf / Am^ as 
 certainly He does, not becaufe Hefub- 
 ftantialiy or eifentiaily is fo, but be- 
 caufe that divine Name is in Him 3 
 might not any Chriftian call himfelf 
 7^y/^, becaufe He bears that Name, 
 
 or 
 
 i^t 
 
64 The Scripture Bo&rine Chap. 11. 
 
 or is baptiz'd into it ? If then the Son 
 calls himfelf I Am^ He muft really be 
 fo in his own Nature. 
 
 Again, it is fuppos'd that the Term 
 o m fignifies the felf-exifiefit Being. 
 If the Meaning be that Self-exiftence 
 is an edential Part of the Idea oi Being, 
 the Perfon affirming it is obliged to 
 prove it ^ (ince others are of Opinion, 
 and with good Reafon, that it rather 
 relates to the manner of exifting of the 
 iirft Perfon in the Divine Being, than 
 to the Nature or Eflence of Being it 
 felf: And indeed if it be throughly 
 confiderM, it is a pofitive Term for a 
 negative Idea, and imports no more 
 than that the Perfon or Subjed:, of which 
 it is affirm'd, derives not its Exiftence 
 from another Perfon. So that the Son 
 in refpect of his Divine Nature may 
 ib) See receive the Names expreffing him (h) 
 N«^6i6. 2isBei7ig'^ and yet they, whogivethem 
 him, not incur the Blame of falling 
 into Sabellianifm, or making him Self- 
 exiftent. See N"" 340. 
 
 As for the Comparifon between Exo- 
 dm and AEis, which is made to fhew 
 that the Name of God was in the Angel 
 fpoken of in both thofe Places, which 
 Angel is Chrift 3 if it be meant to prove 
 
 that 
 
Chap. II Of the Trinity^ Scc, 65 
 
 that the Ai^^el or Chrift, in refpedl of 
 his Divine Nature, isadiflind: Subjed 
 or fubftantially different from the Na7ne 
 of God in Him 5 fuch a Conftruftion of 
 the places compared cannot be appro- 
 ved of 3 for the Name of the Father is 
 not in the Son, by pure indwelling, but 
 after fuch a manner, as the real com- 
 munication of the Divine Nature from 
 the Father to the Son by Generation 
 requires. But if it be i n tended to fliew, 
 that the Angel or Chrift is a diftinil 
 Subjed or Subftantially different ^from 
 the Name of God in Him, not in re- 
 fped of his Divine Nature, but of a 
 created Nature aillimed by the Word at 
 the beginning of al! Things, as the 
 jFir/?-/^^//;^ of the Creation, and in re- 
 fpecl of which, He may be more pro- 
 perly and accurately denominated an 
 Angela it may be readily aflented to as a 
 ftrong Probability, not a little favoured 
 by the Sacred Writings. 
 
 DXCIV. John X. 30. / and my Father 
 are f One. 
 
 f One, not by a bare Unity in Pow- 
 er, but by an Unity of Nature, the 
 Foundation of the Unity in Power. 
 
 - F That 
 
66 The Scripture DoBrine Chap. II. 
 
 That the Son is One in Nature with 
 the Father, appears from the Divine 
 Names attributed to him 5 f uch as Je- 
 hcvah, and Hu ^ which exprefs Him 
 as He is Beings I Am^ and. Who wasy 
 and IS ^ and is to come-^ v.'\{\Qh'Jehovah 
 or Beings is but One -^ 'Jehovah our 
 God^ Jehcvah is One ^ Deut.vi. 4. If 
 then thefe Divine Names are alike 
 affirmed of the Father and the Son • if 
 the Name Jehovah be given to none 
 but the one true God^ Exod. iii. 15, 
 PfaL Ixxxiii. 18. andthsNam.e Hz/, be 
 of the fame Importance with the Name 
 Jehovah J and on that account alike in- 
 communicable 3 it wiil follow, that the 
 Father and Son is the one true God^ the 
 one Divine Beings or the One Jehovah, 
 
 This Unity of Nature and Godhead 
 in Father and Son is confirmed by the 
 Fathers 5 
 
 Et in quo difta- Irenmts fays, Wherein 
 
 l^it Dei Verbum^ will the WordofGod^ nay, 
 
 irnb magis Ipfe De- rather God himfelf, fince 
 
 us^ mm fit Verbiiin^ He is the Word^ differ from 
 
 d verho Kominujn ^ the Word of Men ? &c. 
 c^^. Lib. 2. C.I 8, 
 
 Clem, 
 
Chap. IL Of the Trinity^ dec. 67 
 
 Cle7n. AlexaJidrhius^ No- 
 thing therefore is hated of 
 Qod^ nor indeed of his 
 Word '^ for thev are both 
 0«^, namely, Goc/. 
 
 Again, He who places 
 fome, Matt.^xw 91, &c. 
 at h's Right Hand, and 
 others at his Left, being 
 Good^ as He is confider'd 
 in the Charafler of Father, 
 is denominated that only, 
 which He is, namely Gocd) 
 but as He exifts in the Fa- 
 ther in the Charader of 
 the Son, his Word is deno- 
 minated J lift. 
 
 h ^ oL(JL(fca^ <Beos. 
 P^dag.Lib. I. c.8. 
 p. 113. 
 
 Aoy@^ OJM ov mS 
 
 'uj^uu.yf^jel^. Ibid* 
 p. 118* 
 
 In which Words it is evident, that 
 the fame God judging the World ac- 
 cording to Matt, XXV. 31, &c. is con- 
 fider'd under a twofold Subfiftence of 
 Father and Soii ^ and that in refped of 
 the former He is called Good^ and of 
 the latter Juft. 
 
 F 7 
 
 TertiiUlan 
 
68 The Scripture Do&rine Chap. IL 
 
 Quo?nmodo die- Tertu!Ua?i fays ^ As it is 
 
 turn eft. Ego <& Pa- faid, / a?id my father are 
 
 ter iimt?n fiimus^ ad 0?je 5 to exprefs not the 
 
 fubftanti^B unita- Singularity of Perfon, but 
 
 tern, 72071 ad niimm the Unity of Sub fiance, 
 fing idaritatem.Adv, 
 Prax. c. 25. 
 
 Cum iiidlius ho- A^^t^^riVz/z ^ Since this can 
 
 minis h^£c vox ejfe be the Voice of no meer 
 
 pojjit. Ego & Pater Man, I and my Father are 
 
 unum fumus, banc Ow^ • Chrift uttered it alone 
 
 vccein de c07ifcien' from a Senfe of his 'G^J- 
 
 ttd divinitatis Chri- head. 
 Jilts foliis edicitx, 1 3 . 
 
 Which Godhead is founded upon a 
 Communion of Sithjlajice between the 
 Father and the Son ; For, fays He, 
 
 U?ius Beus oflen^ It has been fhewn that 
 
 ditii? verm d^ Ater- there is One true and eter- 
 
 7111S Pater^ a quo nal God the Father, from 
 
 foJo hxc vis Divi' whom alone this Virtue of 
 
 nitatis emifja^etiam the Godhead being emit- 
 
 infiliumtradita & ted, nay, delivered to, and 
 
 diretia^ rurfum per directed towards the Son, 
 
 fubfla7itiA communis returns again to the Father 
 
 onem adPatreynre- by a Communion of Sub^ 
 
 volvitur^ eg I. (iance. 
 
 And 
 
Chap. II. Of the Trinity^ See. 69 
 
 And that this fubfiajitial Virtue of 
 the Godhead^ emitted from the Father, 
 is the verv N.iture of the Son, appears 
 from the fttne Chapter, where He fays 
 of the Word^ 
 
 That He is acknow- In fuhftayiuapro^ 
 
 ledgeJ to be a fubjiantial lat^ a Deo Ftrtu- 
 
 Virtue brought forth from tis agjiofcitur. 
 God. 
 
 Where Note the Agreement between 
 fubjlantid prolat£ a Deo Virtutis, and 
 
 vis Divinitatis emtjfa per fiibfiantidi 
 
 commitnionem. 
 
 DXCV. JohnK. 5^ ThatThoiih^ing 
 a Man, makeft thy feJff God. 
 
 f God in refped of the Unity of Na- 
 ture, affirmed of himfelf with the Fa- 
 ther, in the Words, I ajid my Father 
 are One^ v. 30. N^ (594) and not in re- 
 fped of a bare Unity in Power : For it 
 does not appear from the Writings of 
 the Old Teftament, that the 7^w ever 
 called any oneG^i, abfolntely, from 
 the Divine Power communicated to 
 him, except He were true God, or God 
 by Nature 5 (fee N^ 534) and there- 
 
 ' F § for^ 
 
70 The Scripture Vocirine Chap. II. 
 
 fore when they charge Chrifl with cal- 
 ling himMi GoJ, abfoiutely, becaufe 
 He affirmed himfelf to be one with the 
 Father^ they muft underiland it of an 
 Unity of Nature, that would infer him 
 to be true God, or God by Nature, and 
 notofabare Unity in Power. 
 
 Etifebms iounAs tht Godhead of the 
 Son, upon his being Son of God by Na- 
 titre^ which fnppofes fuch an Unity of 
 Nature between them, as is between a 
 Natural Father and his Son 5 his Words 
 are thefe. 
 
 Kcif oKqv ^ tS'td And all this may be the 
 li^Qv cLv €in t5 xj Reafon, why He (Chrift) 
 cuurrov li) Seov^ rro alfoisGod, becaufe Heoii- 
 ^^^-oy 'it) (fvcrei 'tS ly is Son of God by Nature^ 
 QeZ ijov, ^ [jsvoyivri and called Only Begot- 
 ^pj^p^ii^a^. Dem. teno 
 Lvaug. p. 227. 
 
 Novatia?} reafons upon the place juft 
 as the Jeivs did, for fays He, 
 
 Quoniodo cnhn How can th?3t faying be 
 
 Ego & Pater imwn true, / and my Father are 
 
 fumus^ fi non & eft one^ if He is not both God 
 
 Ueiis & Filhis ^ and Son > (that is Son^ as 
 
 'Qui tdeircb iinum He calls Him Father ; and 
 ^'" • God 
 
Chap 11. Of the Trinity, &iC. 71 
 
 GoJ^ as he affirms himfelf poterr diet, durn ex 
 
 robe one with Him) who ipfo eR^d^ durn Fi^ 
 
 therefore may he laid to be lius ejus efl^ C^ 
 
 ^w^ (with the Father,) be- dum ex ipfo nafci- 
 
 caufe He is of Him, is his tur^ dnm ex ipfo 
 
 Son, is born of Him, and procejfjfereper'itur^ 
 
 is found to have come forth per quod f^ Deu5 
 
 from Him (which is oppo- eH, Quod cum 271- 
 
 fed to being inade in this vidiofujti putkjfent 
 
 Chapter) on which account Jud^i^ & hlafphe- 
 
 He is God alfo ; And be- ?mimcredidi(fent^eo 
 
 caufe the Jews were of- quod fe ofieiiderat 
 
 fended at this Sayings and his ferrnonibmChri^ 
 
 held him as a Blafphemer, ftum effe Deiim^ ac 
 
 becaufe He had fhewn by propterea ad lapi- 
 
 thefeWcrds, that He was des concurri/Je7it ^ 
 
 Chrift the God^ and were d^ faxorum i&us 
 
 ready to ftone him 5 He i?ijicere geftaffciit ^ 
 
 ftrenuoufiy confutes his exeinpio d^ tejli- 
 
 Adverfaries with the Au- ?riomo Scripturarum 
 
 thority of Scripture, faying, adverfarios fitos for^ 
 
 if He c ailed them Gods ^un- titer refutavit : fi 
 
 ZJ zvhorn the Word came^ lUos^ inqu'it^ dixiz 
 
 and the Scripture cannot be Deos^ ad quo s ver^ 
 
 broken : Say ye of Him, ba faBa fmt, d* 
 
 whom the Father hath non potest folvi 
 
 fmBified, and fent into the fcriptura^quemFa- 
 
 Worldy Thou blafphemefl^ ter fanEiificavit d^ 
 
 because I faid, I am the m'lfit in hunc 7nu7t^ 
 
 ^0?} of God ^ In which dum^ vos dicitis^ 
 
 F 4 fiia 
 
7^ The Scripture T)oBrim Chap. 11. 
 
 quia hlafpherras. Words He did not deny 
 
 quia dixiy Filius himfeJf to be God, but ra- 
 
 Deifn?nego^ Qui- ther affirmed that He was 
 
 husvocibus neciueje fach. 
 
 negavitDeum^ qiiin 
 
 imo Deumje ejfe firmav'it. c. 23. 
 
 DXCVII. John xii. 41. The^e things 
 [aid Jfaias^'when He faw hisGlo- 
 ly, and [pake o[ Hhn. 
 
 That Chrift comes in the glory of the 
 father^ is true, and that He comes in 
 his own Glory, is true alfo 5 for St. Luke 
 fays, ch. ix. 26. Of Him pall the Son 
 of Man be ajloamed^ when He [ball come 
 in his own Glory ^ and in his Father's, 
 Which fuppoles a perfonal, tho' not a 
 real difference of the Glory of the Son 
 from that of the Father. He came al- 
 fo in the l^amexyx Vower of the^Father ^ 
 and He had alfo a l^ame or Vowev of 
 his own, which He preachM to the 
 "^evps^ as the Objecl of their Faith, in 
 iorder to Salvation, John iii. 18. He 
 that htlievtih not^ is cojidemned already^ 
 becaife He hath not believed in the 
 Name o[ the only begotten Son o[ God. 
 Which Name^ tho' derived from the 
 F;«ther with his Perfon, was yet as 
 ;iiftinS from the Isame of the Father, 
 
 33 
 
Chap. II. Of the Trinity^ &c. 73 
 
 as his Perfon was from the Perfon of 
 the Father, as appears from the bap* 
 tifmal Precept and Form given by our 
 
 Saviour, Matt, xxviii. 19. Goj^e 
 
 and teach all Tsations^ baftiz>ing them 
 hi the Vame of the Father^ and of the 
 Son, and of the Holy Ghoft. It is true 
 alfo that the Perfon of the Father was 
 manifefted in the Son his fubftantial 
 Likenefs ; but then the Son had his own 
 Divine Perfon the fubftantial Likenefs, 
 which He manifefled to the World. So 
 that the Glory, Name, ;^nd Perfan of 
 the Father are manifefted in, and uni- 
 ted with, the Glory ^ Name, and Perfon 
 of the Son, and that with a fubftantial 
 Unity, as has been above proved. As 
 then from the Unity of Eftence is in- 
 ferred the Unity of Glory, where the 
 Glory iseffential ^ forrom the Unity of 
 Glory is inferred the Unity of Elience : 
 Or if no part of the Glory be effentialjbut 
 only reprefentative,yet forafmuch as fuch 
 Reprefentations are intended to inftrud 
 us about the Things of which they are . 
 Reprefentations 5 if two Perfons are re- 
 prefented by one Glory or Appearance, 
 it is natural to conclude it is with this 
 Defign, that we (hould believe the two 
 Perfons to be one Beings reprefented 
 by the one Glory or Appearance^ other- 
 wife 
 
74- The Scripture DoSirine Chap. II. 
 
 wife it might be expected that two Per* 
 ions diftind iu Natures (hould conllant- 
 ly be reprefented by di/lind Appearan- 
 ces, efpecially fince it is as eafie for 
 God, a!]d apparently more convenient 
 for our Inftrudion, to reprefent diftinft 
 Beings by diflincl Appearances, as by 
 Or.e only. 
 
 But the moft remarkable thing in the 
 learned Dodor's Note upon the Text, 
 and which I take to be the Key of his 
 fcD* whole Book, is his confounding indivi- 
 dual Being and ?erfon^ as if they were 
 Terms of the fame Importance 5 and 
 then ranking thofe among the Follow- 
 ers of Sabelliiis^ who hold the Father 
 and Son to be one and the fame indivi- 
 dual Bei7ig. But if God be Beings oiiv^ 
 and God be individually One^ and Being 
 individually One\ and the Son no lefs 
 than the Father be true God^ as has 
 been already proved, N° 594, 501, 
 410. then muft the Father and Son be 
 one and the fame individual Beiiig^ that 
 ■ is, there muft be two Berfons in one and 
 the fame individual Beinir • and there- 
 fore individual Being and Perfon can- 
 not be Terms of the fame Importance. 
 Gtherwife if they were, and the Son 
 be a diftind Pc^rfon from the Father, 
 
Chap. IL Of the Trinity^ &c. 75 
 
 as doubtJefs He is, he muft: be a di- 
 ftinft individual Being* And fince the 
 One true God is hut o?ie individual Be - 
 ing • and the Father is this one true 
 God^ the Son, who is a diftindt indi- 
 vidual Being from the Father, niufl: be 
 difiind from the one true God^ that is, 
 be no true God himfeJf at all ^ which 
 iscontr-iry to John v. 20. See N°.4io." 
 As for the Authorities, they rfiew 
 indeed that the Father never manifeft- 
 ed himfelf otherv/ife than through the 
 Son, and that the Son appeared and 
 aded in the Perfon and Name of the 
 Father, yet do not deny, that He ap- 
 peared and acted in his own Perfon alfo 
 as God, and in the Power and Virtue 
 of his own Name, unitedly with the 
 Perfon and Name of the Father. 
 
