Christus Deus The divinity of our Saviour : asserted and vindicated from the exceptions of the Socinians and others : in a sermon preached at St. Peter's Hungate, in Norwich, upon the festival of St. Philip and St. James, in the year 1673 / by Bernard Skelton, sometime vicar of Hinton.
And in that pure and primitive Council, mentioned, Acts 15. he is so far from coming short of St. Peter in Place and Dignity, that the general Vogue will here give him the Priority:
And in that pure and primitive Council, mentioned, Acts 15. he is so Far from coming short of Saint Peter in Place and Dignity, that the general Vogue will Here give him the Priority:
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as well as St. Peter 's, since Jerusalem was the Mother-Church? But if St. Peter 's Confession gave him this Prerogative, St. Philip will step in here,
as well as Saint Peter is, since Jerusalem was the Mother-Church? But if Saint Peter is Confessi gave him this Prerogative, Saint Philip will step in Here,
Which is nothing else but a Periphrasis of the Messiah, and is so interpreted by Nathanael also, ver. 49. Thou art the Son of God, thou art the King of Israel.
Which is nothing Else but a Periphrasis of the Messiah, and is so interpreted by Nathanael also, ver. 49. Thou art the Son of God, thou art the King of Israel.
But not to make the Apostles contend or justle for Superiority, since they had learn'd of their Master, that he that would be greatest, must be their Minister, and he that would be chiefest, must be Servant to all;
But not to make the Apostles contend or justle for Superiority, since they had learned of their Master, that he that would be greatest, must be their Minister, and he that would be chiefest, must be Servant to all;
it is most certain that these our Apostles were in the number of those Stones which were the Foundation of the New and Heavenly Jerusalem, the City of God.
it is most certain that these our Apostles were in the number of those Stones which were the Foundation of the New and Heavenly Jerusalem, the city of God.
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and by his Catholick Epistle, confounds Heresy, confirms the Brethren, advance•h the miraculous Tower of Prayer, particularly that by the Elders of the Church;
and by his Catholic Epistle, confounds Heresy, confirms the Brothers, advance•h the miraculous Tower of Prayer, particularly that by the Elders of the Church;
For after awenty Years Travel in that large and barbarous Country, where, contrary to expectation, both himself and Doctrine found a most welcome Reception, (so easily can the meek Temper of the Gospel triumph over salvage Natures,
For After awenty years Travel in that large and barbarous Country, where, contrary to expectation, both himself and Doctrine found a most welcome Reception, (so Easily can the meek Temper of the Gospel triumph over salvage Nature's,
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and Giant-like Spirits) he returned to Hierapolis, a City of Syria, where he encounters and confutes the Ebonites, those NONLATINALPHABET, who denied the Divinity of our Saviour;
and Giantlike Spirits) he returned to Hierapolis, a city of Syria, where he encounters and confutes the Ebonites, those, who denied the Divinity of our Saviour;
If we look into the Gospel, we shall find him, as soon as he was made an Apostle, making others Disciples, bringing Nathanael, the true Israelite, to the King of Israel; obliging the very Gentiles, making Greeks do Homage to the King of the Jews;
If we look into the Gospel, we shall find him, as soon as he was made an Apostle, making Others Disciples, bringing Nathanael, the true Israelite, to the King of Israel; obliging the very Gentiles, making Greeks do Homage to the King of the jews;
but from this great Truth here asserted by our Saviour, I shall raise this one Observation or Doctrine, which is the natural Consequence of the Words, That Christ is one in Essence with the Father;
but from this great Truth Here asserted by our Saviour, I shall raise this one Observation or Doctrine, which is the natural Consequence of the Words, That christ is one in Essence with the Father;
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For if it be true, that whosoever knows or believes Christ, knows the Father, the Consequence will be, what our Saviour asserts, John 10.30. That he and the Father are one.
For if it be true, that whosoever knows or believes christ, knows the Father, the Consequence will be, what our Saviour asserts, John 10.30. That he and the Father Are one.
