A SERMON Preached to the UNIVERSITY of Oxford. Decemb. 27. 1664. JOH. xvij. 3. NONLATINALPHABET. And this is life eternal, that they might know thee the onely true God, and Jesus Christ, whom thou hast sent.
A SERMON Preached to the UNIVERSITY of Oxford. December 27. 1664. JOHN. xvij. 3.. And this is life Eternal, that they might know thee the only true God, and jesus christ, whom thou hast sent.
But even because I do not find that many persons are wont to be displeased with being often minded of those things wherein they think that either their Interest or Excellency lies;
But even Because I do not find that many Persons Are wont to be displeased with being often minded of those things wherein they think that either their Interest or Excellency lies;
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And therefore, since to know God and Christ is both our Interest and our Commendation; it will not, I hope, seem grievous to any to hear it discoursed of;
And Therefore, since to know God and christ is both our Interest and our Commendation; it will not, I hope, seem grievous to any to hear it discoursed of;
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He begins his Prayer, with a Petition concerning Eternal Life, which he was to bestow (according to the Power his Father had granted him) to as many as He had given him;
He begins his Prayer, with a Petition Concerning Eternal Life, which he was to bestow (according to the Power his Father had granted him) to as many as He had given him;
they present us with, First, The Cause, or Principle; The Knowledge of God and Christ : and, Secondly, The Effect, or Consequent resulting from it; Eternal Life.
they present us with, First, The Cause, or Principle; The Knowledge of God and christ: and, Secondly, The Effect, or Consequent resulting from it; Eternal Life.
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Yet I chuse rather to take them in the latter consideration, (though not exclusive of the former;) Because, this Epiphonema taking its rise from the mention made of Eternal Life, in the former verse; (not from a former mention of the Knowledge of God and Christ ;) it seems to be rather intended as a Direction how to attain Eternal Life ;
Yet I choose rather to take them in the latter consideration, (though not exclusive of the former;) Because, this Epiphonema taking its rise from the mention made of Eternal Life, in the former verse; (not from a former mention of the Knowledge of God and christ;) it seems to be rather intended as a Direction how to attain Eternal Life;
It imports that active state or condition which ariseth from the Union of the Soul and Body, as well in Man, as in other Animals ; (not to mention that of Plants:) the destruction or want of which, upon the Soul's departure, we call Death. 'Tis that, according to which, in common speech, a Man or Beast is said to be alive or dead.
It imports that active state or condition which arises from the union of the Soul and Body, as well in Man, as in other Animals; (not to mention that of Plants:) the destruction or want of which, upon the Soul's departure, we call Death. It's that, according to which, in Common speech, a Man or Beast is said to be alive or dead.
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The one (by a Synechdoche speciei ) is frequently used (both in sacred and profane Authours) to signify Good indefinitely, especially the greatest Good ;
The one (by a Synecdoche Speciei) is frequently used (both in sacred and profane Authors) to signify Good indefinitely, especially the greatest Good;
And then, again, (by a Synechdoche generis ) this general notion of Good or Evil, Happiness or Misery, implied in the words Life and Death, becomes applicable to this or that particular Good and Evil, as occasion serves.
And then, again, (by a Synecdoche Generis) this general notion of Good or Evil, Happiness or Misery, implied in the words Life and Death, becomes applicable to this or that particular Good and Evil, as occasion serves.
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And the Eternal Life of Glory in Heaven, or the Eternal Death of Torment in Hell. Thus, Deut. 30.19. I have set before you (saith Moses to Israel) life and death, blessing and cursing : (where Life and Death, are made equivalent to Blessing and Cursing;) therefore chuse life (saith he) that thou and thy seed may Live ;
And the Eternal Life of Glory in Heaven, or the Eternal Death of Torment in Hell. Thus, Deuteronomy 30.19. I have Set before you (Says Moses to Israel) life and death, blessing and cursing: (where Life and Death, Are made equivalent to Blessing and Cursing;) Therefore choose life (Says he) that thou and thy seed may Live;
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Where Life and Good are put exegetical each of other, and so Death and Evil. And in the same sense it is the Poet tells us, Non est Vivere, sed Valere, vita.
Where Life and Good Are put exegetical each of other, and so Death and Evil. And in the same sense it is the Poet tells us, Non est Vivere, sed Valere, vita.
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like as on the contrary, all the Happiness, which the Saints enjoy, is, on the same account, called Life; The gift of God is eternal Life, through Jesus Christ our Lord. So here: By Life we understand Happiness ;
like as on the contrary, all the Happiness, which the Saints enjoy, is, on the same account, called Life; The gift of God is Eternal Life, through jesus christ our Lord. So Here: By Life we understand Happiness;
and then (by a Metalepsis, or double Trope,) that Happiness in special, which the Saints enjoy in Glory (though not exclusive of what they have before;) and that Misery which in Hell attends the wicked.
and then (by a Metalepsis, or double Trope,) that Happiness in special, which the Saints enjoy in Glory (though not exclusive of what they have before;) and that Misery which in Hell attends the wicked.
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For though it be true, that the Saints in Glory, have not only an Union of Soul and Body, but likewise a knowledge or sense of that estate wherein they are, (which may import not only a Life,
For though it be true, that the Saints in Glory, have not only an union of Soul and Body, but likewise a knowledge or sense of that estate wherein they Are, (which may import not only a Life,
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It is very usual in Scripture, in the use of Allegories, or Figurative expressions, to add some kind of Epithet to distinguish the word so used from the same in its native signification:
It is very usual in Scripture, in the use of Allegories, or Figurative expressions, to add Some kind of Epithet to distinguish the word so used from the same in its native signification:
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And, when the word is used so as to express figuratively somewhat more excellent than it self, the Epithet hath somewhat of additional exellency in it.
And, when the word is used so as to express figuratively somewhat more excellent than it self, the Epithet hath somewhat of additional excellency in it.
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Thus Christ is said to be the Spiritual rock, 1 Cor. 10.4. the Living Bread, or Manna that came down from Heaven, Joh. 6.50. to distinguish the words, so metaphorically used, from the Rock and Manna literally spoken of, in the story of their travails in the Wilderness.
Thus christ is said to be the Spiritual rock, 1 Cor. 10.4. the Living Bred, or Manna that Come down from Heaven, John 6.50. to distinguish the words, so metaphorically used, from the Rock and Manna literally spoken of, in the story of their travails in the Wilderness.
So the new heaven, and the new earth, and the new Jerusalem, Rev. 21.1, 2. Jerusalem that is above, Gal. 4.26. And Matth. 26.29. I will drink no more (saith Christ) of the fruit of the vine, till I drink it New with you in my Father's kingdom :
So the new heaven, and the new earth, and the new Jerusalem, Rev. 21.1, 2. Jerusalem that is above, Gal. 4.26. And Matthew 26.29. I will drink no more (Says christ) of the fruit of the vine, till I drink it New with you in my Father's Kingdom:
than this wine did their Bodies. So; I am the true vine, and my Father is the husbandman, Joh. 15.1. I am the good shepherd, Joh. 10.11. Not that Christ was more truly a Vine, in propriety of speech, than that which we so call;
than this wine did their Bodies. So; I am the true vine, and my Father is the husbandman, John 15.1. I am the good shepherd, John 10.11. Not that christ was more truly a Vine, in propriety of speech, than that which we so call;
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This is life eternal: Not a natural Life, (such as is commonly meant by the word Life, ) a life of the Body, which after a short time is to be exchanged for Death;
This is life Eternal: Not a natural Life, (such as is commonly meant by the word Life,) a life of the Body, which After a short time is to be exchanged for Death;
and doth import, for the kind of it, somewhat much more excellent: So it doth particularly point out that Everlasting Duration of this so great a Happiness.
and does import, for the kind of it, somewhat much more excellent: So it does particularly point out that Everlasting Duration of this so great a Happiness.
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'Tis that which, though indeed it have a Beginning, shall never have an End. And upon this account it is, that it is so often called Eternal Life, and Life Everlasting ;
It's that which, though indeed it have a Beginning, shall never have an End. And upon this account it is, that it is so often called Eternal Life, and Life Everlasting;
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A house eternal in the heavens; An inheritance incorruptible, and undefiled, which fadeth not away; A kingdom which cannot be moved; An eternal weight of glory;
A house Eternal in the heavens; an inheritance incorruptible, and undefiled, which fades not away; A Kingdom which cannot be moved; an Eternal weight of glory;
For that Perfection of Degree, imported in the word Life, can admit of no addition, but that of Perfect Con•in•ance, which the word Eternal assures us of.
For that Perfection of Degree, imported in the word Life, can admit of no addition, but that of Perfect Con•in•ance, which the word Eternal assures us of.
sealed up in that sad expression of a Living Misery, Eternal Death. You have them both paralleled in Matth. 25.46. These shall go into everlasting punishment, but the righteous into life eternal.
sealed up in that sad expression of a Living Misery, Eternal Death. You have them both paralleled in Matthew 25.46. These shall go into everlasting punishment, but the righteous into life Eternal.
it will 〈 ◊ 〉 requisite to consider, a little, the conne•••• of these together, in the word, Is; This is 〈 ◊ 〉 Eternal. Which is capable of a double ac••ptation.
it will 〈 ◊ 〉 requisite to Consider, a little, the conne•••• of these together, in the word, Is; This is 〈 ◊ 〉 Eternal. Which is capable of a double ac••ptation.
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Now I know in part, but then shall I know even as also I am known. 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory. 1 Joh. 3.2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be:
Now I know in part, but then shall I know even as also I am known. 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, Are changed into the same image, from glory to glory. 1 John 3.2. beloved, now Are we the Sons of God, and it does not yet appear what we shall be:
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yet neither is the Knowledge here spoken of, a bare Speculative, or Notional Knowledge, wherein the Understanding is alone concerned: But an Active, Operative Knowledge;
yet neither is the Knowledge Here spoken of, a bore Speculative, or Notional Knowledge, wherein the Understanding is alone concerned: But an Active, Operative Knowledge;
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And in such a Knowledge of God in the Understanding, attended with such a Conformity in the Will and other Faculties, it is not to be denyed that our Happiness doth consist; even that of Eternal Life.
And in such a Knowledge of God in the Understanding, attended with such a Conformity in the Will and other Faculties, it is not to be denied that our Happiness does consist; even that of Eternal Life.
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Parallel to which, is that of our Saviour, Joh. 12.50. His commandment is life everlasting. And very frequent elsewhere are such Metonymies of the Effect for the Cause.
Parallel to which, is that of our Saviour, John 12.50. His Commandment is life everlasting. And very frequent elsewhere Are such Metonymies of the Effect for the Cause.
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I am the resurrection, and the life, saith Christ, Joh. 11.25. that is, The Authour of it. So Luk. 12.15. Man's life consisteth not in the abundance of the things which he possesseth ;
I am the resurrection, and the life, Says christ, John 11.25. that is, The Author of it. So Luk. 12.15. Man's life Consisteth not in the abundance of the things which he Possesses;
or a Christ elsewhere, Matth. 4.4. (out of Deut. 8.3.) Man liveth not by bread alone, &c. And Moses, speaking of their diligent observing the Commands of God, Deut. 32.47. This is your life, (saith he) and through this thing you shall prolong your days : (where the latter Clause is enegetical of the former:) just in the same form with the words here, This is life eternal ;
or a christ elsewhere, Matthew 4.4. (out of Deuteronomy 8.3.) Man lives not by bred alone, etc. And Moses, speaking of their diligent observing the Commands of God, Deuteronomy 32.47. This is your life, (Says he) and through this thing you shall prolong your days: (where the latter Clause is enegetical of the former:) just in the same from with the words Here, This is life Eternal;
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Which contains in brief the Doctrine of the Gospel, or Christian Religion : Distinguished into two parts, The Knowledge of God, and The Knowledge of Jesus Christ.
Which contains in brief the Doctrine of the Gospel, or Christian Religion: Distinguished into two parts, The Knowledge of God, and The Knowledge of jesus christ.
By Thee, or the Person here spoken to, we are to understand God, the Father of our Lord Jesus Christ; (For to him it is manifest, that Christ doth here direct his Prayer:) Yet not so much in his Personal as in his Essential consideration.
By Thee, or the Person Here spoken to, we Are to understand God, the Father of our Lord jesus christ; (For to him it is manifest, that christ does Here Direct his Prayer:) Yet not so much in his Personal as in his Essential consideration.
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I. The First of these strikes at Atheism, or those that deny a God. And that we know thus much is necessary from that of Heb. 11.6. He that cometh unto God, must believe that God is, and that he is a rewarder of those that diligently seek him.
I. The First of these strikes At Atheism, or those that deny a God. And that we know thus much is necessary from that of Hebrew 11.6. He that comes unto God, must believe that God is, and that he is a rewarder of those that diligently seek him.
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I add, That this appertains not so much to his Personality as to his Essence. For though the three Persons in the Sacred Trinity, be distinguished each from other by their Personalities, (the Father is not the Son,
I add, That this appertains not so much to his Personality as to his Essence. For though the three Persons in the Sacred Trinity, be distinguished each from other by their Personalities, (the Father is not the Son,
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whereby the Son as well as the Father, and the Holy Ghost as either, is this Onely True God. The Person of the Father is indeed True God, but not according to his Personality, but according to his Essence.
whereby the Son as well as the Father, and the Holy Ghost as either, is this Only True God. The Person of the Father is indeed True God, but not according to his Personality, but according to his Essence.
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According to that of Joh. 10.30. I and my Father are One : That is, One mod, though not One Person. And 1 Joh. 5.7. There are Three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these Three are One.
According to that of John 10.30. I and my Father Are One: That is, One mod, though not One Person. And 1 John 5.7. There Are Three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these Three Are One.
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the Father could not then be said to be the Onely True God, since that there would be another True God beside this. (And the like of the Holy Ghost.) But to say that the Son is the Same True God, is well consistent with it.
the Father could not then be said to be the Only True God, since that there would be Another True God beside this. (And the like of the Holy Ghost.) But to say that the Son is the Same True God, is well consistent with it.
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NONLATINALPHABET. Where the Article NONLATINALPHABET coming before NONLATINALPHABET, (not after it) doth determine it to be a restriction of the Praedicate, not of the Subject. 'Tis not NONLATINALPHABET, but NONLATINALPHABET.