 DCXVI. Ads vii. 30,31, 32. There . 
 
 appeared to Him an Angel 
 
 of the Lord, in a flame of Tire in 
 a Bujh. 
 
 And the Voice of the Lord came un- 
 to him faying, lam the God of thy fa- 
 thers^ the God of Abraham, the God of 
 Ifaac^ and the God of Jacob. 
 
 Ghrift 
 
76 The Scripture DoEirine Chap. IL 
 
 Chrift having a Divine Verfon of his 
 own, did not fo fpeak in the Perfofi of 
 the Father^ as to exclude himfelf from 
 being the God of the Patriarchs ^ but 
 gave himfelf that f Name, as being re- 
 ally fuch, in Union with the Father : 
 Neither do the Teftimonies fhew, that 
 He was fo excluded. See N° 597. 
 
 Ipfe tgitur Chri' IrenAm tells us, that 
 
 fiiK cum Vatre^ vt- Chrift with the Father, is 
 
 vornm ejl Dens qui the God of the Liv'mg^ who 
 
 locutus ejl Moyji, fpake to jfe/Jj", 
 Lib.4.c. II, 
 
 NowCbrift himfelf teaches us, thit 
 the God of Abraham^ and the God of 
 Ifaac^ and the God of Jacob is the God 
 of the Uiving'^ Matt. xxii. 32. Chrift 
 therefore with the Father, is the God 
 of Abraham^ and the Godoflfaac^ and 
 theGod of Jacob, 
 
 Jujlin Martyr^ fays, 
 
 To p apyifjAvov ck That which was fpoken 
 
 /3aT« TZiTMctJO-a, e'yd) tO Mofes OUt of the Bufll, 
 €HfM a?V, Q^oi I Am that I Am, The God 
 A&e^ci^^ ^ Qsos of Abraham, and the Gpd 
 I^)ca'/3, ^ Geos rP^^ of Ifaacy and the God of 
 
 Jacobs 
 
Chap. II. Of the Trinity^ &c. 77 
 
 J^cob^ and the God of thy ^ipoov cy, cmj^v^ 
 jF^r/jd'yj", fignifies that thofe ^xqv tS>$ d/Trefiaw- 
 dead (Fathers) continue to la^ aaeivai fjAmv, ^ 
 be, and are the Men of 1?) amS tS X^/Lq^ 
 Chrift. ai/6p^7ry$. ApoJ. 2. 
 
 ^.16 1. Edit. Steph. 
 
 That ip. As the Son proves the Pa- 
 triarchs to live to Gody Luke xx. 57, 38, 
 becaufe God calls himfelf the God of the 
 Patriarchs 5 which fuppofes them to be 
 the Objed: of his Love and Providence ; 
 So Jnft'm iWi^rrv;' proves them (^a) to live (a) Rom. 
 to Chrifl • becaufe the Perfon, who fpake ^i^- ^j 9- 
 to M^/i'j out of the Bufh, calls himfelf 
 the God of the Patriarchs ; which 
 would be no direcl and immediate con- 
 fequence, but upon the Suppofition that 
 Chrifl is the Perfon, who fpake to Mq/es^ 
 and called himfelf the God of the Patri- 
 archs,cr of Abraham^ Ifaac^and Jacob - 
 fo that it is evident from Jujlin^ no lefs 
 than from IretiAim^ that Chrifl/^ whom 
 the Patriarchs live^ is ivith the Father 
 the God of Abraham^ the God of IfaaCy 
 and the God of Jacob 5 and indeed He 
 affirms Chrift to be the Perfon, who 
 fpake thofe Words out of the Bufh to 
 Mofes, 
 
 It 
 
78 The Scripture Do&rine Chap. 11. 
 It is to beobferved aifo, that he who 
 calls himfelf theGod of the Patriarchs, 
 who has been proved to be Chriit, is 
 faid aJfo to call himfelf (eyco cijjx &>V ) 
 / A7n that 1 Am^ or / Am He who is: 
 Whence it is evident, that the Son with 
 the Father is Being itfelf^ and by Con- 
 fequence, NecelTary and Eternal. See 
 N*^ 591. 
 
 f If it be objected that Chrift gave 
 himfelf the Name of Jehovah the God 
 of your Fathers^ theGod of Abrahajtiy 
 &c. Exod. iii.15. in refped of the Fa- 
 ther prefcnt with him, and not in re- 
 fped of bis own Perfon, itmufl be ob- 
 ferved, that the Name Jehovah is given 
 to Chrift, in diftindion from the Perfon 
 of the Father in the following Text 5 
 T/^<?L^r^/( Jehovah) rained upon Sodom 
 and upon Gomorrah^ Brimjlone and Fire 
 from the L^r^fjehovah) out of Heaven^ 
 Gen. xix. 24. where Jehovah^ who rains 
 down the Fire and Brimftone, is the 
 Son ; and Jehovah^ from whom it is 
 rained, is the Father, as is known to 
 thofe, who are acquainted with the In- 
 ia) Not to terpretations of the (^a) Antients : And 
 ^^'''^^^^^" if the Supream 'N:imt Jehovah, doubt- 
 ]ee Apoft'. lefs any Other Name belonging to God, 
 Confi.ii^. may be given to the Son ; If it be fur- 
 ^•^•2^' ther 
 
Chap. IL Of the Trinity^ &c. 79 
 
 therobjefted, rhu xhtyimit Jehovah^ 
 is fpoken of the Son in an improper 
 Senfe ^ that muft be repeated, which 
 has been obferved before, that the Name 
 is (b) incommunicable to any Being but ^^^^^ 
 the true God, and therefore belongs to 
 the Son in the mofl proper Senfe. \ 
 
 -i 
 
 Philo fays of the WorJ^ or Second ! 
 
 Principle, as cited by Eufeb'ms^ j 
 
 I 
 That He is called the Kalyl^ dp^^^^'L { 
 
 Beginning, and the 'Same vq\j^ ©gS 7rep<r- 
 
 ofGod. aypiveroA, Eufeb. | 
 
 pra;p.Evang.p.535. 
 
 Now the Kame of Go J, emphatically 
 fo called, is the Name Jehovah^ which 
 is abfolutely called r/^d-AW^, Lev. xxi v. 
 II, 16, as being the Chief and Supream 
 Name of God 5 if then Philo fpoke the 
 Senfe of the learned Jews in this Mat- 
 ter, as is highly probable ^ the Nar/ie 
 Jehovah, or the Divine Virtue of the 
 Name, did not lodge in the JP^ord^ as 
 in a diftind Sabjec% but was the very 
 JVord itfelf, according to the Wifdom 
 and Tradition of the y^^e^j 3 the Con- 
 fequence of which is, that fince the 
 Name, orThingfignifiedby th^ Nar^e^ 
 
 was 
 
8o The Scripture Do&rine Chap. IL 
 
 (a) Deut. vvas (a) feared^ (b) called upc?i, and 
 (T/pfauTO Praifed by the Jews, the Word, 
 xcix. 6. which is the thing fignified, was the 
 ixviU^A. Obje:!: of Jewith Worfhip ^ and be- 
 caufe the Objed of Jewifli VVorfliip is 
 but One^ who is called the Lord God, 
 or Jehovah Elohijm, Thou fh alt ivor- 
 fiip the Lord tbj God, and Kim only 
 fialtthoufervey Matt. iv. lo. Deut. vi. 
 13. Sept. And it is certain the Father 
 was worfliipped as well as his Word \ 
 the Father and the Word are the one 
 Object of Jew i(Ii Worfhip, or the Lord 
 God, who is but One^ Bent. vi. 4. 
 Thefe I fay are the Confequences of 
 Philo's Pofirion, without a ftrid: Enqui- 
 ry, how far He carried them in his own 
 Writings 5 tho' it feeins to appear with 
 very great Evidence from the Gofpel of 
 St. John, and from the Nature of the 
 Reafoning in the Epiflle to the He- 
 hews, that the Jev^s had a Notion in 
 the times of our Saviour, that the Word 
 (i) John was C^J God, and One (^ej with the 
 X.93- Father, and the ObieB of ( f ) IVor* 
 
 30. See^^/- 
 
 N** 594, rrom the jews proceed we to the 
 
 ^?j'^^^-Chriftians3 among whomC/^w. Alexan- 
 
 i{ 6. * drinu5 fpeaks of the Son after much the 
 
 fame manner, as Fhilo does of the Word. 
 
 For 
 
Chap. II. Of the Triniiy.kc. 8 1 
 
 for having citecl Malachi i. it, 14. 
 where the Vame of the Lord of Hofts 
 is declared to be great and dreadful a- 
 mong the Heathen, and the Objed of 
 Worfhip, He asks, 
 
 What Name? Among Tlo7ov ovoij^ 5 c^ 
 
 the Faithful, it is the Son \S^ tdTj mrni^vytsmv^ 
 
 revealing the Father^ Matt. ijo^ m^rte^ fMivveay ' 
 
 xi. 27. But among the ou q <rDi$"'EM«<72, o 
 
 Gentiles , it is God the ©005 minTtis, Strom. 
 
 Creator, 5. p. 615. Edit 
 
 Pari/. 
 
 Ill which Words we may obferve, 
 I ft, that the Son revealing the Father^ 
 or, containing and manifefting the Fa- 
 ther in Himfelf, is the very Name^ 
 and not the bare Subjed, in which it 
 dwells. 2^/y, That this FJa?ne is the 
 Objed of Worfliip, fot it is faid, Ma- 
 lack i. II. In every place incenfe jbali 
 be offered unto my Name^ (that is, to 
 the Son manifefting the Father) and a 
 pure ofertng. ^rily^ That the Son rfia- 
 nifefting the Father is the fame Objed 
 of Divine Worftiip to the Chriftians, as 
 God the Creator was t ;- rhe Gentiles 5 
 that is, as God was known • to, and 
 worftiipped by^ the wifer Heathens in 
 
 G tfee 
 
8 a The Scripture DoBrine Chap. IL 
 
 the Unity of his Nature, and as Crea- 
 tor of the World : So is He known to, 
 and worftipped by, the Chriftians in a 
 Diftindion of Perfons, and more efpe- 
 cially in the Perfon of the Son the Re- 
 deemer of the World, ^thly. That 
 the Name manifeftcd to the Chriftians 
 and worlhipped by them is as divine, 
 as the Name matiifefted to the Gentiles^ 
 and worftiipped by them 5 that is, the 
 Spn manifefting the Father is as true 
 God, as God the Creator ^ otherwife 
 the Chriftians in their new Difpenfq- 
 tion, which is a plain Improvement of 
 the State of Nature, would have a 
 Name to truft in cf leUer Efficacy than 
 the very Gentiles, ^thly^ That there- 
 fore the Son manifefting the Father is 
 otie with God the Creator, fince the 
 true God is but 0?ie. 
 ..Note, The Apoftle tells us, ASIs i\\ 
 12'. that there is none other Name 701^ 
 der heaven ( but the name of Jefus 
 Chrift) given among Men whereby we 
 muft befaved. Now its is certain that 
 the Name^ by which the Church is to 
 be faved according to the Prophecies of 
 the Old Teftament, is the Name Jeho* 
 vah. For Joel fays of the Chriftian 
 Difpenfation, as it is applied by St. Pe- 
 ter. 
 
Chap. IL 0/ the Trinity, &c. 85 
 
 ter^ ASls ii. 21. and by St. PW, Rom. 
 X. 15. That whofoever jhall call on the 
 name of the Lord (or, on the Name 
 Jehovah) [ball be deXivered^ or, favedy 
 according to the Greek, Joel ii, 52. it 
 follows then that the Name Jefui^ and 
 the Name Jehovah are One 5 for fo is 
 the name Jehovah as cited out of Joel 
 applied to Jefus Chrift by St. Vaul^ 
 Rom. X. 12, 13. If then Jehovah be 
 incommunicable to f any but the true + See N' 
 God, and the true God is but One^ ^^'^' 
 and Jefus Chrift is Jehovah, Jefus Chrift 
 is the true God. 
 
 DCXXIL \Ro7tu xiv, 9, 10, 11, 12, 
 DCXXm.J c^c. For to this End 
 Chrift both died, and rofe, and 
 revived, that He might be Lord 
 (xv^evayi) both of the Dead and 
 Livings S>iQ. 
 
 Thefe and the following words feem 
 io import fomething more than that 
 God ftiall judge the World by Jefus 
 Chrift ; namely, that Jefus Chrift is 
 himfelf both Lord arid God^ as may ap- 
 pear by looking back, and confidering 
 that thefe words are the Proof of a 
 Truth allerted, v. 7, 8. That no Be-- 
 G '^ lievsf 
 
8/j. The Scripture^oSrifte ChaPi^lL 
 
 liever lives or dies to himfelf but to 
 the Lord^ i^^e/'H^*) and the whole 
 Reafoning runs thus, Chrift died, 
 rofe again, and lived, that He might 
 be the Lord (y,u^evayi) both of the Dead 
 and Living 5 the Fahhful therefore, 
 who live in , or depart cut of this 
 World, ought fo to live in, or depart 
 out of it, as that, if they continue in 
 it, they may live to the Lord {ycv^o)) 
 '/[ y-? or to the Perfon who rofe again that He 
 might be Lord of the Living 5 or, if 
 they depart out of it, may die to the 
 Lord^ who himfelf died that He might 
 be Lord of the Dead. Thus far then 
 it is clear that Chrift is Lord. But 
 Itt us go a little more backward, and we 
 fliall find that the general Aflertion, 
 '7iQn£.ofuslivethand dieth to himfelf^ 
 hit^toChrift the Lord of the Dead a?id 
 Livin^y is laid down to prove a particu- 
 lar Truth, V. 6. that the Obfervation 
 or Non-obfervation %f Days by the 
 Faithful, and their Eating or not Eating 
 are alls of Worfliip to the Lord. And 
 the Reafoning ; is thus 5 No Believer 
 J-iyes to himfelf, but toCbrifl the Lord 
 oftheLivi?ig : All Afts therefore done 
 by them in this Life, or Ceifarion 
 from Ads, are to the Glory of the 
 ■''^^"■.- -' Lord :k 
 
Chap. II. Of the Trinity ,6cc: 85 
 
 Lord ^ obferving of Days, or not ofa- 
 ferving. Eating or not Eating, are Ads 
 of this Life, or a Celfation from Ads ^ 
 therefore they are done by the Faithful 
 to the Glory of Chrift r^^ Lcrd of the 
 Livings : Which is the Reafon why none 
 of the Faithful, whether weak or flrong, 
 fliould on thcfe Accounts be condcmn*d 
 by their Brethren. So that it is /till 
 evident that Ghrift is the Lord under- 
 ftood in the Context. If then Eating 
 or not Eating be to the Glory of Chrift, 
 it is reafonable to fuppofc that the 
 Thankfgiv'ing offered on either Occafion, 
 V. 6. are to his Glory alfo 5 and that 
 He is the God, or comprehended in the 
 God^xb whom they are offered 5 for 
 thus are the words, He that eateth^ 
 eateth t^ the Lord (Chrift) for He 
 giveth God thanks. And He that eateth 
 not^ to the Lord (Chriii) He eateth not^ 
 afid giveth God thanks^ v. 6. But it is yet 
 more probable that Chrift is comprehen- 
 ded in the Name God^ if we retire to 
 t;.i, 2, 3. where the Apoft I e exhorts the 
 Romans to receive a weak Brother, and 
 Him that eateth tK)t, as well as Him 
 that eateth, becaufe God hath received 
 them both. Which He repeats c, xv. 
 V, ^^ Wherefore receive ye one another. 
 
