A brief declaration and vindication of the doctrine of the Trinity as also of the person and satisfaction of Christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by J. Owen.
Owen, John, 1616-1683.
1669
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A53669
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A brief declaration and vindication of the doctrine of the Trinity as also of the person and satisfaction of Christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by J. Owen.
Owen, John, 1616-1683.
[18], 252 p.
Printed by R.W. for Nath. Ponder ...,
London :
1669.
Includes: "Doctrine of the Trinity : as also of the person and satisfaction of Christ ...", with special t.p.
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Jesus Christ -- Person and offices.
Trinity -- Early works to 1800.
Truth.
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A
Brief
DECLARATION
AND
VINDICATION
OF
THE
DOCTRINE
OF
THE
TRINITY
:
As
also
of
the
Person
and
Satisfaction
of
CHRIST
.
Accommodated
to
the
Capacity
and
Use
of
such
as
may
be
in
danger
to
be
seduced
:
and
the
establishment
of
the
Truth
.
John
5.
39.
Search
the
Scriptures
.
By
J.
Owen
D.
D.
LONDON
,
Printed
by
R.
W.
for
Nath.
Ponder
,
at
the
Sign
of
the
Peacock
in
Chancery-Lane
near
Fleetstreet
.
1669.
Imprimatur
,
Rob.
Grove
,
R.
F.
D.
Episcop
.
Lond.
à
Sac.
Dom.
Feb.
3.
1668
/
69.
TO
THE
READER
.
Christian
Reader
,
THis
Small
Treatise
hath
no
other
design
but
thy
Good
,
and
establishment
in
the
Truth
.
And
therefore
as
laying
aside
that
Consideration
alone
:
I
could
desirously
have
been
excused
from
the
Labour
of
those
Hours
which
were
spent
in
its
Composure
,
so
in
the
Work
it self
,
I
admitted
of
no
one
thought
,
but
how
the
things
treated
of
in
it
,
might
,
and
ought
to
be
mannaged
unto
thy
spiritual
Benefit
and
Advantage
.
Other
designs
most
men
have
in
writing
what
is
to
be
exposed
to
publick
view
,
and
lawfully
may
have
so
;
in
this
I
have
nothing
but
meerly
thy
Good.
I
have
neither
been
particularly
provoked
,
nor
opposed
by
the
Adversaries
of
the
Truth
here
pleaded
for
;
nor
have
any
need
from
any
self
respect
,
to
publish
such
a
small
plain
discourse
as
this
;
Love
alone
to
the
Truth
,
and
the
welfare
of
thy
soul
,
have
given
Efficacy
to
their
importunity
who
pressed
me
to
this
small
service
.
The
matters
here
treated
of
,
are
on
all
hands
confessed
to
be
of
the
greatest
moment
;
such
as
the
Eternal
welfare
of
the
souls
of
men
,
is
immediately
and
directly
concerned
in
.
This
all
those
who
believe
the
Sacred
Truths
here
proposed
and
explained
,
do
unanimously
profess
and
contend
for
;
nor
is
it
denyed
by
those
by
whom
they
are
opposed
.
There
is
no
need
therefore
to
give
thee
any
especial
Reasons
to
evince
thy
concernment
in
these
things
,
nor
the
greatness
of
that
concernment
,
thereby
to
induce
thee
unto
their
serious
consideration
.
It
were
well
indeed
that
these
great
,
sacred
,
and
mysterious
Truths
,
might
without
contention
or
controversies
about
them
,
be
left
unto
the
Faith
of
Believers
as
proposed
in
the
Scripture
,
with
that
Explanation
of
them
which
in
the
ordinary
Ministry
and
Dispensation
of
the
Gospel
is
necessary
and
required
.
Certainly
these
tremendous
Mysteries
,
are
not
by
us
willingly
to
be
exposed
,
or
prostituted
to
the
Cavils
of
every
perverse
querist
,
and
disputer
;
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
whose
pretended
Wisdom
,
indeed
ignorance
,
darkness
and
folly
,
God
hath
designed
to
confound
and
destroy
in
them
and
by
them
.
For
my
part
,
I
can
assure
thee
,
Reader
,
I
have
no
mind
to
contend
and
dispute
about
these
things
which
I
humbly
adore
and
believe
as
they
are
revealed
.
It
is
the
Importunity
of
Adversaries
,
in
their
Attempts
to
draw
and
seduce
the
souls
of
men
from
the
Truth
and
Simplicity
of
the
Gospel
in
these
great
Fundamentals
of
it
,
that
alone
can
justifie
any
to
debate
upon
,
or
eristically
to
handle
these
awful
Mysteries
.
This
renders
it
our
Duty
,
and
that
indispensibly
,
in
as
much
as
we
are
required
to
contend
earnestly
for
the
Faith
once
delivered
unto
the
Saints
.
But
yet
also
when
this
necessity
is
imposed
on
us
,
we
are
by
no
means
discharged
from
that
humble
Reverence
of
mind
,
wherewith
we
ought
alwayes
to
be
conversant
about
them
;
nor
from
that
regard
unto
the
way
and
manner
of
their
Revelation
in
the
Scripture
,
which
may
preserve
us
from
all
unnecessary
intermixture
of
litigious
or
exotick
Phrases
and
Expressions
,
in
their
Assertion
and
declaration
.
I
know
our
Adversaries
would
upon
the
matter
decry
any
thing
peculiarly
Mysterious
in
these
things
;
although
they
are
frequently
,
and
emphatically
in
the
Scriptures
affirmed
so
to
be
.
But
whilest
they
deny
the
Mysteries
of
the
things
themselves
,
which
are
such
as
every
may
become
the
glorious
Being
and
Wisdom
of
God
,
they
are
forced
to
a●sign
such
an
aenigmatical
sense
unto
the
Words
,
Expressions
and
Propositions
wherein
they
are
revealed
and
declared
in
the
scripture
,
as
to
turn
almost
the
whole
Gospel
into
an
Allegory
,
wherein
nothing
is
properly
expressed
,
but
in
some
kind
of
Allusion
unto
what
is
so
elsewhere
;
which
irrational
way
of
proceeding
,
leaving
nothing
certain
in
what
is
or
may
be
expressed
by
Word
or
Writing
,
is
covered
over
with
a
pretence
of
Right
Reason
,
which
utterly
refuseth
to
be
so
employed
.
These
things
the
Reader
will
find
afterwards
made
manifest
,
so
far
as
the
nature
of
this
brief
discourse
will
bear
.
And
I
shall
only
desire
these
few
things
of
him
that
intends
its
perusal
.
First
,
That
he
would
not
look
on
the
subject
here
treated
of
,
as
the
matter
of
an
ordinary
Controversie
in
Religion
.
—
Neque
enim
hic
levia
aut
ludicra
petuntur
Praemia
;
lectoris
de
vita
animaeque
salute
Certatur
;
They
are
things
which
immediately
and
directly
in
themselves
concern
the
eternal
salvation
of
the
souls
of
men
;
and
their
consideration
ought
alwayes
to
be
attended
with
a
due
sense
of
their
weight
and
importance
.
Secondly
,
Let
him
bring
with
him
a
due
Reverence
of
the
Majesty
and
Infinite
,
incomprehensible
nature
of
God
,
as
that
which
is
not
to
be
prostituted
to
the
captious
and
sophistical
scanning
of
men
of
corrupt
minds
,
but
to
be
humbly
adored
according
to
the
Revelation
that
he
hath
made
of
himself
.
Thirdly
,
That
he
be
willing
to
submit
his
Soul
and
Conscience
,
to
the
plain
and
obvious
sense
of
Scripture
Propositions
and
Testimonies
,
without
seeking
out
Evasions
and
pretenses
for
unbelief
.
These
Requests
I
cannot
but
judge
equal
,
and
fear
not
the
success
,
where
they
are
sincerely
complyed
withall
.
I
have
only
to
add
;
that
in
handling
the
Doctrine
of
the
Satisfaction
of
Christ
,
I
have
proceeded
on
that
Principle
,
which
as
it
is
fully
confirmed
in
the
Scripture
,
so
it
hath
constantly
been
maintained
and
adhered
unto
by
the
most
of
those
,
who
with
Judgement
and
Success
have
managed
these
Controversies
against
the
Socinians
.
And
this
is
that
the
Essential
Holiness
of
God
,
with
his
Justice
or
Righteousness
,
as
the
Supream
Governour
of
all
,
did
indispensibly
require
that
sin
should
not
absolutely
go
unpunished
;
and
that
it
should
do
so
,
stands
in
a
Repugnancy
to
those
Holy
Properties
of
his
Nature
.
This
I
say
,
hath
been
alwayes
constantly
maintained
by
far
the
greatest
number
of
them
,
who
have
throughly
understood
the
Controversie
in
this
matter
,
and
have
successfully
engaged
in
it
.
And
as
their
Arguments
for
their
Assertion
,
are
plainly
unanswerable
,
so
the
neglect
of
abiding
by
it
,
is
causelesly
to
forego
one
of
the
most
fundamental
and
invincille
Principles
in
our
Cause
.
He
who
first
laboured
in
the
defence
of
the
Doctrine
of
the
Satisfaction
of
Christ
,
after
Socinus
had
formed
his
imaginations
about
the
salvation
that
he
wrought
,
and
began
to
dispute
about
it
,
was
Covetus
,
a
Learned
man
,
who
laid
the
foundation
of
his
whole
Disputation
in
the
Justice
of
God
,
necessarily
requiring
and
indispensibly
the
punishment
of
sin
.
And
indeed
the
state
of
the
Controversie
as
it
is
laid
down
by
Socinus
,
in
his
Book
De
Jesu
Christo
servatore
,
which
is
an
Answer
to
this
Covetus
,
is
genuine
,
and
that
which
ought
not
to
be
receded
from
,
as
having
been
the
direct
ground
of
all
the
Controversial
Writings
on
that
subject
,
which
have
since
been
published
in
Europe
.
And
it
is
in
these
words
laid
down
by
Socinus
himself
.
Communis
&
Orthodoxa
(
ut
asseris
)
sententia
est
,
Iesum
Christum
ideo
servatorem
nostrum
esse
,
quia
divinae
Justiciae
per
quam
peccatores
damnari
merebamur
,
pro
peccatis
nostris
plene
satisfecerit
;
quae
satisfactio
Per
fidem
imputatur
Nobis
ex
dono
Dei
credentibus
.
This
he
ascribes
to
Covet
.
The
Common
and
Orthodox
Judgement
is
,
that
Jesus
Christ
is
therefore
our
Saviour
,
because
he
hath
satisfied
the
Justice
of
God
,
by
which
we
being
sinners
deserved
to
be
condemned
,
for
all
our
sins
.
In
opposition
whereunto
he
thus
expresseth
his
own
opinion
.
Ego
vero
censeo
&
Orthodoxam
sententiam
esse
arbitror
,
Iesum
Christum
ideo
servatorem
nostrum
esse
,
quia
salutis
aeternae
viam
nobis
annuntiaverit
,
confirmaverit
,
&
in
sua
ipsius
persona
,
cum
vitae
exemplo
,
tum
ex
mortuis
resurgendo
,
manifeste
ostenderit
,
vitamque
aeternam
nobis
ei
fidem
habentibus
ipse
daturus
sit
.
Divinae
autem
justitiae
,
per
quam
peccatores
damnari
meremur
,
pro
peccatis
nostris
neque
illum
satisfecisse
,
neque
ut
satisfaceret
,
opus
fuisse
arbitror
.
I
judge
and
suppose
it
to
be
the
Orthodox
Opinion
,
that
Jesus
Christ
is
therefore
our
Saviour
,
because
he
hath
declared
unto
us
the
way
of
eternal
salvation
,
and
confirmed
it
in
his
own
person
;
manifestly
shewing
it
,
both
by
the
example
of
his
life
,
and
by
rising
from
the
dead
;
and
in
that
he
will
give
eternal
life
unto
us
believing
in
him
.
And
I
affirm
that
he
neither
made
satisfaction
to
the
Justice
of
God
,
whereby
we
deserved
to
be
damned
for
our
sins
,
nor
was
there
any
need
that
he
should
so
do
.
This
is
the
true
state
of
the
Question
;
and
the
principal
subtilty
of
Crellius
,
the
great
Defender
of
this
part
of
the
Doctrine
of
Socinus
,
in
his
Book
of
the
Causes
of
the
Death
of
Christ
,
and
the
Defence
of
this
Book
De
Iesu
Christo
servatore
,
consists
in
speaking
almost
the
same
words
with
those
whom
he
doth
oppose
,
but
still
intending
the
same
things
with
Socinus
himself
:
This
Opinion
as
was
said
of
Socinus
,
Covetus
opposed
and
everted
on
the
Principle
before
mentioned
.
The
same
Truth
was
confirmed
also
by
Zarnovitius
who
first
wrote
against
Socinus
his
Book
;
as
also
by
Otto
Casmannus
who
engaged
in
the
same
work
;
and
by
Abraham
Salinarius
.
Vpon
the
same
Foundation
do
proceed
,
Paraeus
,
Piscator
,
Lubbertus
,
Lucius
,
Camero
,
Voetius
,
Amiraldus
,
Placaeus
,
Rivetus
,
Walaeus
,
Thysius
,
Altingius
,
Maresius
,
Essenius
,
Arnoldus
,
Turretinus
,
Baxter
,
With
many
others
;
The
Lutherans
,
who
have
managed
these
Controversies
,
as
Tarnovius
,
Meisnerus
,
Calovius
,
Stegmannus
,
Martinius
,
Franzius
,
with
all
others
of
their
,
way
,
have
constantly
maintained
the
same
great
fundamental
Principle
of
this
Doctrine
of
the
satisfaction
of
Christ
;
and
it
hath
well
,
and
solidly
been
of
late
asserted
among
our selves
on
the
same
foundation
.
And
as
many
of
these
Authors
do
expresly
blame
some
of
the
Schoolmen
,
as
Aquinas
,
Durandus
,
Biel
,
Tataretus
,
for
granting
a
possibility
of
pardon
without
satisfaction
,
as
opening
a
way
to
the
Socinian
Error
in
this
matter
;
so
also
they
fear
not
to
affirm
,
that
the
foregoing
of
this
Principle
of
Gods
Vindictive
Justice
indispensibly
requiring
the
Punishment
of
sin
,
doth
not
only
weaken
the
cause
of
the
Truth
,
but
indeed
leave
it
indefensible
.
However
I
suppose
,
men
ought
to
be
wary
how
they
censure
the
Authors
mentioned
,
as
such
who
expose
the
Cause
they
undertook
to
defend
,
unto
contempt
;
for
greater
,
more
able
,
and
Learned
Defenders
,
this
Truth
hath
not
as
yet
found
,
nor
doth
stand
in
need
of
.
J.
O.
THE
PREFACE
.
THE
Disciples
of
our
Lord
Jesus
Christ
,
having
made
that
great
confession
of
him
,
in
distinction
and
opposition
unto
them
who
accounted
him
only
as
a
Prophet
,
thou
art
Christ
the
Son
of
the
living
God
,
Mat.
16.
14
,
15
,
16.
He
doth
on
the
occasion
thereof
,
give
out
unto
them
that
Great
Charter
of
the
Churches
stability
and
continuance
;
Vpon
this
Rock
I
will
build
my
Church
,
and
the
gates
of
Hell
shall
not
prevail
against
it
,
v.
18.
He
is
himself
the
Rock
upon
which
his
Church
is
built
;
as
God
is
called
the
Rock
of
his
People
,
on
the
account
of
his
eternal
power
and
immutability
,
Deut.
32.
4
,
18
,
31.
Isa.
26.
4.
And
himself
the
Spiritual
Rock
which
gave
out
supplies
of
Mercy
and
Assistance
to
the
people
in
the
Wilderness
,
1
Cor.
10.
4.
The
Relation
of
the
Professing
Church
unto
this
Rock
,
consists
in
the
faith
of
this
Confession
,
that
he
is
Christ
the
Son
of
the
living
God.
This
our
Lord
Jesus
Christ
hath
promised
to
secure
against
all
attempts
;
yet
so
as
plainly
to
declare
,
that
there
should
be
great
and
severe
opposition
made
thereunto
.
For
whereas
the
Prevalency
of
the
Gates
of
Hell
in
an
enmity
unto
this
confession
is
denyed
,
a
great
and
vigorous
attempt
to
prevail
therein
is
no
less
certainly
foretold
;
neither
hath
it
otherwise
fallen
out
.
In
all
Ages
from
the
first
solemn
foundation
of
the
Church
of
the
New
Testament
,
it
hath
one
way
or
other
been
fiercely
attempted
by
the
Gates
of
Hell.
For
some
time
after
the
Resurrection
of
Christ
from
the
dead
,
the
principal
endeavours
of
Satan
,
and
Men
acting
under
him
,
or
acted
by
him
,
were
pointed
against
the
very
foundation
of
the
Church
,
as
laid
in
the
expression
before
mentioned
.
Almost
all
the
Errours
and
Heresies
wherewith
for
three
or
four
Centuries
of
years
it
was
perplexed
,
were
principally
against
the
Person
of
Christ
himself
,
and
consequently
the
Nature
and
Being
of
the
holy
and
blessed
Trinity
.
But
being
disappointed
in
his
design
herein
,
through
the
watchful
care
of
the
Lord
Christ
over
his
Promise
;
in
the
following
Ages
,
Satan
turned
his
craft
and
violence
against
sundry
parts
of
the
superstructure
;
and
by
the
assistance
of
the
Papacy
cast
them
into
confusion
,
nothing
as
it
were
remaining
firm
,
stable
,
and
in
order
,
but
only
this
one
confession
,
which
in
a
particular
manner
the
Lord
Christ
hath
taken
upon
himself
to
secure
.
In
these
latter
Ages
of
the
World
,
the
power
and
care
of
Jesus
Christ
reviving
towards
his
Church
in
the
Reformation
of
it
,
even
the
ruined
heaps
of
its
building
have
been
again
reduced
into
some
tolerable
order
and
beauty
.
The
old
Enemy
of
its
peace
and
welfare
falling
hereby
under
a
disappointment
,
and
finding
his
travail
and
labour
for
many
Generations
in
a
great
part
frustrate
,
he
is
returned
again
to
his
old
work
of
attacqueing
the
Foundation
it self
;
as
he
is
unweary
and
restless
,
and
can
be
quiet
neither
Conquerour
nor
conquered
;
nor
will
be
so
,
until
he
is
bound
and
cast
into
the
lake
that
burneth
with
fire
.
For
no
sooner
had
the
Reformation
of
Religion
firmed
it self
in
some
of
the
Europaean
Provinces
,
but
immediately
,
in
a
proportion
of
distance
not
unanswerable
unto
what
fell
out
from
the
first
foundation
of
the
Church
,
sundry
Persons
by
the
instigation
of
Satan
attempted
the
disturbance
and
ruine
of
it
,
by
the
very
same
errours
and
Heresies
about
the
Trinity
,
the
Person
of
Christ
,
and
his
Offices
,
the
person
of
the
Holy
Ghost
and
his
Grace
,
wherewith
its
first
trouble
and
ruine
was
endeavoured
.
And
hereof
we
have
of
late
an
instance
given
among
our selves
;
and
that
so
notoriously
known
,
through
a
mixture
of
imprudence
and
impudence
in
the
managers
of
it
,
that
a
very
brief
reflection
upon
it
will
suffice
unto
our
present
design
.
It
was
alwaies
supposed
,
and
known
to
some
,
that
there
are
sundry
Persons
in
this
Nation
,
who
having
been
themselves
seduced
into
Socinianism
,
did
make
it
their
business
under
various
pretences
to
draw
others
into
a
compliance
with
them
in
the
same
way
and
perswasion
.
Neither
hath
this
for
sundry
years
been
so
secretly
carryed
,
but
that
the
design
of
it
hath
variously
discovered
it self
by
overt
acts
of
Conferences
,
disputations
,
and
publishing
of
Books
;
which
last
way
of
late
hath
been
sedulously
pursued
.
Unto
these
three
is
now
a
visible
Accession
made
,
by
that
sort
of
People
whom
Men
will
call
Quakers
,
from
their
deportment
at
the
first
erection
of
their
way
,
long
since
deserted
by
them
;
until
by
some
new
Revolutions
of
Opinions
,
they
cast
themselves
under
a
more
proper
denomination
.
That
there
is
a
conjunction
issued
between
both
these
sorts
of
Men
,
in
an
Opposition
to
the
holy
Trinity
,
with
the
Person
and
Grace
of
Christ
,
the
Pamphlets
of
late
published
by
the
one
and
the
other
do
sufficiently
evince
.
For
however
they
may
seem
in
sundry
things
as
yet
to
look
divers
waies
,
yet
like
Sampson's
Foxes
,
they
are
knit
together
by
the
tayle
of
consent
in
these
fire-brand
Opinions
,
and
joyntly
endeavour
to
consume
the
standing
Corn
of
the
Church
of
God.
And
their
joynt
management
of
their
business
of
late
,
hath
been
as
though
it
were
their
design
,
to
give
as
great
a
vogue
and
report
to
their
Opinions
,
as
by
any
waies
they
are
able
.
Hence
besides
their
attempts
to
be
proclaiming
their
Opinions
under
various
pretences
,
in
all
Assemblies
whereunto
they
may
intrude
themselves
,
as
they
know
without
trouble
,
they
are
exceedingly
sedulous
in
scattering
and
giving
away
,
yea
imposing
gratis
,
and
as
to
some
ingratiis
,
their
small
books
which
they
publish
,
upon
all
sorts
of
persons
promiscuously
,
as
they
have
advantage
so
to
do
.
By
this
means
their
Opinions
being
of
late
become
the
talk
and
discourse
of
the
common
sort
of
Christians
,
and
the
Exercise
of
many
,
amongst
whom
are
not
a
few
,
that
on
sundry
accounts
,
which
I
shall
not
mention
,
may
possibly
be
exposed
unto
disadvantage
and
prejudice
thereby
,
it
hath
been
thought
meet
by
some
,
that
the
Sacred
Truths
which
these
men
oppose
,
should
be
plainly
and
briefly
asserted
and
confirmed
from
the
Scripture
;
that
those
of
the
meanest
sort
of
Professors
,
who
a●e
Sincere
and
upright
,
exercising
themselves
to
keep
a
good
conscience
in
matters
of
faith
and
obedience
to
God
,
may
have
somewhat
in
a
readiness
,
both
to
guide
them
in
their
further
enquiry
into
the
Truth
,
as
also
to
confirm
their
Faith
in
what
they
have
already
received
,
when
at
any
time
it
is
shaken
or
opposed
by
the
cunning
sleights
of
men
that
lye
in
wait
to
deceive
.
And
this
comprizeth
the
design
of
the
ensuing
discourse
.
It
may
possibly
be
judged
needless
by
some
,
as
it
was
in
its
first
proposal
by
him
by
whom
it
is
wri●●●●
,
and
that
because
this
matter
at
present
is
by
an
especial
providence
cast
on
other
hands
,
who
both
have
,
and
doubtless
,
as
occasion
shall
require
,
will
well
acquit
themselves
in
the
defence
of
the
Truths
opposed
.
Not
to
give
any
other
account
of
the
Reasons
of
this
small
undertaking
,
it
may
suffice
,
that
in
publico
discrimine
omnis
homo
miles
est
.
Every
mans
concernment
lying
in
a
common
danger
,
it
is
free
for
every
one
to
manage
it
as
he
thinks
best
,
and
is
able
,
so
it
be
without
prejudice
to
the
whole
,
or
the
particular
concerns
of
others
.
If
a
City
be
on
fire
,
whose
bucket
that
brings
water
to
quench
it
ought
to
be
refused
?
The
attempt
to
cast
fire
into
the
City
of
God
,
by
the
Opinions
mentioned
,
is
open
and
plain
,
and
a
timely
stop
being
to
be
put
unto
it
,
the
more
hands
are
orderly
employed
in
its
quenching
,
the
more
speedy
and
secure
is
the
effect
like
to
be
.