. Where the Article coming before, (not After it) does determine it to be a restriction of the Predicate, not of the Subject. It's not, but.
so, but One Mediator between God and Man, the Man Christ Jesus, 1 Tim. 2.5. Neither is there any other name given to men, whereby we must be saved, but that of Jesus Christ of Nazareth;
so, but One Mediator between God and Man, the Man christ jesus, 1 Tim. 2.5. Neither is there any other name given to men, whereby we must be saved, but that of jesus christ of Nazareth;
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What we are to know concerning him, though we cannot expect, in so few words, to have clearly set down, without a Comment from other places to give light to them:
What we Are to know Concerning him, though we cannot expect, in so few words, to have clearly Set down, without a Comment from other places to give Light to them:
in that he is the Son of God. For he calls him Father, whom he says we must know to be the onely True God. Indeed, were he onely the Son of God in such a sense as Adam is so called, Luke 3.38. or the Angels thought to be, Job 1.6. that is, by Creation ;
in that he is the Son of God. For he calls him Father, whom he Says we must know to be the only True God. Indeed, were he only the Son of God in such a sense as Adam is so called, Lycia 3.38. or the Angels Thought to be, Job 1.6. that is, by Creation;
But to be (as Christ is) the Son of God by Eternal Generation, argues a Communication in the same Nature. As the Apostle infers, Heb. 1.5. For to which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? This onely begotten of the Father, must needs be also of the same nature with the Father;
But to be (as christ is) the Son of God by Eternal Generation, argues a Communication in the same Nature. As the Apostle infers, Hebrew 1.5. For to which of the Angels said he At any time, Thou art my Son, this day have I begotten thee? This only begotten of the Father, must needs be also of the same nature with the Father;
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we have one Father, even God ;) but in such a sense as they judged Blasphemous, (and had been so indeed, had it not been true;) who therefore sought the more to kill him, (Joh. 5.18.) because he said, That God was his Father; making himself Equal with God.
we have one Father, even God;) but in such a sense as they judged Blasphemous, (and had been so indeed, had it not been true;) who Therefore sought the more to kill him, (John 5.18.) Because he said, That God was his Father; making himself Equal with God.
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And the High Priest (Matth. 26.65.) rent his Cloths, saying, He speaketh Blasphemy, when our Saviour affirmed before him, That he was the Christ, the Son of God.
And the High Priest (Matthew 26.65.) rend his Clothes, saying, He speaks Blasphemy, when our Saviour affirmed before him, That he was the christ, the Son of God.
2. His Humanity, or Incarnation, is pointed at, in these words, whom thou hast sent. For by the Fathers sending him, or his coming into the World, is clearly meant his being Incarnate, or made Man. As Gal. 4.4. God sent his Son made of a Woman. And Joh. 1.14. The Word was made Flesh, and dwelt amongst us.
2. His Humanity, or Incarnation, is pointed At, in these words, whom thou hast sent. For by the Father's sending him, or his coming into the World, is clearly meant his being Incarnate, or made Man. As Gal. 4.4. God sent his Son made of a Woman. And John 1.14. The Word was made Flesh, and dwelled among us.
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Or, as Joh. 3.16, 17. (where all the three Particulars are likewise intimated) God therefore sent his onely begotten Son into the World, that whosoever believes in him should not perish, but have Everlasting Life.
Or, as John 3.16, 17. (where all the three Particulars Are likewise intimated) God Therefore sent his only begotten Son into the World, that whosoever believes in him should not perish, but have Everlasting Life.
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For certainly, the Knowledge which Christ here declares necessary to Eternal Life, and the means conducing thereunto, is not a bare Notional knowledge, or a pure speculative Belief, (such as the Devils may have as well as we;
For Certainly, the Knowledge which christ Here declares necessary to Eternal Life, and the means conducing thereunto, is not a bore Notional knowledge, or a pure speculative Belief, (such as the Devils may have as well as we;
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) but an operative Knowledge, a practical Faith, a Faith fruitful in good Works ; without which those speculative notions will never bring us to Heaven.
) but an operative Knowledge, a practical Faith, a Faith fruitful in good Works; without which those speculative notions will never bring us to Heaven.
Without Doing, we cannot, in God's account, be reputed either to Believe or Know. Those that obey him not, are reckoned, in God's account, amongst those that Know not God :
Without Doing, we cannot, in God's account, be reputed either to Believe or Know. Those that obey him not, Are reckoned, in God's account, among those that Know not God:
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Nor doth the knowledge of Christ, as Mediator, abate any thing of this Duty. For though he came to take away the Curse of the Law, by being made a Curse for us ; yet not our Obligation thereunto.
Nor does the knowledge of christ, as Mediator, abate any thing of this Duty. For though he Come to take away the Curse of the Law, by being made a Curse for us; yet not our Obligation thereunto.
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by Revelling, and Debauchery; (which is the Abuse, not the Celebration, of this Solemnity, in memory of Christ's Incarnation;) But by a pious Remembrance and Commemoration of that Redemption obtained for us:
by Reveling, and Debauchery; (which is the Abuse, not the Celebration, of this Solemnity, in memory of Christ's Incarnation;) But by a pious Remembrance and Commemoration of that Redemption obtained for us:
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A Second SERMON Concerning the TRINITY: TO THE UNIVERSITY of Oxford. April 26. 1691. JOH. xvij. 3. NONLATINALPHABET. And this is life eternal, that they might know thee the onely true God, and Jesus Christ, whom thou hast sent.
A Second SERMON Concerning the TRINITY: TO THE UNIVERSITY of Oxford. April 26. 1691. JOHN. xvij. 3.. And this is life Eternal, that they might know thee the only true God, and jesus christ, whom thou hast sent.
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Our Saviour, in the three Chapters next foregoing (the 14 th, 15 th, and 16 th. Chapters of S. John 's Gospel) had made a large Discourse to his Disciples (after his Institution of the Lord's Supper) the night before he was to Die;
Our Saviour, in the three Chapters next foregoing (the 14 that, 15 that, and 16 th. Chapters of S. John is Gospel) had made a large Discourse to his Disciples (After his Institution of the Lord's Supper) the night before he was to Die;
Wherein having made mention of Eternal Life (ver. 2.) which he was to give, to as many as the Father had given him, (that is, to as many as should •ffectually Believe in him;) he subjoins this E••phonema, And This is Life Eternal, That they might know Thee, the only True God;
Wherein having made mention of Eternal Life (ver. 2.) which he was to give, to as many as the Father had given him, (that is, to as many as should •ffectually Believe in him;) he subjoins this E••phonema, And This is Life Eternal, That they might know Thee, the only True God;
and yet never attain Eternal Life :) But an Active, Practical Knowledge: Such a Knowledge as is attended with Faith and with Practice suitable thereunto.
and yet never attain Eternal Life:) But an Active, Practical Knowledge: Such a Knowledge as is attended with Faith and with Practice suitable thereunto.
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The former of them contains at least these Three. 1. That there is a God. 2. That there is but One (True) God. 3. That the Father of our Lord Jesus Christ, is this Onely True God. He is that God, besides which God, there is no other True God.
The former of them contains At least these Three. 1. That there is a God. 2. That there is but One (True) God. 3. That the Father of our Lord jesus christ, is this Only True God. He is that God, beside which God, there is no other True God.
For He and the Father are One. Joh. 10.30. In the latter of them (the Knowledge of Christ) are Three things also. 1. His Divinity. 2. His Humanity. And 3. His Mediatory Office. Which are here briefly insinuated;
For He and the Father Are One. John 10.30. In the latter of them (the Knowledge of christ) Are Three things also. 1. His Divinity. 2. His Humanity. And 3. His Mediatory Office. Which Are Here briefly insinuated;
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implyed in these words, Whom Thou hast sent. That is, So sent as to be made of a Woman: so sent as to be made Flesh. Gal. 4.4. Joh. 1.14. 3. His Mediatory Office :
employed in these words, Whom Thou hast sent. That is, So sent as to be made of a Woman: so sent as to be made Flesh. Gal. 4.4. John 1.14. 3. His Mediatory Office:
So, as that whosoever Believes in him should not Perish, but have Everlasting Life. Joh. 3.16, 17. Of all which Points I did then Discourse more largely;
So, as that whosoever Believes in him should not Perish, but have Everlasting Life. John 3.16, 17. Of all which Points I did then Discourse more largely;
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But I did then further observe, from the Order of the Words, (to obviate a Cavil of the Socinians, ) that the Word Onely (NONLATINALPHABET) is here Restrictive, not of (the Subject) Thee ;
But I did then further observe, from the Order of the Words, (to obviate a Cavil of the socinians,) that the Word Only () is Here Restrictive, not of (the Subject) Thee;
Objection I. The first and great Objection of the Socinians, from this place, against the Divinity of Christ, and the Doctrine of the Trinity, is this If the Father be the onely true God ;
Objection I The First and great Objection of the socinians, from this place, against the Divinity of christ, and the Doctrine of the Trinity, is this If the Father be the only true God;
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or the Holy-Ghost, were the True God, but the Father onely :) But, to Know Thee (not Thee onely, or Onely Thee, ) to be the Onely true God. Nor is it so in our Englis• Translation onely; but in the Original Greek : NONLATINALPHABET. It is not NONLATINALPHABET, but NONLATINALPHABET.
or the Holy ghost, were the True God, but the Father only:) But, to Know Thee (not Thee only, or Only Thee,) to be the Only true God. Nor is it so in our Englis• translation only; but in the Original Greek:. It is not, but.
Where the Article NONLATINALPHABET coming after NONLATINALPHABET, and before NONLATINALPHABET, doth determine the Restrictive NONLATINALPHABET, not to be applied to the Subject NONLATINALPHABET, but to the Predicate, NONLATINALPHABET.
Where the Article coming After, and before, does determine the Restrictive, not to be applied to the Subject, but to the Predicate,.
Just as, in our English, the Article The, coming between Thee and Onely, doth confine the word Onely, not to Thee (that went before,) but to True God, which follows.
Just as, in our English, the Article Thee, coming between Thee and Only, does confine the word Only, not to Thee (that went before,) but to True God, which follows.
To which purpose, consider we what we have Jer. 16.14, 15. and again Jer. 23.7, 8. Behold the days come, saith the Lord, that it shall no more be said, The Lord liveth that brought up the Children of Israel out of the land of Egypt;
To which purpose, Consider we what we have Jer. 16.14, 15. and again Jer. 23.7, 8. Behold the days come, Says the Lord, that it shall no more be said, The Lord lives that brought up the Children of Israel out of the land of Egypt;
Now we are told by God himself, Exod. 20.2, 3. I am the Lord thy God, which brought thee out of the land of Egypt, — Thou shalt have no other God but ME. Shall we therefore argue thus;
Now we Are told by God himself, Exod 20.2, 3. I am the Lord thy God, which brought thee out of the land of Egypt, — Thou shalt have no other God but ME. Shall we Therefore argue thus;
For the God who brought them out of the North-Country, is the same God, with him who brought them out of Egypt, (not another God, though designed by another Character,) and therefore, in having Him, we have not another God. So here;
For the God who brought them out of the North-country, is the same God, with him who brought them out of Egypt, (not Another God, though designed by Another Character,) and Therefore, in having Him, we have not Another God. So Here;
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To Know Thee Onely (and not any other, who is not the same God with Thee) to be the true God. Which therefore would not exclude the Son nor Holy Ghost, who are the same God with the Father. But of this Answer, there is no need in this place,
To Know Thee Only (and not any other, who is not the same God with Thee) to be the true God. Which Therefore would not exclude the Son nor Holy Ghost, who Are the same God with the Father. But of this Answer, there is no need in this place,
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If it had been said (as it is not) Thee Onely, (as the Socinians would have it to be understood;) I would then say, This were an Essential Predication, rather than a Personal. That is, That the Predicate True God, is affirmed of him in regard of his Essence, rather than of his Personality. As belonging to the Essence, which is common to the Three Persons, not as peculiar to the Person of the Father. Like as if it were said, David the King of Israel, or David the Father of Solomon, is a Reasonable Creature, or endued with Reason ;
If it had been said (as it is not) Thee Only, (as the socinians would have it to be understood;) I would then say, This were an Essential Predication, rather than a Personal. That is, That the Predicate True God, is affirmed of him in regard of his Essence, rather than of his Personality. As belonging to the Essence, which is Common to the Three Persons, not as peculiar to the Person of the Father. Like as if it were said, David the King of Israel, or David the Father of Solomon, is a Reasonable Creature, or endued with Reason;
but, as he is a Man (though denominated by these Relations,) and is equivalent to this, The Man (who is Father of Solomon, and King of Israel ) is endued with Reason. So if it be said, that David King of Israel, and He onely, was Father of Solomon :
but, as he is a Man (though denominated by these Relations,) and is equivalent to this, The Man (who is Father of Solomon, and King of Israel) is endued with Reason. So if it be said, that David King of Israel, and He only, was Father of Solomon:
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and therefore must be here so called, not as Father of our Lord Jesus Christ, but as God. Not according to his Personality, but according to his Essence ;
and Therefore must be Here so called, not as Father of our Lord jesus christ, but as God. Not according to his Personality, but according to his Essence;
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Objection II. It may perhaps be next Objected, That though this place do not Deny the Son and Holy Ghost to be the True God, (meaning thereby, the same God with the Father:) Yet neither doth it Prove them so to be. I answer. 'Tis true:
Objection II It may perhaps be next Objected, That though this place do not Deny the Son and Holy Ghost to be the True God, (meaning thereby, the same God with the Father:) Yet neither does it Prove them so to be. I answer. It's true:
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This place alone, (without the concurrence of others) doth not Prove the Trinity. (And it is much if it should, where there are but Two mentioned.) Nor is it brought by us to that purpose.
This place alone, (without the concurrence of Others) does not Prove the Trinity. (And it is much if it should, where there Are but Two mentioned.) Nor is it brought by us to that purpose.
and him also whom thou hast sent, Jesus Christ, (as implying him also to be the same True God:) Or thus, To know Thee, and (whom thou hast sent) Jesus Christ, the Only True God:
and him also whom thou hast sent, jesus christ, (as implying him also to be the same True God:) Or thus, To know Thee, and (whom thou hast sent) jesus christ, the Only True God:
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For I (since) find, that S. Austin had said the same long ago, in his Epist. 174. (speaking to Pascentius, an Arian, concerning this place) De Patre tantummodo vos vultis intelligi, quod ait, Ut cognoscant Te unum verum Deum, &, quem misisti Jesum Christum;
For I (since) find, that S. Austin had said the same long ago, in his Epistle 174. (speaking to Pascentius, an Arian, Concerning this place) De Patre tantummodo vos Wills intelligi, quod ait, Ut cognoscant Te Unum verum God, &, Whom misisti Jesus Christ;
As to the Son, we have it clearly affirmed, by the same S. John, (who best understood the import of his own words) that he is also the True God ; (so that it was not intended here to exclude him.) 1 Joh. 5.20. We are in him that is True, even in his Son Jesus Christ:
As to the Son, we have it clearly affirmed, by the same S. John, (who best understood the import of his own words) that he is also the True God; (so that it was not intended Here to exclude him.) 1 John 5.20. We Are in him that is True, even in his Son jesus christ:
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Nor is it here meant of one in Testimony, as the Socinians would have it understood elsewhere, (there being in the Context here no mention of Testimony at all:) But it must be meant of One God. And this is manifest from the Inference which the Jews made from it.
Nor is it Here meant of one in Testimony, as the socinians would have it understood elsewhere, (there being in the Context Here no mention of Testimony At all:) But it must be meant of One God. And this is manifest from the Inference which the jews made from it.