86 The Scripture DoElrine Chap. II. 
 
 as ChriH alfo received us^ to the glory 
 of God, putting Chrift in the place of 
 God, as if He were comprehended in 
 that Name. But let us take a View 
 forwards, as we have done backwards ; 
 it is written v. ic. we Jhall alljiand h- 
 fore the judgement feat of Chrift. And 
 to prove this, the following words are 
 +Ch;xlv. ^j^gj out of Ifaiab, f Js I live faith 
 ^'' ^^' the Lord ( Jehovah ) every knee jhali 
 bort> to me, and every tongue jhall con- 
 fefs to God • that is, to Jehovah, which 
 the Septuagint take from the beginning 
 of the next Verfe, where it is placed 
 accbrding to the modern way of Point- 
 ing. And then from this Proof and 
 Argument the Apoftle repeats the Pro- 
 pofition to be proved, which was that 
 we fiaU all ft and before the judgment 
 feat of Cbrift, with fome Variation in 
 the following Terms, So then every one 
 of us fodl give an account of himfelf to 
 God^ making thefe two Expreflions 
 fianding before the judgment feat of 
 Christ, and giving an account to God^ 
 to be equivalent. Now if it did not ap- 
 pear from Scripture, that the Son in his 
 ownPerfon as well as the Father was 
 ealied Jehovah, which is rendered here by 
 the Name God ^ and that Jehovah was 
 
 the 
 
Chap II. OftheTrmityy8<.c. 
 
 the fpecial and diftinguiftiing Name of 
 God, Exo^.nu 15. and that the Being 
 meant by it was ^w^ only, Deut. vi.4* 
 it might be conceived that /landing be- 
 fore the judgement feat ofChnJi was no 
 otherwife giving an account to God^ 
 than in the Perfon of his Vicegerent, 
 who bare his Authority, but was not 
 God in his own Perfon : But fince the 
 contrary appear?, and the Perfon fwear- 
 ing, that every knee jhall bow to Hbr^ 
 and every tongue jh all co?ifefs to God^ is 
 Jehovah 5 and Chrift is acknowledged 
 to have been the Perfon that generally 
 manifefted himfelf to the "Jewijh Na- 
 tion 5 it will be a (Irong Prefumption 
 that Jehovah fpeaking by the Prophet 
 Jfaiah was the Son of God 5 and that 
 the Apoftle knowing this, cited the 
 place as a dired Proof that we were all 
 to ftand before the judgment feat of 
 Chrift^ and called him the God to whom 
 all are accountable* 
 
 87 
 
 a' 
 
 
 And thus Irenams underftood it as it 
 is cited fhilif. ii. 10, 11. for fays He, 
 
 G 4 
 
 'Iras 
 
8S The Scripture VoSrtne Chap. 11. 
 
 "ivou Xe<r^ 'I>?o-3, That every Knee of 
 
 'raf Kk^aV W^ ^ things in Heaven, and in 
 
 (BeZ:cj(ntme/. kj jSct- Earth , and under the 
 
 <7iA«, v^ r oucJ^jticM/ Earth, might according to 
 
 T?naTep$TSao£;tT», the good Pieafure of the 
 
 'Ti^v yvv Vs^}j.\y\ Iitm- invifible Father bow to . 
 
 ^vicav^ ?^ b^yeiooy, Chridjcfus our Lord and 
 
 ^ y^a;^^%yiW , ^ God, , and Saviour, and 
 
 oi^tKL yh^o^ci. iJ^o/jp- King, and every Tongue 
 
 7,oy^,(jri^m G>jjnf., Lib. might (conf^fs to him. 
 
 I.e. 2. , '■ ' 
 
 I And Novatian Wj%0 hm *' ^V 
 
 Veq:^ enim.finon'' For neither^ if Ghrift 
 & Dens eijet Chri- were not God alfo, would 
 jliis^ omm^fein no-, jevery Knee ; of; things in 
 mine ejus genu fleC" "Heaven, and in Earth, 
 leret cdeftmm^ & and under the Earth, bow 
 lerrejinum^ & in- in, or to, his Name, 
 femorum. c. 17. 
 
 DCLXII. Heb.xiii, 8. Jejiu Chrift,, 
 the fame yejlerday, and to day^ 
 and for ever. Or rather^ yefter- 
 day , and to day^ and for ever f He, 
 See ch. i, v. 12. 
 
 , The Comment tells us the meaning 
 is, *^' That the DoBune of ChriH once 
 ' ' • * *' taught 
 
Chap. II. Of the Trinity, &c. 89 j 
 
 *f taught by the Apoftles ought to be | 
 
 ^^ preserved unchanged.'* So that Jefus | 
 
 Chrift here is the Do^rine of QjriH ; as ^'y[ ] 
 
 the true God, N"^ 410. is the true Reli- \ 
 
 ^io7i. But I believe it will appear both ■ : • i 
 
 from the Words, and the Context, that .x)1sja;i'^-^ i 
 
 the Perfon of Chrift, an4 his eternal o^jjrj viii^:* \ 
 
 Exiftence, in refped of paft and future I 
 
 Duration are under Rood by them. \ 
 
 Chapter xii. the Apoftle had been ex- ! 
 
 hortiag the Hebrews not to apoftatize i 
 
 from the Faith of Chrift, on account 
 
 of any Troubles and Difcouragements 
 
 they plight meet with from their Ad- { 
 
 verfaries. 'And here Chap. xiii. v, j. 
 
 He propofes their own Paftors for an ■. 
 
 Example, whom he encourages them to j 
 
 imitate in the Conftancy of their Faith 3 
 
 the Objeft of which was Jefus Chrift, • 
 
 who was no Perfon of a modern Date, \ 
 
 unable to fui^ain the Weight of fo great \ 
 
 a Cpnfidence repofed in Him 5 but was 
 
 God Eternal, or a Divine Being with- j 
 
 out Beginning, and without End 5 on 
 
 whom the Church was at firft founded, \ 
 
 does at prefent reft, and will be fix'd i 
 
 and eftablifliM to all Eternity, fo that ; 
 
 they might fafely truft in Him, with- j 
 
 out' fear and danger of Difappointmenr. 
 
 v::Mrj: . fThat 
 
90 The Scripture Do&fine Chap* IL 
 f That the Name He attributed to 
 (i) See Chrift is Divine, and argues Him to be 
 N* 594. r^J Gvdj Juftin is Witnefs, who fays, ' 
 
 'H 7) 'Aum3$ ay- That the Pronoun H> 
 
 rntJvuiAoi toVtwj oiloL fignifies Him, who is true- 
 
 Q)iov cr}fJiouv€f, Co- ly Go J, 
 
 horr.adGr^c.p. 22. ^ 
 
 Edit, Srefh. 
 
 qh odi j:x ^i^i^KA > 
 
 Ipfe vero Idem AmhMpHijs^ ffe, h the' 
 
 erl quodt% velu- fame with that which w- 
 
 ti Moyji f amnio fuo as He faid t6 his Servant 
 
 dixit ^ Egofum Qui MofeSy I A^ that I Am." 
 Sum. in Epift. ad -: ---^\ '"'''^ 
 
 Heb.ci. V.12. ^nrfiploqoiq t^H 
 
 The Ckh^Wick Jews placed .*nnf| 
 
 among the Divine Name's.^' ^--i-- -^^ 
 
 i ofT ?r>w or!vr 
 
 Origen linderftands if as exprefting' 
 the immutability of God:- ■ 
 
 -N 
 
 'A7>C o'l^S'Moyv'%'' ' 'l&\\t the Doftrine (fiys 
 Xetsicwwy AoV©-j He) of the 3^^^ 'and 
 
 ni oLrp^T^Qv ^ ^VaA- Chriflians , which aflerts^ 
 Ao/wToK i3GgyT»p<2v, the immutability and un- 
 daiCT\s % ygrop^a/, changeablenefs of God, is 
 f7r«i /;>t/^ oiyracr?/3« to?$ accounted impious, becaufe 
 a^Tg^Wfe/ie^y ?e^- i^ flails not in with the 
 
 Impiety 
 
Chap. 11. Of the Trinity^ &c. 91 
 
 Impiety of thofe, who think vSai^ ?\.iyuv oi^ rnuTg 
 
 irapioufly of God, but ts-^s ^^&oy ou^7(; • 
 
 teaches us to fay in our 2w qoVooToja. Cont. 
 
 Prayers to God, Thou art Celf. Lib. i. p. 17. 
 He. 
 
 •5' 
 
 y Again 3 We fay that the '%«$ jwV 
 Divine Scriptures affirm m ^Hx yedf^f^^ 
 God to be immutable in 'mp/^aju^j olTpe<7!lov 
 this Exprcflion, But Thou ^iyl^cc r ©goV, c^Te 
 ^rt He. tbJ", Xu q o iuii$ «, 
 
 Lib. 4. p. 169. 
 
 I think it is plain that Origen^ m ci- 
 ting the words. But thou ari'He^ refers 
 to ?fal cii. 27. Heb. i. 12. where 
 they are only written, fo far as I know, 
 in the fame Order and Number as they 
 are here cited. Now iince the Apoftle 
 Paul explains them of the Perfon of 
 Chrift, and the Learned Origen skilful 
 in Scripture could not be ignoran: of it. 
 He muft be fuppofed to ufe them in the 
 fame Sei]fe that the Apoftle explained 
 them in, and to comprehend Chrift in 
 the notion of the immutable and un- 
 changeable God. Which He feems to 
 do from the Context of the latter Ci- 
 tation.' For Celfiis having objefted to 
 the Chriftians that it was impoffibie for 
 
 God 
 
9 a The Scripture DoBrine Chap. IL 
 
 .,._v God^tadefcend, and take upon hirn a 
 • ^iV- mortal Body, without fufferingan effen- 
 rial Change in his divine Nature, 
 p. 169, 171. Ortgen anfu^ers him by 
 explaining the true Meaning of God's 
 defcending, p, 169. which He had 
 ^ vc done before p. 168. and to which He 
 j3^jj_ refers him , and tells Him that not- 
 siofei<:.-.lwithflanding this Defcent, God re- 
 ^o /; main'd immutable in his own Nature. 
 That what defcended to Men was in 
 the Form of God^ p. 169. or, was the 
 •f- 'O tt9*- the immortal f God the Word^ p, 1 70. 
 »*^]^®^°^who fuffered no eiTential Change, tho* 
 Aoy(r. jj^ emptied himfelf to be comprehen- 
 ded of Men. Which H^ proceeds to 
 prove after the fame manner as He ha3 
 proved God to be immutable, p, 169. 
 that is, as He had proved that by his 
 defcending to Men God was not chang'd, 
 as Celftn fuppofcd, from Good to Evil^ 
 from B^^utJful to Deformed , from 
 Happy to Miferable^ and from the Beft 
 to the WorH 3 becaufe He remahied 
 {a) MiviofC^) inicha?i^eable in his nature, and 
 t| «v/^ did no more than C^J condefcend or 
 Ibj^vyfj.- accommodate himfelf by the GEconomy 
 ?*ec«^e^. of his Providence ro human Affairs : So 
 does He prove of God the Word, that 
 He fuffered by his Defcent no fuch 
 
 Change 
 
Chap.n. OftheTrmty,8,6 93 
 
 Change from Goo^ to Evil, &c. run- 
 ning through all the Particulars : And 
 adds, that if Celfm thinks He muft be 
 changed on the account of his taking 
 upon him a mortal Body and an human 
 Soul, He ought to be inftrufted that 
 the Word, remaining in (cj its nature (^roAo^ 
 the V/ord, fuifers none of thofe Changes ^>^;^^^,^, 
 which the Body and Soul do 5 butbe-Ao'x^. 
 comes Flelh by way of (d) Condefcen- (i)^vy%<L^ 
 fwn, &c. Since then the Word is God '*^--^- 
 according to Origen, and his Imnmtabi- 
 lity is proved by the fame Arguments as 
 that of God is, I think it is plain that 
 the Son was comprehended under tha 
 immutable God by this Learned Father. 
 Nav, his calling the Word the immortal 
 God, feems to be done with an intent 
 to (hew Celfiis, that the Wordw^s ev€r 
 \ the fame '^ which is Celfus'% Defini- ^k^I^tc^ 
 tionof immortal, p. 16^. and that He r^^*^^ "^ 
 was guilty of an Abfurdity in affirming g'xeir 
 the immortal God to be changed by his 
 Dcfcent into a mortal Body, p. 170, 
 171. 
 
 As for Teflerday, to Day, and for ^ 
 Ever, it falls «in with, ^Who is, and*^ 
 was, and is to come, a Name that ex- 
 prefles the <?f^r^?^/ Exiftenceof God. 
 
 Ambrofc 
 
 ouurcn y Xj 
 
 Rev, 
 
94 7))e Strtpttire Do&rine Chap.lL 
 
 Heriy propter Amhofe hys^ Tefierdaj^ 
 ^ter?iit at em, h'lh, 5. becaufe of his Eternity. 
 deFide. c. 2. 
 
 To X'^^^ ^ 'mpgA- ChryfoHom • Tester day 
 
 Mvnmu ^vJcc }\.iye{ fignifies all the paft time- 
 
 ^i^vov TO (myjc^Vy To Day ^ the pre fen t. And 
 
 T oj'fswTa** oIwV, for Ever^ that which has 
 
 IB a^TrettPV^ ^ ^^^v "0 End. 
 «K?joi/. Inloc. 
 
 DCCLXXIII. iW^rife xiii. 32. J?x/r ^/ 
 
 r^/7j: Jay and hour knoweth na 
 
 man^ no 7iot the Angels which are 
 
 in heaven^ neither the Son, hut 
 
 . the Father. 
 
 It may be fuppofed, that, when thefe 
 words were fpoken, the Humanity of 
 the Son had no Knowledge of the 
 Time of his coming to Judgment, be- 
 caufe it was illuminated by degrees. 
 hiik. ii. 52. and probably received the 
 knowledge of it with other Revelations 
 after his Afcenfion into Heaven and 
 Glorification there, ii<fa i. i. and v. 4, 
 5. IrenAus indeed feems to have un- 
 der flood the Paffage of the Divinity of 
 Chrift, but may be very well explain'd 
 
 by 
 
Chap. II. Of the TrimtyySic 95 
 
 by the Citation out of Bafil 5 who means 
 nothing more by the Son's Ignorance, 
 than that the Father is the Fountain of 
 all Knowledge, which is derived to the 
 Son with his Effence from the Father : 
 For that lren£us believ'd that the Son 
 knew all things is evident from the fol- 
 lowing words : 
 
 How cou'd therefore Quomodo Igitur 
 
 that which is produced by ignorantidi ^ habis 
 
 Ignorance and Defed con- emijjio eum quicon^ 
 
 tain Him (the Word) who tinet umverforum 
 
 has the knowledge of all agnitionem^ ^ fit 
 
 things^ and is true and verm & perfe^usy 
 
 perfed ? portare potuit .<? 
 
 Lib. 5. c. 18. 
 
 Clem, Alexand. was of the fame Mind^ 
 for fays he 
 
 Ignorance does not ap- "^ Ayvoia, 5S «)c 
 
 proach God^ who was the oL^^ax, tS ©gy, iv 
 
 Father's Counfellor before 'STpoH^oi€ohrl$^^^[i 
 
 the Foundation of the 0Ty|x/3iA» yiPof^vaiS 
 
 World. For this is the Ha^oV f^vnm q8 
 
 Wifdom^ which God AI- ot^/cc >) 'uj^d'^ipev 
 
 mighty delighted in* o ncty^Ked^^eos, 
 
 Strom. 7. p. 703. 
 
 DCCCXXX. 
 
96 The Scripture Vo&rine Chap. IL 
 
 DCCCXXX. My Father is f greater 
 than I, 
 
 f Greater as He is Father ^ not 
 in refpefl: of the Divine Nature, which 
 is the fame in both. 
 
 DCCCCXXXIV. Phil. ii. 6, 7. Who 
 behig in the Form of God (as He is 
 '■' • God the Word J thought it vM 
 
 "' " robbery to be equal with God (f Did 
 
 not take upon him at his firft ^p- 
 •. pearance in the World an Equality 
 
 with God, or appear in the Gloty 
 and Power of his Divine Nature.) 
 'Eut ftiade himfelfofno Reputation ^and 
 took upon him the Form of a Servant ^ 
 and was made in the likenefs 
 of Man, (or emptied himfelf, by 
 taking upon him the form of a Ser- 
 vant, being made in the likenefs of 
 Men.) 
 
 f It mufl: be obfer ved that Chrift the 
 
 (a) 1 Cox.f^^ond Man, the Lord (a J from Hea- 
 
 *^'' "^^^ ven, coming into the World to redeem 
 
 Mankind, took contrary Steps to bring 
 
 it about, to thofe that were made by 
 
 the firft Man, who ruined himCelf and 
 
 ' ^' the 
 
Chap, 11. Of the Trinity^ &c. 97 
 
 the Creation with him* As for Inftance, 
 the firft A^/afH had an ambitious Defire 
 of becoming as God (a\iVs3,) that is, 
 equal with^ or like to God ; of the fame 
 meaning with, W^eo)^ Phil ii. 5. as the 
 Particle (d) is render^, Job xxix. 14, 
 where v^vM as a Rohe is in the Sept, 
 icrcc S\7r?\.oih , eqital or like to a Robe * 
 and to compifs his Defire violated the 
 Laws, and trampled on the Authority 
 of God his Creator : But the fecond 
 Adam^ the Son of God, tho' himfelf 
 God^ was fo far from attempting tofhew 
 himfelf^ God^ or equal with God hy 
 violent Methods, that He would not 
 appear to be that which He is, or come 
 into the World in the proper Splendor 
 of his Divine Nature, but concealed his 
 Glory unAtr the form of a Servant^ or 
 the human Nature. 
 
 f The Divine Nature of the Son did 
 not eynpty irfcif o:\ its Glory ^ which wa5 
 Elfential, nor of the Form of God ^ which 
 was the Divine Nature itfelf, being 
 entirely (^aJ immutable. Dut conceal, (a) See 
 ed its Majefty under the Form of a Ser- ps-^o^^- 
 vant : That is, the Son relatively, and 4.^/70. 
 in regard of Men, was as it were^N^662, 
 emptied o^hx^ Glory, beeaufe the Jez!?.'s 
 H could 
 
98 The Scripture DoBrine Chap. II, 
 
 could not difcern it thro' the Vail of 
 his FJrfli ^ but abfolutely He was not. 
 And in this Senfe is the Text under- 
 ftood by the following Writers. 
 
