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5. The Texts you build this Propofition on, are,
In short, all these Texts, except the firft, do relate to Chrift's Human Nature; and confequently they do none of them prove, what you have affirm'd, and I have deny'd. And as for the first of them, viz. John 1. 1, 2. I have largely explained it, and freed it from your Interpretation, in the Place referr'd to.
His Third Propofition.
"With the Father and the Son there has exifted from "the Beginning a Third Divine Perfon, which is the Spirit of the Father and of the Son.
1. That the Spirit of the Father or Very God (who is alfo called the Spirit of the Son or the Man Christ Jefus, because he was moft plentifully enjoyed, and is beftowed, by him, as I have obferved above, ch. 13. p. 203, 212.) has exifted from the Beginning, is granted. But that this Spirit is a third Divine Perfon in your sense of the Word Per
fon, that is, a third Being diftinct from God and his WORD, I utterly deny; tho' I grant him to be a third Divine Perfon in my Senfe of the Word Perfon, as exifting neceffarily in, and coeffential to, the Very God.
2. The Scriptures do not say that the Spirit exifted with the Father and the Son from the Beginning; tho' if they did, it would prove nothing for your Purpose, as is evident from what I have faid about the WORD's being in the Beginning with God. See Chap. 12. p. 188, &c.
3. The Spirit's proceeding from the Father and the Son denotes his Temporal Miffion : And I have largely explained the whole Allegory in Chap. 13. P. 202, &c.
4. As for the Texts you refer to, touching
N° 1124 1129
SJohn 15. 26. Ch.
I Cor. 2. 10,11.
In Numb. 1132*, which is Heb. 19. 14. he is only called the Eternal Spirit, which furely can't prove him a diftinct Being from the Very God.
13. p. 202, &c.
His Fourth Propofition.
"What the proper Metaphyfical Nature, Effence, or Subftance of any of thefe Divine Perfons is, the Scripture has no where at all declared; but defcribes and diftinguishes them always by their perfonal Characters, Offices, Powers and Attributes.
To this Propofition (fuppofing the Word Perfons, and confequently perfonal, to be taken in my fenfe;
and you do not here offer any thing to establish your own sense of them) I oppofe nothing.
His Fifth Propofition.
"The Father (or First Person) alone is felfexiftent, underived,. unoriginated, independent; made of none, begotten of none, proceeding from none.
This Propofition is certainly true of the Very God, whom you mean by the Father. But then, whereas you call him the First Perfon, I muft obferve, that the Very God is not a Perfon diftinct from the WORD and the Spirit, in your sense of the Word Perfon, as fignifying an intelligent Being; and confequently the Father, as contradiftinguished from the WORD and the Spirit, is not alone felfexiftent, &c. But the Father, with his WORD and Spirit, as three coeffential Perfons, in my fenfe of the Word Perfon, is the Very God; which Very God, who is three Perfons, is alone (as contradiftinguished from all other Beings) felfexistent, &c.
His Sixth Propofition.
"The Father (or First Person) is the fole Origin of all Power and Authority, and is the Author "and Principle of whatfeever is done by the Son or by the Spirit.
1. That the Very God, whom you mean by the Father, is the fole Origin of all Power and Authority, is certain.
2. Touching the Father as the Firt Perfon, fee what I have faid on the Fifth Propofition.
3. The Very God is undoubtedly the Author and Principle of whatfoever is done by the Son. For the Man Chrift Jefus derived his Power from the Very God, who is his Father; and the Very God did whatsoever was done by the WORD or Divine Nature of the Son. For by the WORD God made all things. But it does not follow from thence, that the WORD is a diftinct Being from the Father or Very God; any more than a Man's understanding by his Soul, or touching by his Body, proves that the Soul or the Body is a diftin& Being from the Man.
4. The fame may be faid with respect to the Spi
5. Your Texts are very numerous under this Head, viz. from N° 756 to N° 995, which relate to the Son, and from N° 1148 to N° 1197, which relate to the Spirit. It may fuffice however to note, that where the Son is reprefented as fubordinat to the Father, the Human Nature of the Son, viz. the Man Chrift Jefus, is manifeftly meant; And that Index of Texts which I fhall fubjoin to thefe Papers, will readily refer to an Explication of any Text in which any Difficulty may be apprehended. And the 13th Chapter furnishes an Account of all thofe, which may feem to imply the Spirit's Sub
His Seventh Propofition.
"The Father (or Firft Perfon) alone, is in the highest, ftrict, and proper fenfe, absolutely Supreme
1. This is granted of the Very God, whom you mean by the Father.
2. Touching the Father as First Perfon, fee the Fifth Propofition.
His Eighth Propofition.
"The Father (or Firft Perfon) is, abfolutely fpeak"ing, the God of the Universe; the God of Abraham, Ifaac and Jacob; the God of Ifrael; of "Mofes, of the Prophets and Apoftles; and the "God and Father of our Lord Jefus Chrift.
1. This alfo is granted of the Very God.
2. Touching the Father as the First Perfon, fee the Fifth Propofition.
3. The Very God is never called the God and Father of the WORD, tho' he is undoubtedly the God and Father of the Man Chrift Jefus, or the incarnat WORD.
His Ninth Propofition.
"The Scripture, when it mentions the one God, or "the only God, always means the fupreme Perfon of "the Father.
This is true of the Very God, who (as I have fo often faid) is three Perfons, viz. the Father with his WORD and Spirit. See Chap. 14. p. 218.
His Tenth Propofition.
" Whenever the Word, God, is mentioned in Scripture "with any high Epithet, Title, or Attribute annexed СС to it; it generally (if not always) means the Perfon CC of the Father.