For they did thereupon take up stones to stone him, as for (what they call) Blasphemy: Because thou (say they) being a Man, makest thy self God, ver. 31, 32, 33. For which Inference there had been no Pretence,
For they did thereupon take up stones to stone him, as for (what they call) Blasphemy: Because thou (say they) being a Man, Makest thy self God, ver. 31, 32, 33. For which Inference there had been no Pretence,
And the High Priest in like manner, Matth. 26.63, 64, 65. I adjure thee (saith he) by the Living God, that thou tell us whether thou be the Christ, the Son of God ;
And the High Priest in like manner, Matthew 26.63, 64, 65. I adjure thee (Says he) by the Living God, that thou tell us whither thou be the christ, the Son of God;
To which when Christ had answered, Thou hast said, (dicis quod res est,) He rent his clothes, saying, He hath spoken Blasphemy, What further need have we of witnesses ? For to say that he was the Christ, the Son of God ;
To which when christ had answered, Thou hast said, (Say quod Rest est,) He rend his clothes, saying, He hath spoken Blasphemy, What further need have we of Witnesses? For to say that he was the christ, the Son of God;
that it is very strange (if there were not a great Providence of God to preserve the Scriptures pure and entire) that there should be no more such mistakes than what are found.
that it is very strange (if there were not a great Providence of God to preserve the Scriptures pure and entire) that there should be no more such mistakes than what Are found.
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Men are very subject, both in Writing and Printing, (as those well know who are versed in either,) to leap from one word, to the same recurring soon after.
Men Are very Subject, both in Writing and Printing, (as those well know who Are versed in either,) to leap from one word, to the same recurring soon After.
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Now when such variety of Copies happens (that words be found in some, which are wanting in others,) this must either happen by a Casual mis-take, (without any design of Fraud:) or by a willful Falsification;
Now when such variety of Copies happens (that words be found in Some, which Are wanting in Others,) this must either happen by a Casual mistake, (without any Design of Fraud:) or by a wilful Falsification;
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If the difference of Copies happened at first by a Casual mistake, (as I am apt to think,) 'tis very easy for a Transcriber (unawares) to leave out a Line which was in his Copy (especially where such omission doth not manifestly disturb the sense;) but not to put in a line which was not there.
If the difference of Copies happened At First by a Casual mistake, (as I am apt to think,) it's very easy for a Transcriber (unawares) to leave out a Line which was in his Copy (especially where such omission does not manifestly disturb the sense;) but not to put in a line which was not there.
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it might easily pass (unobserved) into many others transcribed thence (and so to others derived from those Transcripts.) But an Insertion (of what was not in their Copy) must needs be willful, and not casual. On the other side;
it might Easily pass (unobserved) into many Others transcribed thence (and so to Others derived from those Transcripts.) But an Insertion (of what was not in their Copy) must needs be wilful, and not casual. On the other side;
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Nor was any advantage to be made of it by the Orthodox, since the Divinity of Christ (which was the Point then in question) might be as strongly urged from that in St. John 's Gospel, I and the Father are One, as from this in his Epistle, These Three are One. And therefore it is not likely that the Orthodox should willfully make any such Falsification, from whence they could promise themselves no advantage.
Nor was any advantage to be made of it by the Orthodox, since the Divinity of christ (which was the Point then in question) might be as strongly urged from that in Saint John is Gospel, I and the Father Are One, as from this in his Epistle, These Three Are One. And Therefore it is not likely that the Orthodox should wilfully make any such Falsification, from whence they could promise themselves no advantage.
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I do not deny but that this second Person may be called the Word of God, in Heb. 11.3. By Faith we understand that the Worlds were framed by the Word of God.
I do not deny but that this second Person may be called the Word of God, in Hebrew 11.3. By Faith we understand that the World's were framed by the Word of God.
But to call him the Word absolutely (without other addition) I think is peculiar to St. John. And therefore much more likely in this place, to have proceeded from the same Pen, and not to have been inserted by an Interpolater some hundreds of years after.
But to call him the Word absolutely (without other addition) I think is peculiar to Saint John. And Therefore much more likely in this place, to have proceeded from the same Pen, and not to have been inserted by an Interpolater Some hundreds of Years After.
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And that clause These Three are One, in the Epistle, agreeing so well with I and the Father are one in the Gospel, is a further confirmation of their being both from the same Pen.
And that clause These Three Are One, in the Epistle, agreeing so well with I and the Father Are one in the Gospel, is a further confirmation of their being both from the same Pen.
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that it is a great Presumption to be Genuine. There are Three that bear record in Heaven, The Father, the Word, and the Holy-Ghost, and these Three are One:
that it is a great Presumption to be Genuine. There Are Three that bear record in Heaven, The Father, the Word, and the Holy ghost, and these Three Are One:
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And that it was anciently so read, appears from St. Cyprian, by whom it is twice cited (in his Book De Unitate Ecclesiae, and in his Epistle ad Jubaianum ) before the Arian Controversy was on foot.
And that it was anciently so read, appears from Saint Cyprian, by whom it is twice cited (in his Book De Unitate Ecclesiae, and in his Epistle ad Jubilee) before the Arian Controversy was on foot.
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Et quisquam credit hanc Unitatem de divina firmitate venientem, sacramentis coelestibus cohaerentem, scindi in Ecclesia posse? That is, Our Lord saith, I and the Father are One:
Et quisquam credit hanc Unitatem de Divine firmitate venientem, sacramentis coelestibus cohaerentem, scindi in Ecclesia posse? That is, Our Lord Says, I and the Father Are One:
and united by the Heavenly Sacraments, can be separated in the Church ? Where he argues for the Unity of the Church (not to be divided by Schism) by two Arguments from this place.
and united by the Heavenly Sacraments, can be separated in the Church? Where he argues for the Unity of the Church (not to be divided by Schism) by two Arguments from this place.
from whom this Church proceeds, ( de divina firmitate venientem. ) The other, from their being United by the same Sacraments (sacramentis coelestibus cohaerentem ) which relates to ver. 8. The Spirit, the Water,
from whom this Church proceeds, (de Divine firmitate venientem.) The other, from their being United by the same Sacraments (sacramentis coelestibus cohaerentem) which relates to for. 8. The Spirit, the Water,
where, disputing against Bapt•sm by Hereticks, he thus argues; Si baptizari quis apud Haereticos potuit; utique & remissam peccatorum consequi potuit. Si peccatorum remissam consecutus est;
where, disputing against Bapt•sm by Heretics, he thus argues; Si Baptizari quis apud Haereticos Potuit; Utique & remissam peccatorum consequi Potuit. Si peccatorum remissam Having obtained est;
Of the Holy Ghost? No. Fo•, seeing these Three are One, How can the Holy Ghost be at Peace with him who is at Enmity with either the Father or the Son?
Of the Holy Ghost? No. Fo•, seeing these Three Are One, How can the Holy Ghost be At Peace with him who is At Enmity with either the Father or the Son?
'Tis manifest therefore that, These Three are One, was thus read in Cyprian 's time; as being by him twice cited, before the Arian Controversie was on foot.
It's manifest Therefore that, These Three Are One, was thus read in Cyprian is time; as being by him twice cited, before the Arian Controversy was on foot.
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And (before him) it is cited by Tertullian, in his Book adversus Praxeam, cap. 25. Connexus Patris in Filio, & Filii in Paracleto, tres efficit cohaerentes, alterum ex altero :
And (before him) it is cited by Tertullian, in his Book Adversus Praxeas, cap. 25. Connexus Patris in Filio, & Sons in Paracleto, tres efficit cohaerentes, alterum ex altero:
Where he doth not only cite the place, but doth likewise Parallel and Compare, These Three are One, (in this place) with I and the Father are One, (in the other place) as being of a like import.
Where he does not only Cite the place, but does likewise Parallel and Compare, These Three Are One, (in this place) with I and the Father Are One, (in the other place) as being of a like import.
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Which Three are ONE, (Unum not Unus, One Thing, not One Person ;) like as it is said, I and the Father are One, (one Thing) as to the Unity of Substance, though not as to Singularity of Number. They are One Being, One Substance, though otherwise they may be Three. 'Tis therefore no New Interpolation;
Which Three Are ONE, (Unum not Unus, One Thing, not One Person;) like as it is said, I and the Father Are One, (one Thing) as to the Unity of Substance, though not as to Singularity of Number. They Are One Being, One Substance, though otherwise they may be Three. It's Therefore no New Interpolation;
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Nor is there any prejudice (that I know of) against its being so read as now we read it, save that some of the Fathers (it is said) have omitted to Urge it against the Arians, when there hath been occasion of so doing.
Nor is there any prejudice (that I know of) against its being so read as now we read it, save that Some of the Father's (it is said) have omitted to Urge it against the Arians, when there hath been occasion of so doing.
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if it chanced to be wanting in that particular Copy which such Father used. (For we are not to suppose they had then such plenty of Bibles as are now in our hands;
if it chanced to be wanting in that particular Copy which such Father used. (For we Are not to suppose they had then such plenty of Bibles as Are now in our hands;
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From what hath been said, it is manifest enough, that St. John, in calling the Father, the Onely True God, did not intend to exclude the Son, from being the same True God;
From what hath been said, it is manifest enough, that Saint John, in calling the Father, the Only True God, did not intend to exclude the Son, from being the same True God;
No more (I say) than what is said, by name, of God the Redeemer (Isa. 44.6, 8.) is to be thought exclusive of God the Creator, or God the Father; Thus saith the Lord, the REDEEMER, the Lord of Hosts, I am the first,
No more (I say) than what is said, by name, of God the Redeemer (Isaiah 44.6, 8.) is to be Thought exclusive of God the Creator, or God the Father; Thus Says the Lord, the REDEEMER, the Lord of Hosts, I am the First,
because God the Creator (or God the Father) is the same God with God the Redeemer, and therefore not another God beside him. And therefore both of them (or rather, the same God under both Considerations ) indifferently called (especially in the Old Testament) God indefinitely, the Lord of Hosts, the Holy One of Israel.
Because God the Creator (or God the Father) is the same God with God the Redeemer, and Therefore not Another God beside him. And Therefore both of them (or rather, the same God under both Considerations) indifferently called (especially in the Old Testament) God indefinitely, the Lord of Hosts, the Holy One of Israel.
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as if the Father were not also Immortal, or were not (what is there said of Christ) the blessed and onely Potentate, the King of kings, and the Lord of lords.
as if the Father were not also Immortal, or were not (what is there said of christ) the blessed and only Potentate, the King of Kings, and the Lord of Lords.
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And (as was before noted by S. Austin. ) The Father is not excluded from being Lord, notwithstanding that of 1 Cor. 8.6. To us there is but One God, the Father; and One Lord Jesus Christ :
And (as was before noted by S. Austin.) The Father is not excluded from being Lord, notwithstanding that of 1 Cor. 8.6. To us there is but One God, the Father; and One Lord jesus christ:
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For the Father, and the Son, are the same God, the same Lord. The same of whom it is said, Isa. 45.5. I am the Lord and there is none else, there is no God beside me.
For the Father, and the Son, Are the same God, the same Lord. The same of whom it is said, Isaiah 45.5. I am the Lord and there is none Else, there is no God beside me.
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And as in these places, what is sa•d of the Son, (that he onely hath Immortality, that he is the onely Potentate, that he is the One Lord, that beside him, the Redeemer, there is no God, ) are not to be understood exclusive of the Father ;
And as in these places, what is sa•d of the Son, (that he only hath Immortality, that he is the only Potentate, that he is the One Lord, that beside him, the Redeemer, there is no God,) Are not to be understood exclusive of the Father;
God doth by this Character distinguish himself from all other (pretended) Gods, The Gods that have not made the Heavens and the Earth, they shall perish from the Earth, and from under these Heavens.
God does by this Character distinguish himself from all other (pretended) God's, The God's that have not made the Heavens and the Earth, they shall perish from the Earth, and from under these Heavens.
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As to God the Redeemer; I know that my Redeemer liveth, saith Job, Ch. 19.25. By which Redeemer doubtless he meant the Living God, a God who did then Live ;
As to God the Redeemer; I know that my Redeemer lives, Says Job, Christ 19.25. By which Redeemer doubtless he meant the Living God, a God who did then Live;
and the God, to whom David prayed, is doubtless the Living God, a God then in Being. And when God promiseth •o Israel, I will give them a hear• to k•ow me;
and the God, to whom David prayed, is doubtless the Living God, a God then in Being. And when God promises •o Israel, I will give them a hear• to k•ow me;
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I will take away the heart of stone and give them a heart of flesh, Ezek. 11.19. and 36.26. I will put my Law in their inward parts, and write it in their hearts, Jer. 31.33.
I will take away the heart of stone and give them a heart of Flesh, Ezekiel 11.19. and 36.26. I will put my Law in their inward parts, and write it in their hearts, Jer. 31.33.
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Now this God the Creator, God the Redeemer, and God the Sanctifier, I take to be the same with what we otherwise call, God the Father, God the Son, and God the Holy Ghost. And our Church doth so expound it in her Catechism;
Now this God the Creator, God the Redeemer, and God the Sanctifier, I take to be the same with what we otherwise call, God the Father, God the Son, and God the Holy Ghost. And our Church does so expound it in her Catechism;
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As they stand related to us, they are called God the Creator, God the Redeemer, and God the Sanctifier. As to the different Oeconomy, amongst themselves, one is called the Father, who is said to Beget ;
As they stand related to us, they Are called God the Creator, God the Redeemer, and God the Sanctifier. As to the different Oeconomy, among themselves, one is called the Father, who is said to Beget;
First, This is only to cavil at a Word, when they have nothing of moment against the Thing. So that if in••ead of saying •hese Three Persons are One God, we say, These Three are One God, or give them another Name instead of Persons, or say these Three Somewhats, without giving them a Name, this Objection is at an end. 2. I say further;
First, This is only to cavil At a Word, when they have nothing of moment against the Thing. So that if in••ead of saying •hese Three Persons Are One God, we say, These Three Are One God, or give them Another Name instead of Persons, or say these Three Somewhats, without giving them a Name, this Objection is At an end. 2. I say further;
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'Tis very true, that, in our English Tongue, by another Person, we sometimes understand another Man, (because that other Person is, very often, another Man also.) But it is not always so;
It's very true, that, in our English Tongue, by Another Person, we sometime understand Another Man, (Because that other Person is, very often, Another Man also.) But it is not always so;
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it is (by a Synecdoche ) putting the Name of One Sex, to signifie Both. And 'tis for want of such a Word (which might indifferently relate to both Sexes) that we sometime make use of Person in a borrowed sense, rather than to use a Circumlocution of Man and Woman, by naming both Sexes.
it is (by a Synecdoche) putting the Name of One Sex, to signify Both. And it's for want of such a Word (which might indifferently relate to both Sexes) that we sometime make use of Person in a borrowed sense, rather than to use a Circumlocution of Man and Woman, by naming both Sexes.
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We do indeed, sometimes, to that purpose, make use of the word Mankind, (adding the word kind to that of Man, to Ampliate the Signification of it.) But this relates only to Genus Humanum in a Collective sense;
We do indeed, sometime, to that purpose, make use of the word Mankind, (adding the word kind to that of Man, to Ampliate the Signification of it.) But this relates only to Genus Humanum in a Collective sense;
But the Ancient Fathers, who first applied the word Persona to the Sacred Trinity, did not speak English. And therefore we cannot, from the present use of the word Person in our Language, conclude in what sense they used the word Persona. 3. Again;
But the Ancient Father's, who First applied the word Persona to the Sacred Trinity, did not speak English. And Therefore we cannot, from the present use of the word Person in our Language, conclude in what sense they used the word Persona. 3. Again;
extending it indifferently to Men and Angels ; (for want of a proper word of that Extent;) so as to signifie (with them) what they call Suppositum Rationale, or what we call a Reasonable Creature. (And, in imitation of them, some others have since so used it.) But this is a New sense, of later Ages,
extending it indifferently to Men and Angels; (for want of a proper word of that Extent;) so as to signify (with them) what they call Suppositum Rationale, or what we call a Reasonable Creature. (And, in imitation of them, Some Others have since so used it.) But this is a New sense, of later Ages,
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since the time of those Fathers, (nor do the Schoolmen, in this sense, without a Metaphor, apply it to the Sacred Trinity.) We cannot therefore conclude from hence, What was the Fathers sense of it.
since the time of those Father's, (nor do the Schoolmen, in this sense, without a Metaphor, apply it to the Sacred Trinity.) We cannot Therefore conclude from hence, What was the Father's sense of it.