Now
,
because
the
Assertors
of
the
Opinions
mentioned
do
seem
to
set
out
themselves
to
be
some
great
Ones
,
above
the
ordinary
rate
of
men
,
as
having
found
out
,
and
being
able
publickly
to
maintain
such
things
,
as
never
would
have
entred
into
the
minds
of
others
to
have
thought
on
,
or
conceived
;
and
also
that
they
seem
with
many
to
be
thought
worthy
of
their
consideration
because
they
now
are
new
,
and
such
as
they
have
not
been
acquainted
withall
;
I
shall
in
this
Prefatory
entrance
,
briefly
manifest
that
those
who
have
amongst
us
undertaken
the
management
of
these
Opinions
,
have
brought
nothing
new
unto
them
,
but
either
a
little
contemptible
Sophistry
and
caption
of
words
on
the
one
hand
,
or
futulous
,
affected
,
unintelligible
expressions
on
the
other
;
the
Opinions
themselves
being
no
other
;
but
such
as
the
Church
of
God
having
been
opposed
by
,
and
troubled
with
from
the
beginning
,
hath
prevailed
against
,
and
triumphed
over
in
all
generations
.
And
were
it
not
that
Confidence
is
the
only
relief
which
engaged
impotency
adheres
unto
,
and
expects
supplies
from
,
I
should
greatly
admire
that
those
amongst
us
who
have
undertaken
an
inforcement
of
these
old
exploded
errours
,
whose
weakness
doth
so
openly
discover
and
proclaim
it self
in
all
their
endeavours
,
should
judge
themselves
competent
to
give
a
new
spirit
of
life
to
the
dead
carkass
of
these
rotten
Heresies
,
which
the
faith
of
the
Saints
in
all
Ages
hath
triumphed
over
;
and
which
Truth
and
Learning
have
under
the
care
and
watchfulness
of
Christ
,
so
often
baffled
out
of
the
world
.
The
Jews
in
the
time
of
our
Saviours
converse
on
the
earth
,
being
fallen
greatly
from
the
Faith
and
Worship
of
their
forefathers
,
and
ready
to
sink
into
their
last
and
utmost
Apostacy
from
God
,
seem
amongst
many
other
truths
,
to
have
much
lost
that
of
the
Doctrine
of
the
Holy
Trinity
,
and
of
the
Person
of
the
Messiah
.
It
was
indeed
suited
in
the
dispensation
of
God
,
unto
the
work
that
the
Lord
Jesus
had
to
fulfill
in
the
world
,
that
before
his
Passion
and
Resurrection
,
the
knowledge
of
his
Divine
Nature
as
unto
his
individual
person
,
should
be
concealed
from
the
most
of
men
.
For
this
cause
,
although
he
was
in
the
form
of
God
,
and
thought
it
no
robbery
to
be
equal
with
God
,
yet
he
made
himself
of
no
reputation
,
by
taking
on
him
the
form
of
a
servant
,
and
made
in
the
likeness
of
men
,
that
being
found
in
the
fashion
of
a
man
,
he
might
be
obedient
unto
death
,
Phil.
2.
7
,
8
,
9.
whereby
his
Divine
Glory
was
veiled
for
a
season
,
until
he
was
declared
to
be
the
Son
of
God
with
power
,
according
unto
the
Spirit
of
Holiness
,
by
the
resurrection
from
the
dead
,
Rom.
1.
4.
And
then
was
glorified
with
that
glory
which
he
had
with
the
Father
before
the
world
was
,
John
17.
3.
And
as
this
dispensation
was
needful
unto
the
accomplishment
of
the
whole
work
which
as
our
M●diator
he
had
undertaken
,
so
in
particular
,
he
who
was
in
himself
the
Lord
of
Hosts
,
a
Sanctuary
to
them
that
feared
him
,
became
hereby
,
a
stone
of
stumbling
,
and
a
rock
of
offence
to
both
the
Houses
of
Israel
,
for
a
gin
and
for
a
snare
to
the
inhabitants
of
Jerusalem
,
Isa.
8.
13
,
14.
See
Luke
2.
34.
Rom.
9.
33.
1
Pet.
2.
8.
Isa.
28.
26.
But
yet
notwithstanding
,
as
occasions
required
,
suitably
unto
his
own
holy
ends
and
designs
,
he
forbare
not
to
give
plain
and
open
testimony
to
his
own
Divine
Nature
and
eternal
pre-existence
unto
his
Incarnation
.
And
this
was
it
,
which
of
all
other
things
most
provoked
the
carnal
Jews
with
whom
he
had
to
do
.
For
having
,
as
was
said
,
lost
the
Doctrine
of
the
Trinity
and
Person
of
the
Messiah
in
a
great
measure
,
when
ever
he
asserted
his
Deity
,
they
were
immediately
enraged
and
endeavoured
to
destroy
him
.
So
was
it
plainly
,
John.
8.
56
,
57
,
58
59.
Saith
he
,
Your
Father
Abraham
rejoyced
to
see
my
day
,
and
he
saw
it
and
was
glad
;
then
said
the
Jews
unto
him
,
thou
art
n●t
yet
fifty
years
old
,
and
hast
thou
seen
Abraham
?
Jesus
said
unto
them
,
verily
I
say
unto
you
,
before
Abraham
was
I
am
:
then
took
they
up
stones
to
cast
at
him
.
So
also
,
John
10.
30
,
31
,
32
,
33.
I
and
my
Father
are
one
:
then
the
Jews
took
up
stones
again
to
stone
him
;
Jesus
answered
them
,
many
good
works
have
I
shewed
you
from
my
Father
,
for
which
of
those
works
do
you
stone
me
?
The
Jews
answered
him
saying
,
for
a
good
work
we
stone
thee
not
,
but
for
blasphemy
,
and
because
that
thou
being
a
Man
makest
thy self
God.
They
understood
well
enough
the
meaning
of
those
words
,
I
and
my
Father
are
one
;
namely
,
that
they
were
a
plain
Assertion
of
his
being
God.
This
caused
their
rage
.
And
this
the
Jews
all
abide
by
to
this
day
;
namely
,
that
he
declared
himself
to
be
God
,
and
therefore
they
slew
him
.
Whereas
therefore
the
first
discovery
of
a
plurality
of
Persons
in
the
Divine
Essence
consists
in
the
Revelation
of
the
Divine
Nature
and
personality
of
the
Son
,
this
being
opposed
,
persecuted
,
and
blasphemed
by
these
Jews
,
they
may
be
justly
looked
upon
and
esteemed
as
the
first
Assertors
of
that
misbelief
,
which
now
some
seek
again
so
earnestly
to
promote
.
The
Jews
persecuted
the
Lord
Christ
,
because
he
being
a
Man
,
declared
himself
also
to
be
God
;
and
others
are
ready
to
revile
and
reproach
them
,
who
believe
and
teach
what
he
declared
.
After
the
Resurrection
and
Ascension
of
the
Lord
Jesus
,
all
things
being
filled
with
tokens
,
evidences
and
effects
of
his
Divine
Nature
and
Power
,
Rom.
1.
4.
The
Church
that
began
to
be
gathered
in
his
name
,
and
according
to
his
Doctrine
,
being
by
his
especial
institution
to
be
initiated
into
the
express
profession
of
the
Doctrine
of
the
Holy
Trinity
,
as
being
to
be
baptized
in
the
name
of
the
Father
,
and
the
Son
,
and
the
Holy
Ghost
,
which
confession
comprizeth
the
whole
of
the
truth
contended
for
,
and
by
the
indispensible
placing
of
it
at
the
first
entrance
into
all
obedience
unto
him
,
is
made
the
doctrinal
foundation
of
the
Church
,
it
continued
for
a
season
in
the
quiet
and
undisturbed
possession
of
this
Sacred
Treasure
.
The
first
who
gave
disquietment
unto
the
Disciples
of
Christ
by
perverting
the
Doctrine
of
the
Trinity
was
Simon
Magus
,
with
his
followers
;
an
account
of
whose
monstrous
figments
,
and
unintelligible
imaginations
,
with
their
coincidence
with
what
some
men
dream
in
these
latter
daies
,
shall
elsewhere
be
given
.
Nor
shall
I
need
here
to
mention
the
Colluvies
of
Gnosticks
,
Valentinians
,
Marcionites
and
Manichees
,
the
foundation
of
all
whose
abominations
lay
in
their
mis-apprehensions
of
the
being
of
God
,
their
unbelief
of
the
Trinity
and
Person
of
Christ
,
as
do
those
of
some
others
also
.
In
especial
there
was
one
Cerinthus
,
who
was
more
active
than
others
in
his
opposition
to
the
Doctrine
of
the
person
of
Christ
,
and
therein
of
the
Holy
Trinity
.
To
put
a
stop
unto
his
Abominations
,
all
Authors
agree
that
John
writing
his
Gospel
,
prefixed
unto
it
that
plain
declaration
of
the
eternal
Deity
of
Christ
which
it
is
prefaced
withall
.
And
the
story
is
well
attested
by
Irenaeus
,
Eusebius
,
and
others
,
from
Polycarpus
who
was
his
Disciple
,
that
this
Cerinthus
coming
into
the
place
where
the
Apostle
was
,
he
left
it
,
adding
as
a
reason
of
his
departure
,
lest
the
building
through
the
just
judgement
of
God
should
fall
upon
them
.
And
it
was
of
the
Holy
,
Wise
Providence
of
God
,
to
suffer
some
impious
Persons
to
oppose
this
Doctrine
before
the
death
of
that
Apostle
,
that
he
might
by
infallible
Inspiration
farther
reveal
,
manifest
and
declare
it
to
the
establishment
of
the
Church
in
future
Ages
.
For
what
can
farther
be
desired
to
satisfie
the
minds
of
men
,
who
in
any
sense
own
the
Lord
Jesus
Christ
,
and
the
Scriptures
,
than
that
this
Controversie
about
the
Trinity
and
Person
of
Christ
(
for
they
stand
and
fall
together
)
should
be
so
eminently
and
expresly
determined
,
as
it
were
immediately
from
Heaven
.
But
he
,
with
whom
we
have
to
deal
in
this
matter
,
neither
ever
did
,
nor
ever
will
,
nor
can
acquiesce
or
rest
in
the
divine
determination
of
any
thing
which
he
hath
stirred
up
strife
and
controversie
about
.
For
as
Cerinthus
and
the
Ebionites
persisted
in
the
Heresie
of
the
Jews
,
who
would
have
slain
our
Saviour
for
bearing
witness
to
his
own
Deity
,
notwithstanding
the
evidence
of
that
testimony
,
and
the
right
apprehension
which
the
Jews
had
of
his
mind
therein
;
so
he
excited
others
to
engage
and
persist
in
their
Opposition
to
the
truth
,
notwithstanding
this
second
particular
determination
of
it
from
Heaven
,
for
their
confutation
or
confusion
.
For
after
the
more
weak
and
confused
oppositions
made
unto
it
by
Theodotus
Coriarius
,
Artemon
,
and
some
others
,
at
length
a
stout
Champion
appears
visibly
and
expresly
engaged
against
these
fundamentals
of
our
faith
.
This
was
Paulus
Sa
nosatenus
Bishop
of
the
Church
of
Antioch
about
the
year
272.
A
man
of
most
intolerable
pride
,
passion
,
and
folly
;
the
greatest
that
hath
left
a
name
upon
Ecclesiastical
Records
.
This
man
openly
and
avowedly
denyed
the
Doctrine
of
the
Trinity
,
and
the
Deity
of
Christ
in
an
especial
manner
.
For
although
he
endeavoured
for
a
while
,
to
cloud
his
impious
sentiments
in
ambiguous
expressions
,
as
others
also
have
done
,
(
Euseb.
lib.
7.
cap.
27.
)
yet
being
pressed
by
the
Professors
of
the
truth
,
and
supposing
his
party
was
somewhat
confirmed
,
he
plainly
defended
his
Heresie
,
and
was
cast
out
of
the
Church
wherein
he
presided
.
Some
sixty
years
after
,
Photinus
Bishop
of
Syrmium
,
with
a
pretence
of
more
sobriety
in
life
and
conversation
,
undertook
the
management
of
the
same
design
,
with
the
same
success
.
What
ensued
afterwards
among
the
Churches
of
God
in
this
matter
,
is
of
too
large
and
diffused
a
nature
to
be
here
reported
.
These
instances
I
have
fixed
on
,
only
to
intimate
unto
persons
whose
condition
or
occasions
afford
them
not
ability
or
leisure
of
themselves
,
to
enquire
into
the
memorials
of
times
past
amongst
the
Professors
of
the
Gospel
of
Christ
,
that
these
oppositions
which
are
made
at
present
amongst
us
unto
these
fundamental
Truths
,
and
derived
immediately
from
the
late
renewed
inforcement
of
them
made
by
Faustus
Socinus
and
his
followers
,
are
nothing
but
old
baffled
attempts
of
Satan
,
against
the
Rock
of
the
Church
and
the
building
thereon
,
in
the
confession
of
the
Son
of
the
living
God.
Now
,
as
all
men
who
have
ought
of
a
due
Reverence
of
God
or
his
truth
remaining
with
them
,
cannot
but
be
wary
how
they
give
the
least
admittance
to
such
Opinions
as
have
from
the
beginning
been
witnessed
against
,
and
condemned
by
Christ
himself
,
his
Apostles
and
all
that
followed
them
in
their
faith
and
waies
in
all
Generations
;
so
others
whose
hearts
may
tremble
for
the
danger
they
apprehend
which
these
sacred
Truths
may
be
in
,
of
being
corrupted
or
defamed
,
by
the
present
opposition
against
them
,
may
know
that
it
is
no
other
,
but
what
the
Church
and
faith
of
Professors
hath
already
been
exercised
with
,
and
through
the
power
of
him
that
enables
them
have
constantly
triumphed
over
.
And
for
my
part
,
I
look
upon
it
as
a
blessed
effect
of
the
holy
wise
providence
of
God
,
that
those
who
have
long
harboured
these
Abominations
of
denying
the
holy
Trinity
,
the
person
and
satisfaction
of
Christ
in
their
minds
,
but
yet
have
sheltered
themselves
from
common
observation
under
the
shades
of
dark
obscure
and
uncouth
expressions
,
with
many
other
specious
pretences
,
should
be
given
up
to
joyn
themselves
with
such
Persons
,
and
to
profess
a
community
of
perswasion
with
them
in
those
opinions
,
as
have
rendred
themselves
infamous
from
the
first
foundation
of
Christianity
,
and
wherein
they
will
assuredly
meet
with
the
same
success
as
those
have
done
,
who
have
gone
before
them
.
For
the
other
head
of
Opposition
made
by
these
Persons
unto
the
truth
in
Reference
unto
the
satisfaction
of
Christ
,
and
the
imputation
of
his
Righteousness
thereon
unto
our
Justification
,
I
have
not
much
to
say
as
to
the
time
past
.
In
general
,
the
doctrine
wherein
they
boast
,
being
first
brought
forth
in
a
rude
mishapen
manner
by
the
Pelagian
Hereticks
,
was
afterwards
improved
by
one
Abailardus
a
Sophistical
Scholar
in
France
;
but
owes
its
principal
form
and
poison
unto
the
endeavours
of
Faustus
Socinus
,
&
those
who
have
followed
him
in
his
subtle
attempt
to
corrupt
the
whole
doctrine
of
the
Gospel
.
Of
these
M●n
,
are
those
amongst
us
who
at
this
day
so
busily
dispute
and
write
about
the
Trinity
,
the
Deity
of
Christ
,
and
his
satisfaction
,
the
Followers
and
Disciples
.
And
it
is
much
more
from
their
Masters
who
were
some
of
them
Men
learned
,
diligent
,
and
subtle
,
than
from
themselves
that
they
are
judged
to
be
of
any
great
consideration
.
For
I
can
truly
say
,
that
upon
the
sedate
examination
of
all
that
I
could
ever
yet
hear
,
or
get
a
sight
of
,
either
spoken
or
written
by
them
,
that
is
any
amongst
us
;
I
never
yet
observed
an
undertaking
of
so
great
importance
managed
with
a
greater
evidence
of
incompetency
and
inability
,
to
give
any
tolerable
countenance
unto
it
.
If
any
of
them
shall
for
the
future
attempt
to
give
any
new
countenance
or
props
to
their
tottering
errours
,
it
will
doubtless
be
attended
unto
,
by
some
of
those
many
,
who
cannot
but
know
that
it
is
incumbent
on
them
,
to
contend
earnestly
for
the
Faith
once
delivered
unto
the
Saints
.
This
present
brief
endeavour
is
only
to
assist
and
direct
those
,
who
are
less
exercised
in
the
waies
of
managing
controversies
in
Religion
,
that
they
may
have
a
brief
comprehension
of
the
truths
opposed
,
with
the
firm
foundations
whereon
they
are
built
,
and
have
in
a
readiness
to
shield
their
Faith
,
both
against
the
fiery
darts
of
Satan
,
and
secure
their
minds
against
the
cunning
sleights
of
Men
who
lye
in
wait
to
deceive
.
And
wherein
this
discourse
seems
in
any
thing
to
be
too
brief
,
or
concise
,
the
Author
is
not
to
be
blamed
;
who
was
confined
unto
these
strait
bounds
,
by
those
whose
requests
injoyned
him
this
service
.
The
Doctrine
of
the
Holy
Trinity
Explained
and
Vindicated
.
THe
Doctrine
of
the
blessed
Trinity
may
be
considered
two
wayes
.
First
,
In
respect
unto
the
Revelation
and
proposal
of
it
in
the
Scripture
,
to
direct
us
unto
the
Author
,
Object
,
and
End
of
our
Faith
,
in
our
worship
and
obedience
.
Secondly
,
As
it
is
farther
declared
and
explained
,
in
terms
,
expressions
,
and
propositions
,
educed
from
the
Original
Revelation
of
it
,
suited
thereunto
,
and
meet
to
direct
and
keep
the
mind
from
undue
apprehensions
of
the
things
it
believes
;
and
to
declare
them
unto
farther
edification
.
In
the
first
way
,
it
consists
meerly
in
the
propositions
wherein
the
Revelation
of
God
is
expressed
in
the
Scripture
;
And
in
this
regard
two
things
are
required
of
us
.
First
,
To
understand
the
terms
of
the
propositions
,
as
they
are
Enunciations
of
Truth
;
And
Secondly
,
To
believe
the
things
taught
,
revealed
,
and
declared
in
them
.
In
the
first
Instance
,
no
more
,
I
say
,
is
required
of
us
,
but
that
we
assent
unto
the
Assertions
and
Testimonies
of
God
concerning
himself
,
according
to
their
natural
and
genuine
sence
,
as
he
will
be
known
,
believed
in
,
feared
and
worshipped
by
us
;
as
he
is
our
Creator
,
Lord
,
and
Rewarder
;
and
that
because
he
himself
hath
by
his
Revelation
,
not
only
warranted
us
so
to
do
,
but
also
made
it
our
duty
necessary
and
indispensible
.
Now
the
sum
of
this
Revelation
in
this
matter
is
,
that
God
is
one
;
that
this
one
God
,
is
Father
,
Son
and
Holy
Ghost
;
that
the
Father
is
the
Father
of
the
Son
;
and
the
Son
,
the
Son
of
the
Father
;
and
the
Holy
Ghost
,
the
Spirit
of
the
Father
and
the
Son
;
and
that
in
respect
of
this
their
mutual
Relation
,
they
are
distinct
from
each
other
.
This
is
the
substance
of
the
Doctrine
of
the
Trinity
as
to
the
first
direct
concernment
of
faith
therein
.
The
first
intention
of
the
Scripture
in
the
Revelation
of
God
towards
us
is
,
as
was
said
,
that
we
might
fear
him
,
believe
,
worship
,
obey
him
,
and
live
unto
him
,
as
God.
That
we
may
do
this
in
a
due
manner
,
and
worship
the
only
true
God
,
and
not
adore
the
false
imaginations
of
our
own
minds
,
it
declares
,
as
was
said
,
that
this
God
is
one
,
the
Father
,
Son
,
and
Holy
Ghost
;
that
the
Father
is
this
one
God
,
and
therefore
is
to
be
believed
in
,
worshipped
,
obeyed
,
lived
unto
,
and
in
all
things
considered
by
us
as
the
first
cause
,
soveraign
Lord
,
and
last
end
of
all
:
that
the
Son
,
is
the
one
true
God
,
and
therefore
is
to
be
believed
in
,
worshipped
,
obeyed
,
lived
unto
,
and
in
all
things
considered
by
us
as
the
first
cause
,
Soveraign
Lord
,
and
last
end
of
all
.
And
so
also
of
the
Holy
Ghost
.
This
is
the
whole
of
Faiths
concernment
in
this
matter
,
as
it
respects
the
direct
Revelation
of
God
made
by
himself
in
the
Scripture
,
and
the
first
proper
general
end
thereof
Let
this
be
clearly
confirmed
by
direct
and
positive
divine
Testimonies
containing
the
declaration
and
Revelation
of
God
concerning
himself
,
and
faith
is
secured
as
to
all
its
concerns
.
For
it
hath
both
its
proper
formal
object
,
and
is
sufficiently
enabled
to
be
directive
of
divine
Worship
and
Obedience
.
The
Explication
of
this
Doctrine
unto
Edification
suitable
unto
the
Revelation
mentioned
,
is
of
another
consideration
.
And
two
things
are
incumbent
on
us
to
take
care
of
therein
.
First
that
what
is
affirmed
and
taught
,
do
directly
tend
unto
the
ends
of
the
Revelation
it self
,
by
informing
and
inlightning
of
the
mind
in
the
knowledge
of
the
mysterie
of
it
,
so
far
as
in
this
life
we
are
by
Divine
Assistance
capable
to
comprehend
it
;
that
is
,
that
faith
may
be
increased
,
strengthned
and
confirmed
against
temptations
and
oppositions
of
Satan
,
and
men
of
corrupt
minds
;
and
that
we
may
be
distinctly
directed
unto
,
and
encouraged
in
the
Obedience
unto
,
and
Worship
of
God
that
are
required
of
us
.
Secondly
,
That
nothing
be
affirmed
or
taught
herein
,
that
may
beget
,
or
occasion
any
undue
apprehensions
concerning
God
,
or
our
Obedience
unto
him
,
with
respect
unto
the
best
,
highest
,
securest
Revelations
,
that
we
have
of
him
and
our
duty
.
These
things
being
done
and
secured
,
the
End
of
the
Declaration
of
this
Doctrine
concerning
God
is
attained
.
In
the
declaration
then
of
this
Doctrine
unto
the
Edification
of
the
Church
,
there
is
contained
a
farther
Explanation
of
the
things
before
asserted
,
as
proposed
directly
,
and
in
themselves
as
the
object
of
our
faith
,
namely
,
how
God
is
one
,
in
respect
of
his
Nature
,
Substance
,
Essence
,
Godhead
,
or
Divine●
Being
.
How
being
Father
,
Son
,
and
Holy
Ghost
,
he
subsisteth
in
these
three
distinct
persons
,
or
Hypost●sies
:
and
what
are
their
mutual
respects
to
each
other
,
by
which
as
their
peculiar
properties
giving
them
the
manner
of
their
subsistence
,
they
are
distinguished
one
from
another
;
with
sundry
other
things
of
the
like
necessary
consequence
unto
the
Revelation
mentioned
.
And
herein
as
in
the
Application
of
all
other
Divine
Truths
and
Mysteries
whatever
,
yea
,
of
all
moral
commanded
duties
,
use
is
to
be
made
of
such
words
and
expressions
as
it
may
be
are
not
literally
and
formally
contained
in
the
Scripture
;
but
only
are
unto
our
conceptions
and
apprehensions
expository
of
what
is
so
contained
.