But to these object Socinus and the Racovian Catechism, first, That these Words can by no means be applied to the Divine Essence, which, say we as well as they, is invisible and inaccessible to the most piercing Eye of poor Mortality,
But to these Object Socinus and the Racovian Catechism, First, That these Words can by no means be applied to the Divine Essence, which, say we as well as they, is invisible and inaccessible to the most piercing Eye of poor Mortality,
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and from thence giving its imperious Dictates to every Member of the Body? Or else, what Tube or Spectacles did he use, to see the Soul diffused through the whole,
and from thence giving its imperious Dictates to every Member of the Body? Or Else, what Tube or Spectacles did he use, to see the Soul diffused through the Whole,
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yet since he that sees him, sees the Father, must necessarily acknowledg, that he hath the Essence of the Father, he is one with the Father, he is the most High God, the God of Israel.
yet since he that sees him, sees the Father, must necessarily acknowledge, that he hath the Essence of the Father, he is one with the Father, he is the most High God, the God of Israel.
or else personally and respectively in reference to the other Persons of the sacred Trinity. An Example of the latter we have in the Commission of Baptism;
or Else personally and respectively in Referente to the other Persons of the sacred Trinity. an Exampl of the latter we have in the Commission of Baptism;
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why not in this Speech of our Saviour's? which will make the Sense clear and obvious to the meanest Understanding, He that seeth me, seeth the Father, that is, seeth God, him who hath the Divine Nature;
why not in this Speech of our Saviour's? which will make the Sense clear and obvious to the Meanest Understanding, He that sees me, sees the Father, that is, sees God, him who hath the Divine Nature;
There is yet an Interpretation more, which is the learned Hammond 's, in his Paraphrase on the New Testament, where he saith, The Son is said to be the Image of his Father,
There is yet an Interpretation more, which is the learned Hammond is, in his paraphrase on the New Testament, where he Says, The Son is said to be the Image of his Father,
and whosoever seeth the Son, seeth the Father, alluding to the Expression of the Apostle, where Christ is said to be the Brightness of his Father's Glory, the express Image of his Person.
and whosoever sees the Son, sees the Father, alluding to the Expression of the Apostle, where christ is said to be the Brightness of his Father's Glory, the express Image of his Person.
'tis a Man, not a Horse or a Lion, can be the express Image of the Person of a Man. Thus nothing can be the express Image of Infinity, but what is infinite:
it's a Man, not a Horse or a lion, can be the express Image of the Person of a Man. Thus nothing can be the express Image of Infinity, but what is infinite:
And so the Words, according to this Interpretation, amount to thus much, that he that seeth Christ who is the express Image of his Father's Person, seeth him who cannot but be of the same Nature and Divine Essence:
And so the Words, according to this Interpretation, amount to thus much, that he that sees christ who is the express Image of his Father's Person, sees him who cannot but be of the same Nature and Divine Essence:
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Here the word God is the Subject of six Propositions together, and therefore according to the Rule laid down by the Socinians, signifieth the supream Power and Majesty, excluding all others from that Deity.
Here the word God is the Subject of six Propositions together, and Therefore according to the Rule laid down by the socinians, signifies the supreme Power and Majesty, excluding all Others from that Deity.
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Besides, it is the same Word which is used by the Septuagint for the Assumption of Enoch and Elijah, and in the New Testament for the Ascension of our Saviour; Mark 16.19. Acts 1.2.
Beside, it is the same Word which is used by the septuagint for the Assump of Enoch and Elijah, and in the New Testament for the Ascension of our Saviour; Mark 16.19. Acts 1.2.
Would you read this Doctrine engraven by the Point of a Diamond? Consult St. John 's first Epistle, chap. 5. ver. 20. We know that the Son of God is come,
Would you read this Doctrine engraven by the Point of a Diamond? Consult Saint John is First Epistle, chap. 5. ver. 20. We know that the Son of God is come,
But because the Son is the immediate Antecedent, to which the Relative can properly be referred, 2. The Son is here chiefly treated on, which is the Rule they give for interpreting such Places of Scripture.
But Because the Son is the immediate Antecedent, to which the Relative can properly be referred, 2. The Son is Here chiefly treated on, which is the Rule they give for interpreting such Places of Scripture.
If we look into the Old Testament, we shall find many Places which directly speak of the God of Israel, which are interpreted by the Apostles in the New, to be meant of none but Christ.
If we look into the Old Testament, we shall find many Places which directly speak of the God of Israel, which Are interpreted by the Apostles in the New, to be meant of none but christ.
St. Paul will tell us, this God was Christ; 1 Cor. 10.9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of fiery Serpents.