For what in English we sometimes mean by Three Persons (taken indifferently for Men, Women, and Children, ) the Latins would not have called tres Personas, but tres Homines :
For what in English we sometime mean by Three Persons (taken indifferently for Men, Women, and Children,) the Latins would not have called tres Personas, but tres Homines:
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And so, as the Condition varied, the Person varied also, though the same Man remained. As if an ordinary Person, be first made a Knight, and then a Lord ;
And so, as the Condition varied, the Person varied also, though the same Man remained. As if an ordinary Person, be First made a Knight, and then a Lord;
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Personam imponere (to put a Man into an Office, or confer a Dignity upon him;) Induere personam (to take upon him the Office;) Sustinere personam (to Bear an Office, or Execute an Office;) Deponere personam (to Resign the Office,
Personam imponere (to put a Man into an Office, or confer a Dignity upon him;) Indure Personam (to take upon him the Office;) Sustain Personam (to Bear an Office, or Execute an Office;) Deponere Personam (to Resign the Office,
according to the true and proper Notion of the word Person. A Man may, at the same time, sustain the Person of a King, and of a Father, if invested with Regal and Paternal Authority; (and these Authorities may be Subordinate one to another;) and he may accordingly Act sometime as a King, and sometime as a Father. Thus Tully, (who well understood the Propriety of Latin words) Sustineo Unus tres Personas; meam, Adversarii, Judicis, (I being One and the same Man, sustain Three Persons;
according to the true and proper Notion of the word Person. A Man may, At the same time, sustain the Person of a King, and of a Father, if invested with Regal and Paternal authority; (and these Authorities may be Subordinate one to Another;) and he may accordingly Act sometime as a King, and sometime as a Father. Thus Tully, (who well understood the Propriety of Latin words) Sustineo Unus tres Personas; meam, Adversaries, Judges, (I being One and the same Man, sustain Three Persons;
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what hinders but that Three Divine Persons (in a sense Metaphorical) may be One God ? What hinders but that the same God, considered as the Maker and Sovereign of all the World, may be God the Creator, or God the Father ;
what hinders but that Three Divine Persons (in a sense Metaphorical) may be One God? What hinders but that the same God, considered as the Maker and Sovereign of all the World, may be God the Creator, or God the Father;
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And what hinders but that the same God, distinguished according to these three Considerations, may fitly be said to be Three Persons ? Or (if the word Person do not please) Three Somewhats that are but One God?
And what hinders but that the same God, distinguished according to these three Considerations, may fitly be said to be Three Persons? Or (if the word Person do not please) Three Somewhats that Are but One God?
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Let them retain the Greek word. (We mean the same by both.) And then perhaps they will find themselves at a loss, to fasten some of their Objections upon the word Hypostasis, which they would fasten upon Persona.
Let them retain the Greek word. (We mean the same by both.) And then perhaps they will find themselves At a loss, to fasten Some of their Objections upon the word Hypostasis, which they would fasten upon Persona.
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and this Son as Begotten of the Father; (and therefore these Names are not to be quarrelled with:) But all this in a Metaphorical sense; (For no Man can suppose, that this Father doth so Beget this Son, as these words do properly signifie amongst Men).
and this Son as Begotten of the Father; (and Therefore these Names Are not to be quarreled with:) But all this in a Metaphorical sense; (For no Man can suppose, that this Father does so Beget this Son, as these words do properly signify among Men).
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And consequently the Father and Son, in a Metaphorical sense, may (by a Continuation of the same Metaphor) be fitly called Persons, in that Metaphorical sense.
And consequently the Father and Son, in a Metaphorical sense, may (by a Continuation of the same Metaphor) be fitly called Persons, in that Metaphorical sense.
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And in what sense they be Father and Son, in a like sense they be Persons, according to the Propriety of the Latin word Persona. For such Relatives the Latins called Personas.
And in what sense they be Father and Son, in a like sense they be Persons, according to the Propriety of the Latin word Persona. For such Relatives the Latins called Personas.
no doubt but the Holy Ghost may be so called also, as One Proceeding or Coming forth (NONLATINALPHABET) from them. As in Joh. 14.26. The Comforter, which is the Holy Ghost, whom the Father will send in My name, he will teach you all things. And Joh. 15.26. The Comforter, whom I will send you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testifie of Me. Where it is manifest, that, in what sense the Father and Son are to be reputed Persons ;
no doubt but the Holy Ghost may be so called also, as One Proceeding or Coming forth () from them. As in John 14.26. The Comforter, which is the Holy Ghost, whom the Father will send in My name, he will teach you all things. And John 15.26. The Comforter, whom I will send you from the Father, even the Spirit of Truth, which Proceedeth from the Father, He shall testify of Me. Where it is manifest, that, in what sense the Father and Son Are to be reputed Persons;
as either of them do from us; (and declare that they so do?) And do not the Arians among themselves, and the Socinians amongst themselves, differ more than do the Trinitarians? Certainly they do.
as either of them do from us; (and declare that they so do?) And do not the Arians among themselves, and the socinians among themselves, differ more than do the Trinitarians? Certainly they do.
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It must be confessed, that different Men, as well in the same as in different Ages, have very differently expressed themselves, according to their different Sentiments of Personality ;
It must be confessed, that different Men, as well in the same as in different Ages, have very differently expressed themselves, according to their different Sentiments of Personality;
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But if we be put to it, to express our selves concerning any of them, What it is, whether a Thing, or Nothing, or not a Thing, or somewhat of a Thing, and what that somewhat is ;
But if we be put to it, to express our selves Concerning any of them, What it is, whither a Thing, or Nothing, or not a Thing, or somewhat of a Thing, and what that somewhat is;
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till we be all agreed what is the Figure of those Fiery Atoms (and what their Motion, and from what Impulse ) which enter the Pores of •he Wood, and separate its parts, and convert some of them to Smoak, some to Flame, and ••me to Ashes ; and which to which ;
till we be all agreed what is the Figure of those Fiery Atoms (and what their Motion, and from what Impulse) which enter the Pores of •he Wood, and separate its parts, and convert Some of them to Smoke, Some to Flame, and ••me to Ashes; and which to which;
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And, in such a case as wherein to express our Notions, we have no Words but Figurative, it is not to be thought strange, that one man should make use of one Metaphor, and another of another, according as their several Fansies serve.
And, in such a case as wherein to express our Notions, we have no Words but Figurative, it is not to be Thought strange, that one man should make use of one Metaphor, and Another of Another, according as their several Fancies serve.
We know that our Immortal Soul is joined with an Humane Body, so as to make One Man (without ceasing, that to be a Spirit, and this to be a Body :) But 'tis hard for us to say How. And accordingly we say, that the Man Christ Jesus, (without ceasing to be Man, ) and God manifested in the Flesh, (without ceasing to be God, ) are One Christ :
We know that our Immortal Soul is joined with an Humane Body, so as to make One Man (without ceasing, that to be a Spirit, and this to be a Body:) But it's hard for us to say How. And accordingly we say, that the Man christ jesus, (without ceasing to be Man,) and God manifested in the Flesh, (without ceasing to be God,) Are One christ:
A Third SERMON Concerning the TRINITY. JOH. xvij. 3. NONLATINALPHABET. And this is life eternal, that they might know thee the onely true God, and Jesus Christ, whom thou hast sent.
A Third SERMON Concerning the TRINITY. JOHN. xvij. 3.. And this is life Eternal, that they might know thee the only true God, and jesus christ, whom thou hast sent.
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I have shewed that the word Onely is here restrictive, not of the Subject Thee, but of the Predicate True God. Affirming the Father to be the Onely True God, though not the Father Onely. Nor is it exclusive of the Son, who is also the same True God ;
I have showed that the word Only is Here restrictive, not of the Subject Thee, but of the Predicate True God. Affirming the Father to be the Only True God, though not the Father Only. Nor is it exclusive of the Son, who is also the same True God;
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Thy throne, O God endureth for ever, Heb. 1.8. The Word was with God, and the Word was God. Joh. 1.1. My Lord and my God. Joh. 20.28. The Being over all, God blessed for ever, Amen.
Thy throne, Oh God Endureth for ever, Hebrew 1.8. The Word was with God, and the Word was God. John 1.1. My Lord and my God. John 20.28. The Being over all, God blessed for ever, Amen.
who was indeed before the World, but not from Eternity, NONLATINALPHABET, there was (a Time, a Moment, a Quando ) when he was not, when he had not a Being. In Answer to both which;
who was indeed before the World, but not from Eternity,, there was (a Time, a Moment, a Quando) when he was not, when he had not a Being. In Answer to both which;
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and by which he is therein Distinguished from all false Gods, or other pretended Gods;) that Christ is the True God, the Supreme God, the same God with the Father, and not another God. CHARACTER I. The first Character, which we meet with, of this God, is that of Gen. 1.1. In the beginning God created the Heaven and the Earth.
and by which he is therein Distinguished from all false God's, or other pretended God's;) that christ is the True God, the Supreme God, the same God with the Father, and not Another God. CHARACTER I The First Character, which we meet with, of this God, is that of Gen. 1.1. In the beginning God created the Heaven and the Earth.
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Jehovah, the Lord of all the Earth, Josh. 3.11, 13. The God of the Heaven, and the God of the Earth, Gen. 24.3. The Heaven is my Throne, and the Earth is my Footstool, Isa. 66.1. Behold the Heaven, and the Heaven of Heavens, is the Lord's, the Earth also, and all that is therein, Deut. 10.14. The same Character is applied to God very often, Isa. 42.5, 8. Thus saith God the Lord (Jehovah) he that created the Heavens and stretched them out;
Jehovah, the Lord of all the Earth, Josh. 3.11, 13. The God of the Heaven, and the God of the Earth, Gen. 24.3. The Heaven is my Throne, and the Earth is my Footstool, Isaiah 66.1. Behold the Heaven, and the Heaven of Heavens, is the Lord's, the Earth also, and all that is therein, Deuteronomy 10.14. The same Character is applied to God very often, Isaiah 42.5, 8. Thus Says God the Lord (Jehovah) he that created the Heavens and stretched them out;
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I am the Lord (Jehovah) that is my name, and my Glory will I not give unto another. And Isa. 48.13. Mine hand hath laid the foundation of the Earth, and my right hand hath spanned (or spread out) the Heavens. So Psal. 8.3. When I consider the Heavens, the work of Thy fingers;
I am the Lord (Jehovah) that is my name, and my Glory will I not give unto Another. And Isaiah 48.13. Mine hand hath laid the Foundation of the Earth, and my right hand hath spanned (or spread out) the Heavens. So Psalm 8.3. When I Consider the Heavens, the work of Thy fingers;
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and the Sea and all things that are therein. And Acts 17.24. God that made the World, and all things therein. So Revel. 4.11. Thou hast created all things. Chap. 14.7. Him that made Heaven and Earth, and the Sea, and the Fountains of Water.
and the Sea and all things that Are therein. And Acts 17.24. God that made the World, and all things therein. So Revel. 4.11. Thou hast created all things. Chap. 14.7. Him that made Heaven and Earth, and the Sea, and the Fountains of Water.
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And it is the distinctive Character, whereby he doth distinguish himself from all other pretended Gods, Jer. 10. Where he who at ver. 10. is called The Lord, the true God, the living God,
And it is the distinctive Character, whereby he does distinguish himself from all other pretended God's, Jer. 10. Where he who At for. 10. is called The Lord, the true God, the living God,
Not only, where it is spoken as of God indefinitely, but to be understood of Christ; (as are some of the places already mentioned:) But even where it is particularly applied to him.
Not only, where it is spoken as of God indefinitely, but to be understood of christ; (as Are Some of the places already mentioned:) But even where it is particularly applied to him.
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but to as many as received him, he gave power to become the Sons of God. ver. 11.12. Who was made flesh, and dwelt amongst us, and we beheld his glory;
but to as many as received him, he gave power to become the Sons of God. ver. 11.12. Who was made Flesh, and dwelled among us, and we beheld his glory;
14. He of whom John bare witness and cryed, saying, This is he of whom I spake, He that cometh after me is preferred •efore 〈 ◊ 〉 •or he was before me ; (not as to his Humane Na•ure;
14. He of whom John bore witness and cried, saying, This is he of whom I spoke, He that comes After me is preferred •efore 〈 ◊ 〉 •or he was before me; (not as to his Humane Na•ure;
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All things were made by him, and without him was not any thing made which was made, ver. 2, 3. He was in the World, and the World was made by him, ver. 10. Consonant to that of Heb. 11.3. The Worlds we refrmed by the Word of God: and 2 Pet. 3.5. By the Word of God the Heavens were of old, and the Earth standing in the Water and out of the Water.
All things were made by him, and without him was not any thing made which was made, ver. 2, 3. He was in the World, and the World was made by him, ver. 10. Consonant to that of Hebrew 11.3. The World's we refrmed by the Word of God: and 2 Pet. 3.5. By the Word of God the Heavens were of old, and the Earth standing in the Water and out of the Water.
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when he is overwhelmed, and poureth out his complaint before the Lord, (the Lord Jehovah.) It begins thus, Hear my Prayer, O Lord, (Jehovah) and let my cry come unto thee.
when he is overwhelmed, and pours out his complaint before the Lord, (the Lord Jehovah.) It begins thus, Hear my Prayer, Oh Lord, (Jehovah) and let my cry come unto thee.
Thou of old hast laid the Foundations of the Earth, and the Heavens are the work of thy hands ; (who is the same God therefore of whom Moses had before said, In the beginning God created the Heaven and the Earth, Gen. 1.1.) They shall perish (as the Psalmist proceeds) but thou shalt endure: Yea all of them shall wax old as a Garment,
Thou of old hast laid the Foundations of the Earth, and the Heavens Are the work of thy hands; (who is the same God Therefore of whom Moses had before said, In the beginning God created the Heaven and the Earth, Gen. 1.1.) They shall perish (as the Psalmist proceeds) but thou shalt endure: Yea all of them shall wax old as a Garment,
And doubtless the Psalmist, when he made this long Prayer, thought not of addressing himself to any other than the Supreme God. (Not to a God who had not, then, a Being,
And doubtless the Psalmist, when he made this long Prayer, Thought not of addressing himself to any other than the Supreme God. (Not to a God who had not, then, a Being,
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And that Christ is that God to whom he did thus address, we are expresly told, Heb. 1.8, 10, 11, 12. But unto the Son he saith, — Thou, Lord, in the beginning hast laid the foundation of the Earth,
And that christ is that God to whom he did thus address, we Are expressly told, Hebrew 1.8, 10, 11, 12. But unto the Son he Says, — Thou, Lord, in the beginning hast laid the Foundation of the Earth,
And it is very frequent in Scripture, that what in one place is spoken of God Indefinitly (without specification of this or that Person) is elsewhere applied to one or other of the Persons in particular,
And it is very frequent in Scripture, that what in one place is spoken of God Indefinitely (without specification of this or that Person) is elsewhere applied to one or other of the Persons in particular,
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And that of Redemption, to God the Creator (who is the Redeemer also) Isai. 43.1. Thus saith the LORD (Jehovah) that Created thee, — Fear not, for I have Redeemed thee.