And
to
deny
the
Liberty
,
yea
,
the
necessity
hereof
,
is
to
deny
all
interpretation
of
the
Scripture
,
all
endeavours
to
express
the
sense
of
the
words
of
it
,
unto
the
understandings
of
one
another
;
which
is
in
a
word
to
render
the
Scripture
it self
altogether
useless
.
For
if
it
be
unlawful
for
me
to
speak
or
write
what
I
conceive
to
be
the
sense
of
the
words
of
the
Scripture
,
and
the
nature
of
the
thing
signified
and
expressed
by
them
,
it
is
unlawful
for
me
also
to
think
or
conceive
in
my
mind
what
is
the
sense
of
the
words
or
nature
of
the
things
;
which
to
say
,
is
to
make
brutes
of
our selves
,
and
to
frustrate
the
whole
design
of
God
in
giving
unto
us
the
great
priviledge
of
his
word
.
Wherefore
in
the
declaration
of
the
Doctrine
of
the
Trinity
,
we
may
lawfully
,
nay
we
must
necessarily
,
make
use
of
other
words
,
phrases
and
expressions
that
what
are
Literally
and
Syllabically
contained
in
the
Scriptures
,
but
teach
no
other
things
.
Moreover
whatever
is
so
revealed
in
the
Scripture
,
is
no
less
true
and
divine
as
to
whatever
necessarily
followeth
thereon
,
than
it
is
,
as
unto
that
which
is
principally
revealed
and
directly
expressed
.
For
how
far
soever
the
lines
be
drawn
and
extended
,
from
truth
nothing
can
follow
and
ensue
but
what
is
true
also
;
and
that
in
the
same
kind
of
truth
,
with
that
which
it
is
derived
and
deduced
from
.
For
if
the
principal
Assertion
be
a
truth
of
Divine
Revelation
,
so
is
also
whatever
is
included
therein
,
and
which
may
be
rightly
from
thence
collected
.
Hence
it
follows
,
that
when
the
Scripture
revealeth
the
Father
,
Son
,
and
Holy
Ghost
,
to
be
one
God
,
seeing
it
necessarily
and
unavoidably
follows
thereon
that
they
are
one
in
Essence
,
wherein
alone
it
is
possible
they
can
be
one
;
and
three
in
their
distinct
Subsistences
,
wherein
alone
it
is
possible
they
can
be
three
:
This
is
no
less
of
Divine
Revelation
,
than
the
first
principle
from
whence
these
things
follow
.
These
being
the
respects
which
the
Doctrine
of
the
Trinity
falls
under
,
the
necessary
method
of
〈◊〉
and
Reason
in
the
beheving
and
declar●ing
of
it
,
is
plain
and
evident
.
1.
The
Revelation
〈◊〉
it
is
to
be
asserted
and
vindicated
,
as
it
〈◊〉
proposed
to
be
believed
for
the
ends
mentioned
.
Now
this
is
,
as
was
declared
,
that
there
is
one
God
,
that
this
God
,
is
Father
,
Son
,
and
Holy
Ghost
,
and
so
,
that
the
Father
is
God
,
so
is
the
Son
,
so
is
the
Holy
Ghost
.
This
being
received
and
admitted
by
faith
,
the
Explication
of
it
is
,
(
2.
)
To
be
insisted
on
,
and
not
taken
into
consideration
untill
the
other
be
admitted
.
And
herein
lyes
the
preposterous
course
of
those
who
fallaciously
and
captiously
go
about
to
oppose
this
sacred
truth
.
They
will
alwayes
begin
their
opposition
,
not
unto
the
Revelation
of
it
,
but
unto
the
Explanation
of
it
which
is
used
only
for
farther
edification
.
Their
Disputes
and
Cavils
shall
be
against
the
Trinity
,
Essence
,
Substance
,
Persons
,
Personality
,
Respects
,
Properties
of
the
Divine
Persons
,
with
the
modes
of
expressing
these
things
,
whilst
the
plain
Scriptural
Revelation
of
the
things
themselves
from
whence
they
are
but
explanatory
deductions
,
is
not
spoken
to
,
nor
admitted
unto
confirmation
.
By
this
means
have
they
entangled
many
weak
unstable
souls
,
who
when
they
have
met
with
things
too
high
,
hard
and
difficult
for
them
,
(
which
in
Divine
Mysteries
they
may
quickly
do
)
in
the
Explication
of
this
Doctrine
,
have
suffered
themselves
to
be
taken
off
from
a
due
consideration
of
the
full
and
plain
Revelation
of
the
thing
it self
in
Scripture
;
until
their
temptations
being
made
strong
,
and
their
darkness
increased
,
it
was
too
late
for
them
to
return
unto
it
;
as
bringing
along
with
them
the
Cavils
wherewith
they
were
prepossessed
rather
than
that
Faith
and
Obedience
which
is
required
.
But
yet
all
this
while
these
Explanations
so
excepted
against
,
are
indeed
not
of
any
Original
consideration
in
this
matter
.
Let
the
direct
express
Revelations
of
the
Doctrine
be
firmed
,
they
will
follow
of
themselves
,
nor
will
be
excepted
against
by
those
who
believe
and
receive
it
.
Let
that
be
rejected
,
and
they
will
fall
of
themselves
,
and
never
be
contended
for
by
those
who
did
make
use
of
them
.
But
of
these
things
we
shall
treat
again
afterwards
.
This
therefore
is
the
way
,
the
only
way
that
we
rationally
can
,
and
that
which
in
duty
we
ought
to
proceed
in
,
and
by
,
for
the
asserting
and
confirming
of
the
Doctrine
of
the
holy
Trinity
under
consideration
;
namely
,
that
we
produce
Divine
Revelations
,
or
Testimonies
,
wherein
faith
may
safely
rest
and
acquiesce
,
that
God
is
one
;
that
this
one
God
,
is
Father
,
Son
,
and
holy
Ghost
;
So
that
the
Father
is
God
;
so
also
is
the
Son
,
and
the
holy
Ghost
likewise
,
and
as
such
are
to
be
believed
in
,
obeyed
,
worshipped
,
acknowledged
as
the
first
cause
,
and
last
end
of
all
,
our
Lord
and
Reward
.
If
this
be
not
admitted
,
if
somewhat
of
it
▪
be
not
particularly
denyed
,
we
need
not
,
we
have
no
warrant
or
ground
,
to
proceed
any
farther
,
or
at
all
to
discourse
about
the
Unity
of
the
Divine
Essence
,
or
the
distinction
of
Persons
.
We
have
not
therefore
any
original
contest
in
this
matter
with
any
,
but
such
as
deny
either
God
to
be
one
,
or
the
Father
to
be
God
,
or
the
Son
to
be
God
,
or
the
Holy
Ghost
so
to
be
.
If
any
deny
either
of
these
in
particular
,
we
are
ready
to
confirm
it
by
sufficient
Testimonies
of
Scripture
,
or
clear
and
undeniable
Divine
Revelation
.
When
this
is
evinced
and
vindicated
,
we
shall
,
willingly
proceed
to
manifest
that
the
explications
used
of
this
Doctrine
unto
the
Edification
of
the
Church
are
according
to
truth
;
and
such
as
necessarily
are
required
by
the
nature
of
the
things
themselves
.
And
this
gives
us
the
method
of
the
small
ensuing
Discourse
,
with
the
Reasons
of
it
.
The
first
thing
which
we
affirm
to
be
delivered
unto
us
by
divine
Revelation
as
the
Object
o●
ou●
Faith
is
,
that
God
is
one
.
I
know
that
this
may
be
uncontroulably
evidenced
by
the
●ight
of
Reason
it self
,
unto
as
good
and
quiet
an
Assurance
as
the
mind
of
man
is
capable
of
in
any
of
its
apprehensions
whatever
.
But
I
speak
of
it
now
,
as
it
is
confirmed
unto
us
by
Divine
Revelation
.
How
this
Assertion
,
of
one
God
,
respects
the
Nature
,
Essence
,
or
Divine
Being
of
God
,
shall
be
declared
afterwards
.
At
present
it
is
enough
to
represent
the
Testimonies
that
he
is
one
,
only
one
.
And
because
we
have
no
difference
with
our
Adversaries
distinctly
about
this
matter
,
I
shall
only
name
some
few
of
them
,
Deut.
6.
4.
Hear
O
Israel
,
the
Lord
our
God
is
one
Lord.
A
most
pregnant
Testimony
;
and
yet
notwithstanding
,
as
I
shall
elsewhere
manifest
,
the
Trinity
it self
,
in
that
one
divine
Essence
is
here
asserted
,
Isa.
44.
6
,
8.
Thus
saith
the
Lord
,
the
King
of
Israel
,
and
his
Redeemer
,
the
Lord
of
Hosts
,
I
am
the
first
,
and
I
am
the
last
,
and
besides
me
there
is
no
God
;
Is
there
a
God
besides
me
?
Yea
there
is
no
God
,
I
know
not
any
;
In
which
also
we
may
manifest
that
a
plurality
of
Persons
is
included
and
expressed
.
And
although
there
be
no
more
absolute
and
sacred
truth
than
this
,
that
God
is
one
;
yet
it
may
be
evinced
,
that
it
is
no
where
mentioned
in
the
Scripture
,
but
that
either
in
the
words
themselves
,
or
the
context
of
the
place
,
a
plurality
of
persons
in
that
one
sence
is
intimated
.
Secondly
,
It
is
proposed
as
the
object
of
our
Faith
,
that
the
Father
is
God.
And
herein
as
is
pretended
there
is
also
an
agreement
,
between
us
,
and
those
who
oppose
the
Doctrine
of
the
Trinity
.
But
there
is
a
mistake
in
this
matter
.
Their
hypothesis
as
they
call
it
,
or
indeed
presumptuous
errour
,
casts
all
the
conceptions
that
are
given
us
concerning
God
in
the
Scripture
,
into
disorder
and
confusion
.
For
the
Father
,
as
he
whom
we
worship
,
is
often
called
so
,
only
with
reference
unto
his
Son
;
as
the
Son
is
so
,
with
reference
to
the
Father
.
He
is
the
only
begotten
of
the
Father
,
John
1.
14.
But
now
,
is
this
Son
had
no
praeexistence
in
his
Divine
nature
before
he
was
born
of
the
Virgin
,
there
was
no
God
the
Father
seventeen
hundred
years
ago
,
because
there
was
no
Son.
And
on
this
ground
did
the
Marcionites
of
old
,
plainly
deny
the
Father
whom
under
the
New
Testament
we
Worship
,
to
be
the
God
of
the
Old
Testament
,
who
made
the
World
and
was
Wo●shipped
from
the
foundation
of
it
.
For
it
seems
to
follow
,
that
he
whom
we
worship
being
the
Father
,
and
on
this
supposition
that
the
Son
had
no
praexistence
unto
his
incarnation
,
he
was
not
the
Father
under
the
Old
Testament
,
he
is
some
other
from
him
that
was
so
revealed
:
I
know
the
folly
of
that
inference
;
yet
how
on
this
opinion
of
the
sole
existence
of
the
Son
in
time
,
Men
can
prove
the
Father
to
be
God
,
let
others
determine
.
He
who
abideth
in
the
doctrine
of
Christ
,
he
hath
both
the
Father
and
the
Son
,
but
whosoever
transgresseth
and
abideth
not
in
the
Doctrine
of
Christ
,
he
hath
not
God
,
2
John
9.
Whoever
denyes
Christ
the
Son
,
as
the
Son
,
that
is
the
eternal
Son
of
God
,
he
loses
the
Father
also
,
and
the
true
God
;
he
hath
not
God.
For
that
God
which
is
not
the
Father
,
and
which
ever
was
,
and
was
not
the
Father
,
is
not
the
true
God.
Hence
many
of
the
Fathers
,
even
of
the
first
Writers
of
the
Church
,
were
forced
unto
great
pains
in
the
confirmation
of
this
truth
,
that
the
Father
of
Jesus
Christ
was
he
who
made
the
World
,
gave
the
Law
,
spake
by
the
Prophets
,
and
was
the
Author
of
the
Old
Testament
;
and
that
against
Men
who
professed
themselves
to
be
Christians
.
And
this
bruitish
apprehension
of
theirs
,
arose
from
no
other
principle
but
this
,
that
the
Son
had
only
a
temporal
Existence
,
and
was
not
the
Eternal
Son
of
God.
But
that
I
may
not
in
this
brief
discourse
digress
unto
other
Controversies
than
what
lyes
directly
before
us
,
and
seeing
the
Adversaries
of
the
truth
we
contend
for
,
do
,
in
words
at
least
,
grant
that
the
Father
of
our
Lord
Jesus
Christ
is
the
true
God
,
or
the
only
true
God
,
I
shall
not
further
shew
the
inconsistency
of
their
hypothesis
with
this
confession
;
But
take
it
for
granted
,
that
to
us
there
is
one
God
the
Father
,
1
Cor.
8.
6.
See
John
17.
3.
So
that
he
who
is
not
the
Father
,
who
was
not
so
from
Eternity
,
whose
paternity
is
not
equally
coexistent
unto
his
Deity
,
is
no
God
unto
us
.
Thirdly
,
It
is
asserted
and
believed
by
the
Church
that
Jesus
Christ
is
God
;
the
Eternal
Son
of
God
;
that
is
,
He
is
proposed
,
declared
and
revealed
unto
us
in
the
Scripture
,
to
be
God
,
that
is
to
be
served
,
worshipped
,
believed
in
,
obeyed
as
God
,
upon
the
account
of
his
own
Divine
excellencies
.
And
whereas
we
believe
and
know
that
he
was
Man
,
that
he
was
born
,
lived
,
and
dyed
as
a
Man
,
it
is
declared
that
he
is
God
also
;
and
that
as
God
,
he
did
preexist
in
the
form
of
God
before
his
Incarnation
,
which
was
effected
by
voluntary
actings
of
his
own
;
which
could
not
be
without
a
preexistence
in
another
nature
.
This
is
proposed
unto
us
to
be
believed
upon
Divine
Testimony
,
and
by
Divine
Revelation
.
And
the
sole
enquiry
in
this
matter
is
,
whether
this
be
proposed
in
the
Scripture
as
an
Object
of
Faith
,
and
that
which
is
indispensibly
necessary
for
us
to
believe
.
Let
us
then
nakedly
attend
unto
what
the
Scripture
asserts
in
this
matter
,
and
that
in
the
order
of
the
Books
of
it
in
some
particular
instances
which
at
present
occurr
to
mind
;
as
these
that
follow
,
Psalm
45.
6.
Thy
Throne
O
God
is
for
ever
and
ever
,
applyed
unto
Christ
,
H●b
.
1.
8.
But
unto
thy
Son
he
saith
,
thy
Throne
O
God
is
for
ever
and
ever
.
Psalm
68.
17
,
18
,
19.
The
Chariots
of
God
are
twenty
thousand
,
even
thousands
of
Angels
,
the
Lord
is
among
them
as
in
Sinai
in
the
holy
place
;
thou
hast
ascended
on
high
,
thou
hast
lead
Captivity
Captive
,
thou
hast
received
gifts
for
Men
,
yea
,
for
the
Rebellious
also
,
that
the
Lord
God
may
dwell
among
them
,
applyed
unto
the
Son
,
Ephes.
4.
8.
Wherefore
he
saith
,
when
he
ascended
up
on
high
,
he
led
Captivity
captive
,
and
gave
gifts
unto
Men.
Now
that
he
ascended
,
what
is
it
but
that
be
also
descended
first
into
the
lower
parts
of
the
Earth
;
He
that
descended
is
the
same
also
that
ascended
up
far
above
all
Heavens
,
that
he
might
fill
all
things
.
Psalm
110.
1.
The
Lord
said
unto
my
Lord
,
sit
thou
at
my
right
hand
;
applyed
unto
Christ
by
himself
,
Mat.
22.
44.
Psalm
102.
15
,
16
,
17.
Of
old
th●u
hast
laid
the
foundation
of
the
Earth
and
the
Heavens
are
the
work
of
thy
hands
;
they
shall
perish
but
thou
shalt
endure
,
yea
,
all
of
them
shall
wax
old
like
a
garment
,
as
a
vesture
shalt
thou
change
them
,
and
they
shall
be
changed
,
but
thou
art
the
same
,
and
thy
years
shall
have
no
end
.
Declared
by
the
Apostle
to
be
meant
of
the
Son
,
Heb.
1.
10.
Prov.
8.
22.
to
the
31.
The
Lord
possest
Me
in
the
beginning
of
his
wayes
;
before
his
works
of
old
:
I
was
set
up
from
everlasting
,
in
the
beginning
or
ever
the
Earth
was
,
when
there
were
no
depths
,
I
was
brought
forth
when
there
were
no
Fountains
abounding
with
waters
,
before
the
Mountains
were
setled
,
before
the
Hills
was
I
brought
forth
;
while
as
yet
he
had
not
made
the
Earth
,
nor
the
Fields
,
nor
the
highest
part
of
the
dust
of
the
World
;
When
he
prepared
the
Heavens
I
was
there
;
when
he
set
a
compass
upon
the
face
of
the
Earth
,
when
he
established
the
clouds
above
;
and
the
fountains
of
the
deep
;
when
he
gave
to
the
Sea
his
decree
that
the
waters
should
not
pass
his
commandment
;
when
he
appointed
the
foundations
of
the
Earth
;
then
I
was
by
him
as
one
brought
up
with
him
,
and
I
was
daily
his
delight
,
rejoycing
alwayes
before
him
;
rejoycing
in
the
habitable
parts
of
his
Earth
,
and
my
delights
were
with
the
Sons
of
Men.
Isa.
6.
1
,
2
,
3.
I
saw
also
the
Lord
sitting
upon
a
Throne
,
high
and
lifted
up
and
his
train
filled
the
Temple
;
above
it
stood
the
Seraphims
,
each
one
had
six
wings
,
with
twain
he
covered
his
face
,
with
twain
he
covered
his
feet
,
and
with
twain
he
did
flye
:
and
one
cryed
unto
another
and
said
,
Holy
,
Holy
,
Holy
is
the
Lord
of
Hosts
,
the
whole
earth
is
full
of
his
Glory
.
applyed
unto
the
Son
,
John
12.
41
,
42.
Isa
8.
13
,
14.
Sanctifie
the
Lord
of
Hosts
himself
,
and
let
him
be
your
dread
;
let
him
be
your
fear
,
and
he
shall
be
for
a
Sanctuary
,
but
for
a
stone
of
Stumbling
,
and
for
a
rock
of
offence
to
both
the
Houses
of
Israel
,
for
a
gin
and
for
a
snare
to
the
Inhabitants
of
Jerusalem
,
applyed
unto
the
Son
,
Luk.
2.
34.
Rom.
9.
33.
1
Pet.
2.
8.
Isa.
9.
6.
For
unto
us
a
Child
is
born
,
unto
us
a
Son
is
given
,
and
the
Government
shall
be
upon
his
shoulders
;
and
his
name
shall
be
called
wonderful
,
Counsellor
,
the
mighty
God
,
the
Everlasting
Father
,
the
Prince
of
Peace
;
of
the
increase
of
his
Government
and
peace
there
shall
be
no
end
.
Jer.
23.
5
,
6.
Behold
the
day
is
come
saith
the
Lord
that
I
will
raise
unto
David
a
righteous
branch
,
and
this
is
his
name
whereby
he
shall
be
called
,
Jehovah
our
Righteousness
.
Hos.
12.
3
,
4
,
5.
He
took
his
Brother
by
the
heel
in
the
womb
,
and
by
his
strength
he
had
power
with
God
;
yea
,
he
had
power
over
the
Angel
and
prevailed
,
he
wept
and
made
supplications
unto
him
;
he
found
him
in
Bethel
,
and
there
he
spake
with
us
,
even
the
Lord
God
of
Hosts
,
the
Lord
is
his
memorial
.
Zach.
2.
8
,
9.
For
thus
saith
the
Lord
of
Hosts
,
after
the
glory
hath
he
sent
me
unto
the
Nations
which
spoiled
ye
,
and
ye
shall
know
that
the
Lord
of
Hosts
hath
sent
Me.
Mat.
16.
16.
Thou
art
Christ
the
Son
of
the
living
God.
Luk.
1.
35.
The
Holy
Ghost
shall
come
upon
thee
,
the
power
of
the
most
High
shall
overshaddew
thee
,
therefore
also
shall
that
Holy
thing
which
shall
be
born
of
thee
,
be
called
the
Son
of
God.
John
1.
1
,
2
,
3.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God.
The
same
was
in
the
beginning
with
God
;
all
things
were
made
by
him
;
and
without
him
was
not
any
thing
made
that
was
made
.
Ver.
14.
And
we
beheld
his
Glory
,
the
Glory
as
of
the
only
begotten
of
the
Father
.
John
3.
3.
And
no
Man
hath
ascended
up
to
Heaven
,
but
he
that
▪
came
down
from
Heaven
,
even
the
Son
of
man
which
is
in
Heaven
.
John
8.
56
,
57
,
58.
Then
said
the
Jews
unto
him
,
thou
art
not
fifty
years
old
,
and
hast
thou
seen
Abraham
?
Jesus
saith
unto
them
,
verily
,
I
say
unto
you
,
before
Abraham
was
,
I
am
.
John
10.
30.
I
and
my
Father
are
one
.
John
17.
3.
And
now
O
Father
glorifie
thou
me
with
thine
own
self
,
with
the
glory
which
I
had
with
thee
before
the
World
was
.
John
20.
28.
And
Thomas
answered
and
said
unto
him
,
my
Lord
and
my
God.
Acts
20.
28.
Feed
the
Church
of
God
which
he
hath
purchased
with
his
own
blood
.
Rom
1.
3
,
4.
Concerning
his
Son
Jesus
our
Lord
,
which
was
made
of
the
●eed
of
David
according
to
the
flesh
,
and
declared
to
be
the
Son
of
God
with
power
,
according
to
the
Spirit
of
holiness
,
by
the
resurrection
from
the
dead
.
Rom.
9.
5.
Of
whom
as
concerning
the
flesh
Christ
came
;
who
is
over
all
,
God
blessed
for
ever
.
Amen
.
Rom.
14.
10
,
11
,
12.
For
we
shall
all
stand
before
the
judgement
seat
of
Christ
;
as
it
is
written
,
as
I
live
,
saith
the
Lord
,
every
knee
shall
bow
to
me
,
and
every
tongue
shall
confess
to
God.
So
then
every
one
of
us
,
shall
give
an
account
of
himself
to
God.
1
Cor.
8.
6.
And
one
Lord
Jesus
,
by
whom
are
all
things
,
and
we
by
him
.
1
Cor.
10.
9.
Neither
let
us
also
tempt
Christ
as
some
of
them
also
tempted
,
and
were
destroyed
of
Serpents
;
compared
with
,
Numb
.
21.
6.
Phil.
2.
5
,
6.
Let
this
mind
be
in
you
which
was
also
in
Christ
Jesus
;
who
being
in
the
form
of
God
,
thought
it
not
robbery
to
be
equal
with
God.
Col.
1.
15
,
16
,
17.
Who
is
the
Image
of
the
invisible
God
,
the
first
born
of
every
Creature
;
for
by
him
were
all
things
created
,
that
are
in
Heaven
,
and
that
are
in
Earth
,
Visible
and
Invisible
,
whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
,
all
things
were
created
by
him
and
for
him
,
and
he
is
before
all
things
,
and
by
him
all
things
consist
.
1
Tim.
3.
16.
Without
Controversie
great
is
the
Mysterie
of
godliness
,
God
was
manifested
in
the
flesh
.
Tit.
2.
13.
Looking
for
that
blessed
hope
,
and
the
glorious
appearance
of
the
great
God
and
our
Saviour
Jesus
Christ
,
who
gave
himself
for
us
.
Hebrewes
the
first
throughout
.
Chap.
3.
4.
For
every
house
is
builded
by
some
man
,
but
he
that
built
all
things
is
God.
1
Pet.
1.
11.
Searching
what
,
or
what
manner
of
time
the
Spirit
of
Christ
which
was
in
them
did
signifie
.
Chap.
3.