Saint Paul will tell us, this God was christ; 1 Cor. 10.9. Neither let us tempt christ, as Some of them also tempted, and were destroyed of fiery Serpents.
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What indeed would these Men have, if we must not believe such Places and palpable Truths as these are? Will they make both us and themselves Idolaters? And yet they do no otherwise, who give the Honour and Worship to the Creature, which is due only to the Creator:
What indeed would these Men have, if we must not believe such Places and palpable Truths as these Are? Will they make both us and themselves Idolaters? And yet they do not otherwise, who give the Honour and Worship to the Creature, which is due only to the Creator:
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but that Homage, Faith and Obedience, which ought to be paid, and is really due from the Creature to the great Creator? Now as it is impossible that God can be otherwise than the first Cause and Creator of all things,
but that Homage, Faith and obedience, which ought to be paid, and is really due from the Creature to the great Creator? Now as it is impossible that God can be otherwise than the First Cause and Creator of all things,
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so it is equally impossible that another should have the same Homage, Honour and Religious Worship with the most High God, without Idolatry, (and yet we are bound to honour the Son as we honour the Father) unless he be likewise the first Cause, the great Creator;
so it is equally impossible that Another should have the same Homage, Honour and Religious Worship with the most High God, without Idolatry, (and yet we Are bound to honour the Son as we honour the Father) unless he be likewise the First Cause, the great Creator;
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why not the Law it self, which commands, Thou shalt worship God alone, and him only shalt thou serve? If they say their Worship of Christ is subordinate,
why not the Law it self, which commands, Thou shalt worship God alone, and him only shalt thou serve? If they say their Worship of christ is subordinate,
why then do they call the Romanists Idolaters? Why do they not shake Hands with Bellarmine, and kiss the Pope's Toe, who allows no other Worship to the Virgin Mary, and the rest of the Saints,
why then do they call the Romanists Idolaters? Why do they not shake Hands with Bellarmine, and kiss the Pope's Toe, who allows no other Worship to the Virgae Marry, and the rest of the Saints,
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So since we are obliged by Scripture to pay the same Homage, Faith and Obedience to the Son as to the Father, to honour the Son as we honour the Father;
So since we Are obliged by Scripture to pay the same Homage, Faith and obedience to the Son as to the Father, to honour the Son as we honour the Father;
Our Saviour himself who is NONLATINALPHABET, the highest Reason, proves the Truth of this Doctrine in this very Gospel appointed for this Day, in the Verses immediately following the Text;
Our Saviour himself who is, the highest Reason, Proves the Truth of this Doctrine in this very Gospel appointed for this Day, in the Verses immediately following the Text;
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from the In-dwelling of the Father and the Son: the Greeks call it NONLATINALPHABET; the Latines, Circumincessio; but I know not well how to render it.
from the Indwelling of the Father and the Son: the Greeks call it; the Latins, Circumincessio; but I know not well how to render it.
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God who at sundry times and in divers Manners spake in time past unto the Fathers by the Prophets, hath in these last Days, saith the Divine Author to the Hebrews, spoken unto us by his Son, his natural Son:
God who At sundry times and in diverse Manners spoke in time passed unto the Father's by the prophets, hath in these last Days, Says the Divine Author to the Hebrews, spoken unto us by his Son, his natural Son:
The Word being here taken emphatically, as appears by the Opposition here made to the Prophets, who are in Scripture-Language stiled the Children or Sons of God.
The Word being Here taken emphatically, as appears by the Opposition Here made to the prophets, who Are in Scripture-language styled the Children or Sons of God.
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Diseases fly, and the Devils tremble at his Command, and are forced to confess, what the Socinians deny, that Jesus is the Holy One, the most High God, the God of Israel.
Diseases fly, and the Devils tremble At his Command, and Are forced to confess, what the socinians deny, that jesus is the Holy One, the most High God, the God of Israel.