And that of Redemption, to God the Creator (who is the Redeemer also) Isaiah 43.1. Thus Says the LORD (Jehovah) that Created thee, — fear not, for I have Redeemed thee.
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So that God the Creator, and God the Redeemer, are the same God. CHARACTER II. The next Character I shall insist upon, is that whereby God denotes himself to Moses, Exod. 3.13, 14, 15. I Am that I AM ;
So that God the Creator, and God the Redeemer, Are the same God. CHARACTER II The next Character I shall insist upon, is that whereby God denotes himself to Moses, Exod 3.13, 14, 15. I Am that I AM;
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When God was sending Moses to the Children of Israel, in order to their deliverance out of Egypt, Moses puts this Question, When I come to the Children of Israel,
When God was sending Moses to the Children of Israel, in order to their deliverance out of Egypt, Moses puts this Question, When I come to the Children of Israel,
As if, what God says of himself (in the first Person) I that AM, were proper for Moses to say of him (in the third person) He that IS. And so the Septuagint, NONLATINALPHABET, I am, He that AM, or He that IS ;
As if, what God Says of himself (in the First Person) I that AM, were proper for Moses to say of him (in the third person) He that IS. And so the septuagint,, I am, He that AM, or He that IS;
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In whom we live and move and have our Being, Act. 17.27, 28. Who hath first given to him? that is, None hath: He receives nothing (aliunde) from ought else;
In whom we live and move and have our Being, Act. 17.27, 28. Who hath First given to him? that is, None hath: He receives nothing (aliunde) from ought Else;
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The same notion the Heathens also had of the Supreme God. Hence Aristotle calls him NONLATINALPHABET, the Being of Beings ; and Plato NONLATINALPHABET, the self Being ;
The same notion the heathens also had of the Supreme God. Hence Aristotle calls him, the Being of Beings; and Plato, the self Being;
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And (being thus self-existent) he must be also a Necessary Being (Ens Necessarium) and Eternal, (for if ever he had not been, it were impossible he should ever Be ;
And (being thus self-existent) he must be also a Necessary Being (Ens necessary) and Eternal, (for if ever he had not been, it were impossible he should ever Be;
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for how could Nothing make it self to be:) and likewise Infinite (as the Source of all Being.) All which the Heathen acknowledged (as consonant to Natural Light) as well as We.
for how could Nothing make it self to be:) and likewise Infinite (as the Source of all Being.) All which the Heathen acknowledged (as consonant to Natural Light) as well as We.
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Now this same Character I Am, or NONLATINALPHABET (which is the word whereby the Greek Septuagint doth here render the Hebrew word Ehjeh, which we translate I AM) that is I who AM, or He who IS, we find signally applied to Christ, Rom. 9.5.
Now this same Character I Am, or (which is the word whereby the Greek septuagint does Here render the Hebrew word Jehovah, which we translate I AM) that is I who AM, or He who IS, we find signally applied to christ, Rom. 9.5.
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but NONLATINALPHABET, He that IS, or the Being: With this addition, over all; (the Being, over all, or the Supreme Being:) with this further Character, God Blessed for ever ; (or the ever blessed God.) Amen.
but, He that IS, or the Being: With this addition, over all; (the Being, over all, or the Supreme Being:) with this further Character, God Blessed for ever; (or the ever blessed God.) Amen.
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Where it is not amiss to note, that the Blessed (NONLATINALPHABET) was an usual Title whereby they were wont to design the True God. And accordingly, that question which Caiaphas the High Priest, puts to our Saviour, Mat. 26.63. I adjure thee by the Living God, that thou tell us, whether thou be the Christ, the Son of God ; is in Mark 19.53. Art thou the Christ, the Son of the Blessed, NONLATINALPHABET.
Where it is not amiss to note, that the Blessed () was an usual Title whereby they were wont to Design the True God. And accordingly, that question which Caiaphas the High Priest, puts to our Saviour, Mathew 26.63. I adjure thee by the Living God, that thou tell us, whither thou be the christ, the Son of God; is in Mark 19.53. Art thou the christ, the Son of the Blessed,.
Where no man doubts but that by NONLATINALPHABET, is meant, the Supreme God. And when Christ is here called, NONLATINALPHABET, (the Supreme Being, the ever-Blessed God;) with the Solemn note of Asseveration, Amen: It is certainly too August a Title for any less than the Supreme God, the Only God.
Where no man doubts but that by, is meant, the Supreme God. And when christ is Here called,, (the Supreme Being, the ever-Blessed God;) with the Solemn note of Asseveration, Amen: It is Certainly too August a Title for any less than the Supreme God, the Only God.
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where we have not only the Title NONLATINALPHABET, importing his Being, but the additional intimation of his Eternity, through all the variety of continued Duration, past, present, and to come.
where we have not only the Title, importing his Being, but the additional intimation of his Eternity, through all the variety of continued Duration, past, present, and to come.
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Where we are to observe, that at ver. 4. we have this Character of God •ndefinitely, without restriction to this or that Person in the Deity, (as appears by its being contradistinct to Christ personally considered, ver. 5.) Grace be unto you and peace, (NONLATINALPHABET) from him which Is,
Where we Are to observe, that At for. 4. we have this Character of God •ndefinitely, without restriction to this or that Person in the Deity, (as appears by its being contradistinct to christ personally considered, ver. 5.) Grace be unto you and peace, () from him which Is,
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and shall be) is taken, NONLATINALPHABET, as the Grammarians speak, (as one undeclined-Substantive joined with the Article NONLATINALPHABET) as being (all together) one joint title of God, Indefinitely taken, (because of that contradistinction which follows;
and shall be) is taken,, as the Grammarians speak, (as one undeclined-Substantive joined with the Article) as being (all together) one joint title of God, Indefinitely taken, (Because of that contradistinction which follows;
And from Jesus Christ;) and with particular respect (as the Margin of our Bible directs) to that of Exod. 3.14. NONLATINALPHABET, I am NONLATINALPHABET, or He who AM ;
And from jesus christ;) and with particular respect (as the Margin of our bible directs) to that of Exod 3.14., I am, or He who AM;
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Now what is thus said of this God indefinitely, at ver. 4. is again repeated of Christ in particular at ver. 8. (with a further addition of Omnipotence,) I am Alpha and Omega, the Beginning and the Ending (the First and the Last) saith the Lord, which Is,
Now what is thus said of this God indefinitely, At for. 4. is again repeated of christ in particular At for. 8. (with a further addition of Omnipotence,) I am Alpha and Omega, the Beginning and the Ending (the First and the Last) Says the Lord, which Is,
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I am he that liveth and was dead, and behold I am alive for evermore, Amen. And Rev. 2.8. The first and the last, which was dead and is alive. And again, Rev. 21.6. and Rev. 22.13. All relating to Isai. 41.4. Isai. 44.6. Isai. 48.12. where the like had before been said, as a Character (no doubt) of the True God. And Isai. 43.10. Before me there was no God formed, neither shall there be after me.
I am he that lives and was dead, and behold I am alive for evermore, Amen. And Rev. 2.8. The First and the last, which was dead and is alive. And again, Rev. 21.6. and Rev. 22.13. All relating to Isaiah 41.4. Isaiah 44.6. Isaiah 48.12. where the like had before been said, as a Character (no doubt) of the True God. And Isaiah 43.10. Before me there was no God formed, neither shall there be After me.
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And what can this be other than the Infinite, the Eternal, the Almighty God. The same yesterday, and to day, and for ever, as he is called, Heb. 13.8. The Blessed, and only Potentate, the King of Kings, and Lord of Lords, who only hath Immortality, &c. as he is described, 1 Tim. 6.14, 15, 16. And again, The King of Kings, and Lord of Lords, Rev. 17.14, and Rev. 19.16. The Great God, and our Saviour, Tit. 2.13. Where, our Saviour, is so contra-distinguished, not as another from the Great God, but as another Title of that same Person:
And what can this be other than the Infinite, the Eternal, the Almighty God. The same yesterday, and to day, and for ever, as he is called, Hebrew 13.8. The Blessed, and only Potentate, the King of Kings, and Lord of lords, who only hath Immortality, etc. as he is described, 1 Tim. 6.14, 15, 16. And again, The King of Kings, and Lord of lords, Rev. 17.14, and Rev. 19.16. The Great God, and our Saviour, Tit. 2.13. Where, our Saviour, is so contradistinguished, not as Another from the Great God, but as Another Title of that same Person:
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He that is our God and Saviour, or God our Saviour, as it is Tit. 3.4. (like as God and the Father, Ephes. 5.2. and again, Col. 3.17. Giving thanks to God, and the Father.) For 'tis manifest that here ( Tit. 2.13.) it is spoken of Christs coming to judgment;
He that is our God and Saviour, or God our Saviour, as it is Tit. 3.4. (like as God and the Father, Ephesians 5.2. and again, Col. 3.17. Giving thanks to God, and the Father.) For it's manifest that Here (Tit. 2.13.) it is spoken of Christ coming to judgement;
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Christ therefore, our Saviour, is NONLATINALPHABET, the Great God. And the Doxology there added, Rev. 1.6. To him be glory and dominion for ever and ever, Amen ;
christ Therefore, our Saviour, is, the Great God. And the Doxology there added, Rev. 1.6. To him be glory and dominion for ever and ever, Amen;
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He Is, He is the First and he is the Last ; Before him none Was, and after him none shall Be: He Is, and ever Was, and ever shall Be. CHARACTER III. The next Character that I shall insist upon, is that of the two Proper Names of God, Jah and Jehovah ;
He Is, He is the First and he is the Last; Before him none Was, and After him none shall Be: He Is, and ever Was, and ever shall Be. CHARACTER III. The next Character that I shall insist upon, is that of the two Proper Names of God, Jah and Jehovah;
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The name Jah comes often in the Old Testament, but not so often as Jehovah. Particularly in Psal. 68.5. Sing unto God, sing praises to his Name, extol him that rideth upon the heavens by his Name JAH.
The name Jah comes often in the Old Testament, but not so often as Jehovah. Particularly in Psalm 68.5. Sing unto God, sing praises to his Name, extol him that rides upon the heavens by his Name JAH.
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But this name is no where (I think) retained in the Greek Septuagint, (the Septuagint renders it by NONLATINALPHABET:) Nor in the New Testament (which frequently follows the Septuagints form of Speech,) unless in the Solemn Form of praise Hallelu-Jah (which the Greek puts into one word Alleluia) that is, Praise Jah, or (as it is usually rendred) Praise ye the Lord. Which is jointly applied to him that sits upon the Throne and to the Lamb, Rev. 19.1, 3, 4, 6. whom I take to be there meant by the Lord our God, ver. 1. and the Lord God Omnipotent, ver. 6. and the Great God, ver. 17. For the Supper of the Great God, ver. 17. is the same with the Supper of the Lamb, ver. 7, 9. The name Jehovah is, in the Old Testament, much more frequent; especially in the Original Hebrew.
But this name is no where (I think) retained in the Greek septuagint, (the septuagint renders it by:) Nor in the New Testament (which frequently follows the Septuagints from of Speech,) unless in the Solemn From of praise Hallelu-Jah (which the Greek puts into one word Alleluia) that is, Praise Jah, or (as it is usually rendered) Praise you the Lord. Which is jointly applied to him that sits upon the Throne and to the Lamb, Rev. 19.1, 3, 4, 6. whom I take to be there meant by the Lord our God, ver. 1. and the Lord God Omnipotent, ver. 6. and the Great God, ver. 17. For the Supper of the Great God, ver. 17. is the same with the Supper of the Lamb, ver. 7, 9. The name Jehovah is, in the Old Testament, much more frequent; especially in the Original Hebrew.
with this Addition, This is my name for ever, and this is my memorial unto all generations. And Psal. 81.18. That men may know, that thou, whose Name alone is JEHOVAH, art the most High over all the earth.
with this Addition, This is my name for ever, and this is my memorial unto all generations. And Psalm 81.18. That men may know, that thou, whose Name alone is JEHOVAH, art the most High over all the earth.
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In which place, the restrictive word Alone, cannot be understood to affect the word Name, as if it were thus to be construed, ( cujus nomen est Jehovah solum,) Whose name is Only Jehovah ; (For God we know had other Names, whereby he is often called:) But to the word Whose, (cujus solius nomen est Jehovah,) To whom Alone (or to whom Only) the name Jehovah doth belong. So Isai. 45.5. I am JEHOVAH and none else;
In which place, the restrictive word Alone, cannot be understood to affect the word Name, as if it were thus to be construed, (cujus Nome est Jehovah solum,) Whose name is Only Jehovah; (For God we know had other Names, whereby he is often called:) But to the word Whose, (cujus Solius Nome est Jehovah,) To whom Alone (or to whom Only) the name Jehovah does belong. So Isaiah 45.5. I am JEHOVAH and none Else;
or, JEHOVAH thy God is one JEHOVAH ; there is no other Jehovah but he. And Deut. 28.58. That thou mayest fear this glorious and fearful name, THE LORD THY GOD, or JEHOVAH thy God. And to the same purpose, Deut. 32.39. 1 Sam. 12.2. and in many other places.
or, JEHOVAH thy God is one JEHOVAH; there is no other Jehovah but he. And Deuteronomy 28.58. That thou Mayest Fear this glorious and fearful name, THE LORD THY GOD, or JEHOVAH thy God. And to the same purpose, Deuteronomy 32.39. 1 Sam. 12.2. and in many other places.
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I will not despute, whether this name JEHOVAH, were never made known, till God did thus declare it to Moses, at Exod. 3.15. It might seem so to be by that of Exod. 6.3.
I will not dispute, whither this name JEHOVAH, were never made known, till God did thus declare it to Moses, At Exod 3.15. It might seem so to be by that of Exod 6.3.
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'Tis true, that God is often so called in the Book of Genesis: But that Book was written by Moses, after the time that Moses speaks of, in Exodus. And Moses might so call him, by a name known at the time when he wrote,
It's true, that God is often so called in the Book of Genesis: But that Book was written by Moses, After the time that Moses speaks of, in Exodus. And Moses might so call him, by a name known At the time when he wrote,
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though Chesed the Son of Nahor (from whom, in likelihood, the Chaldees were called Chasdim ) was not born till afterwards, as appears Gen. 22.22. So Exod. 12.40. where the Children of Israel are said to have sojourned four hundred and thirty years ;
though Cheesed the Son of Nahor (from whom, in likelihood, the Chaldees were called Chaldeans) was not born till afterwards, as appears Gen. 22.22. So Exod 12.40. where the Children of Israel Are said to have sojourned four hundred and thirty Years;
it must be reckoned backward as far as Abraham 's coming forth from Vr of the Chaldees, at which time they could not be called, the Children of Israel, (for Israel was not then born,) but it was that people, who were afterwards called the Children of Israel. And many such Prolepses, or anticipations of Names, there are in all Historians.
it must be reckoned backward as Far as Abraham is coming forth from Vr of the Chaldees, At which time they could not be called, the Children of Israel, (for Israel was not then born,) but it was that people, who were afterwards called the Children of Israel. And many such Prolepses, or anticipations of Names, there Are in all Historians.