18
,
19.
But
Christ
also
hath
once
suffered
for
sinners
,
being
put
to
death
in
the
flesh
,
but
quickned
by
the
Spirit
;
by
which
also
he
went
and
preached
unto
the
Spirits
in
Prison
which
sometimes
were
disobedient
,
when
once
the
long
suffering
of
God
waited
in
the
dayes
of
Noah
.
1
John
3.
16.
Hereby
we
perceive
the
Love
of
God
,
because
he
laid
down
his
life
for
us
.
Chap.
5.
20.
And
we
are
in
him
that
is
true
,
even
in
his
Son
Jesus
Christ
,
this
is
the
true
God
and
Eternal
life
.
Rev.
1.
8.
I
am
Alpha
,
and
Omega
,
the
beginning
and
the
ending
,
saith
the
Lord
,
which
is
,
and
which
was
,
and
which
is
to
come
,
the
Almighty
.
Ver.
11.
I
am
Alpha
and
Omega
,
the
first
and
the
last
,
and
what
thou
seest
,
write
in
a
Book
:
and
I
turned
to
see
the
voice
that
spake
with
me
;
and
being
turned
,
I
saw
seven
Golden
Candlesticks
,
and
in
the
midst
of
the
seven
Candlesticks
,
one
like
unto
the
Son
of
Man.
Ver.
17.
And
when
I
saw
him
,
I
fell
at
his
feet
as
dead
;
and
he
laid
his
right
hand
upon
me
,
saying
unto
me
,
fear
not
,
I
am
the
First
and
the
Last
.
Chap.
2.
23.
I
am
he
which
searcheth
the
reins
and
hearts
,
and
will
give
unto
every
one
of
you
according
to
your
works
.
These
are
some
of
the
places
wherein
the
truth
under
consideration
is
revealed
and
declared
;
some
of
the
Divine
Testimonies
whereby
it
is
confirmed
,
and
established
;
which
I
have
not
at
present
enquired
after
,
but
suddenly
repeated
as
they
came
to
mind
.
Many
more
of
the
like
nuture
and
importance
may
be
added
unto
them
;
and
shall
be
so
as
occasion
doth
require
.
Let
now
any
one
who
owns
the
Scripture
to
be
the
Word
of
God
,
to
contain
an
infallible
Revelation
of
the
things
proposed
in
it
to
be
believed
,
and
who
hath
any
conscience
exercised
towards
God
for
the
receiving
and
submitting
unto
what
he
declares
and
reveals
,
take
a
view
of
these
Testimonies
,
and
consider
whether
they
do
not
sufficiently
propose
this
Object
of
our
faith
.
Shall
a
few
poor
trifling
Sophisms
,
whose
terms
are
scarcely
understood
,
by
the
most
that
amongst
us
make
use
of
them
,
according
as
they
have
found
them
framed
by
others
,
be
thought
meet
to
be
set
up
in
opposition
unto
these
multiplyed
Testimonies
of
the
Holy
Ghost
,
and
to
cast
the
Truth
confirmed
by
them
down
from
its
credit
and
reputation
in
the
consciences
of
men
.
For
my
part
,
I
do
not
see
in
any
thing
,
but
that
the
Testimonies
given
to
the
Godhead
of
Christ
,
the
Eternal
Son
of
God
,
are
every
way
as
clear
and
unquestionable
,
as
those
are
,
which
testifie
to
the
Being
of
God
,
or
that
there
is
any
God
at
all
.
Were
men
acquainted
with
the
Scriptures
as
they
ought
to
be
,
and
as
the
most
,
considering
the
means
and
advantages
they
have
had
,
might
have
been
,
did
they
ponder
and
believe
on
what
they
〈◊〉
,
or
had
any
tenderness
in
their
consciences
as
to
that
Reverence
,
Obedience
,
and
Subjection
of
soul
,
which
God
requires
unto
his
Word
,
it
were
utterly
impossible
that
their
faith
in
this
matter
should
ever
in
the
least
be
shaken
,
by
a
few
lewd
Sophisms
,
or
loud
clamours
of
men
destitute
of
the
truth
,
and
of
the
Spirit
of
it
.
That
we
may
now
improve
these
Testimonies
unto
the
end
under
design
,
as
the
nature
of
this
brief
discourse
will
bear
,
I
shall
first
remove
the
general
Answers
which
the
Socinians
give
unto
them
;
and
then
manifest
farther
,
how
incontrolable
they
are
,
by
giving
an
instance
in
the
frivolous
exceptions
of
the
same
Persons
to
One
of
them
in
particular
.
And
we
are
ready
,
God
assisting
,
to
maintain
,
that
there
is
not
any
one
of
them
,
which
doth
not
give
a
sufficient
ground
for
faith
to
rest
on
in
this
matter
concerning
the
Deity
of
Christ
;
and
that
against
all
the
Socinians
in
the
world
.
They
say
therefore
commonly
,
that
we
prove
not
by
these
testimonies
what
is
by
them
denyed
.
For
they
acknowledge
Christ
to
be
God
,
and
that
because
he
is
exalted
unto
that
Glory
and
Authority
that
all
creatures
are
put
into
subjection
unto
him
;
and
all
both
men
and
Angels
are
commanded
to
worship
and
adore
him
.
So
that
he
is
God
by
Office
,
though
he
be
not
God
by
nature
.
He
is
God
,
but
he
is
not
the
most
high
God.
And
this
last
expression
they
have
almost
continually
in
their
mouths
.
He
is
not
the
most
high
God.
And
commonly
with
great
contempt
and
scorn
they
are
ready
to
reproach
them
who
have
solidly
confirmed
the
Doctrine
of
the
Deity
of
Christ
,
as
ignorant
of
the
state
of
controversie
,
in
that
they
have
not
proved
him
to
be
the
most
high
God
,
in
subordination
unto
whom
,
they
acknowledge
Christ
to
be
God
,
and
that
he
ought
to
be
worshipped
with
Divine
and
Religious
worship
.
But
there
cannot
be
any
thing
more
empty
and
vain
than
these
pretences
.
And
besides
they
accumulate
in
them
,
their
former
Errors
,
with
the
addition
of
new
ones
.
For
,
First
,
The
name
of
the
most
high
God
,
is
first
ascribed
unto
God
in
Gen.
49.
18
,
19
,
22.
denoting
his
Soveraignty
and
Dominion
.
Now
,
as
other
Attributes
of
God
,
it
is
not
distinctive
of
the
subject
,
but
only
desscriptive
of
it
.
So
are
all
other
Excellencies
of
the
nature
of
God.
It
doth
not
intimate
that
there
are
other
Gods
,
only
he
is
the
most
high
,
or
one
over
them
all
,
but
only
that
the
true
God
,
is
most
high
,
that
is
indued
with
Soveraign
Power
,
Dominion
and
Authority
over
all
.
To
say
then
,
that
Christ
indeed
is
God
,
but
not
the
most
high
God
,
is
all
one
as
to
say
he
is
God
,
but
not
the
most
holy
God
,
or
not
the
true
God.
And
so
they
have
brought
their
Christ
into
the
number
of
false
Gods
,
whilst
they
deny
the
true
Christ
who
in
his
divine
nature
,
is
over
all
God
blessed
for
ever
,
Rom.
9.
5.
A
phrase
of
speech
,
perfectly
expressing
this
Attribute
,
of
the
most
high
God.
Secondly
,
This
Answer
is
suited
only
unto
those
testimonies
which
express
the
name
of
God
with
a
corre●ponding
Power
and
Authority
unto
that
name
.
For
in
reference
unto
these
alone
can
it
be
pleaded
with
any
pretence
of
reason
,
that
he
is
a
God
by
Office
;
though
that
also
be
done
very
Futilously
and
impertinently
.
But
most
of
the
Testimonies
produc●d
,
speak
directly
unto
his
divine
Excel●encies
,
and
properties
,
which
belong
unto
his
nature
necessarily
and
absolutely
.
That
he
is
Eternal
,
Omnipotent
,
Immense
,
Omniscient
,
Infinitely
wise
,
and
that
he
is
,
and
worketh
and
produceth
Effects
suitable
unto
all
these
properties
,
and
such
as
nothing
but
they
can
enable
him
for
,
is
abundantly
proved
by
the
foregoing
Testimonies
.
Now
all
these
concern
a
divine
nature
,
a
natural
Essence
,
a
Godhead
,
and
not
such
power
or
authority
as
a
man
may
be
exalted
unto
.
Yea
,
the
ascribing
any
of
them
to
such
a
one
,
implyes
the
highest
contradiction
expressible
.
Thirdly
,
This
God
in
Authority
and
Office
,
and
not
by
nature
,
that
should
be
the
Object
of
Divine
Worship
,
is
a
new
abomination
.
For
they
are
divine
,
essential
excellencies
that
are
the
formal
Reason
and
Object
of
Worship
Religious
and
divine
.
And
to
ascribe
it
unto
any
one
,
that
is
not
God
by
nature
,
is
Idolatry
.
By
makeing
therefore
their
Christ
such
a
God
as
they
describe
,
they
bring
him
under
the
severe
commination
of
the
true
God
,
Jer.
10.
11.
The
Gods
that
have
not
made
the
Heavens
and
the
Earth
,
even
they
shall
perish
from
the
Earth
,
and
from
under
these
Heavens
.
That
Christ
they
worship
,
they
say
is
a
God
;
but
they
deny
that
he
is
that
God
that
made
the
Heavens
and
the
Earth
:
and
so
leave
him
exposed
to
the
threatnings
of
him
,
who
will
accomplish
it
to
the
uttermost
.
Some
other
general
exceptions
sometimes
they
make
use
of
,
which
the
Reader
may
free
himself
from
the
entanglement
of
,
if
he
do
but
heed
these
ensuing
Rules
.
X.
Distinction
of
persons
,
(
of
which
afterwards
)
it
being
in
an
infinite
substance
,
doth
no
way
prove
a
difference
of
Essence
between
the
Father
and
the
Son.
Where
there
fore
Christ
as
the
Son
,
is
said
to
be
Another
from
the
Father
,
or
God
,
spoken
personally
of
the
Father
,
it
argues
not
in
the
least
that
he
is
not
partaker
of
the
same
nature
with
him
.
That
in
one
Essence
,
there
can
be
but
one
person
,
may
be
true
where
the
substance
is
finite
and
lim●ted
,
but
hath
no
place
in
that
which
is
infinite
.
2.
Distinction
and
Inequality
in
respect
of
Office
in
Christ
,
doth
not
in
the
least
take
away
his
equality
and
sameness
with
the
Father
,
in
respect
of
nature
and
Essence
,
Phil.
2.
7
,
8.
A
Son
,
of
the
same
nature
with
his
Father
,
and
therein
Equal
to
him
,
may
in
Office
be
his
inferiour
,
his
subject
.
Thirdly
,
The
Advancement
and
exaltation
of
Christ
as
Mediator
to
any
dignity
whatever
,
upon
,
or
in
reference
to
the
work
of
our
Redemption
and
salvation
,
is
not
at
all
inconsistent
with
the
essential
Honour
,
Dignity
,
and
Worth
which
he
hath
in
himself
as
God
blessed
for
ever
.
Though
he
humbled
himself
and
was
exalted
in
Office
,
yet
in
Nature
he
was
one
and
the
same
,
he
changed
not
.
Fourthly
,
The
Scriptures
asserting
the
Humanity
of
Christ
with
the
concerments
thereof
,
as
his
birth
,
life
,
and
death
,
do
no
more
thereby
deny
his
Deity
,
than
by
asserting
his
Deity
with
the
essential
properties
thereof
,
they
deny
his
humanity
.
Fifthly
,
God
working
in
and
by
Christ
as
he
was
Mediator
,
denotes
the
Fathers
Soveraign
Appointment
of
the
things
mentioned
to
be
done
,
not
his
immediate
efficiency
in
the
doing
of
the
things
themselves
.
These
Rules
are
proposed
a
little
before
their
due
place
in
the
Method
which
we
pursue
.
But
I
thought
meet
to
interpose
them
here
,
as
containing
a
sufficient
ground
for
the
resolution
and
answering
of
all
the
Sophisms
and
Objections
which
the
Adversaries
use
in
this
cause
.
From
the
cloud
of
witnesses
before
produced
,
every
one
where
of
is
singly
sufficient
to
evert
the
Socinian
Infidelity
;
I
shall
in
one
of
them
give
an
infiance
both
of
the
clearness
of
the
Evidence
,
and
the
weakness
of
the
exceptions
which
are
wont
to
put
in
against
them
as
was
promised
.
And
this
is
,
John
1.
1
,
2
,
3.
In
the
Beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
,
the
same
was
in
the
beginning
with
God.
All
things
were
made
by
him
,
and
without
him
was
not
any
thing
made
that
was
made
.
By
the
Word
,
here
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
on
what
account
soever
he
be
so
called
,
either
as
being
the
Eternal
Word
and
wisdom
of
the
Father
,
or
as
the
great
Revealer
of
the
Will
of
God
unto
us
,
Jesus
Christ
the
Son
of
God
is
intended
.
This
is
on
all
hands
acknowledged
,
and
the
context
will
admit
of
no
haesitation
about
it
.
For
of
this
Word
,
it
is
said
,
that
he
came
into
the
World
,
v.
10.
was
rejected
by
his
own
,
v.
11.
was
made
flesh
and
dwelt
amongst
us
whose
glory
was
the
glory
of
the
only
begotten
Son
of
the
Father
,
v.
14.
called
expresly
Jesus
Christ
,
v.
17.
the
only
begotten
Son
of
the
Father
,
v.
18.
The
subject
then
treated
of
is
here
agreed
upon
.
And
it
is
no
less
evident
that
it
is
the
design
of
the
Apostle
to
declare
both
who
,
and
what
he
was
of
whom
he
treateth
.
Here
then
,
if
any
where
,
we
may
learn
what
we
are
to
believe
concerning
the
person
of
Christ
;
which
also
we
may
certainly
do
,
if
our
minds
are
not
perverted
through
prejudice
,
whereby
the
God
of
this
world
doth
blind
the
minds
of
them
which
believe
not
,
lest
the
light
of
the
glorious
Gospel
of
Christ
who
is
the
image
of
God
,
should
shine
unto
them
,
2
Cor.
4.
4.
Of
this
Word
then
,
this
Son
of
God
it
is
affirmed
that
he
was
in
the
beginning
.
And
this
Word
if
it
doth
not
absolutely
and
formally
express
Eternity
,
yet
it
doth
a
preexistence
unto
the
whole
Creation
which
amounts
to
the
same
.
For
nothing
can
preexist
unto
all
Creatures
but
in
the
nature
of
God
which
is
eternal
;
unless
we
shall
suppose
a
creature
before
the
Creation
of
any
.
But
what
is
meant
by
this
expression
,
the
Scripture
doth
elsewhere
declare
.
Prov.
8.
23.
I
was
set
up
from
everlasting
before
the
beginning
,
or
ever
the
earth
was
,
John
17.
5.
Glorifie
thou
me
with
thine
own
self
,
with
the
glory
which
I
had
with
thee
before
the
world
was
.
Both
which
places
as
they
explain
this
phrase
,
so
also
do
they
undeniably
testifie
unto
the
Eternal
pre-existence
of
Christ
the
Son
of
God.
And
in
this
case
we
prevail
against
our
Adversaries
,
if
we
prove
any
pre-existence
of
Christ
unto
his
Incarnation
,
which
as
they
absolutely
deny
,
so
to
grant
it
,
would
overthrow
their
whole
heresie
in
this
matter
.
And
therefore
they
know
that
the
testimony
of
our
Saviour
concerning
himself
,
if
understood
in
a
proper
intelligible
sense
,
is
perfectly
destructive
of
their
pretensions
.
John
8.
58.
Before
Abraham
was
,
I
am
.
For
although
there
be
no
proper
sense
in
the
words
but
a
gross
●quivocation
,
if
the
Existence
of
Christ
before
Abraham
was
born
be
not
asserted
in
them
,
seeing
he
spake
in
Answer
to
that
objection
of
the
Jews
,
that
He
was
n●t
yet
fifty
years
old
,
and
so
could
not
have
seen
Abraham
,
nor
Abraham
him
;
and
the
Jews
that
were
present
understood
well
enough
that
he
asserted
a
divine
preexistence
unto
his
being
born
so
long
ago
,
as
that
hereon
,
after
their
manner
,
they
took
up
stones
to
stone
him
,
as
supposing
him
to
have
blasphemed
in
asserting
his
Deity
as
others
now
do
in
the
denying
of
it
;
yet
they
seeing
how
fatal
this
prae-existence
,
though
not
here
absolutely
asserted
to
be
eternal
,
would
be
to
their
cause
,
they
contend
that
the
meaning
of
the
words
,
is
,
that
Christ
was
to
be
the
light
of
the
world
before
Abraham
was
made
the
Father
of
many
Nations
.
An
interpretation
so
absurd
and
sottish
,
as
never
any
man
not
infatuated
by
the
God
of
this
world
could
once
admit
and
give
countenance
unto
.
But
in
the
Beginning
,
as
absolutely
used
,
is
the
same
with
From
Everlasting
,
as
it
is
expounded
,
Prov.
8.
23.
and
denoteth
an
eternal
existence
,
which
is
here
affirmed
of
the
Word
the
Son
of
God.
But
let
the
Word
beginning
,
be
restrained
unto
the
subject
matter
treated
of
which
is
the
Creation
of
all
things
,
and
the
praeexistence
of
Christ
in
his
divine
nature
unto
the
Creation
of
all
things
is
plainly
revealed
and
inevitably
asserted
.
And
indeed
,
not
only
the
Word
,
but
the
discourse
of
these
verses
,
doth
plainly
relate
unto
,
and
is
expository
of
the
first
verse
in
the
Bible
,
Gen.
1.
1.
In
the
beginning
God
created
Heaven
and
Earth
.
There
it
is
asserted
that
in
the
beginning
God
created
all
things
,
here
,
that
the
Word
was
in
the
beginning
and
made
all
things
.
This
then
is
the
least
that
we
have
obtained
from
this
first
word
of
our
Testimony
;
namely
,
that
the
Word
or
Son
of
God
had
a
personal
praeexistence
unto
the
whole
Creation
.
In
what
nature
this
must
be
,
let
these
men
of
Reason
satisfie
themselves
,
who
know
that
Creator
and
Creatures
,
take
up
the
whole
nature
of
Beings
;
one
of
them
he
must
be
;
and
it
may
be
well
supposed
that
he
was
not
a
Creature
before
the
Creation
of
any
.
But
,
Secondly
,
Where
,
or
with
whom
,
was
this
Word
in
the
beginning
?
it
was
saith
the
Holy
Ghost
,
with
God.
There
being
no
creature
then
existing
,
he
could
be
no
where
but
with
God
;
that
is
,
the
Father
as
it
is
expressed
in
one
of
the
testimonies
before
going
,
Prov.
8.
22.
The
Lord
possest
me
in
the
beginning
of
his
wayes
before
his
works
of
old
;
ver
.
30.
Then
was
I
by
him
as
one
brought
up
with
him
,
and
I
was
daily
his
delight
,
rejoycing
alwayes
before
him
;
that
is
,
in
the
beginning
,
this
Word
or
Wisdom
of
God
was
with
God.
And
this
is
the
same
,
which
our
Lord
Jesus
asserts
concerning
himself
,
John
3.
13.
And
no
man
,
saith
he
,
hath
ascended
up
to
Heaven
,
but
he
that
came
down
from
Heaven
,
even
the
Son
of
man
which
is
in
Heaven
.
And
so
in
other
places
.
He
affirms
his
being
in
Heaven
,
that
is
,
with
God
,
at
the
same
time
when
he
was
in
the
earth
;
whereby
He
declares
the
immensity
of
his
Nature
,
and
the
distinction
of
his
person
;
and
his
coming
down
from
Heaven
before
he
was
Incarnate
on
the
earth
,
declaring
his
preexistence
;
by
both
manifesting
the
meaning
of
this
Expression
,
that
in
the
beginning
he
was
with
God.
But
hereunto
they
have
invented
a
notable
evasion
.
For
although
they
know
not
well
what
to
make
of
the
last
clause
of
the
words
,
that
say
,
then
he
was
in
Heaven
when
he
spake
on
Earth
;
the
Son
of
man
which
is
in
Heaven
,
answerable
to
the
description
of
Gods
Immensity
,
do
not
I
fill
Heaven
and
Earth
saith
the
Lord
,
Jer.
23.
27.
But
say
,
that
he
was
there
,
by
Heavenly
meditation
as
another
man
may
be
;
yet
they
give
a
very
clear
Answer
to
what
must
of
necess●●y
be
included
in
his
descending
from
Heaven
,
namely
his
preexistence
to
his
Incarnation
.
For
they
tell
us
,
that
before
his
publick
Ministry
,
he
was
in
his
humane
nature
,
(
which
is
all
they
allow
unto
him
)
taken
up
into
Heaven
,
and
there
taught
the
Gospel
;
as
the
great
Impostor
Mahomet
pretended
he
was
taught
his
Alcoran
;
If
you
ask
them
,
who
told
them
so
,
they
cannot
tell
;
but
th●y
can
tell
when
it
was
;
namely
,
when
he
was
led
by
the
spirit
into
the
Wilderness
for
forty
days
after
his
baptism
.
But
yet
this
instance
is
subject
to
another
her
misadventure
;
in
that
one
of
the
E●angelists
plainly
affirms
that
he
was
those
forty
dayes
in
the
Wilderness
with
the
wild
beasts
,
Mark
17.
13.
And
so
surely
not
in
Heaven
in
the
same
nature
by
his
bodily
presence
with
God
and
his
holy
Angels
.
And
let
me
add
this
by
the
way
that
the
Interpretation
of
this
place
,
Joh.
1.
1.
to
be
mentioned
after
wards
;
and
those
of
the
two
places
before
mentioned
,
John
8.
58.
chap.
3.
31.
Faustus
Socin●s
learned
out
of
his
Uncle
Laelius
papers
as
he
confesseth
,
and
doth
more
than
intimate
that
he
believed
he
had
them
as
it
were
by
Revelation
;
and
it
may
be
so
;
they
are
indeed
so
forced
,
absurd
,
and
irrational
,
that
no
man
could
ever
fix
upon
them
by
any
reasonable
Investigation
.
But
the
Author
of
this
Revelation
,
if
we
may
judge
of
the
Parent
by
the
Child
,
could
be
no
other
but
the
spirit
of
Error
and
darkness
.
I
suppose
therefore
that
notwithstanding
these
exceptions
,
Christians
will
believe
,
that
in
the
beginning
the
word
was
with
God
;
that
is
,
that
the
Son
was
with
the
Father
,
as
is
frequently
elsewhere
declared
.
But
who
was
this
Word
?
saith
the
Apostle
,
He
was
God.
He
was
so
with
God
,
that
is
the
Father
,
as
that
he
himself
was
God
also
.
God
,
in
that
the
notion
of
God
,
which
both
nature
,
and
the
Scripture
doth
represent
.
Not
a
God
by
Office
,
one
exalted
to
that
dignity
,
(
which
cannot
well
be
pretended
before
the
Creation
of
the
world
)
but
as
Thomas
confessed
him
,
our
Lord
and
our
God
,
John
20.
28.
Or
as
Paul
expresses
it
;
over
all
God
blessed
for
ever
;
or
the
most
high
God
,
which
these
men
love
to
deny
.
Let
not
the
infidelity
of
men
excited
by
the
craft
and
malice
of
Satan
s●ek
for
blind
occasions
,
and
this
matter
is
determined
;
if
the
Word
and
Testimony
of
God
be
able
to
umpire
a
difference
amongst
the
Children
of
men
.
Here
is
the
sum
of
our
Creed
in
this
matter
;
In
the
beginning
the
Word
was
God
;
and
so
continues
unto
Eternity
;
being
Alpha
and
Om●ga
,
the
first
and
the
last
,
the
Lord
God
Almighty
.
