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faid to come down from Heaven with refpect to his outward Man. This is plain from the Text, which fays, The Jews then murmured against him, because he faid, I am the bread which came down from heaven. And they faid, is not this Jefus the Son of Jofeph, whofe father and mother we know? How is it then that he faith, I came down from Heaven? V.41, 42. So that our Bleffed Savior came down from Heaven with respect to his Body as well as his Soul. His Soul preexifted there, and his Body came therefore down from Heaven, because it was begotten by the Will and Operation of God. Thus St. John's Baptifm was faid to be from heaven, Matt. 21. 25, that is, to proceed from God, and to be of Divine Original; in Oppofition to its being of Men, that is, inftituted by human Authority.

2. He fpeaks of the Glory, which he had with the Father before the World was, John 17. 5. and of his Father's Loving him before the foundation of the world, V. 24. Thefe Paffages have been already explain'd of the Preexiftence of his Human Soul in the Seventh Chapter. And as for his faying, Before Abrabam was, I am (or as it ought to be rendred, I was, by a known Scriptural Figure) it most evidently relates to the fame Preexiftence of his Human Soul.

Secondly, Other Declarations of the Bleffed Jefus relate to the then prefent Time.

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1. Our Lord cals himself the only begotten Son of God, John 3. 16, 18., and this he truly was with refpect to his Human Nature. For tho' Adam is call'd the Son of God, Luke 3.39. yet that was upon the Account of his Formation out of the Duft, and not because he was really begotten of a Woman by the Holy Ghoft. Adam could not be fai to have been begotten by God: but our Lord Jefus Chrift was as truly begotten by God, as we are by our re

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spective natural Fathers. Nor was any other Man ever fo begotten by God; and therefore Chrift is God's only begotten Son as to his Human Nature.

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Whether he is not also the only begotten Son of God as to his Divine Nature, I do not now inquire. What I at préfent affert, is, that his declaring himfelf to be the only begotten Son of God, did not -difcover to his Difciples or others, that he was more than a Man, or had any Divine Nature at - all.

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2. He speaks of the intimat Union between God and himfelf, and declares, that God was in him, and he in God, faying, I and my Father are one, John -10. 30. Though ye believe not me, believe the works: that je may know and believe, that the Father is in me, and I in bim, v.33. At that day ye shall know, that I am in my Father, and you in me, and I in you, John 14. 20. And now I am no more in the world, but thefe are in -the world, and I come to thee. Holy Father, keep thro -thine own name, thofe whom thou hast given me, that they may one, as we are, John 17. 11. That they all may be one, as thou Father art in me, and I in thee; that they also may be one in us: that the world may believe,that thou haft fent me. And the glory which thou gavest me, I have given them: that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one, and that the world may know, that thou haft fent me, and haft loved them, as thou hast loved me, V. 21, 22, 23. Now it must be obferv'd, that the very fame Phrafes, which exprefs the Union between God and Chrift, do alfo exprefs the Union between Chrift and his Difciples, and between the Disciples themselves. As God is faid to be in Chrift, and Chrift in God, John 10. 38. fo Chrift is faid to be in his Difciples, and his Difciples in him, even as God is in Chrift, John 14. 20. And as

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Chrift declares, that God and he are one, John 10. 30. fo he prays, that his Disciples may be one, even as his Father and himself are one, John 17. 11, 22. And their being one is manifeftly the fame as, or neceffarily fuppofes, their dwelling in each other, whether the Phrases be applied to God and Chrift, or to Christ and his Disciples. For indwelling implies the (f) Favor and Protection of a Superior, and the Obedience of an Inferior. And being one denotes a perfect Union of Affections and Goodwill. And accordingly Chrift prays, that they all may be one, as thou Father art in me,and I in thee; that they also may be one in John 17. 21. I in them, and thou in me, that they may be made perfect in one, v. 23. Now there moft certainly was this admirable Agreement and Union between God and the Man Chrift. God really favor'd and protected the Man Chrift, and the Man Chrift was abfolutly obedient unto God. And there was undoubtedly between them a moft ardent reciprocal Love. But none of the Expreffions before mention'd did any way discover, that the WORD or Divine Nature was united to the Man Chrift.