 ExhaijfiC femet' Tfr?7///f/?w fays, He einp- 
 
 ipjwn acceptd effi- tied himfelf, by taking on 
 
 gie Serv'u adv. Him the Form of a Ser- 
 
 Marc. Lib. 5. c. 20. vant. 
 
 Si Qort jilts ex- 7\^<5i»/7?//7w • If Chrift was 
 
 inamtur in eo quod emptied in being born, and 
 
 nafcitur , formam taking on him the Form of 
 
 fervi dccipiendo , a Servant, &c. 
 diC. C. 17. 
 
 ricw^ oKivooai : ^p- Chryfojloni 5 How did He 
 (fw J'iAy KoL^d^v, in empty himfelf ? By taking 
 loc. upon him the Form of a 
 
 Servant. 
 
 If it be further enquired, how the 
 taking upon him the Form of a Servant 
 was underftood to be an emptying 5 it 
 is explain'd thus by Theodorety 
 
 Gees ciV, ii^ ico^* Tho' He was God, He 
 ^ ©go$, r cly^pot)' was not difcerned to be 
 TTCiau n^Keiij,iv@^ God, by reafon of his be- 
 (fvaiv. In Loc, ing cloathed with the Hu- 
 man Nature^ That 
 
Chap. n. Of the Trinity^ &G. 99 
 
 That is, The Glory of the Godhead 
 was fo vailed and concealed under the 
 Man, as if it were not there 5 and this 
 Concealment was the emptying. 
 
 Again, He hid his Ma- t^v d^lav ^ol^ 
 jefty. jcpJ'^j. Ibid. 
 
 Which is Jerome's Senfe upon the 
 Place, ^ 
 
 He hid, whn He was^ Quod erat^ hit- 
 by Humility. militate celavit. In 
 
 loc. 
 
 Novatian is more particular, and 
 fays, 
 
 It would have been more De quo vsrius 
 
 truly faid of Chrift, That ditlwn fuilfet locu^ 
 
 He was enriched when He pletatitm ilium ejfe 
 
 was born, than emptied^ tunc, quum nafce- 
 
 except it had been on this reiur, non exina^ 
 
 Account, that the Autho- nitum -^ nifi qnom-^ 
 
 rityof the Divine Word, am mtoritas Blvini 
 
 reffing from the Exercife Perbi ad fufcipien^ 
 
 of its own Strength, in or- dum hominem in-- 
 
 der to take upon it the Na- terim conquiefien^^ 
 
 tureofMan, humbled and nee fe fuis viribus 
 
 depreffed it felf for a cer- exercens, demit Cs 
 
 H 2 'id 
 
100 The Scripture TDoBrine Chap. II. 
 
 adtempiis atq:^ de- tainSeafon, while it bore 
 
 ponit^ dum homme?n the Man whom it took up- 
 
 fert^ quejnfitfcepit. on it. 
 c. I J. 
 
 Exinanivit fe dum And again :^ He empti- 
 ad i?jjimas contU" ed him felf while he conde- 
 meliafq-^ defcendit '^ fcended to the bearing of 
 dwn audit infafida^ Injuries and Reproaches 5 
 experitur Indiana, while He heard Words 
 Ibid. that ought not to have been 
 
 fpoken to him, and expe- 
 rienced things that ought 
 not to have been done. 
 
 The Senfe of the former of which 
 Paffages is exprefTed thus by St. Am- 
 brofe^ 
 
 Sed femetipfum 
 exinanivit. Vote- 
 flat e7n [nam ah ope' 
 re retraxit^ in hn- 
 ni'diatiis ottos a vir- 
 tiite mfirrmor vide- 
 retur. in loc. 
 
 But He e?nptied himfelf. 
 He with-held his Power 
 from acting 5 that being 
 humbled by the Inadivity 
 of his Power, He might 
 feem weak* 
 
 The Sum of the Dodrine is this 3 
 That the Son of God emptied himfelf^ 
 ©r concealed bis Glory and Power by 
 
 taking 
 
Chap- II. Of the Trinity^ 8iO loi 
 
 taking upon him human Nature, and 
 bearing the Indignities offered him in 
 it, thro' the fufpenfion of the Afts of 
 his Divine Power 5 fo that He feemed 
 to Men to be void of that Power, which 
 was effential to him and infeparabie 
 from him. For if He were really, and 
 abfohitely emptied of his Glory, or fe- 
 parated from it, it is impoffible it fhould 
 ever have been effential to him, or He 
 himfelf have been true God 5 nor could 
 the Glory of the Divinity have been 
 mentally difcerned by the Apofllesthem- 
 felves thro' the Vail of the Flelh, if 
 it had not been there ; as St. John tells 
 us it was, c. i. 14. And we beheld his 
 Glory ^ the Glory as of the only begotten of 
 the Father^ in which Sen(e it is under- 
 flood by Eiifeb, de Ecclef. Theol. Lib. i. 
 /?. 85, and it is not improbable but that 
 the Brightnefs of his Perfon, when tranf- 
 figured upon the Mount, was the Effed: 
 of the Eruption of this concealed 
 Glory. 
 
 The Comment indeed fuppofes, That 
 Chrift Jefus emptied himfelf of that 
 J^^orm of God zvhkh He before poffejfed : 
 which feems to import. That He did 
 not poffefs it in his State of emiptinefs, 
 j^ow if H? was God, as b^ing in the 
 
I oa The Scrtfture Vo&rine Chap. II. 
 Form of Gody his lofing the PoiTeflion of 
 the Form was lofing his Godhead 5 and 
 fince his State of emptinefs, was one and 
 the fame with his State of humiliation 
 in a Body of Fle(h, and the lofs of the 
 PofTeffion was in his State of emptinefs, 
 it will follow that He was not God, or 
 pofTefled of the Godhead in hi^ State of 
 humiliation in a Body of Fkfli, which 
 is contrary to Scripture, that tells us, 
 God was manifejied in the Fleflj , 
 I Tim. iii. 16. calling him God while 
 He was yet in the Flefti, or in his State 
 of humiliation. But further, If He 
 was not poffefled of the Form of God, or 
 of the Godhead in his State of empti- 
 nefs, and manifeftation in the Flefh, as 
 He could never have been real God, be- 
 caufe otherwife, the Form of God, or 
 the Godhead, would have been eflential 
 to him and infeparable from him ^ fo 
 could He never have been the Mediator 
 between God and Men, and have re- 
 conciled us to God '^ that Charader and 
 Office, requiring a Perfon, who equally 
 confided of both Natures, according to 
 the reafoningof the Antients, N« 501. 
 So that the Confequence of the Suppo- 
 fition, overturns the Foundation of our 
 Chriftian hope. If then the Learned 
 
 Author 
 
Chap. II. Of the Trinity^SiC 105 
 
 Author believes that the Son is true 
 God, He muft mean fomething lefs than 
 is here imagined, and the Words feem 
 to import, when He fay?, That ChrilT: 
 Jefus emptied himfeJf of that for7n of 
 God which he before pojfefj^ed. But if 
 He looked upon Chrift Jefus, to have 
 been a niixt Being before his Incarna- 
 tion, confifting of God the Word, and 
 an intellectual Nature made and aflumed 
 by him, as the Firft-fruits of his Crea- 
 tures holy to the Lord 5 it may be well 
 conceived, how the created Nature in a 
 qualified Senfe, might be faid to empty 
 it feif, of fomething it poffelTed from 
 the immediate Union, and glorious Ir- 
 radiation of the Divine Nature, when it 
 came into Flefh. 
 
 Origen was of this Mind, when He 
 faid, that 
 
 The Word fuffered no Kom ti ocidttdi' dT^tLV' 
 
 Change in it felf, when 7^5 ti^AoV^, ^ -ttdA- 
 
 out of its great Love to Ari5 (piAav^^oo'TncfA y^- 
 
 Mankind it caufed a Sa- '^cL^&d'Cpvn^ ^caniv^^ 
 
 viour (meaning its own ^r^vei^Av^^c^Tnov^ 
 
 pre-exifting Human Soul) Cont. Celf. Lib. 4. 
 
 to come down to them* p. 172, 
 
 H 4 'Ex^Moiu) 
 
104 The Smpture^ Do&rine Chap, II 
 
 'E'^ycix's 1^9 mi dv Which Soul, He fays, 
 
 Gpw-Tnro/? m^s wfp voluntarily defcended for 
 T§ ^j^ys i\^^v "ii^ou' our Sakes into the frail and 
 C^o-a. Ibid. forrovvful Condition of 
 
 Men. 
 
 And then having affirmed, That the 
 Scripture talks much of this humiliation 
 and condefcenfion of the Soul of the 
 TVord to Sorrow and Suffering, choofes 
 out of all the reft, ?hiL ii. 5, &c. to 
 prove and confirm it, ^thereby (hewing. 
 That He underftood all that was fa id 
 there of Chrift's einptying and humbling 
 himfelf, to belong to his Soul and not 
 to the Word^ which he mikes to be 
 immutable, p.iyc. 
 
 Now whether the Learned Dr. were 
 of this Mind or not, it would have been 
 more inflrufting and fatisfiftory to the 
 Reader, if he had propofed his Senti» 
 ment with a little more Clearnefs. 
 
 DCCCCXXXVII. CololT. i. 1 5. r/^^ is 
 
 the Image of the invifible God, the 
 iirjl'horn of every Creature, 
 
 Without ftrictly enquiring, whetha 
 the Son be called the Firjl-born of every 
 
 Creature^ 
 
Chap. II. Of the Trinity^ 8cc. 105 
 
 Creature^ in refped of his Eternal Ge- ' 
 neration, or of his coming forth in or- 
 der to Creation 5 it may be worth our 
 
 obferving, That the coming forth of \ 
 
 the Son from the Father, is differently i 
 
 exprefled in Scripture, and, as it is pro- I 
 
 bable, according to the different Views, J 
 
 in which the Sacred Writers fpake of ; 
 
 him ; As for Inftance, The Ancients 1 
 
 thought, that the Prophet B^vid fpoke \ 
 
 of the Produ<Sion of the Son, in the i 
 
 following Words, f My heart is mdi- \ Pfai. i 
 
 ting a good Matter^ or, a good Word, ^^^' ^' i 
 
 Heb. Tvoyov ccycSoi'^ Sept. which if it ^ 
 
 be true, it muft be concluded. That \ 
 
 David conlidered the Son as Light of ■ 
 
 Light, or as the Word and Tnith con- * 
 ceived in the Mind or Heart of the Fa- , ,1 
 
 ther 5 for fo the Heart is ufed for i 
 
 the Principle of Thought by the Jewi/b i 
 
 Writers 5 and then it is no wonder that ; 
 
 the Word ^Hl rendered Eiiditing^ was \ 
 ufed by the Prophet, as probably ex- 
 
 preffing the rijliig up of a Thought in ', 
 
 the Mind or Underftanding hot- with j 
 Contemplation. But again, when the 
 
 Scriptures fpeak of him, ss the proper i^^}^ "^t : 
 
 Son of God (a) who is his (b) proper Rom!viii. i 
 
 Father^ it may reafonably be concluded, 32. ^^ • 
 That the Sacred Writers confider'd him ^J^^^ 
 
 asv. 18. ■ I 
 
lo6 The Scripture Vo&rine Chap, I|. 
 
 as the Fruit of the whole Perfon and 
 Nature of the Father, or as the Off- 
 fpring f of his Love 5 and therefore 
 exprefs'd his coming forth by the Term 
 Generation^ as fignifying the Production 
 of a Being in the Power of Love, of 
 the fame Nature and Perfeflions with 
 the Parent. 
 
 f The Apoftle calls the Son, The 
 Son of God^s Love^ tS tjS ^ dyi'Mi oc/r^, 
 Coloff/i. 13. That is, not only the Ob- 
 jeB of his Love, or the Perfon in whom 
 He is zvell pleafeJ, Matt. iii. 17. but 
 alfo the fubftantial Fruit and ProducT: of 
 his Love, or of his * whole Nature, 
 thro' Love. 
 
 Clem. Alexand. calls him 
 
 'O Tiy^iii ^ clyyj' Love^ as being the Fruit 
 ^5 5t9ip^5, dyiTTT]. brought forth by Love, 
 Quis Dives, &c. 
 p. 97- S'- 37- 
 
 Which if it be true of his Relative 
 Exiftence, is much more fo of his Ah- 
 folute and Eternal. 
 
 I 
 
Chap. 11. Of the Trinity^ dec. 107 
 
 * I cannot but take notice of a fay- 
 ing of Origen^ which in its plain and 
 natural Confequence (hews us, That 
 He held the Son to proceed from the 
 whole Perfedion of the Father. His 
 faying is this, 
 
 I think that the Son is "OAjjs/^^jyj/ o?^a* 
 theEffulgencyofthez£;Z7(9/^ 'f Sb^^s tS Gs'^^jtS 
 
 Glorj; o{ Cod. d^vyoLHi^ 7t) ^ 
 
 t/oV. OrigJnJoan, 
 p. 416. 
 
 Now the Son is not a Being of one 
 Perfeftion, but of many. He is the 
 Holy One, the True One^ (^) the Jufi (a) Rev. 
 07ie (^) the Image of God's goodnefs^ iii- 7- 
 (0 or, the Son of his Love, (J) the^^l ^f^ 
 mghty God^ {e) or, the Breath ofthe(c)ykd. 
 Power of God Eter?jal Life, (/) and ^^^- ^^• 
 abfolutely God. (g),oi the true God (h). i.'^^x^°^°^' 
 Which includes all Perfedlions. If then (y) I'^'ai. 
 the Son as Light proceeds from the^^^f' ^ 
 whole Glory of the Father : Is there any 2-5. * 
 Reafon, why as Holy, True, Juft,^/^^!^^; 
 Good, Mighty, Life it fe!f, and trueV;J,t 
 God, He fhould not proceed from theLi^e by 
 whole Holinefs, Truth, Juftice, Good- ^^]"^^^ 
 
 ex Spicil, 
 SeB. 2.p, 172. T-Kv Q,V->:^ ^coru Truly Life. C Akxani. Stro» 7^ 
 ?• 70S. {g ) John i. ;♦ (h) i John v. 20. 
 
 nefs, 
 
io8 The Scripture Do&rine Chap. II. 
 
 nefs. Might, Life, and Godhead of the 
 Father, and be the Fruit and Offspring 
 of his whole Nature ? 
 
 In Page 185. it is affirmed, '' That 
 *' the Antients from certain Expreflions 
 " of Scripture, took occafion to fpeak 
 *Vas if the Son of God was produced 
 ^* by the Father juft before the Crea- 
 ^* tion of the World •, but that the 
 " Words of Scripture gave no Ground 
 " for fuch Speculations. 
 
 Whatever the Opinion of this learned 
 Gentleman may be concerning the 
 meaning of the Scripture Expreflions, it 
 feems to be certain, that the Antients, 
 who took occafion from them to affert 
 the Generation of the Son, in order to 
 Creation, thought they were a fufficient 
 Ground for fuch their Affertion. And 
 lincethefe Antients are in great Num- 
 bers, and fome of them in the moil ear- 
 ly Times, Jet the Reader judge which 
 of the two may be prefumed to be the 
 beft Witneffes, or Interpreters of Scrip- 
 ture. 
 