And
to
shew
that
he
was
so
God
in
the
beginning
,
as
that
he
was
distinct
,
one
,
in
some
thing
from
God
the
Father
,
by
whom
afterwards
he
was
sent
into
the
world
,
he
adds
,
ver
.
2.
the
same
was
in
the
beginning
with
God.
Father
also
to
evince
what
he
hath
asserted
,
and
revealed
for
us
to
believe
,
the
Holy
Ghost
adds
,
both
as
a
firm
declaration
of
his
Eternal
Deity
;
and
also
his
immediate
care
of
the
world
(
which
how
he
variously
exercised
both
in
a
way
of
providence
,
and
grace
,
he
afterwards
declares
)
verse
3.
All
things
were
made
by
him
.
He
was
so
in
the
beginning
,
before
all
things
,
as
that
he
made
them
all
.
And
that
it
may
not
be
supposed
,
that
the
All
that
he
is
said
to
make
,
or
create
,
was
to
be
limited
unto
any
certain
sort
of
things
,
he
adds
,
that
without
him
nothing
was
made
that
was
made
;
which
gives
the
first
Assertion
an
absolute
universality
as
to
its
subject
.
And
this
he
farther
describes
,
v.
10.
He
was
in
the
world
,
and
the
world
was
made
by
him
.
The
world
that
was
made
,
hath
an
usual
distribution
in
the
Scripture
,
into
the
Heavens
and
the
Earth
,
and
all
things
contained
in
them
;
as
Acts
4.
24.
Lord
thou
art
God
which
hast
made
Heaven
and
Earth
and
the
Sea
,
and
all
that
in
them
is
;
that
is
the
world
,
the
making
whereof
is
expresly
assigned
unto
the
Son
,
Heb.
1.
10.
Thou
Lord
in
the
beginning
,
hast
laid
the
foundation
of
the
Earth
,
and
the
Heavens
are
the
works
of
thine
hands
.
And
the
Apostle
Paul
to
secure
our
understandings
in
this
matter
,
instanceth
in
the
most
noble
parts
of
the
creation
,
and
which
if
any
might
seem
to
be
excepted
from
being
made
by
him
,
Col.
1.
16.
For
by
him
were
all
things
created
that
are
in
Heaven
,
and
that
are
in
Earth
visible
and
invisible
,
whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
,
all
things
were
created
by
him
and
for
him
.
The
Socinians
say
indeed
,
that
he
made
Angels
to
be
Thrones
and
Principalities
;
that
is
,
he
gave
them
their
Order
,
but
not
their
Being
;
which
is
expresly
contrary
to
the
words
of
the
Text
;
so
that
a
man
knows
not
well
what
to
say
to
these
persons
,
who
at
their
pleasure
cast
off
the
authority
of
God
in
his
word
:
By
him
were
all
things
created
,
that
are
in
Heaven
,
and
that
are
in
Earth
.
What
now
can
be
required
to
secure
our
faith
in
this
matter
?
In
what
words
possible
,
could
a
divine
Revelation
of
the
Eternal
Power
and
Godhead
of
the
Son
of
God
,
be
made
more
plain
and
clear
unto
the
Sons
of
men
?
Or
how
could
the
truth
of
any
thing
more
evidently
be
represented
unto
their
minds
?
If
we
understand
not
the
mind
of
God
,
and
Intention
of
the
Holy
Ghost
in
this
matter
,
we
may
utterly
despair
ever
to
come
to
an
acquaintance
with
any
thing
that
God
reveals
unto
us
;
or
indeed
with
any
thing
else
that
is
expressed
,
or
is
to
be
expressed
by
words
.
It
is
directly
said
that
the
Word
,
that
is
Christ
,
as
is
acknowledged
by
all
,
was
with
God
;
distinct
from
him
,
and
was
God
,
one
with
him
;
that
he
was
so
in
the
begining
,
before
the
Creation
;
that
he
made
all
things
,
the
world
,
all
things
in
Heaven
and
in
Earth
;
and
if
he
be
not
God
,
who
is
?
The
summ
is
,
All
the
waies
whereby
we
may
know
God
,
are
his
Name
,
his
Properties
,
and
his
works
.
But
they
are
all
here
ascribed
by
the
Holy
Ghost
to
the
Son
,
to
the
Word
;
and
he
therefore
is
God
,
or
we
know
neither
who
,
nor
what
God
is
.
But
say
the
Socinians
,
these
things
are
quite
otherwise
,
and
the
words
have
another
sense
in
them
than
you
imagine
.
What
is
it
I
pray
?
we
bring
none
to
them
,
we
impose
no
sense
upon
them
;
we
strain
not
any
word
in
them
,
from
,
besides
,
or
beyond
its
native
,
genuine
signification
,
its
constant
application
in
the
Scripture
,
and
common
use
amongst
men
.
What
then
is
this
latent
sense
that
is
intended
,
and
is
discoverable
only
by
themselves
?
let
us
hear
them
coyning
and
〈◊〉
this
sense
of
theirs
.
First
,
They
say
that
by
in
the
begining
,
is
not
meant
of
the
beginning
of
all
things
,
or
the
creation
of
them
;
but
the
beginning
of
the
preaching
of
the
Gospel
.
But
why
so
I
pray
?
Where
ever
these
words
are
else
used
in
the
Scripture
,
they
denote
the
beginning
of
all
things
,
or
Eternity
absolutely
,
or
an
Existence
preceding
their
creation
.
In
the
beginning
God
created
Heaven
and
Earth
,
Gen.
1.
1.
I
was
set
up
from
everlasting
from
the
begining
ere
ever
the
earth
was
,
Prov.
8.
23.
Thou
Lord
in
the
beginning
hast
laid
the
foundations
of
the
Earth
,
Heb.
1.
10.
And
besides
,
these
words
are
never
used
absolutely
any
where
for
the
beginning
of
the
Gospel
.
There
is
mention
made
indeed
of
the
beginning
of
the
Gospel
of
Jesus
Christ
,
Mark
1.
1.
which
is
referred
to
the
preaching
of
John
Baptist.
But
in
the
beginning
absolutely
,
is
never
so
used
or
applied
.
And
they
must
meet
with
men
of
no
small
inclination
unto
them
,
who
will
upon
their
desire
in
a
matter
of
so
great
importance
,
forego
the
sense
of
words
,
which
is
natural
and
proper
,
fixed
by
its
constant
use
in
the
Scripture
,
when
applyed
in
the
same
kind
;
for
that
which
is
forced
,
and
strained
,
and
not
once
exemplified
in
the
whole
book
of
God.
But
the
words
they
say
are
to
be
restrained
to
the
subject
matter
treated
of
.
Well
,
what
is
that
subject
matter
?
the
new
creation
by
the
Preaching
of
the
Gospel
.
But
this
is
plainly
false
;
nor
will
the
words
allow
any
such
sense
;
nor
the
context
:
nor
is
any
thing
offered
to
give
evidence
unto
this
corrupt
perverting
of
the
words
,
unless
it
be
a
farther
perverting
of
other
testimonies
,
no
less
clear
than
this
.
For
what
is
according
to
this
Interpretation
the
meaning
of
those
words
,
in
the
beginning
was
the
Word
?
that
is
,
when
John
Baptist
preached
,
and
said
,
this
is
the
Lamb
of
God
,
which
was
signally
the
beginning
of
the
Gospel
,
then
he
was
.
That
is
,
he
was
when
he
was
,
no
doubt
of
it
.
And
is
not
this
a
notable
way
of
interpreting
of
Scripture
,
which
these
great
pretenders
to
a
Dictatorship
in
Reason
,
indeed
Hucksters
in
Sophistry
,
do
make
use
of
?
But
to
go
on
with
them
in
this
supposition
;
how
was
he
then
with
God
,
the
Word
was
with
God.
That
is
,
say
they
,
he
was
then
known
only
to
God
,
before
John
Baptist
preached
him
in
the
begining
.
But
what
shall
compell
us
to
admit
of
this
uncouth
sense
and
Exposition
.
He
was
with
God
,
that
is
,
he
was
known
to
God
alone
.
What
is
their
singular
herein
,
concerning
how
many
things
may
the
same
be
affirmed
?
Besides
,
it
is
absolutely
false
.
He
was
known
to
the
Angel
Gabriel
who
came
to
his
Mother
with
the
Message
of
his
Incarnation
,
Luke
1.
35.
He
was
known
to
the
two
Angels
which
appeared
to
the
Shepherds
upon
his
birth
,
Luke
2.
To
all
the
Heavenly
Host
assembled
to
give
praise
and
glory
to
God
on
the
Account
of
his
Nativity
,
as
those
who
came
to
worship
him
,
and
to
pay
him
the
homage
due
unto
him
,
Luke
2.
10
,
13
,
14.
He
was
known
to
his
Mother
,
the
Blessed
Virgin
;
and
to
Joseph
;
and
Zachariah
;
and
to
Elizabeth
;
to
Simeon
and
Anna
,
to
John
Baptist
;
and
probably
to
many
more
to
whom
Simeon
and
Anna
spake
of
him
,
Luke
2.
38.
So
that
the
sense
pretended
to
be
wrung
out
and
extorted
from
these
words
,
against
their
proper
meaning
and
intendment
,
is
indeed
false
and
frivolous
,
and
belongs
not
at
all
unto
them
.
But
let
this
pass
.
What
shall
we
say
to
the
next
words
,
And
the
word
was
God.
Give
us
leave
without
disturbance
from
you
,
but
to
believe
this
expression
which
comprizeth
a
Revelation
of
God
proposed
to
us
on
purpose
that
we
should
believe
it
,
and
there
will
be
,
as
was
said
,
an
end
of
this
difference
and
debate
.
Yea
,
but
say
they
,
these
words
have
another
sense
also
.
Strange
I
they
seem
to
be
so
plain
and
positive
,
that
it
is
impossible
any
other
sense
should
be
fixed
on
them
,
but
only
this
,
that
the
Word
was
in
the
beginning
,
and
was
God
,
and
therefore
is
so
still
,
unless
he
who
is
once
God
can
cease
so
to
be
.
But
the
meaning
is
;
that
afterwards
,
God
exalted
him
and
made
him
God
,
as
to
Rule
,
Authority
and
Power
.
This
making
of
him
God
,
is
an
expression
very
offensive
to
the
ears
of
all
sober
Christians
,
and
was
therefore
before
exploded
.
And
these
things
here
,
as
all
other
figments
,
hang
together
like
a
rope
of
sands
.
In
the
beginning
of
the
Gospel
he
was
God
,
before
any
knew
him
but
only
God.
That
is
,
after
he
had
preached
the
Gospel
,
and
dyed
,
and
rose
again
,
and
was
exalted
at
the
right
hand
of
God
,
he
was
made
God
,
and
that
not
properly
,
which
is
absolutely
impossible
,
but
in
an
improper
sense
.
How
prove
they
then
this
perverse
non-sense
to
be
the
sense
of
these
plain
words
.
They
say
it
must
needs
be
so
.
Let
them
believe
them
who
are
willing
to
perish
with
them
.
Thus
far
then
we
have
their
sense
;
In
the
beginning
,
that
is
,
about
sixteen
or
seventeen
hundred
years
ago
;
the
Word
,
that
is
,
the
Humane
nature
of
Christ
before
it
was
made
flesh
,
which
it
was
in
its
being
;
was
with
God
;
that
is
,
known
to
God
alone
;
and
in
the
beginning
,
that
is
afterwards
,
not
in
the
Beginning
,
was
made
God
;
which
is
the
summ
of
their
Exposition
of
this
place
.
But
what
shall
we
say
,
to
what
is
affirmed
concerning
his
making
of
all
things
,
so
as
that
without
him
,
that
is
,
without
his
making
of
it
,
nothing
was
made
that
was
made
;
especially
seeing
that
these
all
things
are
expresly
said
to
be
the
world
,
vers
.
10.
And
all
things
therein
contained
,
even
in
Heaven
and
Earth
,
Col.
1.
16.
An
ordinary
man
would
think
that
they
should
now
be
taken
hold
of
,
and
that
there
is
no
way
of
escape
left
unto
them
.
But
they
have
it
in
a
readiness
.
By
the
all
things
here
are
intended
all
things
of
the
Gospel
,
the
preaching
of
it
,
the
sending
of
the
Apostles
to
preach
it
,
and
to
declare
the
Will
of
God
;
and
by
the
world
,
is
intended
the
world
to
come
,
or
the
new
state
of
things
under
the
Gospel
.
This
is
the
substance
of
what
is
pleaded
by
the
greatest
masters
amongst
them
in
this
matter
,
and
they
are
not
ashamed
thus
to
plead
.
And
the
Reader
in
this
instance
may
easily
discern
what
a
desperate
cause
they
are
engaged
in
,
and
how
bold
and
desperate
they
are
in
the
management
of
it
.
For
,
First
,
The
words
are
a
plain
Illustration
of
the
Divine
Nature
of
the
Word
,
by
his
Divine
Power
and
works
,
as
the
very
series
of
them
declares
.
He
was
God
,
and
he
made
all
things
;
for
he
that
made
all
things
is
God
,
Heb.
3.
4.
Secondly
,
There
is
no
one
word
spoken
concerning
the
Gospel
,
nor
the
Preaching
of
it
,
nor
any
effects
of
that
Preaching
,
which
the
Apostle
expresly
insists
upon
and
declares
afterwards
,
verse
14.
and
so
onwards
.
Thirdly
,
The
making
of
all
things
here
ascribed
unto
the
Word
,
was
done
in
the
beginning
.
But
that
making
of
all
things
which
they
intend
,
in
erecting
the
Church
by
the
Preaching
of
the
VVord
,
was
not
done
in
the
beginning
,
but
afterwards
;
most
of
it
as
themselves
confess
,
after
the
Ascension
of
Christ
into
Heaven
.
Fourthly
,
In
this
gloss
what
is
the
meaning
of
all
things
?
only
some
things
say
the
Socinians
.
VVhat
is
the
meaning
of
were
made
?
that
is
,
were
mended
?
by
him
that
is
the
Apostles
principally
preaching
the
Gospel
;
and
this
in
the
beginning
;
after
it
was
past
;
for
so
they
say
expresly
that
the
Principal
things
here
intended
,
were
effected
by
the
Apostles
afterwards
.
I
think
since
the
beginning
,
place
it
when
you
will
the
beginning
of
the
world
,
or
the
beginning
of
the
Gospel
,
there
was
never
such
an
Exposition
of
the
word
;
of
God
or
man
contended
for
.
Fifthly
,
It
is
said
he
made
the
World
,
and
he
came
into
it
;
namely
,
the
world
which
he
made
and
the
World
,
or
the
Inhabitants
of
it
,
knew
him
not
.
But
the
VVorld
they
intend
did
know
him
;
or
the
Church
knew
him
,
and
acknowledged
him
to
be
the
Son
of
God.
For
that
was
the
foundation
that
it
was
built
upon
.
I
have
instanced
directly
in
this
only
testimony
to
give
the
Reader
a
pledge
of
the
full
confirmation
which
may
be
given
unto
this
great
fundamental
truth
,
by
a
due
improvement
of
those
other
Testimonies
,
or
distinct
Revelations
which
speak
no
less
expresly
to
the
same
purpose
.
And
of
them
there
is
not
any
one
,
but
we
are
ready
to
vindicate
it
,
if
called
thereunto
,
from
the
exceptions
of
these
men
;
which
how
bold
and
Sophistical
they
are
,
we
may
in
these
now
considered
,
also
learn
and
know
.
It
appeareth
then
that
there
is
a
full
sufficient
Revelation
made
in
the
Scripture
of
the
Eternal
Deity
of
the
Son
of
God
;
and
that
he
is
so
,
as
is
the
Father
also
.
More
particular
testimonies
I
shall
not
at
present
insist
upon
,
referring
the
full
discussion
and
vindication
of
these
truths
,
to
another
season
.
We
are
therefore
in
the
next
place
to
manifest
that
the
same
,
or
the
like
testimony
,
is
given
unto
the
Deity
of
the
Holy
Spirit
;
that
is
,
that
he
is
revealed
and
declared
in
the
Scripture
,
as
the
Object
of
our
Faith
,
Worship
,
and
Obedience
on
the
account
,
and
for
the
R●ason
of
those
divine
Excelleneies
which
are
the
sole
Reason
of
our
yielding
religious
worship
unto
any
,
or
expecting
from
any
the
Reward
that
is
promised
unto
us
,
or
to
be
brought
by
them
to
the
end
for
which
we
are
.
And
herein
,
lyes
as
was
shewed
,
the
concernment
of
faith
.
When
that
knows
what
it
is
to
believe
as
on
Divine
Revelation
,
and
is
enabled
thereby
to
regulate
the
soul
in
its
present
obedience
and
future
expectation
,
seeing
it
is
its
▪
nature
to
work
by
love
and
hope
,
there
it
rests
.
Now
this
is
done
to
the
utmost
satisfaction
in
the
Revelation
that
is
made
of
the
divine
Existence
,
divine
Excellencies
,
and
divine
Operations
of
the
Spirit
as
shall
be
briefly
manifested
.
But
before
we
proceed
,
we
may
in
our
way
observe
a
great
congruency
of
success
in
those
who
have
denyed
the
Deity
of
the
Son
,
and
those
who
have
denyed
that
of
the
holy
Spirit
.
For
as
to
the
Son
,
after
some
men
began
once
to
dis-believe
the
Revelation
concerning
him
,
and
would
not
acknowledge
him
to
be
God
and
man
in
one
person
,
they
could
never
settle
nor
agree
,
either
what
,
or
who
he
was
,
or
who
was
his
Father
,
or
why
he
was
the
Son.
Some
said
he
was
a
Phantasm
or
appearance
;
and
that
he
had
no
real
subsistence
in
this
world
,
and
that
all
that
was
done
by
him
was
an
appearance
,
he
himself
being
they
know
not
what
elsewhere
.
That
proud
beast
Paulus
Sam●satenus
,
whose
flagitious
life
,
contended
for
a
preheminence
in
wickedness
with
his
prodigious
heresies
,
was
one
of
the
first
after
the
Jews
,
that
positively
contended
for
his
being
a
man
and
no
more
,
who
was
followed
by
Photinus
and
some
others
.
The
Arians
perceiving
the
folly
of
this
opinion
,
with
the
odium
of
it
amongst
all
that
bare
the
name
of
Christians
,
and
that
they
had
as
good
deny
the
whole
Scripture
as
not
grant
unto
him
a
preexistence
in
a
divine
nature
antecedent
to
his
Incarnation
,
they
framed
a
new
Deity
which
God
should
make
before
the
world
,
in
all
things
like
to
himself
,
but
not
the
same
with
him
in
Essence
and
substance
;
but
to
be
so
like
him
,
that
by
the
writings
of
some
of
them
,
ye
can
scarce
know
one
from
the
other
;
and
that
this
was
the
Son
of
God
also
who
was
afterwards
Incarnate
.
Others
in
the
mean
time
had
more
monstrous
imaginations
;
some
that
he
was
an
Angel
,
some
that
he
was
the
Sun
,
some
that
he
was
the
Soul
of
the
World
,
some
the
light
within
men
.
Departing
from
their
proper
rest
,
so
have
they
hovered
about
,
and
so
have
they
continued
to
do
,
until
this
day
.
In
the
same
manner
it
is
come
to
pass
with
them
who
have
denyed
the
Deity
of
the
Holy
Ghost
.
They
could
never
find
where
to
stand
or
abide
;
but
one
hath
cryed
up
one
thing
,
another
another
.
At
first
they
observed
that
such
things
were
every
where
ascribed
unto
him
in
the
Scripture
,
as
uncontroulably
evidenced
him
to
be
an
intelligent
voluntary
Agent
.
This
they
found
so
plain
and
evident
,
that
they
could
not
deny
,
but
that
he
was
a
person
or
an
intelligent
subsistence
.
Wherefore
seeing
they
were
resolved
not
to
assent
unto
the
Revelation
of
his
being
God
,
they
made
him
a
created
spirit
,
chief
and
above
all
others
.
But
still
whatever
else
he
were
,
he
was
only
a
Creature
.
And
this
course
some
of
late
also
have
steered
.
The
Socinians
on
the
other
hand
,
observing
that
such
things
are
assigned
and
ascribed
unto
him
,
as
that
if
they
acknowledge
him
to
be
a
person
,
or
a
substance
,
they
must
upon
necessity
admit
him
to
be
God
,
though
they
seemed
not
at
first
at
all
agreed
what
to
think
or
say
concerning
him
positively
,
yet
they
all
coneurred
peremptorily
in
denying
his
personality
.
Hereon
,
some
of
them
said
he
was
the
Gospel
,
which
others
of
them
have
confuted
;
some
that
he
was
Christ.
Neither
could
they
agree
whether
there
was
one
Holy
Ghost
or
more
;
whether
the
spirit
of
God
and
the
Good
spirit
of
God
,
and
the
holy
spirit
,
be
the
same
or
no.
In
general
now
they
conclude
that
he
is
vis
Dei
,
or
virtus
Dei
,
or
efficacia
Dei
;
no
substance
,
but
a
quality
that
may
be
considered
either
as
being
in
God
,
and
then
they
say
it
is
the
spirit
of
God
;
or
as
sanctifying
,
and
conforming
men
unto
God
,
and
then
they
say
,
it
is
the
Holy
Ghost
.
Whether
these
things
do
answer
the
Revelation
made
in
the
Scripture
concerning
the
Eternal
Spirit
of
God
,
will
be
immediately
manifested
.
Our
Quakers
,
who
have
for
a
long
season
hovered
up
and
down
like
a
swarm
of
flies
with
a
confused
noise
and
humming
,
begin
now
to
settle
in
the
opinions
lately
by
them
declared
for
.
But
what
their
thoughts
will
fall
into
be
,
concerning
the
Holy
Ghost
,
when
they
shall
be
contented
to
speak
Intelligibly
,
and
according
to
the
usage
of
other
men
,
or
the
pattern
of
Scripture
,
the
great
rule
of
speaking
or
treating
about
spiritual
things
,
I
know
not
;
and
am
uncertain
whether
they
do
so
themselves
or
no.
Whether
he
may
be
the
light
within
them
,
or
an
infallible
afflatus
is
uncertain
.
In
the
mean
time
,
what
is
revealed
unto
us
in
the
Scripture
to
be
believed
concerning
the
Holy
Ghost
,
his
Deity
,
and
personality
,
may
be
seen
in
the
ensuing
testimonies
.
The
summ
of
this
Revelation
is
,
that
the
Holy
Spirit
is
an
eternally
divine
existing
substance
,
the
Author
of
Divine
operations
,
and
the
Object
of
Divine
and
Religious
Worship
;
that
is
,
over
all
God
Blessed
for
ever
;
as
the
ensuing
testimonies
evince
.
Gen
1.
2.
The
spirit
of
God
moved
upon
the
face
of
the
waters
.
Psalm
33.
6.
By
the
word
of
the
Lord
were
the
Heavens
made
,
and
all
the
Host
of
them
by
the
Spirit
of
his
mouth
.
Job
26.
13.
By
his
Spirit
he
hath
garnished
the
Heavens
.
Job
33.
4.
The
Spirit
of
God
hath
made
me
.
Psalm
104.
30.
Thou
sendest
forth
thy
Spirit
;
they
are
Created
.
Mat.
28.
19.
Baptizing
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
Acts
1.
16.
That
Scripture
must
needs
have
been
fulfilled
which
the
Holy
Ghost
by
the
mouth
of
David
spake
.
Acts
5.
3.
Peter
said
to
Ananias
,
why
hath
Satan
filled
thy
heart
to
lye
to
the
Holy
Ghost
?
Vers.
4.
Thou
hast
not
lyed
unto
men
but
unto
God.
Acts
28.
25
,
26.
Well
spake
the
Holy
Ghost
by
Esaias
the
Prophet
unto
our
Fathers
,
saying
,
go
unto
this
people
and
say
—
1
Cor.
3.
16.