Neither will the Objection which they make from the 14th Verse of this Chapter, where Christ saith, He that believeth on him, shall do greater Works than he doth, signify any thing; for the Words answer themselves:
Neither will the Objection which they make from the 14th Verse of this Chapter, where christ Says, He that Believeth on him, shall do greater Works than he does, signify any thing; for the Words answer themselves:
how then can they differ? Can any thing differ from its own Essence? Can it differ from its self? Sure these are the Dreams of some superstitious Zealots, whose Devotion makes them with the Athenians, build Altars, NONLATINALPHABET, to the Ʋnknown God.
how then can they differ? Can any thing differ from its own Essence? Can it differ from its self? Sure these Are the Dreams of Some superstitious Zealots, whose Devotion makes them with the Athenians, built Altars,, to the Ʋnknown God.
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how could the Father be greater than he? Can any thing be greater than it self? Why doth Christ acknowledg that all the Power he hath, was given him of the Father;
how could the Father be greater than he? Can any thing be greater than it self? Why does christ acknowledge that all the Power he hath, was given him of the Father;
how comes it to pass that he is not omniscient, that he knows not the Day of Judgment, that he cannot dispose of Places in Heaven, that he denies himself to be good, that he affirms the Father to be the only true God? How is it, that he received Commands from God, to be sent into the World? What makes him to pray? What, did he put up his Petitions to himself? If he be God,
how comes it to pass that he is not omniscient, that he knows not the Day of Judgement, that he cannot dispose of Places in Heaven, that he Denies himself to be good, that he affirms the Father to be the only true God? How is it, that he received Commands from God, to be sent into the World? What makes him to pray? What, did he put up his Petitions to himself? If he be God,
because he was sanctified by the Father, and sent into the World? Thus you see these Zamzummims of Reason would despoil the NONLATINALPHABET, the highest Reason of his Divinity.
Because he was sanctified by the Father, and sent into the World? Thus you see these Zamzummims of Reason would despoil the, the highest Reason of his Divinity.
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what made Plato in his fourth Book of Laws, say, that God should be the Rule and Measure of all things, principally if any where he took upon him the Nature of a Man? Why did Aristotle say, it was necessary the Gods immortal should vest themselves with Humanity, to destroy the Errors were crept into the World? Tully saith, The time will come,
what made Plato in his fourth Book of Laws, say, that God should be the Rule and Measure of all things, principally if any where he took upon him the Nature of a Man? Why did Aristotle say, it was necessary the God's immortal should vest themselves with Humanity, to destroy the Errors were crept into the World? Tully Says, The time will come,
but by Communication of the Divine Essence, which is only infinitely good: since the Creatures neither separately nor conjunctly, can any way be said to be so.
but by Communication of the Divine Essence, which is only infinitely good: since the Creatures neither separately nor conjunctly, can any Way be said to be so.
Eve was produced and came forth of Adam, and yet was not generated by him: So the Procession of the Holy Ghost cannot prejudice the eternal Generation of the same.
Eve was produced and Come forth of Adam, and yet was not generated by him: So the Procession of the Holy Ghost cannot prejudice the Eternal Generation of the same.
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So that though there cannot be more than one infinite and eternal Act in suo genere, in its kind, by way of Understanding, which in spiritual Beings is Conception or Generation;
So that though there cannot be more than one infinite and Eternal Act in Sue genere, in its kind, by Way of Understanding, which in spiritual Beings is Conception or Generation;
how can these two be one? as it is indeed the usual Method of our Adversaries to pose us with the manner of the Existence of a Plurality of Persons in one Divine Essence.
how can these two be one? as it is indeed the usual Method of our Adversaries to pose us with the manner of the Existence of a Plurality of Persons in one Divine Essence.
There is something in Nature, (which tho there be no proportion between finite and infinite) may yet at the least shadow out something not altogether unlike this Plurality of Persons in one Essence.
There is something in Nature, (which though there be no proportion between finite and infinite) may yet At the least shadow out something not altogether unlike this Plurality of Persons in one Essence.
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If we lift up our Eyes towards Heaven, and look upon the Sun, we cannot but perceive some Glimmerings of this great Truth in that beautiful and glorious Body:
If we lift up our Eyes towards Heaven, and look upon the Sun, we cannot but perceive Some Glimmerings of this great Truth in that beautiful and glorious Body:
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Is it not the Fountain and Cause of natural Light? Was it ever destitute of this pleasing Act of Generation? Did it not, ever since it was a Sun, send forth these bright and joyful Emanations? Thus the Son of God is the Brightness of his Father's Glory, the eternal Son of an eternal Father.