 As for the hoy©- ca^icL^s\(^^ it was 
 ufuaily taken by Heathen, Jewifli, and 
 
 Chriftian 
 
Chap. II. Of the Trinity^ 6cc. 109 
 
 Chriftian Authors for the Thoughts of 
 the Mind. And the Chriftian Writers 
 confidering the Father under the Cha- 
 ratler of Mmd^ or as an intelledual 
 Nature, fpoke of the Son as the Con- 
 ception of the Mind,calling Him Aoy@^ 
 c^/cTfan^T®*, and r3$, as it flands for the 
 Thoughts, and not for the Faculty. 
 But then as they did not look upon the 
 Father to be a bare intellectual Power, 
 when they called him Mine/, but a 
 Divine Perfon, naturally and necefTari- 
 Jy furniflied and compleated with all 
 Perfedion : So muft they not be fup- 
 pofed to have conceived the Son, when 
 they called Him Thouo^ht^ as the bare 
 Effecl: of the (imple Faculty of con- 
 ceiving and underftandinga but as a 
 Divine Perfon, the adequate Fruit of 
 fo compleat a Mind and intellectual 
 Nature, as the Perfon of the Father. 
 Thus Alhenazoras ^ calls God the Fa-* P. ^S. 
 ther, an {a) Eternal Mmd 5 and agreea- ^^^^^^' 
 bly to this firft Notion, That which ^l)\-^. 
 is brought forth by him, {b^ Thought cl\7i(B^^ ^ 
 or TVorJ. And becaufe an Eternal <ll^^/^^ 
 Mind, can never be fupposM to bena7^V.' 
 void of Thcii^ht^ He makes it (^) eter- r^j'A/<r/W 
 nally thoufih^id, or the Thought to be^°^'^^^- 
 co-exiftent with the Mind. This Eternal 
 
 Thought 
 
!i6 The Scrij^ture Do&rine Chap. 11, 
 
 Thought came forth and manifefted it 
 felf in order to create, and is the So?i of 
 God, If then Achenagoras underftood the 
 whole Perfon of God the Father, by the 
 Eter?ial MhirJ, as it is evident He did 5 
 tht Thought of fuch a M/W, mufl: be 
 the OflF-fpring of the whole Perfon of 
 God the Father ^ and therefore the 
 Thought or Word coming forth to 
 create, muft have been as Real and 
 Perfonal a Subfiflence before, asit was 
 after the coming forth. For other- 
 wife it is inconceivable, how the bare 
 coming forth without Creation, and it 
 is mentioned as a bare coming forth, 
 fhould make, or be thought to make, 
 a pre-exifling Thing become a Per- 
 fon, which was none before. 
 
 Theophihis f peaks of the Son after 
 4- Ad Au-^h^ fame manner, f firfl asa^ Thought 
 toi. p. 81, Eternally exifting in the Mind of God, 
 olti^^^''' which was alfo his Counfelor. Se^ 
 *ThhO' condljf, as ^Voke^ or as the fame Eter- 
 5,0V r ov'/ct nal 1 bought, uttered and fpoken forth, 
 ffie'lov^" order to create : Which (hew?, 
 Z m^'ict That He believed the Son to be a di- 
 ®j^: — rftincl Perfon from the Father from all 
 ^^^^^/^' Eternity, partly by his calling him 
 Counfelor before his coming forth, 
 which is a Perfonal Character 5 partlv 
 
 by 
 
Chap- )I. Of the Trinity^ Sec, 1 1 1 
 
 by his affirming him after his coming i 
 
 forth, when He was doubtlefs a Perfon, I 
 to be the very fame Thought^ that eter- 
 naJJy exifted in the Mind of God 5 
 
 which evidently infers him to have been j 
 a Perfon before. Nay, his Reafoning 
 
 argues him to be So?j^ while He was ; 
 
 yet concealed in the Heart of God, \ 
 
 which is as Perfonal a Name as any j 
 
 that can be given. - i 
 
 Tatian feems to have been of the ■ 
 
 fame Mind with the two preceding^., ., ^ 
 Writers. For the ^ Vower of the Word, ^I"- Z 
 
 or rational ?ower^ which is fpoken o^yiyC^^ ^»- \ 
 
 §, xi. as a Perfon, is mentioned as ^*^^^^' i 
 exifting before his coming forth, §. vii. 
 
 So that the Word according to all thefc I 
 
 Writers, was a Real Perfon prefent ■] 
 
 with the Father, and diftinft from | 
 
 him, before his comipg forth in order \ 
 to create. 
 
 CHAP. 
 
1 1 a 77?^ Scripture DoBrine Chap. Ill, 
 
 CHAR III. 
 
 Of the HoLr Spirit 
 of God. 
 
 DCCCCXCVIII.Ti yCATT. iv. i. 
 
 fits led up of the ^ Spirit into 
 the Wilder7iefs. 
 
 Concerning the Son's emptying him- 
 feJf, N« 934. 
 
 * It is not to be fuppofed, That the 
 Wordio far emptied himfelf and con- 
 ceded his Glory under the Vail of 
 Flefii, and fufpended his Afts, as to 
 leave the Humanity to the fole Con- 
 duel of the Holy Spirit. For if this 
 were true, then was our Salvation 
 wrought out, not by the Word made 
 Fle(hj or by the Second Perfon of the 
 Trinity united to Man, but by the 
 
 Holy 
 
Chap. III. Of the Trinity^ Sec. 113 
 
 Holy Ghoft. The Truth then appears 
 to be this ; That as the Father works 
 thro' the Son in the Holy Ghofl 5 fo 
 the Word vjoAs from the Father thro' 
 the Spirit, and that this CEconomy 
 was obferved in the Human Nature 5 
 the Father working with and through 
 the Son, jfjh, v. 17, 19. and the 
 Word in the Flefh, working with and 
 through the Spirit 5 fo that tlie whole 
 Trinity, or the Father, and the Word 
 in the Spirit, wrought in and thro' 
 the Man aflumed by the Word- For 
 that the Word was not Idle in the 
 Human Nature, in relation to Ads of 
 Mercy and Goodnefs, is evident from 
 hence, that it was a Light thatinflruct- 
 ed, and a Life that quickned, John i. 
 4,9, 12, 18; and 11, i^^&c. Nay, all 
 his Ads of Patience and Goodnefs 5 his 
 Vidory over the World, and his Re- 
 furrediort from the Dead, and Afcen- 
 fion into Heaven, are attributed by 
 IrenaMs, to the Influence of the l^^ord^ 
 His Words are thefe, 
 
 For 
 
114 The Scripture Do^rine Chap. III. 
 
 ''QcT'Trep y) riv av For as He was Man^ 
 
 :r©- hoc irei^^))^ that He might be tempted ; 
 
 2t&; ^ A^V©* 'ivoC' So was He the Word^ that 
 
 Sb^oL^Ti ' riov^^Zpv- He might be glorified. The 
 
 7@s. \J^j tS Xo>« oj/ TFord indeed f refiing 
 
 W-zET^e^^gc^?^ grtu- (here is its emptying it 
 
 pSc^, ?c) ^/^raGj/j/Vjcftt/ • feJf) in^ regard of the 
 
 ovfyivofMva q mSdv Temptation, Crucifixion, 
 
 6/?wV^ Sa^ W vr^u, and dying of the Man ^ 
 
 5^ -^fMveiu, % ^fv)- but being prefent with, or 
 
 ^-cji'gcS^, j^aV/^x^, j^ affifting him, in regard of 
 
 avob? cciJiQclve-^. hib. his Conqueft, Patience, 
 
 o. c. 21. Goodners,Refurreftionand 
 Afcenfion. f See N° 934. 
 
 MV. Luke'iv. 18. The Spirit of the 
 Lord is upon me^ becaufe He 
 hath a?iotnted me to preach the 
 Gofpei to the Poor. 
 
 Ire7i£m^s Comment upon this Place 
 is very proper, 
 
 N/imfeciindwnid As the Word of God 
 quod Verhum Dei was Man, of the Root of 
 Homo erat^ ex ra- Jejfe^ and the Son of A- 
 dice JeJJ'e^ & Fi- hrahaniy in this refped did 
 lilts Abrah^ ^ fe- the Spirit of God reft tipon 
 
 him 
 
Chap. IIL Of the Trinity^ Sec. 1 1 5 
 
 hhn C£z/w, the Man, not cunJum hoc requU 
 the Word).f and He was efcebat Spirkus Dei 
 anointed 10 preach the Go- fuper Eum, & un- 
 fpel to the Meek. gebatiir ad evaw 
 
 geli^andum hunnli" 
 bus. Lib, 3. c. 10* 
 
 MLVI. ASs xxviii. 25, 26, 27. Well 
 
 fpake the Holy Ghofi by Ifaiah 
 the Prophet unto our Fathers, 
 faying, Go unto this People^ and 
 
 fay^ 6cc. and 1 jhoidd heal 
 
 them. 
 
 The Glory which appear'd to l^au 
 chap.vi.- is the Glory of the Father, 
 Revelat. iv. 8. and of the Son, Joh, xii* 
 41. and in this Place, of the Holy 
 Ghofi. For the Glory^ or Lord, 
 which fpake to the Prophet, is called 
 here the Holy Ghoft. Now fince Three 
 Perfons are manifefted in one Glory, 
 and Manifeftations are intended to 
 bring us into the Knowledge of the 
 Things manifefted, it is a great Pro- 
 bability, that the one Glory teaches 
 us the Unity or Identity of Nature^ 
 of the Perfons manifeikd in it. See 
 N- 597* 
 
 1 3 It 
 
1 1 6 The Scripture Do&rine Chap. lil. 
 
 It is worth obferving. That it is 
 no ftrange thing with the Jews, to 
 put Holy GhoB in the place of God, 
 as if they were one and the fame 
 Being. 
 
 Ralf. Oh. Ve Bartinora^ fays. At the 
 time of Deftruction, God was fad for 
 the Misfortunes of his People 5 and 
 then the Angels would have comforted 
 him 5 but the Holy GhoH anfwered, 
 Haflen net to .comfort Me. In 'Fotis 
 m TraB, de PaM Capita Pars 4. Leg. 
 Mifch. p. 460. 
 
 The Sea heard the Voice of the 
 Holy Ghoft (^Jehovah, Exod. xiv.) 
 which fpake to Mofes out of the midft 
 of the Fire. Addit, ad Paraph. Chald. 
 Brev. in Exod. xiv. 21. 
 
 The Holy Ghoft (The-' Lord of 
 Hofts, Hag. i. 9.) anfwered them, h- 
 caiife of mine Hoitfe that is wafle. 
 TraBat, de Patr, c. 4. which will ex- 
 plain thofe Expreilions^ in which the 
 Church is called the Te?nple of the 
 Holy GhoH. 
 
 The Prophets do the fame Thing. 
 Ifaiah fays of the j£iz)s, c. Ixiii. 10. 
 That they rebelled and vexed his 
 (God's; Holy Spirit. Which Holy Spi- 
 rit 
 
Chap. III. Of the Trinity, 8cc. 1 17 
 
 rit is the fame with the Angel of his 
 Vrefence^ that conduced and faved 
 them, V. 9. For this was the Being that 
 was provoked by them in the Wilder- 
 nefs, and in the fucceeding Genera- 
 tions. But tjlis Angel of his Vtefence 
 is God himfelf ^iccovding to the Septuag. 
 and according to their Notion of the 
 word Frefence^ Exod. xxxiii* that is, 
 it is God himfelf as manifefted in the 
 Glory. It appears then that the Pro- 
 phet looked upon God as manifefted in 
 the Glory, and the Holy Ghoft to be 
 One. 
 
 Ver. II, He fays, where is He that 
 put his Holy Spirit ifi the midH cf 
 Him <? Now that which was in the 
 midft of them was the Glory of the 
 Lord^ fometimes refting on his Ta- 
 bernacle in the midft of the Camp 5 
 and fometimes marching before them 
 in the Cloud, Exod. xl. 54, &-c. l^nmb. 
 ii. 17. Which Glory^ is called by the 
 Name of God ; and is faid to be Je^ 
 hovah himfelf, Zech. ii. 5. /, faith Je^ 
 
 hovah^ mU he the Glory in the 
 
 midji of Her, 
 
 \ 3 Ver. 14; 
 
1 1 8 The Scripture Docirine Chap. III. 
 
 Fer 14. He fays, the Spirit of the 
 Lord caufed Him to refi. But it was 
 the Glory^ or his Prefence^ that led, 
 concluded thera, and caufed them to 
 reft in the Land of Canaan. It is plain 
 then that the Glory and Spirit were 
 confidered as one in the Eye of the 
 Prophet. But the Glory is called 
 Jehovah 5 the Spirit therefore, v/ho is 
 one v/ith it, is comprehended in Jeho- 
 vah 5 which being but Oiie^ Deut.v'i. 
 4. and the Name incommunicable, 
 Exod.\i\, 15. P/^/, Ixxxiii. 18. God 
 and the Spirit, who are Jehovah, are 
 One 5 that is, as the Divine Nature 
 or Jehovah is hut one 5 fo is the Glo- 
 ry, which is- a Manifeftation of it, and 
 called by the fame Name, but One al- 
 io ; but this One Glory is that of 
 God and the Spirit, therefore it may 
 reafonably be inferred, That God and 
 the Spirit are united in the One Di- 
 vine Nature, as they are in the Glory 
 or Manifeftation of it. 
 
 Ezehel feems to be of the fame 
 Mind with Ifaiah ; for fays He, c, viii, 
 1;. 2, J. I beheld^ andloy a likeness as 
 
 the ap fear atjce of fire : And He 
 
 .flit forth the form of an hand^ and 
 
 took 
 
Chap. III. Of the Trinity, &.C. 119 
 
 took me hy a lock of mine head ^ nnd 
 the Spirit lift me up. It is no wonder 
 that the Spirit lif: up the Prophet, when 
 the Hand of the Glory or of the Lord 
 (for fo it is called c. ix. 1;. 5, 4.) 
 took him by a Lock of the Head, ftr 
 indeed the Spirit is called the Hando? 
 the Lord v. i. and ^. iii. v. 14. The 
 Spirit lifted me up, and took me a- 
 
 TPaj The band of the Lord was 
 
 ftrong upon me. That is, the Spirit, 
 which took him up, was ftrong upon 
 Him ; (or the Spirit of Prophecy, as 
 the Hand is called, Paraph. Chald.) 
 As then the Hand is one with the 
 ' vifible Glory of the Lord, fo may it 
 reafonably be concluded that the Spi- 
 rit is One with Jehovah or the Lord 
 manifefted in it. 
 
 Note, the Spirit and the Son are 
 called the Hands of God the Fa- 
 ther by Irenms^ Lib. 5. c. 6. and 
 Lib. I . in pr^f and are faid to be 
 God himfelf Lib. 2. c. 55, 
 p. 185. 
 
 { 4 Chap, \ 
 
i^o The Scripture Do^rine Chap. III. 
 
 Chap. iii. v. 24. The Spirit entered 
 into me^ dnd fet me upon my Feet^ and 
 [pake with me. No Subjed intervenes 
 between Spirit and Spake ^ fo that the 
 Spirit, which fet him upon his Feet, 
 feems to have .fpoken to him. If then 
 this be true, the Spirit calls himfeJf, 
 Lord Jehovah^ v. 27. When I /peak 
 with thee^ I wiU open thy mouthy and 
 thou Jbalt fay unto theni^ Thus faith 
 the Lordjehovah. And doubtlefsthe 
 Teftimony of the Spirit concerning 
 himfelf, is to be believed by us. It 
 is true, indeed. That the Verbs enter- 
 ed and fet are Feminine, relating to 
 Spirit 5 but Spake a Mafculine f, and 
 therefore may belong to Glory, and 
 not Spirit. But fince Verbs of both 
 Genders are joyned with Spirit, (fee 
 Gen, vi. ^, i Kings viii. 12.) I think 
 it is moft agreeable to the Conflru- 
 clion, to r^fer them all to Spi- 
 rit. 
 
 Chap. xi. V. I, 2. Moreover the Spi- 
 rit lift me ?//?, and brought me unto 
 the Eaft'gate of the Lord's Ho^fe^— 
 Thsn [aid He unto me. Here the 
 Spirit is the common Subjed: of the 
 Verbs according tq the foregoing Ob- 
 
 fervation« 
 
Chap. III. Of the Trinity, &c. lai 
 
 fervation. The Septuag. and Syriack 
 indeed, put in Lord before the Verb 
 faid^ and the Lord faid unto me. But 
 whether they refer it to the Glory at 
 the Eaft-gate, c, x. 19. whither the 
 Prophet was carried, ^r. xi. i, or to 
 the Spirit carrying him, as being one 
 with the Glory, is uncertain ; though 
 the latter is more probable according 
 to the Hebrew^ which has no Subjeft 
 befide Spirit only. 
 