Know
ye
not
that
ye
are
the
Temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
.
1
Cor.
12.
11.
All
these
worketh
that
one
and
self-same
spirit
,
dividing
to
every
man
as
he
will
,
2.
6.
And
there
are
deversities
of
operations
,
but
it
is
the
same
God
which
worketh
all
in
all
.
2
Cor.
13.
14.
The
grace
of
the
Lord
Jesus
Christ
,
and
the
love
of
God
,
and
the
Communion
of
the
Holy
Ghost
be
with
you
all
.
Acts
20.
28.
Take
heed
to
the
flock
over
which
the
Holy
Ghost
hath
made
you
overseers
.
Matth.
12.
31.
All
manner
of
sin
and
blasphemy
shall
be
forgiven
unto
men
,
but
the
Blasphemy
against
the
Holy
Ghost
shall
not
be
forgiven
unto
men
.
Psal.
139.
7.
Whither
shall
I
go
from
thy
Spirit
?
John
14.
26.
But
the
Comforte●
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
name
,
he
shall
teach
you
all
things
.
Luke
12.
12.
The
Holy
Ghost
shall
teach
you
in
the
same
hour
what
you
ought
to
say
.
Acts
13.
3.
And
as
they
ministred
to
the
Lord
and
fasted
;
the
Holy
Ghost
said
,
separate
me
Barnabas
and
Saul
for
the
work
whereunto
I
have
called
them
.
Vers.
4.
So
they
being
sent
forth
by
the
Holy
Ghost
,
departed
into
,
&c.
2
Pet.
1.
21.
For
the
Prophecy
came
not
in
old
time
by
the
will
of
men
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
It
is
evident
upon
the
first
consideration
,
that
there
is
not
any
thing
which
we
believe
concerning
the
Holy
Ghost
,
but
that
it
is
plainly
revealed
and
declared
in
these
testimonies
.
He
is
directly
affirmed
to
be
,
and
is
called
God
,
Acts
5.
3
,
4.
Which
the
Socinians
will
not
say
is
by
vertue
of
an
Exaltation
unto
an
Office
or
Authority
,
as
they
say
of
the
Son
;
That
he
is
an
intelligent
voluntary
Divine
Agent
;
he
knoweth
,
he
worketh
as
he
will
,
which
things
if
in
their
frequent
repetition
,
they
are
not
sufficient
to
evince
an
intelligent
Agent
,
a
personal
subsistence
,
that
hath
Being
,
Life
and
Will
,
we
must
confess
that
the
Scripture
was
written
on
purpose
to
lead
us
into
mistakes
and
misapprehensions
of
what
we
are
under
penalty
of
eternal
ruine
rightly
to
apprehend
and
believe
.
It
declareth
also
,
that
he
is
the
Author
and
Worker
of
all
sorts
of
Divine
Operations
requiring
Immensity
,
Omnipotency
,
Omnisciency
,
and
all
other
Divine
Excellencies
unto
their
working
and
effecting
.
Moreover
,
it
is
revealed
,
that
he
is
peculiarly
to
be
believed
in
;
and
may
peculiarly
be
sinned
against
;
the
great
Author
of
all
Grace
in
Believers
,
and
order
in
the
Church
.
This
is
the
summ
of
what
we
believe
of
what
is
revealed
in
the
Scripture
concerning
the
Holy
Ghost
.
As
in
the
consideration
of
the
preceding
head
,
we
vindicated
one
Testimony
in
particular
from
the
exceptions
of
the
adversaries
of
the
truth
,
so
on
this
we
may
briefly
summ
up
the
evidence
that
is
given
us
in
the
testimonies
before
produced
,
that
the
Reader
may
the
more
easily
understand
their
intendment
,
and
what
in
particular
,
they
bear
witnesse
unto
.
The
summ
is
,
that
the
Holy
Ghost
is
a
divine
distinct
person
,
and
neither
meerly
the
power
or
vertue
of
God
,
nor
any
created
Spirit
whatever
.
This
plainly
appears
from
what
is
revealed
concerning
him
.
For
he
who
is
placed
in
the
same
series
or
order
with
other
divine
persons
,
without
the
least
note
of
difference
or
distinction
from
them
,
as
to
an
Interest
in
personality
,
who
hath
the
names
proper
to
a
divine
person
only
,
and
is
frequently
and
directly
called
by
them
,
who
also
hath
personal
properties
,
and
is
the
voluntary
Author
of
personal
divine
Operations
,
and
the
proper
Obj●ct
of
Divine
Worship
,
he
is
a
distinct
divine
person
.
And
if
these
things
be
not
a
sufficient
evidence
and
demonstration
of
a
divine
intelligent
substance
,
I
shall
,
as
was
said
before
,
despair
to
understand
any
thing
that
is
expressed
and
declared
by
words
.
But
now
thus
it
is
with
the
Holy
Ghost
according
to
the
Revelation
made
concerning
him
in
the
Scripture
.
For
,
First
,
He
is
placed
in
the
same
rank
and
order
without
any
note
of
difference
or
distinction
as
to
a
distinct
interest
in
the
Divine
Nature
,
that
is
,
as
we
shall
see
,
personality
,
with
other
Divine
persons
,
Matth.
28.
19.
Baptizing
them
in
the
name
of
the
Father
,
and
the
Son
,
and
of
the
Holy
Ghost
,
1
John
5.
7.
There
be
three
that
bear
witness
in
Heaven
,
the
Father
,
the
Son
,
and
the
Spirit
,
and
these
three
are
one
,
1
Cor.
12.
3
,
4
,
5
,
6.
No
man
can
say
the
Lord
Jesus
Christ
is
the
Lord
,
but
by
the
Holy
Ghost
;
now
there
are
diversities
of
gifts
,
but
the
same
Spirit
,
and
there
are
differences
of
administrations
,
but
the
same
Lord
;
and
there
are
diversities
of
operations
,
but
it
is
the
same
God
which
worketh
all
in
all
.
Neither
doth
a
denyal
of
his
divine
being
and
distinct
existence
leave
any
tolerable
sense
unto
these
Expressions
.
For
read
the
words
of
the
first
place
from
the
mind
of
the
Socinians
,
and
see
what
is
it
can
be
gathered
from
them
.
Baptizing
them
,
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
vertue
or
efficacy
of
the
Father
.
Can
any
thing
be
more
absonant
from
Faith
and
Reason
,
than
this
absurd
expression
?
And
yet
is
it
the
direct
sense
,
if
it
be
any
,
that
these
men
put
upon
the
words
.
To
joyn
a
quality
with
acknowledged
persons
,
and
that
in
such
things
and
cases
,
as
wherein
they
are
proposed
under
a
personal
consideration
,
is
a
strange
kind
of
Mysterie
.
And
the
like
may
be
manifested
concerning
the
other
places
.
Secondly
,
He
also
hath
the
Names
proper
to
a
divine
person
only
.
For
he
is
expresly
called
God
,
Acts
5.
He
who
is
termed
the
Holy
Ghost
,
ver
.
3.
And
the
Spirit
of
the
Lord
,
verse
9.
Is
called
also
God
,
ver
.
4.
Now
this
is
the
name
of
a
divine
Person
on
one
Account
or
other
.
The
Socinians
would
not
allow
Christ
to
be
called
God
,
were
he
not
a
divine
person
,
though
not
by
nature
,
yet
by
●ffice
and
authority
.
And
I
suppose
,
they
will
not
find
out
an
office
for
the
Holy
Ghost
whereunto
he
might
be
exalted
on
the
account
whereof
he
might
become
God
,
seeing
this
would
acknowledge
him
to
be
a
person
which
they
deny
.
So
he
is
called
the
Comforter
,
John
16.
7.
A
personal
Appellation
this
is
also
;
and
because
he
is
the
Comforter
of
all
Gods
people
,
it
can
be
the
name
of
none
but
a
divine
person
.
In
the
〈…〉
it
is
frequently
〈…〉
come
,
that
he
shall
,
and
will
do
such
and
such
things
,
all
of
them
declaring
him
to
be
a
person
.
Thirdly
,
He
hath
personal
properties
assigned
unto
him
,
as
a
Will
,
1
Cor.
12.
11.
He
divideth
to
every
man
severally
as
he
will
;
and
understanding
,
1
Cor.
2.
10.
The
Spirit
searcheth
all
things
,
yea
,
the
deep
things
of
God.
As
also
all
the
actings
that
are
ascribed
unto
him
are
all
of
them
such
,
as
undeniably
affirm
personal
properties
in
their
principle
and
Agent
.
For
,
Fourthly
,
He
is
the
voluntary
Author
of
Divine
operations
.
He
of
old
cherished
the
creation
,
Gen.
1.
3.
The
Spirit
of
God
moved
upon
the
face
of
the
waters
.
He
formed
and
garnished
the
Heavens
.
He
inspired
,
acted
and
spake
,
in
and
by
the
Prophets
,
Acts
28.
25
,
26.
Well
spake
the
Holy
Ghost
by
Isaiah
the
Prophet
unto
our
Fathers
,
2
Pet.
1.
21.
The
Prophecy
came
not
in
old
time
by
the
will
of
man
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
He
regenerateth
,
enlightneth
,
sanctifieth
,
comforteth
,
instructeth
,
leadeth
,
guideth
,
all
the
Disciples
of
Christ
,
as
the
Scriptures
every
where
testifie
.
Now
all
these
are
personal
Operations
,
and
cannot
with
any
pretence
of
sobriety
or
consistency
with
Reason
be
constantly
and
uniformly
assigned
unto
a
quality
or
vertue
.
He
is
,
as
the
Father
and
Son
,
God
with
the
properties
of
Omniscience
and
Omnipotency
,
of
Life
,
Understanding
and
Will
;
and
by
these
properties
,
works
,
acts
,
and
produceth
effects
according
to
Wisdom
,
Choice
,
and
Power
.
Fifthly
,
The
same
regard
is
had
to
him
in
Faith
,
Worship
,
and
Obedience
,
as
unto
the
other
persons
of
the
Father
and
Son.
For
our
being
baptized
into
his
name
,
is
our
solemn
engagement
to
believe
in
him
,
to
yield
obedience
to
him
,
and
to
worship
him
,
as
it
puts
the
same
obligation
upon
us
to
the
Father
and
the
Son.
So
also
in
reference
unto
the
Worship
of
the
Church
.
He
commands
that
the
Ministers
of
it
be
separated
unto
himself
,
Acts
13.
2.
The
Holy
Ghost
said
,
separate
me
Barnabas
and
Saul
for
the
work
whereunto
I
have
called
them
.
Ver.
4.
So
they
being
sent
forth
by
the
Holy
Ghost
departed
,
which
is
comprehensive
of
all
the
religious
Worship
of
the
Church
.
And
on
the
same
account
is
he
sinned
against
,
as
Acts
5.
3
,
4
,
9.
For
there
is
the
same
Reason
of
Sin
and
Obedience
.
Against
whom
a
man
may
sin
formally
and
ultimately
,
him
he
is
bound
to
obey
,
worship
,
and
believe
in
.
And
this
can
be
no
quality
,
but
God
himself
.
For
what
may
be
the
sense
of
this
expression
:
Thou
hast
lyed
to
the
efficacy
of
God
in
his
operations
;
Or
how
can
we
be
formally
obliged
unto
obedience
to
a
quality
.
There
must
then
an
antecedent
Obligation
unto
Faith
,
Trust
,
and
Religious
Obedience
be
supposed
as
the
ground
of
rendring
a
person
capable
of
being
guilty
of
sin
towards
wards
any
.
For
sin
is
but
a
●ailure
in
Faith
,
Obedience
or
Worship
.
These
therefore
are
due
unto
the
Holy
Ghost
;
or
a
man
could
not
sin
against
him
so
signally
and
fatally
as
some
are
said
to
do
,
in
the
foregoing
testimonies
.
I
say
therefore
unto
this
part
of
our
Cause
,
as
unto
the
other
,
that
unless
we
will
cast
off
all
Reverence
of
God
,
and
in
a
king
of
Atheism
,
which
as
I
suppose
the
prevailing
wickedness
of
this
Age
hath
not
yet
arrived
unto
,
say
that
the
Scriptures
were
written
on
purpose
to
deceive
us
,
and
to
lead
us
into
mistakes
about
,
and
misapprehensions
of
what
it
proposeth
unto
us
,
we
must
acknowledge
the
Holy
Ghost
to
be
a
substance
,
a
person
,
God
;
yet
distinct
from
the
Father
and
the
Son.
For
to
tell
us
,
that
he
will
come
unto
us
,
that
he
will
be
our
Comforter
,
that
he
will
teach
us
,
lead
us
,
guide
us
,
that
he
spake
of
old
,
in
and
by
the
Prophets
,
that
they
were
moved
by
him
,
acted
by
him
,
that
he
searcheth
the
deep
things
of
God
,
works
as
he
will
,
that
he
appointeth
to
himself
Ministers
in
the
Church
;
In
a
word
,
to
declare
in
places
innumerable
,
what
he
hath
done
,
what
he
doth
,
what
he
will
do
,
what
he
sayes
,
and
speaks
,
how
he
acts
,
and
proceeds
,
what
his
will
is
,
and
to
warn
us
,
that
we
grieve
him
not
,
sin
not
against
him
,
with
things
innumerable
of
the
like
nature
,
and
all
this
while
to
oblige
us
to
believe
that
he
is
not
a
person
,
an
helper
,
a
comforter
,
a
searcher
,
a
willer
,
but
a
quality
in
some
especial
operations
of
God
,
or
his
power
and
vertue
in
them
,
were
to
distract
men
,
not
to
instruct
them
,
and
leave
them
no
certain
conclusion
but
this
,
that
there
is
nothing
certain
in
the
whole
Book
of
God.
And
of
no
other
tendency
are
these
and
the
like
imaginations
of
our
Adversaries
in
this
matter
.
But
let
us
briefly
consider
what
is
objected
in
general
unto
the
truth
we
have
confirmed
.
First
,
They
say
,
the
Holy
Spirit
is
said
to
be
given
,
to
be
sent
,
to
be
bestowed
on
men
,
and
to
be
promised
unto
them
;
and
therefore
it
cannot
be
that
he
should
be
God
;
for
how
can
any
of
these
things
be
spoken
of
God.
I
answer
,
As
these
Expressions
do
not
prove
him
to
be
God
,
nor
did
ever
any
produce
them
to
that
purpose
,
yet
they
undeniably
prove
him
to
be
a
person
;
or
an
intellingent
voluntary
Agent
,
concerning
whom
they
are
spoken
and
affirmed
.
For
how
can
the
power
of
God
,
or
a
quality
as
they
speak
,
be
said
to
be
sent
,
to
be
given
,
to
be
bestowed
on
men
;
so
that
these
very
Expressions
are
destructive
to
their
imaginations
.
Secondly
,
He
who
is
God
equal
in
nature
and
being
with
the
Father
,
may
be
promised
,
sent
,
and
given
,
with
respect
unto
the
holy
dispensation
and
condescension
wherein
he
hath
undertaken
the
Office
of
being
our
Comforter
and
Sanctifier
.
Thirdly
,
The
communications
,
distributions
,
impartings
,
divisions
of
the
spirit
,
which
they
mention
,
as
they
respect
the
Object
of
them
,
Or
those
on
whom
they
were
,
or
are
bestowed
,
denote
only
works
,
gifts
,
operations
and
effects
of
the
spirit
,
the
rule
whereof
is
expressed
,
1
Cor.
12.
7.
He
workeeth
them
in
whom
he
will
,
and
as
he
will.
And
whether
these
,
and
the
like
exceptions
,
taken
from
Actings
and
operations
,
which
are
plainly
interpreted
and
explained
in
sundry
places
of
Scripture
,
and
evidently
enough
in
the
particular
places
where
they
are
used
,
are
sufficient
to
impeach
the
truth
of
the
Revelation
before
declared
,
all
who
have
a
due
reverence
of
God
,
his
word
and
truths
,
will
easily
understand
and
discern
.
These
things
being
declared
in
the
Scripture
concerning
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
it
is
moreover
Revealed
,
and
these
three
are
one
;
that
is
,
one
God
,
joyntly
to
be
worshipped
,
feared
,
adored
,
believed
in
and
obeyed
,
in
order
unto
eternal
life
.
For
although
this
doth
absolutely
and
necessarily
follow
from
what
is
declared
and
hath
been
spoken
concerning
the
one
God
,
or
onenes●
of
the
Derty
,
yet
for
the
confirmation
of
our
faith
,
and
that
we
may
not
by
the
distinct
consideration
of
the
three
be
taken
off
from
the
one
,
it
is
particularly
declared
,
that
these
three
are
one
,
that
one
,
the
one
and
same
God
,
But
whereas
,
as
was
said
before
,
this
can
no
otherwise
be
,
the
testimonies
given
thereunto
are
not
so
frequently
multiplyed
as
they
are
unto
those
other
heads
of
this
truth
,
which
through
the
craft
of
Satan
,
and
the
pride
of
men
,
might
be
more
lyable
to
exceptions
.
But
yet
they
are
clear
,
full
,
and
distinctly
sufficient
for
faith
to
acquiesce
in
immediately
,
without
any
other
expositions
,
interpretations
,
or
arguments
,
beyond
our
understanding
of
the
naked
importance
of
the
words
.
Such
are
they
,
of
the
Father
the
Son
,
John
10.
30.
I
and
my
Father
are
one
.
Father
,
Son
and
Spirit
,
Joh.
5.
7.
three
that
bare
witness
in
Heaven
,
Father
,
Son
and
Spirit
,
and
these
three
are
one
,
Mat.
28.
19.
Baptizing
them
in
the
name
of
the
Father
,
Son
,
and
Spirit
.
For
if
those
into
whose
name
we
are
Baptized
be
not
one
in
nature
,
we
are
by
our
Baptism
engaged
into
the
Service
and
Worship
of
more
Gods
than
one
.
For
as
being
Baptized
,
or
sacredly
initiated
into
,
or
in
the
name
of
any
one
doth
Sacramentally
bind
us
unto
a
holy
and
Religious
obedience
unto
him
,
and
in
all
things
to
the
avowing
of
him
as
the
God
whose
we
are
,
and
whom
we
serve
,
as
here
we
are
in
the
Name
of
the
Father
,
Son
and
Spirit
,
so
if
they
are
not
one
God
,
the
Blasphemous
consequence
before
mentioned
must
unavoidably
be
admitted
;
which
it
also
doth
upon
the
Socinian
principle
,
who
whilest
of
all
others
they
seem
to
contend
most
for
one
God
,
are
indeed
direct
polutheists
,
by
owning
others
with
Religious
respect
,
due
to
God
alone
,
which
are
not
so
.
Once
more
!
it
is
revealed
also
,
that
these
three
are
distinct
among
themselves
by
certain
peculiar
Relative
properties
,
if
I
may
yet
use
these
terms
.
So
that
they
are
distinct
,
living
,
divine
,
intelligent
voluntary
principles
of
operation
or
working
,
and
that
in
,
and
by
internal
acts
one
towards
another
,
and
in
acts
that
outwardly
respect
the
Creation
and
the
several
parts
of
it
.
Now
this
distinction
originally
lyeth
in
this
;
that
the
Father
begetteth
the
Son
,
and
the
Son
is
begotten
of
the
Father
;
and
the
Holy
Spirit
proceedeth
from
both
of
them
.
The
manner
of
these
things
,
so
far
as
they
may
be
expressed
unto
our
Edification
,
shall
afterwards
be
spoken
to
.
At
present
it
sufficeth
for
the
satisfaction
and
confirmation
of
our
faith
,
that
the
distinctions
named
are
clearly
revealed
in
the
Scripture
,
and
are
proposed
to
be
its
proper
object
in
this
matter
.
Psalm
2.
7.
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
Matth.
16.
16.
Thou
art
Christ
,
the
Son
of
the
living
God.
Joh.
1.
14.
We
saw
his
Glory
,
the
glory
of
the
only
begotten
of
the
Father
.
Ver.
18.
No
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
which
is
in
the
bosome
of
the
Father
he
hath
revealed
him
.
John
5.
26.
For
as
the
Father
hath
life
in
himself
,
so
hath
he
given
to
the
Son
to
have
life
in
himself
.
1
Joh.
5.
20.
The
Son
of
God
is
come
,
and
hath
given
us
an
understanding
.
Joh.
14.
26.
But
when
the
Comforter
is
come
,
whom
I
will
send
unto
you
from
the
Father
even
the
spirit
of
truth
which
proceedeth
from
the
Father
,
He
shall
testifie
of
me
.
Now
as
the
nature
of
this
distinction
,
lies
in
their
mutual
Relation
one
to
another
,
so
it
is
the
foundation
of
those
distinct
actings
and
operations
,
whereby
the
distinction
it self
is
clearly
manifested
and
confirmed
.
And
these
actings
as
was
said
,
are
either
such
,
as
where
one
of
them
is
the
object
of
anothers
actings
,
or
such
as
have
the
creature
for
their
objects
●
The
first
sort
are
testified
unto
,
Psalm
110.
1.
John
1.
18.
Chap.
5.
20.
Chap.
17.
5.
1
Cor.
2.
10
,
11.
Prov.
8.
21
,
22.
Most
of
which
places
have
been
before
recited
.
They
,
which
thus
know
each
other
,
love
each
other
,
delight
in
each
other
,
must
needs
be
distinct
;
and
so
are
they
represented
unto
our
faith
.
And
for
the
other
sort
of
actings
the
Scripture
is
full
of
the
expressions
of
them
;
see
▪
Gen.
19.
24.
Zachariah
2.
8.
Joh.
5.
17.
1
Cor.
12.
7
,
8
,
9.
1
Cor.
8.
9.
Our
conclusion
from
the
whole
is
;
that
there
is
nothing
more
fully
expressed
in
the
Scripture
,
than
this
sacred
truth
is
;
that
there
is
one
God
,
Father
,
Son
,
and
holy
Ghost
;
which
are
divine
,
distinct
,
intelligent
,
voluntary
,
omnipotent
principles
of
operation
,
and
working
,
which
whosoever
thinks
himself
obliged
to
believe
the
Scripture
must
believe
;
and
concerning
others
,
in
this
discourse
,
we
are
not
solicitous
.
This
is
that
which
was
first
proposed
;
namely
,
to
manifest
what
is
expresly
revealed
in
the
Scripture
concerning
God
the
Father
,
Son
,
and
Holy
Ghost
;
so
as
that
we
may
duly
believe
in
him
,
yield
Obedience
unto
him
,
enjoy
communion
with
him
,
walk
in
his
love
and
fear
,
and
so
come
at
length
to
be
blessed
with
him
for
evermore
.
Nor
doth
faith
for
its
security
,
establishment
and
direction
,
absolutely
stand
in
need
of
any
farther
Exposition
or
Explanation
of
these
things
;
or
the
use
of
any
terms
not
consecrated
to
the
present
service
by
the
Holy
Ghost
.
But
whereas
it
may
be
variously
assaulted
by
the
Temptations
of
Satan
,
and
opposed
by
the
subtle
s●phisms
of
men
of
corrupt
minds
;
and
whereas
it
is
the
duty
of
the
Disciples
of
Christ
to
grow
in
the
knowledge
of
God
,
and
our
Lord
and
Saviour
Jesus
Christ
,
by
an
explicit
apprehension
of
the
things
they
do
believe
,
so
far
as
they
are
capable
of
them
;
this
Doctrine
hath
in
all
ages
of
the
Church
,
been
explained
and
taught
,
in
and
by
such
Expressions
,
Terms
,
and
Propositions
,
as
farther
declare
what
is
necessarily
included
in
it
,
or
consequent
unto
it
;
with
an
exclusion
of
such
things
,
notions
,
and
apprehensions
,
as
are
neither
the
one
,
nor
the
other
.
This
I
shall
briefly
manifest
,
and
then
vindicate
the
whole
from
some
exceptions
,
and
so
close
this
dissertation
.
That
God
is
One
,
was
declared
and
proved
.