Is it not the Fountain and Cause of natural Light? Was it ever destitute of this pleasing Act of Generation? Did it not, ever since it was a Sun, send forth these bright and joyful Emanations? Thus the Son of God is the Brightness of his Father's Glory, the Eternal Son of an Eternal Father.
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Are not the Sun and its darling Light distinct Supposites? Do they not differ as Cause and Effect, Begetter and Begotten? It is a poor shift here to say, that Light is a Quality;
are not the Sun and its darling Light distinct Supposites? Do they not differ as Cause and Effect, Begetter and Begotten? It is a poor shift Here to say, that Light is a Quality;
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Thus God, who is the most free Agent in this great Act of Generation, acts ex necessitate Naturae, naturally, which is the highest Perfection, as I said before;
Thus God, who is the most free Agent in this great Act of Generation, acts ex necessitate Naturae, naturally, which is the highest Perfection, as I said before;
Now that the Sun and Light, which, as Cause and Effect, Begetter and Begotten, have one and the same individual Essence, appears from the tacit Consent of all Men I ever met with:
Now that the Sun and Light, which, as Cause and Effect, Begetter and Begotten, have one and the same Individu Essence, appears from the tacit Consent of all Men I ever met with:
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and thought it no Robbery to be equal with God, took upon him the Form of a Servant, submitting to the Death of the Cross, the Punishment of Slaves and Servants.
and Thought it no Robbery to be equal with God, took upon him the From of a Servant, submitting to the Death of the Cross, the Punishment of Slaves and Servants.
The Exaltation therefore of the Humane Nature, as a Reward of his Death and Suffering, could be no prejudice to his Divinity, which the Apostle asserts fully in the foregoing Verses.
The Exaltation Therefore of the Humane Nature, as a Reward of his Death and Suffering, could be no prejudice to his Divinity, which the Apostle asserts Fully in the foregoing Verses.
and that I may not seem to derogate, or take any thing from the strength of the Argument, I will repeat the very Words of their Authors, as they are set down in the Racovian Catechism, pag. 19. Having premised, that the word God is taken two ways in Scripture; first, for the most High;
and that I may not seem to derogate, or take any thing from the strength of the Argument, I will repeat the very Words of their Authors, as they Are Set down in the Racovian Catechism, page. 19. Having premised, that the word God is taken two ways in Scripture; First, for the most High;
And this we prove, saith the Racovian Catechism, from the very Words of the Son himself, John 10.35. If ye call them Gods to whom the Word of God comes, and the Scripture cannot be broken:
And this we prove, Says the Racovian Catechism, from the very Words of the Son himself, John 10.35. If you call them God's to whom the Word of God comes, and the Scripture cannot be broken:
because I said I am the Son of God? By this Speech Christ doth clearly intimate both that the word God is sometimes attributed in Scripture to them who are far inferiour to that one God;
Because I said I am the Son of God? By this Speech christ does clearly intimate both that the word God is sometime attributed in Scripture to them who Are Far inferior to that one God;
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when attributed to Christ, is taken, in the latter Signification, for him that hath some derivative Power from the most High God, makes nothing against us:
when attributed to christ, is taken, in the latter Signification, for him that hath Some derivative Power from the most High God, makes nothing against us:
If indeed they had said, that in every Place of Scripture, where the word God is applied to Christ, it is taken only for him who is inferiour to the Supream God, they had spoke to the purpose.
If indeed they had said, that in every Place of Scripture, where the word God is applied to christ, it is taken only for him who is inferior to the Supreme God, they had spoke to the purpose.
For who that ever pretended to Reason, ever went about to prove an universal Affirmative by one Particular? and yet they do no otherwise here, for thus they argue;
For who that ever pretended to Reason, ever went about to prove an universal Affirmative by one Particular? and yet they do not otherwise Here, for thus they argue;
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The King of England is called and acknowledged King of France by us here in England, therefore he is so in France, Spain, Italy, and all the World over.
The King of England is called and acknowledged King of France by us Here in England, Therefore he is so in France, Spain, Italy, and all the World over.