 Ver. 5. And the Spirit of the Lord 
 fell upon me^ and faid unto me. The 
 Spirit again is the common Subje6l of 
 both thefe Verbs, ivhich have the fame 
 Diftinction of Mafculine and Feminine 
 with the former. If then the Spirit is 
 the Perfon fpeaking, and calls himfelf 
 Lord or 'Jehovah^ as he does, v. 10, 12, 
 Te fljall know that I am the Lord^ He is 
 truly fuch. And if it be objeded that 
 the Spirit fpeaks in the Name of the 
 Lord only, and not in his own Name, 
 becaufe He fays to the Prophet, viz. 
 fpeak^ thus faith the Lord ^ it may 
 be anfwered, That where the Lord 
 himfelf undoubtedly fpeaks ^ the like 
 Form of Words is ufed, as Ifai. vii, 5, 
 ^, 7, J'hen faid the Lord uiito Ifaiah^ 
 
 Qo 
 
122 The Scripture 'DoEtrine Chap. liL 
 
 Go forth now to meet Ahaz>- and. 
 
 fay unto hlm^ thus faith the Lord 
 
 God. 
 
 After the fame manner, becaufe the 
 One Glory of the Father, Son nnd 
 Holy Ghoft, was manifefted in the 
 Human Nature of Chrifl, though the 
 Word Only was Perfonally united to 
 it, are the Words of Chrift attribu- 
 ted to the Spirit. Revelu, and iii. 
 
 It is no wonder then from all thefe 
 Confiderations, That fome Antient 
 Writers underftood, ]fa}. vi. 9, &c. as 
 cited by St. John and St. Vaiil, to be 
 expreflive of the Trinity in Unity 
 of Effence end Glory. 
 
 Chryfoflom fays Upon the Words of 
 St. Johri^ c. xii. 41. 
 
 TauTcc- 5 diTnvy oTB Thefe things faid If at ah 
 
 eikv ^ So^av oc/tk ' when He faw his Glory ^ 
 
 TO©. ;^ t5 Ui\fk • Whofe Glory ? The Fa- 
 
 ^£i Zv lojcivvii? ther's. How then does 
 
 r^se} "^H^ ?iyei, John apply them to the 
 
 5 UctuAQ-^'ZijeeA '7^ Son, and Paitl to the 
 
 'niJjyJ^(^:, '6x ^^ Spirit? Not as confound - 
 
 avrctAei^ovIes -m? ing the Perfons, but de- 
 claring 
 
Chap. III. Of the Trinity^ &c. i a^ 
 
 daring the Glory to be wo^aW, aM<x ^w,/. 
 buf one. ov a|/W ^ASms^, 
 
 fo^V Inloc. 
 
 Jerom fays, who that %/> Jit nutem 
 Lord was, who was feen, ifte Dominits qui 
 may be fully Jearnt videtur^ in Evan- 
 from John the Evange- ^elifta Johanne <^ 
 lift, and the Afts of "the In Apoftolorum ^^- 
 
 ApoftJes. 7^/^;^ evi- His plemm difcinms. 
 
 dently means Chrifl. ?aul Qiiorim Joannes---^ 
 
 in the Afts ^fays, well baud dubium quin 
 
 fpake the Holy Ghofl by Chriflum ftgntficet. 
 
 Ifaias^^ But the Son was Rurfum Vaulus in 
 
 feen in the Drefs of a aSh l?e7ie^ in^ 
 
 King. And the Holy quit, Spiritus Sm- 
 Ghoft fpake as being a Bus locutm eft per 
 
 Partner in the Glory, and Ifaia^n^ vifus 
 
 one with Him in Sub- e/i autem Filius in 
 fiance, regnajitis habitu, 
 
 Et locutus efl Spirit 
 tus Sajiciiis propter confortiwn majeftatis^ uni^ 
 tatemq-^fubfiantidi 3 In Ifai. vi. i. 
 
 And indeed the Glory fpeaks of it 
 felf as Plural as well as Singular, when 
 it fays. Whom jhall I fend^ and who 
 will go for lis <? Ifai. vi. 
 
 MLXXV, Johti 
 
1 14. The Scripture DoSirine Chap. IlL 
 
 MLXXV. John iii. 5. Except a Man 
 
 he horn "^ of the Spirit^ He 
 
 cannot enter into the Kmgdom of 
 God. 
 
 * To be born of the Spirit^ is 
 according to this Evangelift, c.i, 25. 
 to be born of God 3 it is probable 
 then that God and the Spirit or Ho- 
 Jy Ghoft were believed by Him to 
 be One* 
 
 Nemejia7iiis a Thubunis was of this 
 Opinion, who reafons thus. 
 
 Quod natum ejl That v;hich is born of 
 de carne^ cdro e^ 5 the Flefh, is Flefh 5 and 
 C^ quod natum ejl that which is born of the 
 de Spiritu^ Spiritm Spirit is Spirit. For God 
 ejl • quia Dens is the Spirit, and it is born 
 Spirit us esi, & de of God. 
 Deonatuse/l. Con- That is, That which is 
 cil. Carthag. apud born of the Spirit, is there- 
 CyP' §' 5- ^^^^ Spirit, bccaufe it is 
 
 born of God, who is the 
 
 Spirit, 
 
 MCXXI. Matt- 
 
Chap. II?. Of the Trinity^ Sec i a 5 
 
 MCXXI. Matt. xii. 31, 52. The blaf- 
 phemy againjl the Holy Ghofi Jhall 
 not he forgiven unto Men. And 
 whosoever fpeaketh a word againfl 
 the Son of Man^ it Jhall be forgiven 
 htm ^ hut whofoever fpeaketh a- 
 gai?ip the Holy Ghoft, it fhall not 
 he forgiven him, neither in this 
 worlds neither in the world to 
 come. 
 
 The Dr. arguey, That theBlafphe- 
 my is nor againfl the Perfon, but the 
 Works of the Holy Ghoft, for this 
 Reafon, becaufe other wife Blafphemy 
 againft the Perfons of God the Father, 
 and the Son of God, would be as un- 
 pardonable as that againft the Holy 
 Ghoft. Which is plainly fuppofing. 
 That Blafphemy againft God the Fa- 
 ther, and the Son of God are pardon- 
 able. But where this Dodrine is to 
 be found is hard to tell 5 the Text 
 does not feem to infer it, nor the Pa- 
 rallel places in the reft of the Evan- 
 gelifts. Nay, the Scripture rather con- 
 tradifts ir. For, Firjiy 
 
 Blafphemy 
 
1 26 The Scripture Do&rine Chap. HI. 
 
 Blafphemy againfl: the Father is un- 
 pardonable according to Levic. xxiv. 
 II, I J, 1(5. as interpreted by the y^'te^j-. 
 The Words are thefe, an Ifraelitijh 
 Woman's So?i blaffhemed^ or profanely 
 
 uttered, the 'Name, And the Lord 
 
 fpake unto Mofes^ f^^y'^^^g—^ ^^ that 
 blafpherneth the Name of the Lord^ or 
 the Name Jehovah, He fhall furely be 
 put to Death, and aU the Congregatmi 
 fhall certainly flo7ie him. Now doubt- 
 Jefs, Blafphemy againfl: the Name of 
 God the Father, is Blafphemy againft 
 God the Father himfelf -^ if then Blaf- 
 phemy againfl the Name^ is not to be 
 pardoned but punifhed with Death, 
 Blafphemy againfl: the Perfon is equally 
 unpardonable. And becaufe it may 
 be objefted, that this only proves it 
 unpardonable in this World^ but not 
 in the World to come : That the Tem- 
 poral Punifliment was to be inflicted, 
 but not that the Sin was irremiffible3 
 I ftiallobferve that the Jemjh Doftors 
 were of another Mind. They had a 
 Tradition among them, that there were 
 certain Crimes, that excluded the 
 *--.UmU Si^^^^s from having any Portion in 
 lj^£pj* the World to come. Among which 
 
 was 
 
Chap. IIL Of the Trinity^ Sec 1 27 
 
 was pronouncing the Name Jehovah^ 
 rjcconJing to its Letters (^) 5 NowC'«)Traa. 
 they looked upon the Egyptian to have ^^^^j^"^^] 
 curfed God, by fuch a Pronounciation of i. Vol. 4.* 
 the Sacred Name C^). The Confequence J^'/'^i^^- 
 of which is, Tliat his Blafphemy was in not. ad 
 irremiflible in the World to come. Whe-*^- 7. i 5- 
 ther then the Reafon afligned by them^'^'^^* 
 be good or no for their judging it 
 unpardonable 5 this is certain, they 
 had fuch a Dodrine, that there were 
 fome Crime?, that were not to be par- 
 don'd in the World to come 3 and if 
 any Crime, Blafphemy doubtlefs 
 againfl the God of Heaven, orthePer- 
 fon of the Father, as being an Ad of 
 open Defiance and mod provoking [n- 
 folence. And to this Jewi[Jj Dodrine, 
 it is probable our Saviour has refped 
 in fpeaking of the Sin againft the Ho^ 
 ly Qhosi 5 and St. Vaid alfo in pro- 
 nouncing Apoflacy from Chrift, to be 
 beyond Repentance (^), to have no^*^) ^^b. 
 Sacrifice that is capable of expiating J^^^(^*jj.y^ 
 it (^), to be referved for the Judg- 26. 
 ment, and Fire of the Great Day (<;j, ^0 ^^'^j- 
 and by Confequence to be unpardon- 27. ' 
 able in the World to come. And 
 St. John alfo in affirming, That there 
 
 is 
 
128 The Scripture Vo&rine Chap. IIL 
 
 is a Sin unto Death, that is, not to 
 be pray'd for in order to be par- 
 
 (d) I Joh. doned ^JJ. 
 
 "' ^^* St.Cjfrian feemsto be of the mind, 
 
 that there were Sins againft G^^, that 
 were alike unpardonable with that 
 againft the Spirit ^ for when he had 
 cited Matthew and Mark for the un- 
 pardonable Sin againft the Holy Ghoft, 
 He adds. 
 
 Be hoc ipfo in Concerning this very 
 Bafileicon primo: Si thing (or Sin) it is written 
 delinquendo peccet in the Firft of Kings (or 
 Vir adverftis Vi- i Sam. ii. 25.) If one man 
 rum, orahuntpro eo Jin againft another^ they 
 T)omt7iU7n : St au- Jhall intreat the Lord fir 
 tern in Deum peccet him : But if a man Jin 
 homOy Qj^is orabit againft God, (or Jehovah) 
 pro eo .- Teftim. whojlmll intreat for him .<? 
 Lib. 3. c. 28. 
 
 Now God or Jehovah is He, whofc 
 Service and Tabernacle were pollu- 
 ted and prophaned by the Sons of £// .• 
 If then Cyprian by God underftood 
 the Spirit^ then He believed the Spi- 
 rit to be God. But if He meant the 
 father^ then the Sin againft the Holy 
 
 Ghoft 
 
Chap. in. Of the Trinity, Sec. 129 
 
 Ghoft was not the only One, which 
 He believed unpardonable. 
 
 Secondly, Blafphemy againfl the Son, 
 as He is Son of God, and God him- 
 felf, is unpardonable alfo. For if the 
 Son as Son of God, and God is Jeho-^ 
 vah^ as Scripture and Antiquity affirms 5 
 and if Blafphemy againft the Name 
 Jehovah is unpardonable 5 Blafphemy 
 againft the Son of God is unpardon- 
 able alfo. Neither does this contradid 
 the Text, which fays, Whofoever /peaks 
 a Word againfl the Son of Man, it 
 fhall be forgiven him. For Jefus Chrift 
 as He is Son of Man, is not Son of 
 God or Jehovah ^ and therefore Blaf- 
 phemy againft Him as Son of Man^ is 
 not Blafphemy againft the Name Je- 
 hovah, or the Son of God 5 and there- 
 fore is it remiffible, as being done, not 
 againft the Godhead, but the Huma- 
 nity of the Son, which is a meer Crea- 
 ture. For in this refped, it is of the 
 order of Crimes, which one Man is 
 faid to commit againft another, and 
 admits of Intereeffion in order to be 
 pardoned.. 
 
 K Sinct 
 
130 The Script art Do&rine Chap. III. 
 
 Since then Blafphemy againft the 
 Father, and the Son as God, is unpar* 
 donable , it can be no Argument that 
 the unpardonable Sin of Blafphemy 
 was not againft the Perfon of the Ho- 
 ly Ghoft, becaufe there is no fuch un- 
 pardonable Sin againft the Perfon of 
 the Father and of the Son of God 5 
 but on the contrary, becaufe there is 
 fuch an unpardonable Sin againft the 
 Perfon of the Father, and of the Son 
 of God as God, both comprehended 
 in the Name of Jehovah ; it may be 
 inferred, that the unpardonable Sin 
 againft the Holy Ghoft was not Blaf- 
 phemy againft his Works only, but his 
 Perfon alfo. For when they fa id. He 
 (Chrift) had Beelzebub ^ or aniinclean 
 Spirit, they refolved the Works into a 
 Diabolical Principle^ or took occafion 
 from the Works to traduce the Perfon 
 and Authority that wrought them, 
 making him unclean who was truly 
 Holy 5 and of a dcviUflj Nature, who 
 was really Divine 5 which appears to 
 be as Perfonal an Injury, as any that 
 cou'd be offered. 
 
 It 
 
Chap. III. Of the Trinity^ SccJ 1 3 r ] 
 
 It is further obferved in the Com- 
 ment as a remarkable thing, "That \ 
 ** neither here in St. Matthew^ nei- ' 
 ** ther in any other Place of Scrip- 
 '^^ ture, is there any mention made of j 
 " any Sin againft the Holy Ghofl:,but ] 
 " only of a Blafphemy againft the Ho- '\ 
 *' ly Ghofl." What does the Remarket i 
 think of the lying to, and tempting i 
 the Holy Ghoft, Aas v. 5. 9. Was not \ 
 that a Sin againft the Holy Ghoft? 
 And a Sin of a different Sort from that % 
 of Blafphemy ? And a Sin, not againft \ 
 the Works^ for as Ananias and Sapphi- 
 rd did not blafpheme them, fo how 
 cou'd they lie to, and tempt Works .<? \ 
 But a Sin againft the Authority and 
 Perfon of the Holy Ghofl, that was ] 
 prefent with the Apoflles and afled j 
 thro' them 5 as it might well do, be- '\ 
 ing prefent every where, (a) and fill- ^^ p^j^ ^ 
 ing the World, and containing all things,cxxxix. 5^ 
 WifJ. I. 7. . «• i 
 
 MCXXXIL 2 Coniii. 17, 18. The \ 
 Lord is that Spirit^ and where the 
 
 Spirit of the Lord isj there is ■ 
 
 Liberty. \ 
 
 k 
 
 But 
 
1 3 1 The Scripture UoBrine Chap* Hl*^^ 
 
 ^. Etit we- dllmth open Face y heholding 
 as in a Glafs the Glory ef\ the Lord^ 
 are changed into the fame linage^ from 
 Glory to Glory y even as hy^ the Spirit 
 of the Lord,\ • : ' :: '.::?. n*/: 
 
 The Comment explains' thefe words; 
 The Lord is that Spirit^ thus '' Ghrift 
 " (or the Gofpcl of Chtift) is the true 
 ^^ -Intent .and Spirit ( in oppofition to 
 " the dead Letter and burdenfome 
 *V Rites) of the Law." But I fhaJl 
 endeavour to Oiew, that there is fome- 
 thing mor^" literal contained in 
 thern, nnd •exprellive of the , Divinity 
 of the: Holy Ghoft* In order to 
 which t^Q- Things fhall be con* 
 lidered, l/?, who the Lord is 5 2dlj^ 
 who the Spirit. . Who the Lord is^ 
 will appear by comparing v. 16. with 
 Exod, xxxiv. 54. The words of both 
 <^ .xixxx^ pl'^ces are thefe. Nevershelefs when it 
 -'■'■ (the Heart) fl^aU turn to the Lord^ the 
 Vaiffiall be taken away^ v. 16. 
 
 IVhen Mofis went in before the Lord 
 
 Oehovah)— — He took the Vail off. 
 
 Exod, xxxiv. 34. 
 
 Here is a plain Allufion of the for- 
 mer Words to the latter, importing 
 
 that 
 
Chap. IIL .Of the Trinity^ &c. i ^ i 
 
 that as the Vail was taken froui the 
 Face of Mofes, when He went into the 
 TabernacJe to talk with the Lord (Je- 
 hovah fo- thfe Vail fhou'd be removed 
 from the Heart of the unbelieving 
 Jezvs^ when it fhonlJ turn or move 
 towards the Lord ( or Jehovah 5) for 
 fo the term Lord feems to mean ; it 
 being difficult to fuppole that the Be- 
 j?ig, before whom the real Vail is rer 
 moved, fhould not be Jehovah, when 
 He, before whom the typical one was 
 taken away, is really fuch. Now this 
 very Lord or Jehovah, before whom the 
 inv/ard Vail is taken awav, is faid 
 to be the Spirit, v, 17. The Lord is 
 the Spirit. The Lord then is Je- 
 hovah. 
 