Now
this
Oneness
can
respect
nothing
but
the
Nature
,
Being
,
Substance
or
Essence
of
God.
God
is
one
in
this
respect
.
Some
of
these
words
indeed
are
not
used
in
the
Scripture
.
But
whereas
they
are
of
the
same
importance
and
signification
,
and
none
of
them
include
any
thing
of
imperfection
,
they
are
properly
used
in
the
declaration
of
the
Vnity
of
the
God-head
.
There
is
mention
in
the
Scripture
of
the
God-head
of
God
,
Rom.
1.
20.
His
Eternal
power
and
Godhead
.
And
of
his
Nature
,
by
excluding
them
from
being
objects
of
our
Worship
,
who
are
not
God
by
nature
,
Gal.
4.
8.
Now
this
natural
Godhead
of
God
,
is
,
his
Substance
or
Essence
with
all
the
Holy
divine
Excellencies
which
naturally
and
necessarily
appertain
thereunto
.
Such
are
Eternity
,
Immensity
,
Omnipotency
,
Life
,
Infinite
Holiness
,
Goodness
,
and
the
like
.
This
one
Nature
,
Substance
or
Essence
,
being
the
Nature
,
Substance
,
or
Essence
of
God
,
as
God
,
is
the
Nature
,
Essence
and
Substance
of
the
Father
,
Son
,
and
Spirit
,
one
and
the
same
absolutely
in
and
unto
each
of
them
.
For
none
can
be
God
as
they
are
revealed
to
be
,
but
by
vertue
of
this
divine
Nature
or
.
Being
.
Herein
consists
the
Vnity
of
the
Godhead
.
Secondly
,
The
distinction
which
the
Scripture
reveals
between
Father
,
Son
,
and
Spirit
is
that
whereby
they
are
three
●●p●stasis
,
or
Persons
,
distinctly
subsisting
in
the
same
divine
Essence
or
Being
.
Now
a
divine
person
,
is
nothing
but
the
divine
Essence
upon
the
account
of
an
especial
property
,
subsisting
in
an
especial
manner
.
As
in
the
Person
of
the
Father
,
there
is
the
Divine
Essence
,
and
Being
,
with
its
property
of
begetting
the
Son
,
subsisting
in
an
especial
manner
as
the
Father
.
And
because
this
Person
hath
the
whole
Divine
Nature
,
all
the
Essential
Properties
of
that
nature
are
in
that
person
.
The
Wisdom
,
the
Understanding
of
God
,
the
Will
of
God
,
the
Immensity
of
God
,
is
in
that
person
;
not
as
that
Person
,
but
as
the
Person
is
God.
The
like
is
to
be
said
of
the
Persons
of
the
Son
and
of
the
Holy
Ghost
.
Hereby
each
Person
having
the
Understanding
,
the
Will
,
and
power
of
God
,
becomes
a
distinct
principle
of
operation
;
and
yet
all
their
actings
ad
extra
being
the
actings
of
God
,
they
are
undivided
,
and
are
all
the
works
of
one
,
of
the
self
same
God.
And
these
things
do
not
only
necessarily
follow
,
but
are
directly
included
in
the
Revelation
made
concerning
God
,
and
his
subsistence
in
the
Scriptures
.
There
are
indeed
very
many
other
things
that
are
taught
,
and
disputed
,
about
this
Doctrine
of
the
●rinity
,
as
the
manner
of
the
eternal
Genera●●on
of
the
Son
,
of
the
Essence
of
the
Father
;
of
the
procession
of
the
Holy
Ghost
,
and
the
difference
of
it
from
the
Generation
of
the
Son
;
of
the
mutual
in-being
of
the
persons
,
by
reason
of
their
unity
in
the
same
Substance
or
Essence
;
the
nature
of
their
personal
subsistence
,
with
respect
unto
the
properties
whereby
they
are
mutually
distinguished
,
all
which
are
true
and
defensible
against
all
the
Sophisms
of
the
Adversaries
of
this
truth
.
Yet
because
the
distinct
apprehension
of
them
,
and
their
accurate
expression
,
is
not
necessary
unto
faith
,
as
it
is
our
guide
and
principle
in
and
unto
▪
Religious
Worship
and
obedience
,
they
need
not
here
be
insisted
on
.
Nor
are
those
brief
Explications
themselves
before
mentioned
,
so
proposed
as
to
be
placed
immediately
in
the
same
rank
or
order
with
the
Original
Revelations
before
infisted
on
,
but
only
are
pressed
as
proper
Expressions
of
what
is
revealed
to
increase
our
light
and
further
our
edification
.
And
although
they
cannot
rationally
be
opposed
or
denyed
,
nor
ever
were
by
any
,
but
such
as
deny
and
oppose
the
things
themselves
as
revealed
,
yet
they
that
do
so
deny
or
oppose
them
,
are
to
be
required
positively
in
the
first
place
to
deny
or
disapprove
the
Oneness
of
the
Deity
,
or
to
prove
that
the
Father
,
or
Son
,
or
Holy
Ghost
in
particular
,
are
not
God
,
before
they
be
allowed
to
speak
one
word
against
the
manner
of
the
Explication
of
the
truth
concerning
them
.
For
either
they
grant
the
Revelation
declared
and
contended
for
,
or
they
do
not
:
If
they
do
;
let
that
concession
be
first
laid
down
,
namely
,
that
the
Father
,
Son
,
and
Spirit
are
one
God
;
and
then
let
it
be
debated
whether
they
are
one
in
Substance
and
three
in
Persons
,
or
how
else
the
matter
is
to
be
stated
.
If
they
deny
it
;
it
is
a
plain
madness
to
dispute
of
the
manner
of
any
thing
,
and
the
way
of
expressing
it
,
whilst
the
thing
it self
is
denyed
to
have
a
being
:
for
of
that
which
is
not
,
there
is
neither
manner
,
property
,
adjunct
,
nor
effect
.
Let
then
such
persons
,
as
this
sort
of
men
are
ready
to
attempt
with
their
Sophistry
,
and
to
amuse
with
cavils
about
persons
,
substances
,
subsistences
,
and
the
like
,
desire
to
know
of
them
what
it
is
that
they
would
be
at
.
What
would
they
deny
,
what
would
they
disapprove
.
Is
it
that
God
is
one
;
or
that
the
Father
is
God
,
or
the
Son
,
or
the
Holy
Ghost
is
so
.
If
they
deny
,
or
oppose
either
of
these
,
they
have
Testimonies
and
instances
of
divine
Revelation
,
or
may
have
,
in
a
readiness
,
to
confound
the
Devil
and
all
his
Emissaries
.
If
they
will
not
do
so
,
if
they
refuse
it
,
then
let
them
know
,
that
it
is
most
foolish
and
unreasonable
to
contend
about
Expressions
and
Explanations
of
any
thing
,
or
doctrine
,
about
the
manner
,
respects
,
or
relations
of
any
thing
,
untill
the
thing
it self
,
or
Doctrine
,
be
plainly
confessed
or
denyed
.
If
this
they
refuse
,
as
generally
they
do
and
will
,
which
I
speak
upon
sufficient
experience
,
and
will
not
be
induced
to
deal
openly
,
properly
and
rationally
,
but
will
keep
to
their
Cavils
and
Sophisms
,
about
terms
and
expressions
,
all
farther
debate
,
or
conference
with
them
,
may
justly
,
and
ought
both
conscienciously
and
rationally
to
be
refused
,
and
rejected
.
For
these
sacred
mysteries
of
God
and
the
Gospel
,
are
not
lightly
to
be
made
the
subject
of
mens
contests
and
disputations
.
But
as
we
dealt
before
in
particular
,
so
here
I
shall
give
Instances
of
the
Sophistical
exceptions
that
are
used
against
the
whole
of
this
Doctrine
;
and
that
with
respect
unto
some
late
collections
,
and
Representations
of
them
:
From
whence
they
are
taken
up
and
used
by
many
who
seem
not
to
understand
the
words
,
Phrases
and
Expressions
themselves
,
which
they
make
use
of
.
The
summ
of
what
they
say
in
general
,
is
,
How
can
these
things
be
?
How
can
three
be
one
,
and
one
be
three
?
Every
person
hath
its
own
substance
,
and
therefore
if
there
be
three
persons
,
there
must
be
three
substances
;
and
so
three
Gods.
Answ.
1.
Every
person
hath
distinctly
its
own
substance
,
for
the
one
substance
of
the
Deity
,
is
the
substance
of
each
person
,
so
it
is
still
but
one
.
But
each
person
hath
not
its
own
distinct
substance
,
because
the
substance
of
them
all
is
the
same
,
as
hath
been
proved
.
2.
They
say
,
That
if
each
person
be
God
,
then
each
person
is
Infinite
,
and
there
being
three
persons
there
must
be
three
Infinites
.
Answ.
This
follows
not
in
the
least
;
for
each
person
is
Infinite
as
he
is
God.
Al●
divine
properties
,
such
as
to
be
Infinite
is
,
belong
not
to
the
persons
on
the
account
of
their
personality
,
but
on
the
account
of
their
nature
,
which
is
one
,
for
they
are
all
natural
properties
.
But
they
say
,
If
each
person
be
God
,
and
that
God
subsist
in
three
persons
,
then
in
each
person
there
are
three
persons
or
Gods.
Answ.
The
collusion
of
this
Sophism
consists
in
that
expression
,
be
God
;
and
that
God
;
in
the
first
place
,
the
nature
of
God
is
intended
;
in
the
latter
a
singular
person
.
Place
the
words
intelligibly
and
they
are
thus
;
If
each
person
be
God
,
and
the
nature
of
God
subsists
in
three
persons
,
then
in
each
person
there
are
three
persons
;
and
then
the
folly
of
it
will
be
evident
.
But
they
farther
infer
;
That
if
we
deny
the
persons
to
be
Infinite
,
then
an
Infinite
Being
hath
a
finite
mode
of
subsisting
,
and
so
I
know
not
what
supposition
they
make
hence
;
that
seeing
there
are
not
three
Infinites
,
then
the
Father
,
Son
,
and
Spirit
are
three
finites
that
make
up
an
Infinite
.
The
pitiful
weakness
of
this
Cavil
is
open
to
all
:
for
finite
and
Infinite
are
properties
and
adjuncts
of
Beings
,
and
not
of
the
manner
of
the
subsistence
of
any
thing
.
The
nature
of
each
person
is
Infinite
,
and
so
is
each
person
,
because
of
that
nature
.
Of
the
manner
of
their
subsistence
,
fini●e
and
Infinite
cannot
be
predicated
or
spoken
,
no
farther
than
to
say
,
an
Infinite
Being
doth
so
subsist
.
But
you
grant
,
say
they
,
that
the
only
true
God
is
the
Father
,
and
then
if
Christ
be
the
only
true
God
,
he
is
the
Father
.
Answ.
We
say
,
the
only
true
God
is
Father
,
Son
,
and
Holy
Ghost
.
We
never
say
,
the
Scripture
never
sayes
,
that
the
Father
only
is
the
true
God
,
whence
it
would
follow
,
that
he
that
is
the
true
God
,
is
the
Father
.
But
we
grant
the
Father
to
be
the
only
trne
God
:
and
so
we
〈◊〉
is
the
Son
also
.
And
it
doth
not
〈◊〉
all
thence
follow
,
that
the
Son
is
〈◊〉
Father
.
Because
in
saying
the
〈…〉
the
true
God
,
we
respect
not
his
paternity
,
or
his
paternal
Relation
to
his
Son
;
but
his
Nature
,
Essence
and
Being
.
And
the
same
we
affirm
concerning
the
other
persons
.
And
to
say
,
that
because
each
person
is
God
,
one
person
must
be
another
,
is
to
crave
leave
to
disbelieve
what
God
hath
revealed
,
without
giving
any
Reason
at
all
for
their
so
doing
.
But
this
Sophism
being
borrowed
from
another
,
namely
Crellius
,
who
insisted
much
upon
it
,
I
shall
upon
his
account
,
and
not
on
theirs
,
who
as
far
as
I
can
apprehend
,
understand
little
of
the
intendment
of
it
,
remove
it
more
fully
out
of
the
way
.
It
is
proposed
by
him
in
way
of
Syllogism
,
thus
,
The
only
true
God
is
the
Father
;
Christ
is
the
only
true
God
;
therefore
he
is
the
Father
.
Now
this
Syllogism
is
ridiculously
Sophystical
.
For
in
a
Categorical
Syllogism
the
Major
Proposition
is
not
to
be
particular
,
nor
equipollent
to
a
particular
.
For
from
such
a
Proposition
,
when
any
thing
communicable
to
more
is
the
subject
of
it
,
and
is
restrained
unto
one
particular
,
nothing
can
be
inferred
in
the
conclusion
.
But
such
is
this
Proposition
here
,
the
only
true
God
is
the
Father
.
It
is
a
particular
Proposition
;
wherein
the
subject
is
restrained
unto
a
singular
,
or
individual
predicate
,
though
in
it self
communicable
to
more
.
Now
the
Proposition
being
●o
made
particular
,
the
terms
of
the
subject
or
predicate
are
supposed
rec●procal
;
namely
,
that
one
God
,
and
the
Father
,
are
the
same
;
which
is
false
:
Unless
it
be
first
proved
,
that
the
name
God
,
is
communicable
to
no
more
,
or
no
other
,
than
is
the
other
term
of
Father
;
which
to
suppose
,
is
to
begg
the
whole
Question
.
For
the
only
true
God
,
hath
a
larger
signification
than
the
term
of
Father
,
or
Son.
So
that
though
the
only
true
God
be
the
Father
,
yet
every
one
who
is
true
God
,
is
not
the
Father
:
Seeing
then
that
the
name
of
God
here
,
supplyes
the
pla●e
of
a
species
,
though
it
be
singular
absolutely
,
as
it
respects
the
Divine
Nature
which
is
absolutely
singular
,
and
one
,
and
cannot
be
multiplyed
;
yet
in
respect
of
communication
it
is
otherwise
,
it
is
communicated
unto
more
,
namely
,
to
the
Father
,
Son
and
Holy
Ghost
.
And
therefore
if
any
thing
be
intended
to
be
concluded
from
hence
,
the
Proposition
must
be
expressed
according
to
what
the
subject
requires
,
as
capable
of
communication
or
Attribution
to
more
than
one
,
as
thus
;
who
ever
is
the
only
true
God
,
is
the
Father
;
which
Proposition
these
Persons
and
their
Masters
,
shall
never
be
able
to
prove
.
I
have
given
in
particular
these
strictures
thus
briefly
,
upon
these
empty
Sophisms
;
partly
,
because
they
are
well
removed
already
,
and
partly
because
they
are
meer
exscriptions
out
of
an
Author
not
long
since
translated
into
English
,
unto
whom
an
entire
answer
may
ere
long
be
returned
.
That
which
at
present
shall
suffice
,
is
to
give
a
general
answer
unto
all
these
cavills
,
with
all
of
the
same
kind
,
which
the
men
of
these
principles
do
usually
insist
upon
.
I.
The
things
,
they
say
,
which
we
teach
concerning
the
Trinity
,
are
contrary
to
Reason
;
and
thereof
they
endeavour
to
give
sundry
instances
,
wherein
the
summ
of
the
opposition
which
they
make
unto
this
truth
doth
consist
.
But
first
,
I
ask
what
Reason
is
it
that
they
intend
?
It
is
their
own
,
the
carnal
reason
of
men
.
By
that
they
will
judge
of
these
Divine
Mysteries
.
The
Scripture
tells
us
indeed
,
that
the
Spirit
of
a
man
w●ich
is
in
him
knows
the
things
of
a
man.
A
mans
Spirit
,
by
natural
Reason
,
may
judge
of
natural
things
.
But
the
things
of
God
,
knoweth
no
man
but
the
spirit
of
God
,
1
Cor.
2.
11.
So
that
what
we
know
of
these
things
,
we
must
receive
upon
the
R●v●lation
of
the
Spirit
of
God
meerly
;
if
the
Apostle
may
be
believed
.
And
it
is
given
unto
men
to
know
the
Mysteries
of
the
Kingdom
of
God.
To
some
,
and
not
to
others
;
and
unless
it
be
so
given
them
they
cannot
know
them
.
In
particular
,
none
can
know
the
Father
,
unless
the
Son
reveal
him
.
Nor
will
,
or
doth
,
or
can
,
flesh
and
blood
reveal
or
understand
Jesus
Christ
to
be
the
Son
of
the
living
God
,
unless
the
Father
reveal
him
,
and
instruct
us
in
the
truth
of
it
,
Matth.
16.
18.
The
way
to
come
to
the
acknowledgement
of
these
things
,
is
that
described
by
the
Apostle
,
Ephes.
3.
14
,
15
,
16
,
17
,
18
,
19.
For
this
cause
I
bow
my
knees
unto
the
Father
of
our
Lord
Jesus
Christ
,
of
whom
the
whole
family
in
Heaven
and
Earth
is
named
,
that
he
would
grant
ye
,
according
to
the
riches
of
his
glory
,
to
be
strengthned
with
might
by
his
Spirit
in
the
inner
man
;
that
Christ
may
dwell
in
your
hearts
by
faith
;
that
ye
being
rooted
and
grounded
in
love
may
be
able
to
comprehend
with
all
Saints
,
&c.
As
also
Col.
2.
2.
That
ye
might
come
unto
all
riches
of
the
full
assurance
of
understanding
,
to
the
acknowledgement
of
the
Mysterie
of
God
,
and
of
the
Father
,
and
of
Christ.
In
whom
are
hid
all
the
treasures
of
wisdom
and
knowledge
.
It
is
by
faith
and
prayer
,
and
through
the
Revelation
of
God
,
that
we
may
come
to
the
acknowledgement
of
these
things
;
and
not
by
the
carnal
reasonings
of
men
of
corrupt
minds
.
2.
What
Reason
do
they
intend
?
If
Reason
absolutely
,
the
Reason
of
things
;
we
grant
that
nothing
contrary
unto
it
,
is
to
be
admitted
.
But
Reason
as
it
is
in
this
or
that
man
,
particularly
in
themselves
,
we
know
to
be
weak
,
maimed
and
imperfect
;
and
that
they
are
,
and
all
other
men
,
extreamly
remote
from
a
just
and
full
comprehension
of
the
whole
Reason
of
things
.
Are
they
in
such
an
estate
,
as
that
their
apprehension
shall
pass
for
the
measure
of
the
nature
of
all
things
;
we
know
they
are
far
from
it
,
So
that
though
we
will
not
admit
of
any
thing
,
that
is
contrary
to
reason
,
yet
the
least
intimation
of
a
Truth
by
Divine
Revelation
,
will
make
me
embrace
it
,
although
it
should
be
contrary
to
the
reason
of
all
the
Socinians
in
the
world
.
Reason
in
the
abstract
,
or
the
just
measure
of
the
answering
of
one
thing
unto
another
,
is
of
great
moment
:
But
Reason
,
that
is
,
what
is
pretended
to
be
so
,
or
appears
to
be
so
unto
this
or
that
man
,
especially
in
and
about
things
of
Divine
Revelation
,
is
of
very
small
importance
;
of
none
at
all
where
it
riseth
up
against
the
express
testimonies
of
Scripture
,
and
these
multiplyed
to
their
mutual
confirmation
and
explanation
.
3.
Many
things
are
above
Reason
,
that
is
,
as
considered
in
this
or
that
subject
,
as
men
,
which
are
not
at
all
against
it
.
It
is
an
easie
thing
to
compel
the
most
curious
enquirers
of
these
dayes
to
a
ready
confession
hereof
,
by
multitudes
of
Instances
in
things
finite
and
temporary
.
And
shall
any
dare
to
deny
but
it
may
be
so
,
in
things
Heavenly
,
Divine
,
and
Spiritual
?
Nay
,
there
is
no
concernment
of
the
Being
of
God
,
or
his
properties
,
but
is
absolutely
above
the
comprehension
of
our
reason
.
We
cannot
by
searching
find
out
God
,
we
cannot
find
out
the
Almighty
to
perfection
.
4.
The
very
foundation
of
all
their
Objections
and
Cavils
against
this
truth
,
is
destructive
of
as
fundamental
principles
of
reason
,
as
are
in
the
world
.
They
are
all
at
best
reduced
to
this
;
it
cannot
be
thus
in
things
finite
;
the
same
Being
cannot
in
one
respect
be
one
,
in
another
three
,
and
the
like
,
and
therefore
it
is
so
in
things
Infinite
.
All
these
reasonings
are
built
upon
this
supposition
,
that
that
which
is
finite
can
perfectly
comprehend
that
which
is
Infinite
.
An
assertion
absurd
,
foolish
and
contradictory
unto
it self
!
Again
,
it
is
the
highest
reason
in
things
of
pure
Revelation
,
to
captivate
our
understandings
to
the
Authority
of
the
Revealer
,
which
here
is
rejected
.
So
that
by
a
loud
specious
pretence
of
Reason
,
these
men
by
a
little
captious
Sophistry
endeavour
not
only
to
countenance
their
unbelief
,
but
to
evert
the
greatest
principles
of
Reason
it self
.
5.
The
Objections
these
men
principally
insist
upon
,
are
meerly
against
the
Explanations
we
use
of
this
Doctrine
;
not
against
the
Primitive
Revelation
of
it
,
which
is
the
principal
object
of
our
faith
,
which
how
preposterous
and
irrational
a
course
of
proceeding
it
is
,
hath
been
declared
.
6.
It
is
a
Rule
among
Phil●sophers
;
that
if
a
man
on
just
grounds
and
reasons
have
embraced
any
opinion
or
perswasion
,
he
is
not
to
desert
it
,
meerly
because
he
cannot
answer
every
Objection
against
it
.
For
if
the
Objections
wherewith
we
may
be
entangled
,
be
not
of
the
same
weight
and
importance
,
with
the
reason
on
which
we
embraced
the
opinion
,
it
is
a
madness
to
forego
it
on
the
Account
thereof
.
And
much
more
must
this
hold
amongst
the
common
sort
of
Christians
,
in
things
spiritual
and
divine
.
If
they
will
let
go
,
and
part
with
their
faith
in
any
truth
,
because
they
are
not
able
to
answer
distinctly
some
Objections
that
may
be
made
against
it
,
they
may
quickly
find
themselves
disputed
into
Atheism
.
7.
There
is
so
great
an
intimation
made
of
such
an
expression
,
and
resemblance
of
a
Trinity
in
Unity
,
in
the
very
works
of
the
Creation
,
as
learned
men
have
manifested
by
various
instances
,
that
it
is
most
unreasonable
to
suppose
that
to
be
contrary
to
reason
,
which
many
objects
of
rational
consideration
,
do
more
or
less
present
unto
our
minds
.
8.
To
add
no
more
considerations
of
this
nature
;
Let
any
of
the
Adversaries
produce
any
one
Argument
or
grounds
of
reason
,
or
those
pretended
to
be
such
,
against
that
that
hath
been
asserted
,
that
hath
not
already
been
baffl●d
a
thousand
times
,
and
it
shall
receive
an
answer
,
or
a
publick
acknowledgement
that
it
is
Indissoluble
.
Of
the
Person
of
Christ.
THE
next
Head
of
Opposition
made
by
the
men
of
this
conspiracy
,
against
this
sacred
truth
;
is
against
the
head
of
all
truth
,
the
person
of
our
Lord
Jesus
Christ.
The
Socinians
indeed
would
willingly
put
a
better
face
,
or
colour
upon
their
Error
,
about
the
Person
of
Christ
,
then
it
will
bear
,
or
indure
to
lye
on
it
.
For
in
their
Catechism
unto
this
Question
,
Is
the
Lord
Jesus
Christ
,
purus
Homo
,
a
meer
man
?
they
Answer
;
by
no
means
.
How
then
?
hath
he
a
divine
nature
also
?
which
is
their
next
question
:
To
this
they
say
,
by
no
means
,
for
this
is
contrary
to
right
reason
.
