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

His Eleventh Propofition.


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

I answer as to the Ninth Propofition.

His Twelfth Propofition.

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


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 Caufe of himself; he being one and the fame Being with


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

4. Whereas you refer to


Acts 8. 33. า
Mark I. I.
John 6.57.
John 7.2,8,9.
Col. 1. 15.

Heb. 1. 3,


Heb. 2. II.
1 John 5. 1.
Rev. 3. 14.

His Thirteenth Propofition.

N° 6197 769 798








"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 prefume to be able to define.

658 which is Acts 8.33.7

Heb. 7.3.

Ch. 11 p. 162








1. Till it be proved, that the WORD (for the Queftion 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 619

159, 160


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ch. 11. p. 162

II. 163



His, Fourteenth Propofition.

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



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was made ( in ) out of Nothing; or, on the other hand, that he is the felfexiftent Substance.

They are certainly worthy of Cenfure, who prefume to affirm, that the WORD (or Divine Nature of the Son) was made out of Nothing: but they are certainly in the Right, who fay, that the WORD is effential to, or neceffarily exifts in, and in that fenfe is, the felfexiftent Substance.

His Fifteenth Propofition.

"The Scripture, in declaring the Son's Derivation from the Father, never makes mention of any Limitation of Time; but always supposes and affirms him to "have exifted with the Father from the Beginning, " and before all Worlds.

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1. The Scripture never declares the WORD's Derivation from the Very God.

2. The Scripture fuppofes and affirms, that the WORD existed with, and is, the Very God, from the Beginning, and before all Worlds. See Chap. 12.

His Sixteenth Propofition.

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They therefore have also justly been cenfured, who "pretending to be wife above what is written, and intruding into things which they have not seen; bave prefumed to affirm [on v ore x iv] that there was a time when the Son was not.

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I heartily affent to this, provided by the Son be meant the WORD, or the Son's Divine Nature.

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His Seventeenth Propofition.


"Whether the Son derives his Being from the Father, by neceffity of Nature, or by the Power of his Will, the Scripture bath no where exprefly declared.


The WORD does not derive his Being from the Very God, as from a Diftinct Being; but neceffarily exifts in him, and is effential to him.

His Eighteenth Propofition.

"The [the] Word or Son of the Father, 65 fent into the World to affume our Flesh, and die for the "Sins of Mankind; was not the [xód, the] "internal Reason or Wisdom of God, an Attribute 86 or Power of the Father; but a real Person, the famė

who from the beginning had been the Word, or Re"vealer of the Will, of the Father to the World.

1. The WORD of the Very God did affume our Flesh.

2. The Scriptures, tho' they declare that the Man Chrift Jefus was fent, yet do never say that the WORD was fent.

3. The WORD, by reason of the Flesh he affumed, did die for the Sins of Mankind; that is, the Human Nature of that Perfon, which was perfect God and perfect Man, did die for them.

4. I do not affirm, that the WORD is the internal Reason or Wisdom of God, an Attribute or Power of him; because the Scriptures have not declared any fuch thing: but I deny his being, in your fenfe, a real Perfon, that is, a Being diftin& from God; tho' I own him a real Perfon in my R


fenfe, as fubfifting in the Very God. See Chap. 14. P. 218.

5. It does not appear, that the WORD was from the beginning the Reveler of God's Will to the World. That Office was, in a great Measure at leaft, discharged by our Saviour's preexiftent Human Soul. See Chap. 7. Thus I understand your

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N° 616

617 viz. Acts 7.30,31,32,35,38. See ch.7.p.51,&c.

6. Others alfo of your Texts relate, not to the WORD, but to Chrift's preexiftent Human Soul. For Inftance, touching

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N° 6312 Cor. 4. 4.


7. I have alfo largely fhewn, in the Seventh Chapter, that No 638. which is Phil. 2. 5---11. relates not to the WORD, but to Chrift's Human Nature.

8. So do diverfe other Texts here quoted by you; particularly concerning


Col. I. 15, 16.
Heb. 1. 3, &c.
Rev. 3. 14.

Rev. 3.

[Ch. 7. p. 87, &c.
7 87, &c.






See above

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