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And now I hope I have brought to the ground this high and mighty Objection, having shewn first, that the word God (which is supposed, not granted) be attributed to Christ in the latter Signification,
And now I hope I have brought to the ground this high and mighty Objection, having shown First, that the word God (which is supposed, not granted) be attributed to christ in the latter Signification,
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2dly, If they mean (what is false) that in every Place of Scripture where the word God is given to our Saviour, it is taken only for him, who hath some derivative Power from the most High God;
2dly, If they mean (what is false) that in every Place of Scripture where the word God is given to our Saviour, it is taken only for him, who hath Some derivative Power from the most High God;
and he might declare this, and conceal others at this time, when the Jews were about to stone him, His Hour, as he saith else-where, being not then come. 4thly, and lastly;
and he might declare this, and conceal Others At this time, when the jews were about to stone him, His Hour, as he Says elsewhere, being not then come. 4thly, and lastly;
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and therefore (since the Divine Essence, which is infinite and most perfect, cannot be multiplied without a Contradiction) Christ depends on the Father as to his Essence, which is an Imperfection not suitable to the most High God.
and Therefore (since the Divine Essence, which is infinite and most perfect, cannot be multiplied without a Contradiction) christ depends on the Father as to his Essence, which is an Imperfection not suitable to the most High God.
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I conclude therefore, that these words are to be understood of Christ absolutely, viz. that he is the first, being the Cause of all things, that he is Alpha and Omega, the Beginning and End, the first and the last;
I conclude Therefore, that these words Are to be understood of christ absolutely, viz. that he is the First, being the Cause of all things, that he is Alpha and Omega, the Beginning and End, the First and the last;
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I answer, First, that is neither strange, impossible, nor, as our Adversaries say, repugnant to sound Reason, that two Substances, endued with opposite Properties, should combine into one Person:
I answer, First, that is neither strange, impossible, nor, as our Adversaries say, repugnant to found Reason, that two Substances, endued with opposite Properties, should combine into one Person:
Again, the Soul is not only apt to constitute, but is really a Person, according to the Platonist, (if a Person be a singular Substance endued with Reason) before its Entrance into the Body;
Again, the Soul is not only apt to constitute, but is really a Person, according to the Platonist, (if a Person be a singular Substance endued with Reason) before its Entrance into the Body;
for if each Soul did subsist by it self many thousand Years before its Body, it could not be said to be part of a Man before it was united to the Body.
for if each Soul did subsist by it self many thousand years before its Body, it could not be said to be part of a Man before it was united to the Body.
as that both shall constitute one Person. There is no Necessity therefore in the Hypostatical Union, that there should be two Persons, and so consequently two Christs;
as that both shall constitute one Person. There is no Necessity Therefore in the Hypostatical union, that there should be two Persons, and so consequently two Christ;
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How then can Christ be said to be more than one Person, since the Son of Man subsists only in the Person of the Son of God? What hinders then that a Person may be so united to another Person, which if it should subsist of it self, would be a Person, that they both be one only Person,
How then can christ be said to be more than one Person, since the Son of Man subsists only in the Person of the Son of God? What hinders then that a Person may be so united to Another Person, which if it should subsist of it self, would be a Person, that they both be one only Person,
since the one subsists in the other, and hath no proper Subsistence of its own? But it will be sufficient in short to say, Rem scimus, Modum nescimus;
since the one subsists in the other, and hath no proper Subsistence of its own? But it will be sufficient in short to say, Remembering scimus, Modum nescimus;
Let us therefore admire and adore that infinite Wisdom and Goodness of God, which hath revealed so much of that great Mystery to Mankind, which the Prophets foretold,
Let us Therefore admire and adore that infinite Wisdom and goodness of God, which hath revealed so much of that great Mystery to Mankind, which the prophets foretold,
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Would you then see the Father? Is your Soul athirst for the living God? Do you breath and pant after eternal Life? Why then do you any longer gaze and gape after Vanity? Look upon Jefus, there is no seeing the Father, but by the Son:
Would you then see the Father? Is your Soul athirst for the living God? Do you breath and pant After Eternal Life? Why then do you any longer gaze and gape After Vanity? Look upon Jefus, there is no seeing the Father, but by the Son:
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To him therefore, with the Father, and the Holy Ghost, be ascribed, as most due is, all Honour, Glory, Praise, Might, Majesty and Dominion, both now and evermore. Amen.
To him Therefore, with the Father, and the Holy Ghost, be ascribed, as most due is, all Honour, Glory, Praise, Might, Majesty and Dominion, both now and evermore. Amen.
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