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But, whether it be upon this account, or some other, that he is said, by his Name JEHOVAH not to have been known to them, is not material to our present business.
But, whither it be upon this account, or Some other, that he is said, by his Name JEHOVAH not to have been known to them, is not material to our present business.
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In Jer. 23.5, 6. he is called Jehovah Tzidkenu, the LORD our Righteousness. Behold the days come saith the Lord, that I will raise unto David a Righteous Branch;
In Jer. 23.5, 6. he is called Jehovah Tzidkenu, the LORD our Righteousness. Behold the days come Says the Lord, that I will raise unto David a Righteous Branch;
(which is agreed, by Jews and Christians, to be understood of the Messias.) And this is the name whereby he shall be called (JEHOVAH Tzidkenu) the LORD our Righteousn••s, (JEHOVAH our Righteousness.
(which is agreed, by jews and Christians, to be understood of the Messias.) And this is the name whereby he shall be called (JEHOVAH Tzidkenu) the LORD our Righteousn••s, (JEHOVAH our Righteousness.
) And to the same purpose, Jer. 33.15, 16. In Psal. 102. which is called, A prayer of the afflicted, when he poureth out his complaint before the LORD (Jehovah.) It begins thus, Hear my prayer O LORD (Jehovah) and let my cry come unto thee.
) And to the same purpose, Jer. 33.15, 16. In Psalm 102. which is called, A prayer of the afflicted, when he pours out his complaint before the LORD (Jehovah.) It begins thus, Hear my prayer Oh LORD (Jehovah) and let my cry come unto thee.
And he to whom this prayer is made, is eight or nine times called the LORD (Jehovah.) Now he to whom this prayer is made (we are told, Hebr. 1.8, 10, 11, 12.) is our Lord Christ;
And he to whom this prayer is made, is eight or nine times called the LORD (Jehovah.) Now he to whom this prayer is made (we Are told, Hebrew 1.8, 10, 11, 12.) is our Lord christ;
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So I the LORD (Jehovah) the first and the last, Isai. 41.4. Thus saith the LORD (Jehovah) before me there was no God, neither shall there be after me, Isai. 43.10. Thus saith the LORD (Jehovah,) the King of Israel, and his Redeemer, (Jehovah) the LORD of Hosts, I am the first and I am the last;
So I the LORD (Jehovah) the First and the last, Isaiah 41.4. Thus Says the LORD (Jehovah) before me there was no God, neither shall there be After me, Isaiah 43.10. Thus Says the LORD (Jehovah,) the King of Israel, and his Redeemer, (Jehovah) the LORD of Hosts, I am the First and I am the last;
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And for that reason (because the Septuagints did not use it) it is not used in the New Testament (which doth mostly comply with the Language of the Septuagints;
And for that reason (Because the Septuagints did not use it) it is not used in the New Testament (which does mostly comply with the Language of the Septuagints;
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And the name NONLATINALPHABET ( the Lord ) by which both the Septuagints and the New Testament do constantly render the Hebrew Name Jehovah, is so frequently applied to Christ in the New Testament,
And the name (the Lord) by which both the Septuagints and the New Testament do constantly render the Hebrew Name Jehovah, is so frequently applied to christ in the New Testament,
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as that (throughout the New Testament) it is almost his constant Character, the Lord, the Lord Jesus Christ, &c. One Lord Jesus Christ, 1 Cor. 8.6. Our Lord Jesus Christ, the Lord of Glory, Jam. 2.1. My Lord and my God, Joh. 20.28. No man can say that Jesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3.
as that (throughout the New Testament) it is almost his constant Character, the Lord, the Lord jesus christ, etc. One Lord jesus christ, 1 Cor. 8.6. Our Lord jesus christ, the Lord of Glory, Jam. 2.1. My Lord and my God, John 20.28. No man can say that jesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3.
this is my name for ever, and this is my memorial unto all Generations, Exod. 3.15. and the Lord God of the Hebrews, ver. 18. And elsewhere very often throughout the Bible.
this is my name for ever, and this is my memorial unto all Generations, Exod 3.15. and the Lord God of the Hebrews, ver. 18. And elsewhere very often throughout the bible.
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And this Character, as well as the rest, is expresly given to Christ also, Luk. 1.16, 17. where we are expresly told of John the Baptist, that many of the Children of Israel shall he turn to the Lord Their God (to the Lord God of Israel:) for he shall go before Him in the spirit and power of Elias.
And this Character, as well as the rest, is expressly given to christ also, Luk. 1.16, 17. where we Are expressly told of John the Baptist, that many of the Children of Israel shall he turn to the Lord Their God (to the Lord God of Israel:) for he shall go before Him in the Spirit and power of Elias.
I might add many other Characters given to Christ, proving him to be the True God; as that Rev. 2.13. I am he which searcheth the Reins and Hearts, and I will give unto every one according to his Works, (and to the same purpose, Rev. 22.12.
I might add many other Characters given to christ, proving him to be the True God; as that Rev. 2.13. I am he which Searches the Reins and Hearts, and I will give unto every one according to his Works, (and to the same purpose, Rev. 22.12.
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And that likewise of Isai 9.6. His Name shall be called Wonderful Councellor, the Mighty God, the Everlasting Father, the Prince of Peace, &c. with many other Characters of like nature, which can never agree to any but the True God.
And that likewise of Isaiah 9.6. His Name shall be called Wondered Councillor, the Mighty God, the Everlasting Father, the Prince of Peace, etc. with many other Characters of like nature, which can never agree to any but the True God.
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I know, the Socinians have imployed their Wits to find out some tricks to evade or elude some of these plain places, which I shall not trouble my self, or you to repeat;
I know, the socinians have employed their Wits to find out Some tricks to evade or elude Some of these plain places, which I shall not trouble my self, or you to repeat;
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For they are so weak, and so forced, that the plain words of Scripture, read together with the forced senses they would put upon them, are answer enough;
For they Are so weak, and so forced, that the plain words of Scripture, read together with the forced Senses they would put upon them, Are answer enough;
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OBJECTION VIII. The last Objection which I shall now take notice of, is this; That the Doctrine of the Trinity was not known to the Jewish Church before Christ.
OBJECTION VIII. The last Objection which I shall now take notice of, is this; That the Doctrine of the Trinity was not known to the Jewish Church before christ.
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For matters of pure Revelation, are not necessary to be known, before they are revealed, (nor farther than they are revealed:) But may be so to us, to whom they are Revealed.
For matters of pure Revelation, Are not necessary to be known, before they Are revealed, (nor farther than they Are revealed:) But may be so to us, to whom they Are Revealed.
And when (after his fall) it was first made known to him, (in that first promise, that the Seed of the Woman should break the Serpents head, Gen. 3.15.) it was yet so dark, that he could know very little (as to the particulars of it) of what is now known to us.
And when (After his fallen) it was First made known to him, (in that First promise, that the Seed of the Woman should break the Serpents head, Gen. 3.15.) it was yet so dark, that he could know very little (as to the particulars of it) of what is now known to us.
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And as God by parcels (NONLATINALPHABET) at sundry times, and in divers manners, declared more of it to Abraham, to David, and the Prophets, so were they obliged to know and believe more of it:
And as God by parcels () At sundry times, and in diverse manners, declared more of it to Abraham, to David, and the prophets, so were they obliged to know and believe more of it:
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Yet we must not say that these things were not before intimated in the Scriptures (though covertly;) for when their understandings were opened, to understand the Scriptures, and what had been written of him in the Law of Moses,
Yet we must not say that these things were not before intimated in the Scriptures (though covertly;) for when their understandings were opened, to understand the Scriptures, and what had been written of him in the Law of Moses,
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which was but darkly discovered till Immortality was brought to light through the Gospel, 2 Tim. 1.10. We must not yet say, it was wholly unknown to the Jewish Church, (of whom many, no doubt, did believe it:) Yet neither can we say, it was generally received;
which was but darkly discovered till Immortality was brought to Light through the Gospel, 2 Tim. 1.10. We must not yet say, it was wholly unknown to the Jewish Church, (of whom many, no doubt, did believe it:) Yet neither can we say, it was generally received;
For we know the Pharisees and the Sadduces were divided upon that point, Act. 23.6, 7, 8. And so little is said of it in the Old Testament, that those who had a mind to be captious, might have found much more specious pretence of cavilling against it then, than our Adversaries now have against the Doctrine of the Trinity.
For we know the Pharisees and the Sadducees were divided upon that point, Act. 23.6, 7, 8. And so little is said of it in the Old Testament, that those who had a mind to be captious, might have found much more specious pretence of caviling against it then, than our Adversaries now have against the Doctrine of the Trinity.
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3. I say Thirdly, as of the Resurrection, there were then divers intimations, which are now better understood (in a clearer light) than at that time they were:
3. I say Thirdly, as of the Resurrection, there were then diverse intimations, which Are now better understood (in a clearer Light) than At that time they were:
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even in that of Elohim-bara, Gen. 1.1. (In the beginning God created,) where Elohim (God) a Nominative Case Plural, is joined with Bara, a Verb Singular; (which is as if we should say in English, We Am, or They Doth ;
even in that of Elohim-bara, Gen. 1.1. (In the beginning God created,) where Elohim (God) a Nominative Case Plural, is joined with Bara, a Verb Singular; (which is as if we should say in English, We Am, or They Does;
For many times little Circumstances, and unheeded Expressions (as at first they may seem to be,) may (by the Divine Wisdom) be fore-designed to some considerable purpose.
For many times little circumstances, and unheeded Expressions (as At First they may seem to be,) may (by the Divine Wisdom) be fore-designed to Some considerable purpose.
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which is that of St. Paul, (which perhaps may be thought to look as like a Criticism as what I mention) Gal. 3.16. Now to Abraham and his Seed were the promises made.
which is that of Saint Paul, (which perhaps may be Thought to look as like a Criticism as what I mention) Gal. 3.16. Now to Abraham and his Seed were the promises made.
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Now the promises made to Abraham, to which he refers, are those Gen. 22.16, 17, 18. (which, I think, is the only place, where, in promises made to Abraham, such mention is made of his Seed.) By my self have I sworn, saith the Lord;
Now the promises made to Abraham, to which he refers, Are those Gen. 22.16, 17, 18. (which, I think, is the only place, where, in promises made to Abraham, such mention is made of his Seed.) By my self have I sworn, Says the Lord;
By Abraham's Seed, here, is manifestly meant his Children whom God promiseth to multiply. And it might seem to be very indifferent whether to say, thy Seed, or thy Children. But St. Paul was so nice a Critick, as to take advantage of his saying Seed (in the Singular Number) and not Seeds or Children (in the Plural) as thereby signally denoting (as principally intended) that One Seed, which is Christ. Yet are not the rest of the Seed to be quite excluded (even in that last Clause of it, In thy Seed shall all the Nations of the earth be blessed,) as appears by Act. 3.25.
By Abraham's Seed, Here, is manifestly meant his Children whom God promises to multiply. And it might seem to be very indifferent whither to say, thy Seed, or thy Children. But Saint Paul was so Nicaenae a Critic, as to take advantage of his saying Seed (in the Singular Number) and not Seeds or Children (in the Plural) as thereby signally denoting (as principally intended) that One Seed, which is christ. Yet Are not the rest of the Seed to be quite excluded (even in that last Clause of it, In thy Seed shall all the nations of the earth be blessed,) as appears by Act. 3.25.
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And it is taken notice of to this purpose, both by Jewish and Christian writers. The like Plurality seems plainly intimated in the same Chapter, Gen. 1.26. Let VS make man in OVR image and after OVR likeness.
And it is taken notice of to this purpose, both by Jewish and Christian writers. The like Plurality seems plainly intimated in the same Chapter, Gen. 1.26. Let US make man in OUR image and After OUR likeness.
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And 'tis but a childish excuse to say, It is the Stile of Princes to speak in the Plural, We and Vs instead of I and Me. 'Tis indeed a piece of Courtship at this day, (and perhaps hath been for some Ages:) But how long hath it been so? 'Tis not so old as Moses ;
And it's but a childish excuse to say, It is the Style of Princes to speak in the Plural, We and Us instead of I and Me. It's indeed a piece of Courtship At this day, (and perhaps hath been for Some Ages:) But how long hath it been so? It's not so old as Moses;
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it would scarce sound like good Sense. (For 'tis not usual to speak Imperatively in the First person Singular.) It seems therefore to imply a Plurality, though not a Plurality of Gods.
it would scarce found like good Sense. (For it's not usual to speak Imperatively in the First person Singular.) It seems Therefore to imply a Plurality, though not a Plurality of God's
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2. And as these places intimate a Plurality, so I know not but that of Gen. 18. may intimate this Plurality, to be a Trinity. That the appearance there of three Men to Abraham, was a Divine Apparition (though Abraham did not at first apprehend it so to be) is evident.
2. And as these places intimate a Plurality, so I know not but that of Gen. 18. may intimate this Plurality, to be a Trinity. That the appearance there of three Men to Abraham, was a Divine Apparition (though Abraham did not At First apprehend it so to be) is evident.
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So that this appearance of Three Men, was an appearance of the Lord Jehovah. And though we do not find that Abraham doth any where use the word Jehovah in that discourse, (but Adonai all along:) Yet Moses the Relater (where himself speaks) says every where Jehovah ;
So that this appearance of Three Men, was an appearance of the Lord Jehovah. And though we do not find that Abraham does any where use the word Jehovah in that discourse, (but Adonai all along:) Yet Moses the Relater (where himself speaks) Says every where Jehovah;
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though when he recites Abraham 's words, it is Adonai: But even Adonai is a word Plural (as well as Elohim) that is, my Lords, (the Singular is Adoni, my Lord ;
though when he recites Abraham is words, it is Adonai: But even Adonai is a word Plural (as well as Elohim) that is, my lords, (the Singular is Adoni, my Lord;
Whether it were, that the name JEHOVAH were not then known to Abraham (according to that of Exod. 6.3.) or that Abraham was not at first aware who it was with whom he was then discoursing;
Whither it were, that the name JEHOVAH were not then known to Abraham (according to that of Exod 6.3.) or that Abraham was not At First aware who it was with whom he was then discoursing;
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And so might that of Jonah 's being three days and three nights in the Whale's belly, when brought as an Argument to prove our Saviour ought so long to lie in the Grave.
And so might that of Jonah is being three days and three nights in the Whale's belly, when brought as an Argument to prove our Saviour ought so long to lie in the Grave.
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(And Christ in like manner, Luk. 24.46.) Yet I know not any thing more clear to that purpose in the Scriptures (of the Old Testament) than either this of Jonah 's being so long in the Whale's belly (to which Christ himself alludes, Mat. 12.40.) or that of Hos. 6.2. After two days he will revive us, and the third day he will raise us up.
(And christ in like manner, Luk. 24.46.) Yet I know not any thing more clear to that purpose in the Scriptures (of the Old Testament) than either this of Jonah is being so long in the Whale's belly (to which christ himself alludes, Mathew 12.40.) or that of Hos. 6.2. After two days he will revive us, and the third day he will raise us up.
