His Twenty firft Propofition.

In what particular Metaphyfical Manner the Holy Spirit derives his Being from the Father, the Scripture hath no where at all defined, and therefore Men ought not to prefume to be able to explain.

Very true. For the Scripture fays nothing of any Derivation at all. See the Nineteenth Propofition.

His Twenty fecond Propofition.

"The Holy Spirit of God does not in Scripture generally fignify a mere Power or Operation of the Father, but a real Perfon.

1. I do by no means affert, that the Holy Spirit of God does in Scripture generally fignify a mere Power or Operation of the Very God, whom you mean by the Father: but your own Expreffions imply, what is indeed very true, viz. that fometimes it does.

2. That the Holy Spirit of God, even he who inspired the Prophets, conducted Chrift, &c. does ever fignify a real Perfon in your fenfe of the Word Perfon, that is, a distinct Being from the Very God whofe Spirit he is; I utterly deny: tho' I grant it fignifys a real Perfon in my fenfe of that Word, as exifting neceffarily in, and being coeffential to, the Very God, according to what I have faid in Chap. 14. p. 218.

3. Thofe of your Texts, which may be thought most plainly to prove, that the Spirit is an intelligent Being; yet can't be thought to prove him R 3

2

a diftinct Being from the Very God, whofe Spirit he is. This is a fufficient Reply touching your

As for N° 1077, which is John 14. 16. confider ch. 13. p. 202---209.

His Twenty third Propofition.

"They who are not careful to maintain these personal "Characters and Distinctions, but while they are folicitous (on the one hand) to avoid the Errours of the Arians, affirm (in the contrary Extreme) the Son and Holy Spirit to be (individually with the Father) the "felfexiftent Being: Thefe, feeming in Words to magnify the Name of the Son and Holy Spirit, in Reality take away their very Exiftence; and fo fall unawares into Sabellianifm (which is the fame with "Socinianifm.)

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1. That the WORD, or Divine. Nature of Chrift, and the Holy Spirit, are individually with the Father, or the firft Perfon, the felfexiftent

Being; has been plainly proved in the 12th and 13th Chapters. Nor do the Holy Scriptures attribute to the WORD or Spirit any perfonal CharaЯers or Diftinctions repugnant to this Doctrin. And confequently we must not deny this Doctrin for the fake of any fuch pretended perfonal Characters or Diftinctions, the belief of which (because the Holy Scriptures do not teach them) can't be either neceffary or reasonable for the Maintenance of the Truth against any fort of Heretics.

2. Those who affirm the WORD and Spirit to be (individually with the Father) the felfexiftent Being, do not in any wife take away the very Existence of the WORD and Spirit; unless affirming them to be Very God, or the felfexiftent Being, can be conftrued a Denial of their very Existence; as if the Very God, or felfexiftent Being, could not exift; which (I am fure) you will by no means fay. I confefs, those who affirm the WORD and Spirit to be (individually with the Father) the felfexiftent Being, do in Reality (as in Reality they ought) take away their very Exiftence as Beings diftinct and feparat from the Very God or felfexiftent Being: But furely the denying of their diftin&t and feparat Existence, is not taking away their very Exiftence, or faying that they do not exift at all.

3. Whether Sabellianifm be the fame with Socinianifm, I need not inquire. The Question at present is, not what the Sabellians or the Socinians teach, but what the Holy Scriptures teach.

4. If those who affirm the Doctrin above maintain'd, did really fall into Sabellianifm; 'twou'd be no Argument against their Doctrin, provided the Holy Scriptures do warrant it. Nor would aany Man that fhould revive the Arian Notions,

efteem it a good Argument against his Pofitions, that they were formerly maintained by Arius, and condemned by the Church as much as the Tenets of Sabellius were. He would fay, and indeed justly, that we must receive for Truth, not what has been establish'd by Councils, but what the Infpir'd Writers have deliver'd; and that we must not be afraid of owning the Truth, because it has been formerly condemned, and branded under the Name of fome eminent Patron.

5. That the Doctrin abovemaintained is by no means Sabellianifm, but a flat Contradiction to it, I I could eafily prove, were I not refolved to avoid all fuch Digreffions, as will only amuse and prejudice the Reader, without fhewing him what the Holy Scriptures do teach, which are the only Rule of Faith.

His Twenty fourth Propofition.

"The Word, God, in the New Teftament, fometimes re fignifies the Perfon of the Son.

1. The Word God does fometimes in the New Teftament undoubtedly fignify the WORD or Divine Nature of Chrift; and Chrift the Son of God is fometimes in the New Teftament undoubtedly called God upon the Account of his having the WORD, or his Divine Nature, united to his Human Nature.

2. Whether the Divine Nature of Christ be meant by the Word God, in all the feveral Texts by you referr'd to, it matters not. 'Tis fufficient, that tis certainly meant by that Word in fome of them, particularly John 1. 1. which is your No 535.

His Twenty fifth Propofition.

The Reason why the Son in the New Teftament is fometimes ftiled God, is not fo much upon account of his "Metaphyfical Subftance, how Divine foever; as of bis relative Attributes and Divine Authority over

·us.

It is not worth while at prefent to inquire, upon what Account, or upon what Account chiefly, the WORD, or Divine Nature of Chrift, is ftiled God in the New Teftament. 'Tis fufficient, that he is fo ftiled, and that his being fo ftiled implys his having Authority over us; whether the Appellation were originally given him upon that Account, or upon the Account alfo, or chiefly, of his Metaphyfical Subftance.

His Twenty fixth Propofition.

By the Operation of the Son, the Father both made "and governs the World.

By his WORD God made the Worid; and God by Chrift, that is, the God-Man, now governs the World.

His Twenty feventh Propofition.

Concerning the Son, there are other the greatest things Spoken in Scripture, and the higheft Titles afcribed to him; even fuch as include All divine Powers, excepting abfolute Supremacy and Independency, which to fuppofe Communicable is an exprefs 66 Contradiction in Terms.

There