 The fecond Consideration is, who 
 the Spirit is ; which will appear to be 
 the Holy Ghoft by looking back upon 
 the Context. For the Apoflle makes an 
 Oppofition between the Law and the 
 Gofpei, (hewing that the fiift was a 
 Difpenfation of Condemnation, as ha- 
 ving no Sacrifice for Sin, nor quicken- 
 ing Spirit 5 the latter a Difpenfation of 
 Juftification, as having both -^ and tells 
 the Corinthians v. 5. that the Gofpei 
 K 3 was 
 
134 ^^^ Scripture Do&rwe Chap. III. 
 was written in their Hearts by the 
 Sphit of the Living God^ or, the Holy 
 Ghoft, in Oppofition to the Law 
 written upon Tables of Stone ^ That 
 the Apoftles were Minifters of theSpi'- 
 ritf V, 6. which was the pecuHar Gift 
 of the new Covenant, adminiftred to 
 the Faithful by the Impofition of their 
 Hands ^ And that Divine Life was gi- 
 ven to the Church by the quickening 
 Spirit^ and that the Spirit thus aJmi- 
 nifired was the Spirit of Glory, v. 8. 
 as ?eteT calls it, c^ iv. 14 • that is, 
 fuch a Spirit, as will adorn Believers 
 in the Life to come with a brighter 
 and more lafting Glory, than that which 
 difcovered it felf in the Face of Mofes, 
 The Spirit then being ufed for the 
 Holy GhoH^ or the Spirit of the Living 
 God, in the preceding part of the Chap- 
 ter, it is no wonder that the Apoftle 
 repeats it in the fame fenfe, v. 17. 
 faying, 7iow the Lord^ or Jehovah, is 
 that Spirit^th'dt is, is the Spirit of which 
 He had been fpeaking ^ for nothing 
 occurs in the whole Context to de- 
 termine it to another Senfe ^ nay the 
 remaining part of the Verfe rather con- 
 firms it, where the Spirit of the Lord 
 
Chap. III. Of the Trinity^8(.c. 135 
 
 is, (that is, the Holy GhoH, which feems 
 ever to be underftood by the Spirit cf 
 the Lord) there is Liberty. Whence 
 it may be obferved, that as the Spirit 
 it fejf ij- L<9r^ or Jehovah 5 fo is it faid 
 to be the Spirit of the Lord ox of Jeho- 
 vah 5 that is as it is the Spirit of the 
 Father, it is the Spirit of Jehovah j 
 and as it is fubftantiaJIy one with the 
 Father, it is it felf Jehovah. Yoxje^ 
 hovah is but One^ Deut. vi. 4. in the 
 Jaft Verfeit is called again, the Lord 
 (or Jehovah j the Spirit (^even as by the 
 hord the Spirit^ v. iS.) which is the 
 more agreeable rendring on the fol- 
 lowing Confiderations, i/?, becaufethe 
 Pofitions of the Words are the fame 
 with, the Lord is that Spirit, v, 17, 
 2^/v, Becaufe according to the Apoftles 
 way of writing, He would probably 
 have put Xlm\Kcx, before Ku'e/t©- in this 
 obJique Conftruftion of the Nouns, had 
 his Meaning been, the Spirit of the 
 Lord, Thefe two Verfes then are a 
 ftrong Teftimony for the Divinity of 
 the Spirit, or that the Kcly Ghoji i^ 
 Gvd. 
 
 K 4 MgCXIMatr, 
 
136 The Scripture DoBrine Chap. IIL 
 
 MCCXI. Matt, xxviii. 19. Bapti- 
 
 zhig them in the Name of- • 
 
 the Holy GhoH. 
 
 A Teflimony of TertuUian for the 
 Divinity of the Holy Ghoft muft not 
 be omitted in this place. 
 
 Spiritiis Dei fn- The Spirit of God, fays 
 
 per aquas fereba- He, moved upon the Wa- 
 
 tur Joins Li- ters That liquid 
 
 qiior- — digniim ve- Element only- afforded a 
 
 Bacnhmi Beo fub- Chariot worthy of God^ 
 
 jtciebat. De Bapt. (that is, of the Spirit mo- 
 
 c. 5. p. 159. Edit, ving upon it.) 
 De Ja Cerda. 
 
 Uote^ This was written before he 
 was a Montanift. 
 
 *• - 
 ^ Clemens Alexandrinm is more plain ; 
 
 tlon hie Homiriis God did not take upon 
 
 fed Columba fimili' Him the Likenefs of a 
 
 tudinem Dens af- Man, bat oia Dove, Be- 
 
 fumpfit^ quia vole- caufe the Spirit wou'd, by 
 
 bat 7iova qiiada?n a new fort of Appearance 
 
 fipparitiofieSpiritusj in the Likenefs of a Dove^ 
 
 declare 
 
Chap. III. Of the Trinity^ &c. 137 
 
 declare his Simplicity and per Colimib^Jimili'' 
 Meeknefs, tudhiem, fimplicita' 
 
 tern ac inanfuetudi- 
 nem declarare. Ex Cat. in S. Luc. ad fin. Lib. 
 Quia DiveSj &c. 
 
 MCCXLVIII. I John v. 7. For there 
 are three that bear Record in 
 Heaven 5 the Father^ the Word^ 
 and the Holy Ghoji 3 and thefe 
 three are One. 
 
 Since it ought not to be concealed. 
 That this Paflage does not certainly 
 appear to have been found in the Text 
 of any Greek Manufcript : It ought 
 alfo to be told. That it appears to have 
 been found in the old Latin Verfion, 
 that was ufed in the African Church, 
 Elfe how cou'd St. Cyprian have cited 
 it in his Treatife, De Unit. Ecclef. .<? 
 
 And again, it is written Et iterum T>e 
 
 of the Father^ Son^ and Patre^ & Filio^ & 
 
 Holy Ghoji ^ And thefe SpirituSanBofcrip- 
 
 three are One. turn efl -^ ^ Hi 
 
 ^ tres tmumfimt. 
 
 Now 
 
1 g8 The Scripture Do&rine Chap. III. 
 
 Now where is this written^ but in the 
 abovecited Paflage of St. Joh?t .<? 
 
 Again in his Epiftle to JubaiantiSy 
 He fays, 
 
 Si peccatorum re- If a Man can obtain 
 
 mjfam confecutus Remiflionof Sins, (among 
 
 ^/?, & fanSificatiis Hereticks,) then is He 
 
 f/?, & Templum fandified, and made the 
 
 Dei faBiis efi 3 Temple of God. But of 
 
 Qti&ro cujiis 'Del ^ what God, I befeech you ? 
 
 Si Creaiorlsy non If of the Creator^ that is 
 
 potuit Qui in eitrn impoflible, becaufe He has 
 
 non credtdit : Si not believed in him : If 
 
 Chrifli^ nee hujus of Chrift^ neither can He 
 
 feri pot eft Tern- be his Temple, becaufe 
 
 plum, qui negat He denies Chrift to be 
 
 Deitm Cbriftim. Si God. If of the Holy GhoHy 
 
 Spiritus Sa7i£i}^cum forafmuch as thefe three 
 
 tres unum fmt^ &c. are 0«^,5cc. 
 
 Here is a plain AUufion to the fame 
 Paffage of St. "John's Epiftle 5 befides 
 a Teftimony of the Author's Opinion 
 of the Divmity of the Holy Ghoji 5 
 iince under the Term God He com- 
 prehends the Creator^ Cbriji^ and the 
 /fb// GhoJ}, As. 
 
Chap. III. Of the Trinity^ &CC. 139 
 
 As for the Unity of thefe Three, it 
 is not a bare Unity of Teftimony, but 
 of Subfiance. (See N« 594-) TertuU 
 lian fays of Father, Son, and Holy 
 Gboft. 
 
 Which Three are One Sui tres unura 
 {Being;) not one (Angle fnnt, non units : 
 Perfon 5 ) as it is faid, / Quomodo diSum 
 and my Father are One efi, Ego & Pater 
 (BeingJ to exprefs the unum fumus, ad 
 Unity'^of Subftance, not fubjlantidiumtatem^ 
 the Singularity of Per- non ad numeri fin- 
 fon gularitatem. QonU 
 
 Prax. c. 25. 
 
 In which Words, as Tertullian feems 
 plainly to have read the fame Paf- 
 fage with St. Cyprian in St. John's 
 Epiftle, Thefe Three are One 3 fo have 
 we no Reafon to believe, but that his 
 Difciple Cyprian followed his Matter in 
 underftanding One of a Subftantial 
 Unity. 
 
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 Sculptures. 
 
 Private Thoughts upon a Chriftian Life ^ ov. 
 neceflary Dire6lions for its Beginning and Pro- 
 grefs upon Earth, in order to its final Perfe6ti- 
 on in the Beatifick Vifion. Part II. Written in 
 bis riper Years, and printed from his Original 
 Manufcripts. The Third Edition, illuftrated 
 and adorn'd with Sculptures. 
 
 The great Neceffity and Advantage of Pub- 
 lick Prayer, and frequent Communion. De- 
 fign'd to revive Primitive Piety. With Medi- 
 .tations. Ejaculations, and Prayers, before, at, 
 and after the Sacrament. The Fourth Edition ; 
 to be had both in a large and fmall Chara6ler. 
 . One hundred and Twenty eight Sermons^ and 
 other Difcourfes, onfeveral SuhjeBs^ I O Vol. -i;/;^. 
 Vol. I. Chrift's Prcfence v;ith his Mlnifters 
 in general. The Manner of Ordination in the 
 Church of England, Salvation in the Church 
 only under fuch a Miniftry. The true Notion 
 of religious Worfliip. A Form of Sound 
 Words to be ufed by Minifters. The Church 
 
 eftabliih'd 
 
eftabliftied oh a Rock. Chriftlanlty an Holy 
 Priefthood. The preparatory Duties for Holy 
 Orders. The Efficacy of Faith in the Miniftra- 
 tion of the Word. Minifttrs the Arabaffadors of 
 Chrlft. The Sacerdotal Benedi6lion in the 
 Name of the Trinity, explained. 
 
 Vol. 11. The Being and Attributes of Godo 
 The Love of God in Man's Salvation. The 
 Merits of Chrift's Paflion. Salvation thro' Fear 
 and Tremblinf?. The Confcience void of Of- 
 fence. The Knowledge of Jefus Chrift prefer- 
 able to all other. The new Creature in Chriftia- 
 nity. The Nature and Eternity of Heaven's 
 Joys and Hell's Torment. The Glories of 
 Chrift's Crofs. The Excellency of the Soul a- 
 bove worldly Goods. A Spiritual Life 'the Cha-. 
 ra6^eriftick of a Chriftian. The Obligation of 
 Superiors to promote Religion. ■"■ 
 
 Vol. III. The Unity of Chrift with God the Fa^^ 
 ther. The Incarnation of Chrifl:. Chrift the only 
 Saviour. Chrift the fble Author of Grace and 
 Trutb.Chrift the Saviour of all that come to him. 
 Chrift the only Mediator. All things to be asked 
 in the Name of Chrift. Chrift, as Man, is the 
 Head overall thing?. Chrift is our Lord and Ma- 
 tter. The Blefted Eftate of thofe who believe in 
 Chrift. Admiftion into the Church cf Chrift 
 by Baptifm^ neceftary to Salvation. Coming to 
 Chrift the only Means of Salvation. Abiding in 
 Chrift the only Means of univerfal Happincfs, 
 Bearing much Fruit, the Chara6leriftick of 
 Chrift's Difcip'e?. 
 
 Vol. IV. The Ufefulnefs of Fafting. The 
 Sufficiency of Grace. Faith the Governing 
 Principle of a Chflftlan Life. Faith in God and 
 
 Chrift 
 
Chrift a Sovereign Remedy againft all Troubles. 
 Faith the Principle of Love and Joy. Chrift the 
 Foundation of all the Promifes. God our So- 
 vereign Good. The present Security and future 
 Happlnefs of the Saints. The Communion of 
 the Saints, The Chriftian Prize. The New 
 Creation. Stedfaftnefs to the eftablilh'd Church 
 recommended. 
 
 Vol. V. The One Thing needful. Univerfal 
 Obedience requlfice to Salvation. The Glory of 
 God the final Caufeof all things. God alone to 
 be ferv'd. The Advantages of Publick Worfhip^ 
 The Duty of Publick Thankfgiving. The Suffi- 
 ciency of Scripture. The Preference of Spiri- 
 tual Food to Natura'. The Preference of Things 
 invifible and eternal to vlfible and temporal. Of 
 Truft in God, The Nature and Neccflity of 
 Reflitution. 
 
 Vol. VI. Three Sermons on Goo^-Fr^Wrf/. The 
 Myftery of our Reconciliation by C)^r//?explain'd. 
 The Satisfadlon oi Chrift y explained. An Eafter 
 Sermon. Chrift^s Refurreftion a Proof of his Di- 
 vinity. Chrtft'^s Refurre6lion a Proof of ours. 
 Ckrift\ Refurrec^^ion the Caufe of our Regenera- 
 tion. Chrjft^s Rerurre61:ion the Caufeof our Ju- 
 ftification. Chrift\ Refurredtion an Objed of 
 great Joy. An Eafter Sermon. Chrift'^s Afcen* 
 fion into Heaven preparatory to ours. A W;?V- 
 Jon Sermon. 
 
 Vol. V!T. The Danger of Unbelief. Faith the 
 principal inward Purity. Fakh in C/?ri/? the only 
 Means of Overcoming the World. Faith In Chrift 
 our Title to the Privilege of Sonlhip. The Pro- 
 feffion of our Falih in GSny? ought to be publick. 
 The Profeffion of our Faith in Chrift ougllt to 
 be conftaar. Repentance the End of Chrift' & 
 
 Coming 
 
Coming into the World* Repentance a certain 
 and the only Method of obtaining Pardon, Re- 
 pentance the only Method of efcaping Temporal 
 Judgments, preach'd on the Anniverfary Fail: for 
 the Fire oi London. Repentance the only Method 
 of efcaping eternal Judgments. Repentance and 
 Faith the two great Branches of the Evangelical 
 Covenant. 
 
 Vol. VIII. Holinefs the great Defign of the Gof- 
 pel Difpenfation. Chrift's Life a Pattern of Holi- 
 nefs to Chriftians. The Holinefs of Chriftian^ 
 tought to be confpicuous. The Wifdom of being 
 Holy. The Pkafure of being Holy. The Advan- 
 tages of being Holy. The exemplary Holinefs 
 of he Primitive Chriftians. Cbrifi*s Grace fuffi- 
 cient to make Chriftians holy. 
 
 Vol. IX. The Nature, Extent, and Polhy of 
 God's Kingdom on Earth. God's Omniprefence 
 the beft Guard againft Sin, Perpetual Rejoycing 
 theDuty of C/jri/^/owj.UniverfalThankfgiving the 
 Duty oicbrzfltans. All things to be done to the 
 Glory of God. All things to be done in the Name 
 of Chrift. The Meditation of God's Lawthe good 
 Man's Delight. The Vanity of hearing theWord 
 ot God without doing it. The Duty and Advan- 
 tage of feeking things Ipiritual. The Sinfulnefs & 
 Mifchief of worldly Anxiety. The great Duty of 
 loving.God. The great Happinefsot loving God. 
 Vol. X. The Eafinefs of Chrift's Yoke. The 
 Cbriftian Race. Chrift the Way, the Truth and' 
 the Life. Chrift a Saviour before his Incarnation. 
 The Prefence of Chrift in the Religious Aflembly 
 of Chriftians. The Way of fecking God fo as to 
 find him. The V\^ay of pleafing God. The Pa- 
 rable of the Sower. The BleiHng of Purity in 
 Heart. Againft ralh Swearing. A Spinal Ser« 
 mon^ Obedience to Governours. 
 
N, B, In a (hort time will be public(h*d two 
 more Volumes of Sermons, with an Index 
 to the WhoJe, and the CharaQers by feveral 
 Eminent Men. 
 
 Thefaurus Theologicus ; or a complete Syftem 
 of Divinity, fumm'd up in brief Notes upon le- 
 led Places of the Old and New Teftament; 
 wherein the facred Text is reduced under pro- 
 per Heads, explained and illuftrated with the 
 Opinions and Authorities of the Ancient Fathers, 
 Councils, &c, in 4 Volumes, Octavo. 
 