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Which seems not to be more express (for the Resurrection of Christ on the Third day) than this of Jonah. But such covert Intimations there are in the Old Testament;
Which seems not to be more express (for the Resurrection of christ on the Third day) than this of Jonah. But such covert Intimations there Are in the Old Testament;
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Nor was this unknown to the ancient Jewish Doctors, as appears by what Ainsworth (in his Notes on Gen. 1.) cites from thence, (out of R. Simeon, Ben Jochai in Zoar;) Come see the Mystery of the word Elohim:
Nor was this unknown to the ancient Jewish Doctors, as appears by what Ainsworth (in his Notes on Gen. 1.) cites from thence, (out of R. Simeon, Ben Jochai in Zoar;) Come see the Mystery of the word Elohim:
and yet notwithstanding they are all one, and joined together in One, and are not divided one from another, (only, there he calls Degrees what we now call Persons. ) So that it was not unknown to the Jews of old, whatever the present Jews think of it.
and yet notwithstanding they Are all one, and joined together in One, and Are not divided one from Another, (only, there he calls Degrees what we now call Persons.) So that it was not unknown to the jews of old, whatever the present jews think of it.
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3. What these Three are, (the Father, the Word, and the Spirit, ) seems to be likewise intimated in the Story of the Creation, Gen. 1. where they seem to be distinctly named.
3. What these Three Are, (the Father, the Word, and the Spirit,) seems to be likewise intimated in the Story of the Creation, Gen. 1. where they seem to be distinctly nam.
Of the same Spirit, we have elsewhere mention; My Spirit shall not always strive with Man, Gen. 6.3. Take not thine Holy Spirit from me, Psal. 51.11. The Spirit of the Lord is upon me, Isai. 61.1. They vexed his Holy Spirit, Isai. 63.10. and elsewhere.
Of the same Spirit, we have elsewhere mention; My Spirit shall not always strive with Man, Gen. 6.3. Take not thine Holy Spirit from me, Psalm 51.11. The Spirit of the Lord is upon me, Isaiah 61.1. They vexed his Holy Spirit, Isaiah 63.10. and elsewhere.
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And in like manner, ver. 6, 9, 11.14, 20. God Said, Let there be a Firmament, &c. So Psal. 33.6, 7. By the Word of the Lord were the Heavens made, &c. He Spake and it was done, He Commanded and it stood fast. And Psal. 148.5. He Spake the Word and they were made, He commanded and they were created.
And in like manner, ver. 6, 9, 11.14, 20. God Said, Let there be a Firmament, etc. So Psalm 33.6, 7. By the Word of the Lord were the Heavens made, etc. He Spoke and it was done, He Commanded and it stood fast. And Psalm 148.5. He Spoke the Word and they were made, He commanded and they were created.
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For what we have Psal. 110.1. The Lord said unto my Lord, (Dixit Jehova Domino meo) the Chaldee Paraphrase, renders by Dixit Jehova, (Bemeimreh) in Verbo suo meaning, by His Word, the Messias ;
For what we have Psalm 110.1. The Lord said unto my Lord, (Dixit Jehovah Domino meo) the Chaldee paraphrase, renders by Dixit Jehovah, (Bemeimreh) in Verbo Sue meaning, by His Word, the Messias;
And I put the more weight upon this, because (as here, Gen. 1.2, 3. so) we have in several other places, the Word and Spirit mentioned as concerned in the Creation, Psal. 33.6.
And I put the more weight upon this, Because (as Here, Gen. 1.2, 3. so) we have in several other places, the Word and Spirit mentioned as concerned in the Creation, Psalm 33.6.
By the Word of the LORD (Jehovah) were the Heavens made, and all the Hosts of them by the (Spirit, or) breath of his mouth, (Berwach.) Where we have Jehovah, his Word, and Spirit. Job 26.12, 13. He divideth the Sea by his Power,
By the Word of the LORD (Jehovah) were the Heavens made, and all the Hosts of them by the (Spirit, or) breath of his Mouth, (Berwach.) Where we have Jehovah, his Word, and Spirit. Job 26.12, 13. He divides the Sea by his Power,
Where we have the Power of God, the Wisdom of God, and the Spirit of God. And Job 33.4. •he Spirit of God hath made me, and the Breath of t•e Lord hath given me Life.
Where we have the Power of God, the Wisdom of God, and the Spirit of God. And Job 33.4. •he Spirit of God hath made me, and the Breath of t•e Lord hath given me Life.
— When he prepared the Heavens I was there, — When he established the Clouds above, — When he strengthened the Fountains of the deep, — When he appointed the Foundations of the Earth,
— When he prepared the Heavens I was there, — When he established the Clouds above, — When he strengthened the Fountains of the deep, — When he appointed the Foundations of the Earth,
then was I by him, &c. And accordingly the Holy Ghost is called the Power of God, Luk. 1.35. The Holy Ghost shall come upon thee, and the Power of the Highest shall over-shadow thee. And 1 Pet. 1.5. Who are kept by the Power of God, through Faith unto Salvation ▪ which doubtless is not without the operation of the Holy Ghost, working and preserving faith in us.
then was I by him, etc. And accordingly the Holy Ghost is called the Power of God, Luk. 1.35. The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee. And 1 Pet. 1.5. Who Are kept by the Power of God, through Faith unto Salvation ▪ which doubtless is not without the operation of the Holy Ghost, working and preserving faith in us.
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and the Spirit of God, as clearly distinguishable, even in the great Work of Creation; and that the holy Writers, even in the Old Testament, have considered them as distinct;
and the Spirit of God, as clearly distinguishable, even in the great Work of Creation; and that the holy Writers, even in the Old Testament, have considered them as distinct;
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who would have us think, that the Fathers before Christ had only Promises of Temporal blessings (not of Heavenly and Eternal: ) Though St. Paul tells us, (when, of the hope and resurrection of the dead he was called in question;) that he did so worship the God of his Fathers, believing all things which were written in the Law and the Prophets,
who would have us think, that the Father's before christ had only Promises of Temporal blessings (not of Heavenly and Eternal:) Though Saint Paul tells us, (when, of the hope and resurrection of the dead he was called in question;) that he did so worship the God of his Father's, believing all things which were written in the Law and the prophets,
and which to King Agrippa (who if not a Jew, was at least well acquainted with their Doctrines) should not seem strange, Act. 23.6. Act. 24.14, 15. Act. 26.2, 3, 6, 7, 8, 22. And Heb. 11.13. that all these died in faith, not having received the promises;
and which to King Agrippa (who if not a Jew, was At least well acquainted with their Doctrines) should not seem strange, Act. 23.6. Act. 24.14, 15. Act. 26.2, 3, 6, 7, 8, 22. And Hebrew 11.13. that all these died in faith, not having received the promises;
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as in a strange Land, dwelling in Tabernacles (movable from place to place) for they looked for a City which hath foundations (a fixed City, not flitting as were those Tabernacles,) whose builder and maker of God:
as in a strange Land, Dwelling in Tabernacles (movable from place to place) for they looked for a city which hath foundations (a fixed city, not flitting as were those Tabernacles,) whose builder and maker of God:
And no doubt but the Prophets, and Men of God, had taught them all along, to put a Spiritual Sense, upon those (seemingly) Temporal Promises, (though the Sadduces would not believe it,
And no doubt but the prophets, and Men of God, had taught them all along, to put a Spiritual Sense, upon those (seemingly) Temporal Promises, (though the Sadducees would not believe it,
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but even the Women embraced it (even before Christ's Resurrection;) I know saith Martha (of her dead Brother Lazarus) that he shall Rise again in the Resurrection, at the last day, Joh. 11.24.
but even the Women embraced it (even before Christ's Resurrection;) I know Says Martha (of her dead Brother Lazarus) that he shall Rise again in the Resurrection, At the last day, John 11.24.
And as they did without any reluctances, readily embrace the Doctrine of the Resurrection, when more clearly declared by the Apostles, (as a thing not wholly new to them;) so neither do we find in them any Reluctance to that of the Trinity (for which, in likelihood, they had in like manner been before prepared:) but readily closed with the Form of Baptism, in the Name (not Names) of the Father,
And as they did without any reluctances, readily embrace the Doctrine of the Resurrection, when more clearly declared by the Apostles, (as a thing not wholly new to them;) so neither do we find in them any Reluctance to that of the Trinity (for which, in likelihood, they had in like manner been before prepared:) but readily closed with the From of Baptism, in the Name (not Names) of the Father,
and of the Son, and of the Holy Ghost, Mat. 28.19. And that Solemn Benediction, 2 Cor. 13.14. The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Ghost be with you all, Amen.
and of the Son, and of the Holy Ghost, Mathew 28.19. And that Solemn Benediction, 2 Cor. 13.14. The grace of our Lord jesus christ, and the love of God, and the Communion of the Holy Ghost be with you all, Amen.
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Where we have all the Three Persons reckoned together; as they are also in that celebrated place, 1 Joh. 5.7. The Father, the Word, and the Holy Ghost; these Three are One.
Where we have all the Three Persons reckoned together; as they Are also in that celebrated place, 1 John 5.7. The Father, the Word, and the Holy Ghost; these Three Are One.
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And as they had been before by Christ himself, Joh. 14.26. The Comforter, which is the Holy Ghost, whom the Father will send in My Name, He shall teach you all things. And Joh. 15.26. The Comforter whom I will send unto you from the Father, even the Spirit of truth, which Proceedeth from the Father, He shall testify of Me. And (to name no more places) Mat. 3.16, 17. Jesus, when he was baptized, went straitway out of the Water:
And as they had been before by christ himself, John 14.26. The Comforter, which is the Holy Ghost, whom the Father will send in My Name, He shall teach you all things. And John 15.26. The Comforter whom I will send unto you from the Father, even the Spirit of truth, which Proceedeth from the Father, He shall testify of Me. And (to name no more places) Mathew 3.16, 17. jesus, when he was baptised, went straightway out of the Water:
4. There is yet another Consideration which doth confirm this opinion, that the Doctrine of the Trinity was not unknown to the Jewish Church before Christ:
4. There is yet Another Consideration which does confirm this opinion, that the Doctrine of the Trinity was not unknown to the Jewish Church before christ:
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None doubts but Ovid 's Fable of the Chaos (of which all things were made) took its rise from Moses 's History of the Creation: And Deucalion 's Flood, from that of Noah: and the Titan 's fighting against the Gods, from the Builders of Babel 's Tower:
None doubts but Ovid is Fable of the Chaos (of which all things were made) took its rise from Moses is History of the Creation: And Deucalion is Flood, from that of Noah: and the Titan is fighting against the God's, from the Builders of Babel is Tower:
who yet is one of the most Ancient and most Famed of Heathen Writers. Plato hath borrowed so much of his Philosophy, History, and Theology, from the Jewish learning,
who yet is one of the most Ancient and most Famed of Heathen Writers. Plato hath borrowed so much of his Philosophy, History, and Theology, from the Jewish learning,
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And, may seem, because the name of Jews was odious, to cite them rather by the names of certain Barbarians, Syrians, Phoenicians, Egyptians &c. From that Title of God in Exodus, I AM, NONLATINALPHABET, (or from the Equivalent names of Jah and Jehovah ) he borrows his (NONLATINALPHABET,) the Being, (or that which Is,) the very Being, the true Being ;
And, may seem, Because the name of jews was odious, to Cite them rather by the names of certain Barbarians, Syrians, Phoenicians, egyptians etc. From that Title of God in Exodus, I AM,, (or from the Equivalent names of Jah and Jehovah) he borrows his (,) the Being, (or that which Is,) the very Being, the true Being;
For his Immortality of the Soul, he reckons the best Argument to be (NONLATINALPHABET.) a Divine Revelation, which he had by Tradition from certain Ancients, who lived (as he speaks) nearer to the Gods, (as if he had borrowed even this Phrase from Deut. 4.7.
For his Immortality of the Soul, he reckons the best Argument to be (.) a Divine Revelation, which he had by Tradition from certain Ancients, who lived (as he speaks) nearer to the God's, (as if he had borrowed even this Phrase from Deuteronomy 4.7.
And I am so far from thinking (as the Socinians would have us) that St. John did but Platonize, and borrowed his NONLATINALPHABET from Plato 's Trinity;
And I am so Far from thinking (as the socinians would have us) that Saint John did but Platonize, and borrowed his from Plato is Trinity;
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So that it seems both Plato and Aristotle were of opinion, that Three Somewhats may be One God. And this, in likelihood, they derived from the Jewish Learning.
So that it seems both Plato and Aristotle were of opinion, that Three Somewhats may be One God. And this, in likelihood, they derived from the Jewish Learning.
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yet it implies thus much, That they had then a Notion, not only of the Soul's Immortality, but also of a Trinity of Persons in another World, who should take Account of mens Actions in this World.
yet it Implies thus much, That they had then a Notion, not only of the Soul's Immortality, but also of a Trinity of Persons in Another World, who should take Account of men's Actions in this World.
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Our Adversaries, perhaps, may please themselves with the Fansy, that Chimaera and Cerberus are brought in to prove the Trinity. But they mistake the point:
Our Adversaries, perhaps, may please themselves with the Fancy, that Chimaera and Cerberus Are brought in to prove the Trinity. But they mistake the point:
And as we think it a good argument to prove the Christian Religion, to have been known in Lucian 's time, (and known to him,) because Lucian doth Scoff at it;
And as we think it a good argument to prove the Christian Religion, to have been known in Lucian is time, (and known to him,) Because Lucian does Scoff At it;
but that they may be able to cavil at places from the Old Testament alledged to prove either;) we must leave them to the Wisdom and Judgment of God, till he shall think fit to instruct them better.
but that they may be able to cavil At places from the Old Testament alleged to prove either;) we must leave them to the Wisdom and Judgement of God, till he shall think fit to instruct them better.