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3. Our Lord fays, Γινώσκω τὰ ἐμᾶς καὶ γινώσκομαι ὑπὸ ο έμπορο καθώς γινώσκει με ὁ πατὴς, κἀγὼ γινώσκω ἢ πατέρα, John 10. 14, 15. Thefe Words, as you rightly (g) obferve, ought to be tranflated thus, I know my Sheep, and am known of mine. Even as the Father knoweth me, I know the Father. This Knowledge therefore, which is attributed to the Sheep, as well as to God and Chrift, can't imply, that Chrift appear'd more than Man. The Phrafe plainly fignifies, that as God and Chrift did entirely love each

f) See the Confutation of Quakerism, Chap. 3. p. 25. (2)Script. Doct. Pag. 99.

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other, fo there was an entire mutual Love between Chrift and his Sheep. For that to know frequently fignifies to love, to be pleas'd with, to favor, and to obey; and that God is thus faid to know Men, and Men to know God, I need not prove to a Perfon fo converfant in the Scriptures as your felf. However, for the fake of others, I will tranfcribe three Texts. For the Lord knoweth the way of the righteous but the way of the ungodly fhall perish, Pfal. 1. 6. And this is life eternal, that they might know thee the only true God, and Jefus Chrift whom thou haft fent, John 17. 3. And hereby we do know, that we know him, if we keep his commandments, 1 John 2. 3. Wherefore Chrift's Knowledge of the Father or Very God, and being reciprocally known by him, was no Argument to his Difciples of his being more than Man.

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4. Our Lord fays, If ye had known me, ye should have known my Father alfo; and from henceforth ye know him, and have feen him. Philip faith unto him, Lord, Shew us the Father, and it fufficeth us. Jefus faith unto bim, have I been so long time with you, and yet haft thou not known me, Philip? He that hath feen me, bath feen the Father; and bow fay'st thou then, fhew us the Father? Believeft thou not, that I am in the Father, and the Faz ther in me? The words that I speak unto you, I speak not of my felf: but the Father that dwelleth in me, he doetb the works, Believe me, that I am in the Father, and the Father in me; or else believe me for the very works fake, John 14.7-11. Now from the Disciples knowing and feeing the Father by knowing and seeing the Son, it can't be inferr'd, that the Son difcover'd his Divine Nature. Because these Phrases manifeftly import, as the Context fhews, fuch a Knowledge and Sight of God, as is gain'd by the Son's Revelation of his Will, and doing Miracles

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by his Power. For that the Spirit's Affiftance, by which he wrought Miracles, was his Father's Power, is manifeft from numberlefs Places, and granted on all Hands. Now the Son might revele the Father's Will, and do Miracles by his Power, even tho' he had no Divine Nature, as the Apoftles and others did, who were mere Men, tho conducted and affifted by the Spirit of God.

5. Our Lord faid, The Son can do nothing of himfelf; but what be feeth the Father do. For whatsoever things he doth, thefe also doth the Son likewise, John 5.

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I beg leave to explain this Paffage in Dr. Whitby's Words, who fays, The Jews concluding Chrift to be a falfe Prophet, because he in this peculiar Manner ftyl d God his Father, Chrift here undertakes to fhew, Firft, That be exercis'd his Prophetick Office according to the Will of the Father. Secondly, That he confirm'd it by Miracles done by the Power of God refiding in him. As to speak nothing of himself, is to speak nothing of his own Instinct and Will, without Commission from GodSo to do nothing of himself, is to do nothing without Commiffion from, and Knowledge of the Will of God, that be should do it, and fo refpecteth his Prophetick Office, and things done in Confirmation of it; and then the Words following, unless he fee the Father doing them, must bear this Senfe, Unlefs he by the Spirit of the Father refiding in him, fee that the Father would have them done by him; For what the Father mon, would have done, he doth according to his Will, or as he would have them to be done. And this Import of the Words feems to be confirm'd from the following Words; For the Father loveth the Son, καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ, and fheweth him all things which he (the Son) doeth; and he will fhew him greater Works than thefe (which are to be done by him, even that of raising the Dead, v. 21.)

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