 All thefe by the ^ght Reverend Father in God 
 William Beveridge, £). £>. late Lord Bi* 
 /Xjopo/'Sf. Afaph. 
 
 The Dodrine of the Two Covenants ; the 
 Dodirine of the Two Sacraments ; and Death 
 difarm'd of its Sting. In 3 Vols. OQavo, By^ 
 the Right Reverend Father in God E^ekiel Hopl 
 kinSy D. D. late Lord Bifhop of Londonderry. 
 Now firft publiflied from his Original Manu- 
 fcripts. 
 
 Some important Points of Primitive Chriftia- 
 nity maintained and defended ; in feveral Ser- 
 mons, and other Difcourfes. By George Bull, D.D, 
 late Lord Bifhop of St, David' Sy Viz. 
 
 Vol.L The Neceflity of Worksof Righteouf- 
 nefs, in order to Salvation ; tho* the Reward of 
 them is only to be expe<Sked from the Free Grace 
 and Mercy of God, aflerted againft the Antino* 
 mians and Papifts, That the Soul of Man fub- 
 fifts after Death in a place of abode provided by 
 God for it, till the Refurredion ; concerning the 
 middle State of Happinefs or Mifery, allotted by 
 God to every Man prefently after Death, accor- 
 ding as he has been good or bad in^ his pafl Life, 
 inconfiftent with the Popifli Dodrine oi Purgatory. 
 The low and m«an Condition of the Bleffed Vir- 
 gin confidered ; as alfo the lingular Grace and 
 Favour of God vouch fafed to her ; and that Re- 
 fpec^ which is due to her from us upon that Ac- 
 L ' county 
 
count, wherein the Invocation of ber by the Pa^ 
 fifts lis refuted. St. Pauls Thorn in the Flefh, 
 the MelTenger of Satan, fentto prevent his being 
 exalted above n:iearure, confider'd and expiain'd 5 
 with feveral Pradical Obfervations drawn from 
 that Subjed. A Vilitation Sermon concerning 
 the great Difficulty and Danger of the Prieftly 
 Office. The different Degrees of Blifs and Glo- 
 ry in Chnft's heavenly Kingdon, anfwer to the 
 different Degrees of Grace here below. Several 
 Objedtions agaih'ft this Dodrine are anfwered. 
 Everlafting Life hoped for by good Men, under 
 the Old Teftament ; and that the Confideration 
 of the Vanity of the prefcnt Life, is an effedual 
 Means to make us fix our Minds upon Things 
 eternal. What that Worthinefs is, and wherein 
 it confifts, which is required of thofe thatfliall 
 be Partakers of the future heavenly Glory. 
 
 Vol. IL That the Poverty of the firft Preiachers 
 of the Gofpel was defign*d by Providence to con- 
 vince the World of their Sincerity ; and that even 
 Perfons divinely infpired, and Minillers of God, 
 did not fo wholly depend on divine Infpiration, 
 but that they made ufe alfo of the ordinary Help 
 and Means, fuch as Reading of Books, with 
 Study and Meditation on them, for their Afll- 
 ftanCe in the Difcharge of their Office. The Exi- 
 heriCe of Angels proved from Reafon as well as 
 Scripture ; their Creation by God ; the Fall of 
 fome of them ; the Nature of the Holy Angels ; 
 their State and Condition in reference to God. 
 The Office of the Holy x^ngels in reference to 
 good Men j being appointed by God as the Mi- 
 nifters of his fpecial Providence towards the 
 Faithful ; and wherein the Angelical Miniftry 
 doth more efpecially confift. Prefcrib'd Forms 
 of Prayer in the publick Worfhip of God, pra- 
 ^ifed from the very beginning of Chriftianity, 
 and was not only ancient, but ufeful and necef- 
 fary wpon many Accounts, That the Dodlrine 
 
 ©f 
 
of the Recompence of Reward to be beftow'd on 
 the Righteous after this Life, was underftood 
 and believed by the People of God before the 
 Law was giveoj and that it is lawful to fervc 
 God with refped to, or in hope of, the future, 
 heavenly Recompence. That tnany may have 
 a Form or Shew of Godlinefs, when they deny 
 its Power, and are far from the Reality and Trath 
 of it. A profperous Condition in this World is 
 a Bleiling of God, wherein we not only may, 
 but ought to rejoice, fince it is given us by God 
 as a peculiar Time of Comfort and Rejoicing. 
 Adverfity the proper Seafon of ferious Confidera- 
 tion, and fo contrived by the Providence of God, 
 that it fhould be intermixt with Profperity ; and 
 this Mixture of Good and Evil fo proportioned 
 by the fame Providence, that it obviates all Dif- 
 content and Murmuring againft God. That ic 
 is a very finful and vain thing for any Man fo to 
 glory in his own Wifdom, Strength or Wealth, 
 as to place his Truft and Confidence in either 
 or all of them. That the religious Acknowledg- 
 ment of God's Providence, in the wife and righ- 
 teous Government and Difpofal of all humane 
 Affairs, joyn'd with an humble Dependance and 
 firm Truft in him, in the Way of Obedience, to 
 Him, Man's beft, and, indeed, only Security. 
 
 Vol. Ill, That it is a Matter of great \Jk and 
 Concernment, much conducing to the Purpofes 
 of Religion, ferioully to confider the Shortnefs 
 and Uncertainty of Life ; and that fuch due 
 Confideration of our (hort and uncertain Abode 
 in this World, is the Gift of God, and the EfFedt 
 of his Grace, which therefore ought to be fought 
 for by humble and earneft Prayer. Difcourfe lo 
 The Dodrine of the Caiholick Church for the 
 firft three Ages of Chriftianity, concerning the 
 Blefled Trinity, confider*d ; in Oppofition to 
 Sabellianifm SLud Tritheifm* Di/c.2. The prin- 
 cipal Parts and Branches of the Paftoral Office 
 L X with' 
 
with Rules and Di regions for the due Perfor^ 
 mance of each of them. Difc, 3. Concerning 
 the Spirit of God in the Faithful, how and in 
 what manner it doth bear Witnefs with their 
 Spirits, that they are the Children of God ; and 
 what Degree of Hope or Perfuafion concerning 
 their Adoption, this Witnefs of the Spirit doth 
 ordinarily produce in the Faithful. Difc, 4. The 
 Confubftantialicy and Co-eternity of the 
 Son of God with the Father, afferted ; or, 
 fome few Animadverlions on a Treatife of Mr. 
 Gilbert Clerks, entituled, Arttenicenifmus , fo far 
 as the Author pretends to anfwer Dr. George Bull's 
 Defence of the Nicene Faith. Difc. 5. Concerning 
 the firft Covenant, and the State of Man before 
 the Fall ; according to the Scripture, and the 
 Senfe of the Primitive Dodtors of the Cat^olick 
 Church. The Life of Dr. George Bull, late Lord 
 Bifliop of St, David's ; With the Hiftory of thofe 
 Controverfies in which he was engaged. And 
 an Abftradl of thofe Fundamental Dodlrines 
 which he maintained and defended in the Latin 
 Tongue. By I{pbert Nelfon^ Efq;. OEiavo. 
 N. B. There are fome Printed upon large Royal 
 
 Paper, for thofe who are Curious. 
 The Theory of Sciences illuftrated ; or the 
 Grounds and Principles of the Seven Liberal 
 Art?, Grammar, Logick, Rhetorick, Mufick, 
 Arithmetick, Geometry, Aftronomy, accurately 
 demonflrated and reduced to Pradlice. With 
 Variety of Queftions, Problems and Propofitions 
 both delightful and profitable. By H.Curfon, 
 Genr. 
 
 An Epiftolary Difcourfe, proving from the 
 Scriptures and the firft Fathers, that the Soul is 
 a Principle naturally mortal ; but immortalized 
 actually, by the Pleafure of God, to Punifhmenc 
 6x to Reward, by its Union wich the Diyinp 
 Baptifmal Spirit : Wherein is proved, that none 
 fcavc the Power of giving this Divine, Immort^r 
 
 lizing 
 
lizing Spirit, (ince the Apoftles, but the Bifiiop&; 
 With an Hypothefis concernbg Sacerdotal Ab- 
 folution. The fecond Edition correded, B7 
 Henry Dodwell, A. M. 
 
 Occafional Communion, fundamentally de* 
 ftnidtive of the Difcipline of the Primitive Ca- 
 ihoJick Church, and contrary t* the Do($lrine of 
 the lateft Scriptures, concerning Church Com- 
 niunion. By Henry Dodwell^ M. A. 
 
 Exercitationes duae : Prima de JEtate Phala- 
 ridis ; Secunda de ^cate Pythagorae PhiipfophL 
 , Ab Henrico Dodwello, A. M. 
 
 De nupero Schifmate Anglicano Paraenefis, ad 
 exteros tarn reformatos quam etiam Pontificios 
 qua Jura Epifcoporum Vetera, eorundemque a 
 Magiftratu feculari Independentia omnibus alfe- 
 renda commendantur. Ab Henrico Dodwello, 
 ^. M. Publinienfi. 
 
 TJie ancient Religion of the Gentiles, and 
 Caufes of their Errors confider'd : The Miftakes 
 and Failures of the Heathen Priefts and Wife. 
 Men, in their Notions of the Deities, and Mat- 
 ters of Divine Worfhip, are examined ; with 
 tegard to their being altogether deftitute of Di- 
 vine Revelation. With a complete Index. By 
 the Learned and Judicious Edward Lord Herbert 
 of Cherbury, 
 
 The Tale of a Tub revers'd, for the univerfal 
 Improvement of Mankind ; with a Chafadler of 
 the Author. 
 
 The Hiftory of Chnrles V. Emperor and King 
 of Spain, the great Hero of the Houfe ofjiuftria; 
 Containing the moft remarkable Occurrences 
 that happen 'd in the World for thefpace of 56 
 Years, all Nations being in a greater or lels 
 ^eafure engaged in the Contefts and Cpnfufions 
 of thofe Times ; and giving an Account, i . How 
 ^he Houfe of Auftria firft came to the Crown of 
 Spain, and whence the prefent Contefts between 
 the Emperor and King of France had their Ori- 
 - • ' ginaL 
 
ginal- 1 Of the Rebellion of the Commons of 
 Spain, and the true Caufes and Siiccefs of it. 
 3. Of the Wars with France, and taking that 
 King Prifoner. 4. Of the Sacking of I{pme. 
 5. Of the Reformation and Wars which enfued 
 on that Account. 6. Of the Revoiucions and 
 Troubles in Denmark^ and Sweden, on Account of 
 Rehgion. 7. Of the Affairs of England, and 
 Marriage of King Philip and Mary Queen of 
 England, 8. Of the Wars with the Turl^s. 9. Of 
 the Taking of Tunis, and other places on the 
 Coaft oi Africa, with the unfortunate Expedition 
 ofArgiers, 10. Of the Conqueft of the vaft 
 Kingdoms of Peru, and Mexico, in America. 
 And laftly, Of the moft Heroick A<5lion of that 
 Emperor's Life, his voluntary rcfigning u^all his 
 vaft Dominions, and retiring to a Monaftery. 
 Written in Spanijh by D. F. Prudentio de San^ 
 dovnl, Bifhop of Pampehna^ and Hiftoriographer 
 to King Philip III. of Spain. Made Englijh by 
 Captain John Stevens. 
 
 Reflexions on our common Failings. Done 
 p\Xto^ French by a Perfon of Honour. 
 
 The Parochial Clergyman's Duty 5 or an ear- 
 neft Exhortation to, i. Such as hold conftant 
 Communion with the Eftablifh'd Church. 2. Such 
 as feparate from, or renounce Communion with, 
 the Eftablifli'd Church. 3. The Irreligious and 
 Prophane, or fuch as negled the Duties of Re- 
 ligion in general, Digefted from the Works of 
 the kte ArchbiOiop of Canterbury, the prefent 
 Archbifhop of TorJi^ Bifhop Beveridge, Bifhop 
 Stillingfleef, Dr. Sherlocli, Dr. Scott, Mr. fVali^ 
 Sec. 
 
 An Abftradl of the moft curious and excellent 
 Thoughts of Sieur de Montaigne's EfTays ; very 
 ufeful for improving the Mind, and forming the 
 Manners of Men. Done into Englijh from the 
 ^rench OriginaL^ 
 
A Conference between the Soul and Body^ 
 concerning the prefentand future State: Shewing 
 how different the general Pradice of Religion 
 now is from that of the fir ft Chriftians, approv'd 
 and recommended to the World, by the Learned 
 Mr. Dodwiil. The Second Edition. To which 
 are added, Morning and Evening Hymns. By 
 the Right Reverend Dr. J^enn, Bifhop of Batb 
 and PVells, 
 
 Joannis Ernefti Grabi Epiftola ad clariflimuin 
 virum Dminum Joani;em Millium, S. T.P. aula 
 S. Edmundi apud Oxonienfes Principalem, Ec- 
 clefise Cantuarienfis Canonicum digniflimum ; 
 qu^ oftenditur, Libri Judicium genuinaqi LXXi 
 Interpretum verfionem earn effe, quam MS. co- 
 dex Alexandrinus exhibet : Romanam autem 
 Editionem, quod ad di(5tum Librum, ab illo 
 prorfus diverfam, atque eadem cum Hefyciana 
 effe. Subnexa funt Tria Nova toTv o. Editionis 
 Specimina cum variis Annotationibus, 
 
 Solon ; Or Philofophy no Defence againft Love.' 
 A Tragicomedy. With the Mzsk of Orpheus 
 and Euridice. Written by Capt, Martin Bladen, 
 
 A Paraphrafe and Annotations upon all Sc, 
 Paul's Epiftles. Done by feveral Eminent Men 
 at Oxford ; Corredled and Improved by the late 
 Reverend and Learned Bifliop Fei/. The third 
 Edition, with Additions. 
 
 Several Difcourfes, vi2[. Of Covetoufnefs ; of 
 ConfefTion ; of Watching and Praying ; of Cri- 
 ftian Liberty ; on Chrift's Nativity ; of Purifying 
 the Temple ; on the Refurredion ; of the Poffi- 
 bility of Keeping God's Laws 5 of Feafting ; of 
 Moderation ,• of Superftition j on the Martyrdom 
 of King Charles I All preach'd on particular 
 Occafions, before the State in the Cathedral of 
 St. Patricl(s and Chrifl-Church , Dublin ; and 
 colledted into one Volume, by the Right Reve- 
 rend Father in God William Sheridan, D. D. late 
 Lord Bifhop of J<^?7;worff and Ardagh, deprived. 
 
 Chriftian 
 
Chriftian Perfedion, cbnfiftlng in the Love of 
 God 5 explained in feverai Letters to a Lady, Gfc^ 
 Written originally in Italian by Cardinal Pe- 
 truccii now now rendered into £«g///Jb ; With 
 an Account of the Author. 
 
 Charaders and Criticifms upon the Ancient 
 and Modern Orators, Poets, Painters, Muficians, 
 Statuaries, and other Arts and Sciences ; with 
 an Heroick Poem in Blank Verfe, entituled, The 
 Age of Levpf'j the Great : Written originally in 
 French by the Archbifhop of Ctfw/'r^/, and made 
 Englijh by Captain 'Bladen, 
 
 Pradlical Phonography, or the new Art of right- 
 ly Spelling and Writing Words by the Sound 
 thereof 5 and of rightly Sounding and Reading 
 Words by the Sight thereof, applied to the Eng- 
 lijh Tongue. Defign'd for the Ufe of the Duke 
 of Gloucefter, By J. Jones, M. D. 
 
 The Myfteries of Opium reveal'd, by Dr, John 
 Jones, Chancellor of Landaff, sl Member of the 
 College of Phyficians in London, and formerly 
 Fellow of Jefus Colleg0 in Oxford ; Giving an 
 Account of the Name, Mark, Choice, EfFeds, 
 C^c. of Opium. 
 
 Advertifements from ParnaJJtis, written ori- 
 ginally in Italian, by the Famous Tr^jano Botca- 
 tini, newly done into Englijh, and adapted to 
 the pre fen t Times : Together with the Authors 
 Political Touchftone, never before Tranflated : 
 And an Account of his Life, in 3 Vols. By Capt. 
 Martin Bladen. 
 
 Secretaria di Apollo, or Letters from Apollo^ 
 Hiftorical and Political ; directed to the moft 
 Eminent Princes, and Statefmen, and Politicians 
 in the World, as well Ancient as Modern. With 
 Curious Remarks on the Clallick Authors, and 
 other Greeks and Latin Hiftorians, in i Vols. 
 By the Famous Irajano Boccalini, now done into 
 Englijh by Captain Martin Bladen, 
 
 T K oi End. 
 
M