For I take the Hebrew Pronouns Hu and Hi, (which we commonly render by He, She, or It, according as the Gender varies) to be Derivatives from the Verb Havah or Hajah which signifies To Be. Not that I take Hu to be a proper Name of God (as are Jah and Jehovah, from the same Verbs,) But an Appellative w•rd, common to the Creatures also; but here Emphatically appl•ed to God, (as are the words NONLATINALPHABET and NONLATINALPHABET. which are common to the Creatures al•o; for •hey also are, in their kind, NONLATINALPHABET.) And the Latin P•onouns is, id, (that is, he or it ) when Relatively taken, are to be expounded of their Antecedent to which t••y Relate: But when put A•solutely without an Antecedent; they are of alike import with NONLATINALPHABET Quid taken Substantively: (NONLATINALPHABET, or NONLATINALPHABET) according •o which we use to say (even in our Metaphys•cks) Ens & Aliquid con•ertunt•r, ( He or It, so taken ar• of the same import, with a Being, or What Is. ) And the Learned Gat•ker (than whom I do not know that we have a better Critick; more Judicious or more Acute;) though (in his Book De •tylo Novi Instrumenti, contra Pfochenium, ) he do n•t take Hu to be a Proper Name of God (but communicable to Creatures, however here Emphatic•ll• applied to him:) Yet doth allow, that in these places, and in many others (o• which he gives divers instances) it is used for the Ve•b Substantive (Sum, or Est. ) Which is the same wi•• •hat I say, that it Imports a Being, or to Be, (and therefore, when signally applied to G•d, •is Absolute, Infinite, Independent ▪ Self-Being. ) And so, it seems, the Septuagi•ts did 〈 ◊ 〉 und•rstand it, who render Ani Hu, by NONLATINALPHABET, I AM; (and the Vu•gar Latin b• 〈 ◊ 〉 Sum ;) and in the New T•stam••t (which commonly •ollows the Phrase o• the •ept••gints) Christ says it of himself, Before Abraham Was (not I Was, but) I Am, (NONLATINALPHABET) importing •hereby his Permanent and Ins•ccessive Being: co-exis•ent to all the 〈 … 〉 (Successive) Duration; Past, Present, and Future: the same Yes•erday, and To-da• ▪ and fo• e•er. The differe•ce between is or id Relatively tak•n (r•lating to what we call 〈 ◊ 〉 Antecedent,) and the same taken Absolutely (without such reference to other 〈 ◊ 〉 it selfe;) is much the same as between (what the Logi•ians call) Est secundi •djecti (which is but a Copula to join the Predicate with the •ubject.) and Est ••rr• adjecti; where it self is (or doth include) the Predicate. As when S•crat•• Est, 〈 ◊ 〉 r•solved by Socrates Est Ens, or Est Existens ; The word Est, so taken, including 〈 ◊ 〉 the Copula and the Predicate: Like as id or quid Substantively taken, is not Relative, 〈 ◊ 〉 Absolute, and the same with Ens.
For I take the Hebrew Pronouns Hu and Him, (which we commonly render by He, She, or It, according as the Gender Varies) to be Derivatives from the Verb Havah or Hajah which signifies To Be. Not that I take Hu to be a proper Name of God (as Are Jah and Jehovah, from the same Verbs,) But an Appellative w•rd, Common to the Creatures also; but Here Emphatically appl•ed to God, (as Are the words and. which Are Common to the Creatures al•o; for •hey also Are, in their kind,.) And the Latin P•onouns is, id, (that is, he or it) when Relatively taken, Are to be expounded of their Antecedent to which t••y Relate: But when put A•solutely without an Antecedent; they Are of alike import with Quid taken Substantively: (, or) according •o which we use to say (even in our Metaphys•cks) Ens & Aliquid con•ertunt•r, (He or It, so taken ar• of the same import, with a Being, or What Is.) And the Learned Gat•ker (than whom I do not know that we have a better Critic; more Judicious or more Acute;) though (in his Book De •tylo Novi Instrument, contra Pfochenium,) he do n•t take Hu to be a Proper Name of God (but communicable to Creatures, however Here Emphatic•ll• applied to him:) Yet does allow, that in these places, and in many Others (o• which he gives diverse instances) it is used for the Ve•b Substantive (Sum, or Est.) Which is the same wi•• •hat I say, that it Imports a Being, or to Be, (and Therefore, when signally applied to G•d, •is Absolute, Infinite, Independent ▪ Self-Being.) And so, it seems, the Septuagi•ts did 〈 ◊ 〉 und•rstand it, who render Ani Hu, by, I AM; (and the Vu•gar Latin b• 〈 ◊ 〉 Sum;) and in the New T•stam••t (which commonly •ollows the Phrase o• the •ept••gints) christ Says it of himself, Before Abraham Was (not I Was, but) I Am, () importing •hereby his Permanent and Ins•ccessive Being: co-exis•ent to all the 〈 … 〉 (Successive) Duration; Passed, Present, and Future: the same Yes•erday, and To-da• ▪ and fo• e•er. The differe•ce between is or id Relatively tak•n (r•lating to what we call 〈 ◊ 〉 Antecedent,) and the same taken Absolutely (without such Referente to other 〈 ◊ 〉 it self;) is much the same as between (what the Logi•ians call) Est secundi •djecti (which is but a Copula to join the Predicate with the •ubject.) and Est ••rr• adjecti; where it self is (or does include) the Predicate. As when S•crat•• Est, 〈 ◊ 〉 r•solved by Socrates Est Ens, or Est Existens; The word Est, so taken, including 〈 ◊ 〉 the Copula and the Predicate: Like as id or quid Substantively taken, is not Relative, 〈 ◊ 〉 Absolute, and the same with Ens.
c-acp pns11 vvb dt njp n2 uh cc pno31, (r-crq pns12 av-j vvb p-acp pns31, pns31, cc pn31, vvg p-acp dt n1 vvz) pc-acp vbi n2 p-acp dt n1 np1 cc np1 r-crq vvz pc-acp vbi. xx cst pns11 vvb uh pc-acp vbi dt j n1 pp-f np1 (c-acp vbr np1 cc np1, p-acp dt d n2,) cc-acp dt j n1, j p-acp dt n2 av; cc-acp av av-j vvn p-acp np1, (c-acp vbr dt n2 cc. r-crq vbr j p-acp dt n2 av; p-acp n1 av vbr, p-acp po32 n1,.) cc dt jp n2 vbz, fw-la, (cst vbz, pns31 cc pn31) c-crq av-j vvn, vbr pc-acp vbi vvn pp-f po32 n1 p-acp r-crq vmb vvi: cc-acp c-crq vvd av-j p-acp dt n1; pns32 vbr pp-f av vvi p-acp fw-la vvn av-j: (, cc) vvg av r-crq pns12 vvb pc-acp vvi (av p-acp po12 vvz) fw-la cc j n1, (pns31 cc pn31, av vvn n1 pp-f dt d n1, p-acp av vbg, cc r-crq np1) cc dt j jc (cs ro-crq pns11 vdb xx vvi cst pns12 vhb dt jc n1; dc j cc av-dc j;) cs (p-acp po31 n1 fw-fr fw-la fw-la np1, fw-la np1,) pns31 vdb av vvi uh pc-acp vbi dt j n1 pp-f np1 (cc-acp j p-acp n2, c-acp av np1 vvd p-acp pno31:) av vdz vvi, cst p-acp d n2, cc p-acp d n2-jn (n1 r-crq pns31 vvz j n2) pn31 vbz vvn p-acp dt vvb j-jn (n1, cc np1) r-crq vbz dt d n1 av pns11 vvb, cst pn31 vvz dt vbg, cc pc-acp vbi, (cc av, c-crq av-j vvd pc-acp vvi, fw-la j, j, j-jn ▪ j.) cc av, pn31 vvz, dt n2 vdd 〈 sy 〉 vvb pn31, r-crq vvb np1 uh, p-acp, pns11 vbm; (cc dt j jp n1 〈 sy 〉 vvb;) cc p-acp dt j n1 (r-crq av-j vvz dt n1 n1 dt n2) np1 vvz pn31 pp-f px31, p-acp np1 vbds (xx pns11 vbds, p-acp) pns11 vbm, () vvg av po31 j cc j vbg: j p-acp d dt 〈 … 〉 (j) n1; p-acp, j, cc j-jn: dt d av-an, cc j ▪ cc n1 av. dt n1 p-acp vbz cc fw-la av-j vvn (vvg p-acp r-crq pns12 vvb 〈 sy 〉 n1,) cc dt d vvn av-j (p-acp d n1 p-acp j-jn 〈 sy 〉 pn31 n1;) vbz d dt d c-acp p-acp (r-crq dt njp2 vvb) fw-la fw-la n1 (r-crq vbz p-acp dt np1 pc-acp vvi dt j p-acp dt n-jn.) cc fw-la n1 n1; c-crq pn31 n1 vbz (cc vdz vvi) dt j. p-acp c-crq np1 fw-la, 〈 sy 〉 vvn p-acp np1 fw-la fw-la, cc fw-la fw-la; dt n1 fw-la, av vvn, vvg 〈 sy 〉 dt np1 cc dt vvb: av-j c-acp fw-la cc fw-la av-j vvn, vbz xx j, 〈 sy 〉 j, cc dt d p-acp np1
In one Great Bible of this Tr•nslation, (amo•gst Mr. Selden 's Books in the Bodleyan Library) appointed to be read in ••urches (as we are told in th• Title page) printed (if I do not mis-remember t•e date) abo•• the Reign of King Edw•rd the Sixth, or the end of King Henry the Eig•th, I find the Name JA. But in all other (whether Psalters or Bibles, Old or New) of that Translation (that I have consulted) it is Yea. Of which (I suppose) the occasion at first was this: The Hebrew Letter, by different persons, is differently called Jod and Yod ; and accordingly that Name to be written in English Ja or Ya. Which being (it seems) in some Books written or printed Ya ; some after-Printer thinking it to be mis-printed for yea, did so (as he thought) Correct it; and the Error hath thence been propagated eversince. Yet this having (it seems) been discovered by some-body, some while since; I find in divers late Editions of the Psalter, or Psalms in our Book of Common-prayer, (which follows that Translation) it is thus printed praise him in his name, yea, and rej•yce before him, (with a Comma before and after yea, ) leaving it indifferent, whether to refer Yea (or Ya ) to the former Clause, as the Name of God; or, to the latter Clause as the Affirmative particle yea. But in the Original Hebrew, and in all other Translations (that I have observed) in any Language, I find the name Jah, or somewhat equivalent thereunto; as doubtless it ought to be.
In one Great bible of this Tr•nslation, (amo•gst Mr. Selden is Books in the Bodleyan Library) appointed to be read in ••urches (as we Are told in th• Title page) printed (if I do not misremember t•e date) abo•• the Reign of King Edw•rd the Sixth, or the end of King Henry the Eig•th, I find the Name JA. But in all other (whither Psalters or Bibles, Old or New) of that translation (that I have consulted) it is Yea. Of which (I suppose) the occasion At First was this: The Hebrew letter, by different Persons, is differently called Jod and Yode; and accordingly that Name to be written in English Ja or Ya. Which being (it seems) in Some Books written or printed Ya; Some after-Printer thinking it to be misprinted for yea, did so (as he Thought) Correct it; and the Error hath thence been propagated eversince. Yet this having (it seems) been discovered by somebody, Some while since; I find in diverse late Editions of the Psalter, or Psalms in our Book of Common prayer, (which follows that translation) it is thus printed praise him in his name, yea, and rej•yce before him, (with a Comma before and After yea,) leaving it indifferent, whither to refer Yea (or Ya) to the former Clause, as the Name of God; or, to the latter Clause as the Affirmative particle yea. But in the Original Hebrew, and in all other Translations (that I have observed) in any Language, I find the name Jah, or somewhat equivalent thereunto; as doubtless it ought to be.
p-acp crd j n1 pp-f d n1, (av n1 np1 vbz n2 p-acp dt np1 n1) vvn pc-acp vbi vvn p-acp n2 (c-acp pns12 vbr vvn p-acp n1 n1 n1) vvn (cs pns11 vdb xx j j n1) n1 dt vvi pp-f n1 j dt ord, cc dt n1 pp-f n1 np1 dt n1, pns11 vvb dt vvb fw-la. p-acp p-acp d n-jn (cs n2 cc np1, j cc j) pp-f d n1 (cst pns11 vhb vvn) pn31 vbz uh pp-f r-crq (pns11 vvb) dt n1 p-acp ord vbds d: dt njp n1, p-acp j n2, vbz av-j vvn j cc vvd; cc av-vvg cst vvb pc-acp vbi vvn p-acp jp fw-la cc np1. r-crq vbg (pn31 vvz) p-acp d n2 vvn cc j-vvn np1; d np1 vvg pn31 pc-acp vbi j p-acp uh, vdd av (c-acp pns31 vvd) vvb pn31; cc dt n1 vhz av vbn vvn av. av d vhg (pn31 vvz) vbn vvn p-acp pi, d n1 a-acp; pns11 vvb p-acp j j n2 pp-f dt n1, cc n2 p-acp po12 n1 pp-f n1, (r-crq vvz d n1) pn31 vbz av vvn vvb pno31 p-acp po31 n1, uh, cc n1 p-acp pno31, (p-acp dt n1 a-acp cc p-acp uh,) vvg pn31 j, cs pc-acp vvi uh (cc np1) p-acp dt j n1, c-acp dt n1 pp-f np1; cc, p-acp dt d n1 p-acp dt j n1 uh. cc-acp p-acp dt j-jn njp, cc p-acp d j-jn n2 (cst pns11 vhb vvn) p-acp d n1, pns11 vvb dt n1 np1, cc av j av; c-acp av-j pn31 vmd pc-acp vbi.
So in Isa. 41.10. Fear not, I am with thee ; and ver. 13. Fear not, I will help thee ; and ver. 14. Fear not, I will help thee, saith the Lord and thy Redeemer ; and ver. 16. The Wind (or Spirit, Ruach) shall carry them away, and the Whirl-wind shall scatter them: Is in the Chaldee Paraphrase (rendred into Latin) Ne timeas, quia in adjutorium tuum erit Verbum meum. Ne timeas, quia Verbum meum erit in adjutorium tuum. Ne t•meatis, — Verbum meum est in auxilium vestrum, dicit dominus & Redemptor vester. Ventus (seu Spiritus) abripiet eos, & Verbum ejus disperget eos, quasi Turbo stipulas. (Where we have God, his Word, and Spirit. ) So in Isai. 48.11. For my own sake, for my own sake will I do it: and ver. 12. Hea•ken unto Me: and ver. 13. My hand hath laid the foundation of the Earth, and my right hand hath spanned the heavens: and ver. 15. I, even I have spoken, I have called him: and ver. 16. Come ye near unto me, hear ye this: Are in the Chaldee Paraphrase, Propter Nomen meum, propter Verbum meum faci•m. Obedite Verbo meo. In Verbo meo fundavi terram, & in Potentia mea appendi coelos. (Where again we have God, his Word, and Power, or Spirit.) In Verbo meo pepigi pactum cum Abraham patre vestro, & vocavi eum. Accedite ad Verbum meum, audite haec. And, at the like rate, in many other places.
So in Isaiah 41.10. fear not, I am with thee; and for. 13. fear not, I will help thee; and for. 14. fear not, I will help thee, Says the Lord and thy Redeemer; and for. 16. The Wind (or Spirit, Ruach) shall carry them away, and the Whirlwind shall scatter them: Is in the Chaldee paraphrase (rendered into Latin) Ne timeas, quia in Adjutorium tuum erit Verbum meum. Ne timeas, quia Verbum meum erit in Adjutorium tuum. Ne t•meatis, — Verbum meum est in auxilium Vestrum, dicit dominus & Redemptor vester. Ventus (seu Spiritus) abripiet eos, & Verbum His disperget eos, quasi Turbo stipulas. (Where we have God, his Word, and Spirit.) So in Isaiah 48.11. For my own sake, for my own sake will I do it: and for. 12. Hea•ken unto Me: and for. 13. My hand hath laid the Foundation of the Earth, and my right hand hath spanned the heavens: and for. 15. I, even I have spoken, I have called him: and for. 16. Come you near unto me, hear you this: are in the Chaldee paraphrase, Propter Nome meum, propter Verbum meum faci•m. Obey Verbo meo. In Verbo meo fundavi terram, & in Potentia mea appendi Coelos. (Where again we have God, his Word, and Power, or Spirit.) In Verbo meo pepigi Pact cum Abraham patre Vestro, & vocavi Eum. Accedite ad Verbum meum, audite haec. And, At the like rate, in many other places.
