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s. The Texts you build this Proposition on, are, N°567 Fobn 1. 1, 2. [ch.12.p.175,&c. 568,5691 John 1. 18.
8. 120,121 574 John 3. 13.
8. 106 584 John 6. 38.
87,&c. 612 John 17.24.
7. 87,&c. 619
AEts 8. 33
i Heb.7. 3.
In short, all these Texts, except the first, do relate to Christ's Human Nature ; and consequently 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 Proposition.
" With the Father and the Son there has existed from " the Beginning a Third Divine Person, which is the
Spirit of the Father and of the Son.
1. That the Spirit of the Father or Very God (who is also called the Spirit of the Son or the Man Christ Jesus, because he was most plentifully enjoyed, and is bestowed, by him, as I have observed above, ch. 13. p. 203, 212.) has existed from the Beginning, is granted. But that this Spirit is a third Divine Person in your sense of the Word Per
fon, that is, a third Being distinct from God and his WORD, I utterly deny ; tho' I grant him to be a third Divine Person in my Sense of the Word Person, as existing necessarily in, and coessential to, the Very God.
2. The Scriptures do not say that the Spirit existed 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 said 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 Mission : And I have largely explained the whole Allegory in Chap. 13. P. 202, c. 4. As for the Texts you refer to, touching SFöhn 15. 26. Ch.
13. p.252,&c. I Cor. 2. 10,11.> 1148 Matt. 3. 16. 2 13:
In Numb. 1132*, which is Heb. 19. 14. he is only called the Eternal Spirit, which surely can't prove him a distinct Being from the Very God.
His Fourth Proposition.
c. What the proper Metapbysical Nature, Ellence, or Substance of any of these Divine Persons is, the Scripture has no where at all declared ; but describes and distinguishes them always by their personal Characters, Offices, Powers and Attributes.
To this Proposition (supposing the Word Persons, and consequently personal, to be taken in my sense;
and you do not here offer any thing to establish your own sense of them) I oppose nothing.
His Fifth Proposition. “ The Father (or First Person) alone is felfexiftent, underived,. unoriginated, independent ; made of none, begotten of none, proceeding from none.
This Proposition is certainly true of the Very God, whom you mean by the Father. But then, whereas you call him the First Person, I must observe, that the Very God is not a Person distinct from the WORD and the Spirit, in your sense of the Word Person, as signifying an intelligent Being; and consequently the Father, as contradistinguished from the WORD and the Spirit, is not alone selfexistent, &c.' But the Father, with his WORD and Spirit, as three coeffential Persons, in my sense of the Word Persun, is the Very God; which Very God, who is three Persons, is alone (as contradiftinguished from all other Beings) selfexistent, &c.
His Sixth Proposition. “ The Father (or First Person) is the sole Origin of all Power and Authority, and is the Author and Principle of whatseever is done by the son or by the Spirit.
1. That the Very God, whom you mean by the Father, is the sole Origin of all Power and Auchority, is certain.
2. Touching the Father as the Fir 4 Person, fee what I have said on the Fifth Propofition.
3. The Very God is undoubtedly the Author and Principle of whatsoever is done by the Son. For the Man Christ Jesus 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 distinct 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 diftina Being from the Man.
4. The same may be said with respect to the Spi- . rit.
s. 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 suffice however to note, that
where the Son is represented as subordinat to the Father, the Human Nature of the Son, viz. the Man Christ Jesus, is manifestly meant; And that Index of Texts which I shall subjoin to these 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 those, which may seem to imply the Spirit's Subordination.
His Seventh Proposition. The Father (or First Person) alone, is in the bighest, ftrict, and proper sense, absolutely Supreme over all.
1. This is granted of the Very God, whom you mean by the Father.
2. Touching the Father as First Person, see the Fifth Proposition.
His Eighth Proposition. “ The Father (or First Person) is, absolutely Speaking, the God of the Universe ; tbe God of Abra
ham, Isaac and Jacob; the God of Israel ; of " Moses, of the Prophets and Apostles; and the "s God and Father of our Lord Jesus Christ.
1. This also is granted of the Very God.
2. Touching the Father as the First Person, see the Fifth Proposition.
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 Christ Jesus, or the incarnat WORD.
“ The Scripture, when it mentions the one God, or " the only God, always means the supreme Person of “ the Father.
This is true of the Very God, who (as I have so often said) is three Persons, 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 bigb Epithet, Title, or Attribute annexed to it; it generally (if not always) means the Person of the Father.