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and you do not here offer any thing to establish your own fenfe of them) I oppofe nothing.

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His Fifth Propofition.

"The Father (or First Perfon) 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 contradiftinguifhed 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 sense of the Word Perfon, is the Very God; which Very God, who is three Perfons, is alone (as contradiftinguished from all other Beings) felfexiftent, &c.

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His Sixth Propofition.

"The Father (or First Perfon) 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

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 Spirit.

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 Subordination.

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His Seventh Propofition.

"The Father (or Firft Perfon) alone, is in the highest, ftrict, and proper fenfe, abfolutely Supreme CC over all.

1. This is granted of the Very God, whom you mean by the Father.

2. Touch

2. Touching the Father as Firft Perfon, fee the Fifth Propofition.

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His Eighth Propofition.

"The Father (or First Person) is, abfolutely speaking, the God of the Univerfe; 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 Jesus, 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 to it; it generally (if not always) means the Perfon ❝ of the Father.

It

It always means the Very God, who is Three Perfons, as in the Ninth Propofition.

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His Eleventh Propofition.

"The Scripture, when it mentions GOD, abfolutely and by way of Eminence, always means the Perfon of the Father.

I answer as to the Ninth Propofition.

His Twelfth Propofition.

"The Son (or fecond Perfon) is not felfexiftent, "but derives his Being or Effence, and all his Attributes, from the Father, as from the fupreme Caufe.

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1. How the WORD may be called the Son of God, fee Chap. 14. p. 217.

2. The WORD is the fecond Perfon (tho' not in your fenfe, as a diftinct Being from the Very God, whom you mean by the Father) according to Chap. 14. p. 218.

3. Tho' the Human Nature of the Son, viz. the Man Chrift Jefus, derives his Being or Effence, and all that he ever did or does enjoy, from the Very God, as from the fupreme Caufe; and confequently can't be imagined to be felfexiftent: yet the WORD, or Divine Nature of the Son, is effential to, and neceffarily exifts in, the Very God; and is in that fenfe felfexiftent; nor does he therefore, or can he, derive his Being or Effence, or any Attribute whatsoever, from the Very God, as from a diftinct Being, or the fupreme Cause of himself; he being one and the fame Being with

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the Very God, who is the fupreme Caufe of all other Beings whatsoever.

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His Thirteenth Propofition.

In what particular Metaphyfical Manner, the Son derives Being or Effence from the Father, the Scripture has no where diftinctly declared; and therefore Men ought not to presume to be able to define.

1. Till it be proved, that the WORD (for the Question is concerning the Son's Divine Nature) does derive his Being at all from the Very God, whom you mean by the Father; this Propofition drops.

2. Touching

No 6197

SActs 8. 33.? Sch. 11. p. 162
Sleez

658 (which is Heb. 7.3.

His, Fourteenth Propofition.

II. 163

They are therefore equally worthy of Cenfure, who ei"ther on the one Hand prefume to affirm, that the Son

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