How
then
will
these
pretended
Masters
of
Reason
reconcile
these
things
?
For
to
us
it
seems
,
that
if
Christ
have
no
other
nature
but
that
of
a
man
,
he
is
as
to
his
nature
,
purus
Homo
,
a
meer
man
,
and
no
more
.
Why
,
they
answer
,
that
he
is
not
a
meer
man
,
because
he
was
born
of
a
Virgin
;
Strange
!
that
that
should
be
an
argument
to
prove
him
more
than
a
man
,
which
the
Scripture
and
all
men
in
their
right
wits
grant
to
be
an
invincible
reason
,
to
prove
him
to
be
a
man
,
and
as
he
was
born
of
her
,
no
more
.
Rom.
1.
3.
Concerning
his
Son
Jesus
Christ
our
Lord
which
was
made
of
the
seed
of
David
according
to
the
flesh
,
Rom.
9.
5.
Whose
are
the
Fathers
,
and
of
whom
as
concerning
the
flesh
Christ
came
.
Gal.
4.
4.
God
sent
forth
his
Son
,
made
of
a
Woman
,
made
under
the
Law.
But
say
they
;
he
was
endowed
with
the
Spirit
,
wrought
Miracles
,
was
raised
from
the
dead
,
had
all
power
given
in
Heaven
and
Earth
;
for
by
these
degrees
,
he
became
to
be
God.
But
all
men
see
that
the
inquiry
is
about
the
nature
of
Christ
;
and
this
Answer
is
about
his
state
and
condition
.
Now
this
changeth
not
his
nature
on
the
one
hand
,
no
more
than
his
being
humbled
,
poor
and
dying
,
did
on
the
other
.
This
is
the
right
reason
we
have
to
deal
withall
in
these
men
.
If
a
man
should
have
enquired
of
some
of
them
of
old
,
whether
Melchizedeck
were
purus
Homo
,
a
meer
man
?
some
of
them
would
have
said
,
no
,
because
he
was
the
Holy
Ghost
;
some
no
,
because
he
was
the
Son
of
God
himself
;
and
some
no
,
because
he
was
an
Angel
;
for
such
foolish
opinions
have
men
fallen
into
.
But
how
sottish
soever
their
conceptions
were
,
their
Answer
to
that
enquiry
would
have
been
regular
,
beca●se
the
Question
and
Answer
respect
the
same
subject
,
in
the
same
respect
.
But
never
any
was
so
stupid
,
as
to
answer
,
he
was
not
a
meer
man
,
that
is
by
nature
,
because
he
was
a
Priest
of
the
high
God
,
which
respects
his
Office
,
and
condition
.
Yet
such
is
the
pretence
of
these
men
about
the
Person
of
Christ
to
incrustate
and
give
some
colour
unto
their
soul
mis-belief
;
as
supposing
that
it
would
be
much
to
their
disadvantage
to
own
.
Christ
only
as
a
meer
man
,
though
the
most
part
of
their
disputes
that
they
have
troubled
the
Christian
World
withall
,
have
had
no
other
design
nor
aim
but
to
prove
him
so
to
be
,
and
nothing
else
.
I
shall
briefly
,
according
to
the
method
insisted
on
,
first
lay
down
what
is
the
direct
Revelation
which
is
the
object
of
our
faith
in
this
matter
;
then
express
the
Revelation
it self
in
the
Scripture
testimonies
wherein
it
is
recorded
;
and
having
vindicated
some
one
or
other
of
them
from
their
exceptions
,
manifest
how
the
Doctrine
hereof
is
farther
explained
,
unto
the
Edification
of
them
that
believe
.
That
there
is
a
Second
Person
,
the
Son
of
God
,
in
the
holy
Trin-Vnity
of
the
God-head
▪
we
have
proved
before
.
That
this
Person
did
of
his
infinite
Love
and
Grace
take
upon
him
our
nature
,
bumane
nature
,
so
as
that
the
divine
and
humane
nature
should
be
come
one
Person
,
one
Christ
,
God
and
Man
in
one
;
so
that
whatever
he
doth
in
,
and
about
our
Salvation
,
it
is
done
by
that
one
Person
,
God
and
Man
,
is
revealed
unto
us
in
the
Scripture
,
as
the
Object
of
our
Faith.
And
this
is
that
which
we
believe
concerning
the
Person
of
Christ.
Whatever
acts
are
ascrib●d
unto
him
,
however
immediately
performed
,
in
,
or
by
the
Humane
Nature
,
or
in
and
by
his
Divine
Nature
,
they
are
all
the
acts
of
that
one
Person
,
in
whom
are
both
these
natures
.
That
this
Christ
,
God
and
Man
,
is
because
he
is
God
,
and
on
the
account
of
what
he
hath
done
for
us
as
Man
,
to
be
believed
in
,
worshipped
,
with
worship
Religious
and
Divine
,
to
be
trusted
and
obeyed
;
this
also
is
asserted
in
the
Scripture
.
And
these
things
are
as
it
were
the
common
notions
of
Christian
Religion
;
the
common
Principles
of
our
Profession
;
which
the
Scriptures
also
abundantly
testifie
unto
.
Isa.
7.
14.
Behold
a
Virgin
shall
conceive
and
bare
a
Son
,
and
shall
call
his
name
Emanuel
;
that
is
,
he
shall
be
God
with
us
,
or
God
in
our
nature
.
Not
,
that
that
should
be
his
name
whereby
he
should
be
called
in
this
World
;
but
that
this
should
be
the
condition
of
his
Person
,
he
should
be
God
with
us
;
God
in
our
nature
.
So
are
the
words
expounded
,
Mat.
1.
21
,
22
,
23.
That
which
is
conceived
in
her
is
of
the
Holy
Ghost
;
and
she
shall
bring
forth
a
Son
,
and
thou
shalt
call
his
name
Jesus
;
for
he
shall
save
his
People
from
their
sins
.
Now
all
this
was
done
that
it
might
be
fulfilled
which
was
spoken
of
the
Lord
by
the
Prophet
,
saying
,
Behold
,
a
Virgin
shall
be
with
Child
,
and
shall
bring
forth
a
Son
,
and
they
shall
call
his
name
Emanuel
,
which
being
interpreted
,
is
God
with
us
.
His
name
whereby
he
was
to
be
called
,
was
Jesus
,
that
is
a
Saviour
.
And
thereby
was
accomplished
the
prediction
of
the
Prophet
,
that
he
should
be
Emanuel
,
which
being
interpreted
,
is
God
with
us
.
Now
a
Child
born
to
be
God
with
us
,
is
God
in
that
Child
taking
our
nature
upon
him
,
and
no
otherwise
can
the
words
be
understood
.
Isa.
9.
6.
Vnto
us
a
Child
is
born
,
unto
us
a
Son
is
given
,
and
his
name
shall
be
called
the
migh●y
God.
The
Child
that
is
born
,
the
Son
that
is
given
,
is
the
mighty
God
;
and
as
the
migh●y
God
,
and
a
Child
born
,
or
Son
,
given
,
he
is
the
Prince
of
peace
,
as
he
is
there
called
,
or
our
Saviour
.
John
1.
14.
The
Word
was
made
flesh
.
That
the
Word
was
God
,
who
made
all
things
he
had
before
declared
.
Now
he
affirms
that
this
Word
was
made
flesh
.
How
!
converted
into
flesh
,
into
a
Man
,
so
that
he
who
was
God
ceased
so
to
be
,
and
was
turned
or
changed
into
flesh
,
that
is
a
Man
?
besides
that
this
is
utterly
impossible
,
it
is
not
affirmed
.
For
the
Word
continued
the
Word
still
,
although
he
was
made
flesh
,
or
made
of
a
Woman
,
as
it
is
elsewhere
expressed
,
or
made
of
the
seed
of
David
,
or
took
our
flesh
or
nature
to
be
his
own
.
Himself
continuing
God
,
as
he
was
,
became
Man
also
,
which
before
he
was
not
.
The
Word
was
made
flesh
;
this
is
that
which
we
believe
and
assert
in
this
matter
.
See
John
3.
13.
and
ver
.
31.
John
6.
62.
Chap.
16.
28.
All
which
places
assert
the
Person
of
Christ
to
have
descended
from
Heaven
in
the
Assumption
of
Humane
nature
,
and
ascended
into
Heaven
therein
being
assumed
;
and
to
have
been
in
Heaven
as
to
his
Divine
nature
,
when
he
was
in
the
Earth
in
the
flesh
that
he
had
assumed
.
Acts
20.
28.
Feed
the
Church
of
God
,
which
he
hath
purchased
with
his
own
blood
.
The
Person
spoken
of
is
said
to
be
God
absolutely
;
the
Church
of
God.
And
this
God
is
said
to
have
blood
of
his
own
;
the
blood
of
Jesus
Christ
,
being
the
blood
of
him
that
was
God
,
though
not
the
blood
of
him
as
God
;
For
God
is
a
Spirit
.
And
this
undeniably
testifies
to
the
unity
of
his
Person
as
God
and
Man.
Rom.
1.
3
,
4.
Concerning
his
Son
Jesus
Christ
our
Lord
,
who
was
made
of
the
seed
of
David
according
to
the
flesh
,
and
declared
to
be
the
Son
of
God
with
power
,
according
to
the
Spirit
of
H●liness
,
by
the
Resurrection
from
the
Dead
.
Rom.
9.
5.
Whose
are
the
Fathers
,
and
of
whom
concerning
the
flesh
,
Christ
came
,
who
is
over
all
,
God
blessed
for
ever
,
Amen
.
This
is
all
we
desire
;
that
we
may
believe
without
disturbance
from
the
clamours
of
these
Men.
Namely
,
that
the
same
Christ
,
as
concerning
the
flesh
,
came
of
the
Fathers
,
of
David
,
and
in
himself
,
is
over
all
God
blessed
for
ever
.
This
the
Scripture
asserts
plainly
,
and
why
we
should
not
believe
it
firmly
,
let
these
Men
give
a
reason
when
they
are
able
.
Gal.
6.
4.
God
sent
forth
his
Son
made
of
a
Woman
;
He
was
his
Son
,
and
was
made
of
a
woman
;
according
as
he
expresses
it
,
Heb.
10.
5.
A
body
hast
thou
prepared
Me
;
as
also
,
Rom.
8.
3.
Phil.
2.
5
,
6
,
7.
Let
this
mind
be
in
you
,
which
was
also
in
Christ
Jesus
,
who
being
in
the
form
of
God
,
thought
it
not
robbery
to
be
equal
with
God
;
but
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
Servant
,
and
was
made
in
the
likeness
of
M●n
.
It
is
the
same
Christ
that
is
spoken
of
.
And
it
is
here
affirmed
of
him
that
he
was
in
the
form
of
God
,
thought
it
no
robbery
to
be
equal
with
God
;
But
is
this
all
;
is
this
Jesus
Christ
God
only
?
Doth
he
subsist
only
in
the
form
or
nature
of
God
?
No
,
saith
the
Apostle
,
he
took
upon
him
the
form
of
a
Servant
,
was
made
in
the
likeness
of
Men
,
and
was
found
in
fashion
as
a
Man
;
that
his
being
truly
a
Man
is
expressed
in
these
words
our
Adversaries
deny
not
;
and
we
therefore
believe
that
the
same
Jesus
Christ
is
God
also
,
because
that
is
no
less
plainly
expressed
.
1
Tim.
3.
16.
And
without
controversie
great
is
the
mysterie
of
Godliness
,
God
was
manifest
in
the
flesh
,
justified
in
the
Spirit
,
seen
of
Angels
.
It
is
a
Mysterie
indeed
,
under
which
name
it
is
despised
now
and
reproached
;
nor
are
we
allowed
so
to
call
it
,
but
are
reflected
on
,
as
flying
to
mysteries
for
our
defence
.
But
we
must
take
leave
to
speak
in
this
matter
,
according
to
his
directions
,
without
whom
we
cannot
speak
at
all
.
A
Mysterie
it
is
,
and
that
a
great
mysterie
;
and
that
confessedly
so
,
by
all
that
do
believe
.
And
this
is
,
that
God
was
manifested
in
the
flesh
.
That
it
is
the
Lord
Christ
who
is
spoken
of
,
every
one
of
the
ensuing
expressions
do
evince
,
Justified
in
the
Spirit
,
seen
of
Angels
,
Preached
unto
the
Gentiles
,
believed
on
in
the
World
,
received
up
into
Glory
.
And
this
also
is
the
substance
of
what
we
believe
in
this
matter
;
Namely
,
That
Christ
is
God
,
manifest
in
the
flesh
,
which
we
acknowledge
,
own
,
and
believe
to
be
true
,
but
a
great
mysterie
;
yet
no
less
great
and
Sacred
a
truth
notwithstanding
.
Heb.
2.
14.
For
as
much
then
as
the
Children
were
partakers
of
flesh
and
blood
,
he
also
himself
likewise
took
part
of
the
same
.
ver
.
16.
For
verily
he
took
not
on
him
the
nature
of
Angels
,
but
he
took
on
him
the
seed
of
Abraham
.
And
this
plainly
affirms
his
pre-existence
unto
that
Assumption
of
our
nature
,
and
the
unity
of
his
Person
in
it
being
so
assumed
.
1
John
3.
16.
Hereby
perceive
we
the
Love
of
God
,
because
he
laid
down
his
life
for
us
.
He
who
was
God
laid
down
for
a
season
,
and
parted
with
that
life
,
which
was
his
own
in
that
nature
of
ours
which
he
had
assumed
.
And
that
taking
of
our
nature
is
called
his
coming
in
the
flesh
,
which
who
so
denyes
,
is
not
of
God
,
but
is
the
Spirit
of
Anti-Christ
,
1
John
4.
3.
These
are
some
of
the
places
,
wherein
the
Person
of
Christ
is
revealed
unto
our
Faith
,
that
we
may
believe
on
the
Son
of
God
,
and
have
Eternal
Life
.
The
Method
formerly
proposed
would
require
that
I
should
take
off
the
general
Objections
of
the
Adversaries
against
this
Divine
Revelation
;
as
also
vindicate
some
peculiar
Testimonies
from
their
exceptions
.
But
because
a
particular
opposition
unto
this
Truth
,
hath
not
as
yet
publickly
and
directly
been
maintained
and
managed
by
any
that
I
know
of
among
our selves
,
though
the
denyal
of
it
be
expresly
included
in
what
they
do
affirm
;
I
shall
leave
the
further
confirmation
thereof
unto
some
other
occasion
,
if
it
be
offered
,
and
it
be
judged
necessary
.
And
this
is
that
which
the
Faith
of
Believers
rests
in
,
as
that
which
is
plainly
revealed
unto
them
;
namely
,
that
Jesus
Christ
is
God
and
Man
in
one
Person
;
and
that
all
his
actings
in
their
behalf
are
the
actings
of
him
who
is
God
and
Man
;
and
that
this
Son
of
God
,
God
and
Man
,
is
to
be
believed
in
by
them
,
and
obeyed
that
they
have
Eternal
Life
.
What
is
farther
added
unto
these
express
testimonies
,
and
the
full
Revelation
of
the
Truth
contained
in
them
in
this
matter
,
in
way
of
explication
educed
from
them
,
and
suitable
unto
them
,
to
the
edification
of
the
Church
,
or
information
of
the
minds
of
Believers
in
the
right
apprehension
of
this
great
Mysterie
of
God
manifested
in
the
flesh
,
may
be
reduced
to
these
heads
.
(
1.
)
That
the
Person
of
the
Son
of
God
,
did
in
his
assuming
humane
nature
to
be
his
own
,
not
take
an
individual
Person
of
any
one
into
a
near
conjunction
with
himself
,
but
preventing
the
personal
subsistence
of
humane
nature
in
that
flesh
which
he
assumed
,
he
gave
it
its
subsistence
in
his
own
Person
,
whence
it
hath
its
individuation
and
distinction
▪
from
all
other
persons
whatever
This
is
the
Personal
Union
.
The
Divine
and
humane
nature
in
Christ
have
but
one
personal
subsistence
;
and
so
are
but
one
Christ
,
one
distinct
personal
principle
of
all
Operations
of
all
that
he
did
,
or
doth
,
as
Mediator
.
And
this
undeniably
follows
from
what
is
declared
in
the
Testimonies
mentioned
.
For
the
Word
could
not
be
made
flesh
,
nor
could
he
take
on
him
the
seed
of
Abraham
,
nor
could
the
mighty
God
be
a
Child
born
and
given
unto
us
,
nor
could
God
shed
his
blood
for
his
Church
,
but
that
the
two
natures
so
directly
expressed
,
must
be
united
in
one
Person
;
for
otherwise
as
they
are
two
natures
still
,
they
would
be
two
Persons
also
.
2.
Each
nature
thus
united
in
Christ
,
is
entire
,
and
preserves
unto
it self
its
own
natural
properties
.
For
he
is
no
less
perfect
God
,
for
being
made
Man
,
nor
no
less
a
true
perfect
Man
,
consisting
of
soul
and
body
with
all
their
essential
parts
by
that
natures
being
taken
into
subsistence
with
the
Son
of
God
,
His
Divine
nature
still
continues
Immense
,
Omniscient
,
Omnipotent
,
infinite
in
Holiness
,
&c.
his
bumane
nature
,
finite
,
limited
,
and
before
its
Glorification
,
subject
to
all
infirmities
of
life
and
death
,
that
the
same
nature
in
others
absolutely
considered
,
is
obnoxious
unto
.
3.
In
each
of
these
natures
,
he
acts
suitably
unto
the
essential
properties
and
principles
of
that
nature
.
As
God
,
he
made
all
things
,
upholds
all
things
,
by
the
word
of
his
Power
,
fills
Heaven
and
Earth
,
&c.
As
man
,
he
lived
,
hungred
,
suffered
,
dyed
,
rose
,
ascended
into
Heaven
.
Yet
by
reason
of
the
Union
of
both
these
natures
in
the
same
Person
:
not
only
his
own
Person
is
said
to
do
all
these
things
,
but
the
Person
expressed
by
the
name
which
he
hath
on
the
account
of
one
nature
,
is
said
to
do
that
which
he
did
only
in
the
other
.
So
God
is
said
to
redeem
his
Church
with
his
own
blood
,
and
to
lay
down
his
life
for
us
;
and
the
Son
of
Man
to
be
in
Heaven
,
when
he
was
in
the
Earth
.
All
because
of
the
unity
of
his
Person
as
was
declared
.
And
these
things
do
all
of
them
directly
and
undeniably
flow
from
what
is
revealed
concerning
his
Person
,
as
before
is
declared
.
Of
the
Satisfaction
of
CHRIST
.
THE
last
thing
to
be
enquired
into
,
upon
occasion
of
the
late
opposition
to
the
great
fundamental
Truths
of
the
Gospel
,
is
the
satisfaction
of
Christ.
And
the
Doctrine
hereof
is
such
,
as
I
eonceive
needs
rather
to
be
explained
than
vindicated
.
For
it
being
the
Center
wherein
most
,
if
not
all
the
Lines
of
Gospel
Promises
,
and
Precepts
do
meet
,
and
the
great
medium
of
all
our
Communion
with
God
in
Faith
and
Obedience
,
the
great
distinction
between
the
Religion
of
Christians
,
and
that
of
all
others
in
the
world
,
it
will
easily
on
a
due
proposal
be
assented
unto
by
all
,
who
would
be
esteemed
Disciples
of
Jesus
Christ.
And
whether
a
parcel
of
insipid
Cavils
,
may
be
thought
sufficient
to
obliterate
the
Revelation
of
it
,
men
of
sober
minds
will
judge
and
discern
.
For
the
term
of
Satisfaction
,
we
contend
not
about
it
.
It
doth
indeed
properly
express
and
connote
that
great
Eff●ct
of
the
Death
of
Christ
which
in
the
cause
before
us
,
we
plead
for
.
But
yet
because
it
belongs
rather
to
the
Explanation
of
the
Truth
contended
for
,
then
is
used
expresly
in
the
Revelation
of
it
,
and
because
the
right
understanding
of
the
Word
it self
depends
on
some
notions
of
Law
,
that
as
yet
we
need
not
take
into
consideration
,
I
shall
not
in
this
entrance
of
our
discourse
,
insist
precisely
upon
it
,
but
leave
it
as
the
natural
conclusion
of
what
we
shall
find
expresly
declared
in
the
Scripture
.
Neither
do
I
say
this
,
as
though
I
did
decline
the
Word
,
or
the
right
use
of
it
,
or
what
is
properly
signified
by
it
,
but
do
only
cast
it
into
its
proper
place
answerable
unto
our
method
and
design
in
the
whole
of
this
brie●
discourse
.
I
know
some
have
taken
a
new
way
of
expressing
and
declaring
the
Doctrine
concerning
the
Mediation
of
Christ
,
with
the
causes
and
ends
of
his
death
,
which
they
think
more
rational
,
than
that
usually
insisted
on
.
But
as
what
I
have
yet
heard
of
or
seen
in
that
kind
,
hath
been
not
only
unscriptural
,
but
also
very
irrational
,
and
most
remote
from
that
accuracy
whereunto
they
pretend
,
who
make
use
of
it
;
so
if
they
shall
publish
their
conceptions
,
it
is
not
improbable
but
that
they
may
meet
with
a
Scholastical
Examination
by
some
hand
or
other
.
Our
present
work
,
as
hath
been
often
declared
,
is
for
the
establishment
of
the
Faith
of
them
,
who
may
be
attempted
,
if
not
brought
into
danger
to
be
seduced
by
the
slights
of
some
who
lye
in
wait
to
deceive
,
and
the
clamours
of
others
who
openly
drive
the
same
design
.
What
therefore
the
Scripture
plainly
and
clearly
reveals
in
this
matter
,
is
the
subject
of
our
present
enquiry
.
And
either
in
so
doing
,
as
occasion
shall
be
offered
,
we
shall
obviate
,
or
in
the
close
of
it
remove
those
Sophisms
that
the
Sacred
Truth
now
proposed
to
consideration
hath
been
attempted
withal
.
The
summ
of
what
the
Scripture
reveals
about
this
great
truth
,
commonly
called
the
satisfaction
of
Christ
,
may
be
reduced
unto
these
ensuing
heads
.
1.
That
Adam
being
made
upright
,
sinned
against
God
,
and
all
mankind
,
all
his
posterity
in
him
.
Gen.
1.
27.
So
God
created
man
in
hit
own
Image
,
in
the
Image
of
God
created
he
him
,
Male
and
Female
created
he
them
,
Gen.
3.
11.
And
he
said
,
who
told
thee
that
thou
wast
naked
?
Hast
thou
eaten
of
the
Tree
whreof
I
commandeded
thee
that
then
shouldst
not
eat
?
Eccles.
7.
29.
Lo
,
this
only
have
I
found
,
that
God
made
man
upright
,
but
he
hath
sought
out
many
inventions
.
Rom.
5.
12.
Wherefore
as
by
one
man
sin
entred
into
the
world
,
and
death
by
sin
,
and
so
death
passed
upon
all
men
,
for
that
all
have
sinned
.
Ver.
18.
Therefore
by
the
offence
of
one
,
judgement
came
upon
all
men
to
condemnation
,
Ver.
19.
By
one
mans
disobedience
many
were
made
sinners
.
2.
That
by
this
Sin
of
our
first
Parents
,
all
men
are
brought
into
an
Estate
of
Sin
,
and
Apostacy
from
God
,
and
of
an
enmity
unto
him
,
Gen.
6.
5.
God
saw
that
the
wickedness
of
man
was
great
in
the
Earth
,
and
that
every
imagination
of
the
thoughts
of
his
heart
,
was
only
evil
continually
,
Psal.
51.
5.
Behold
,
I
was
s●●●pen
in
iniquity
,
and
in
sin
did
my
Mother
conceive
me
.
Rom.
3.
23.
For
all
have
sinned
and
come
short
of
the
glory
of
God
,
Rom.
8.
7.
The
carnal
mind
is
enmity
against
God
,
f●r
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
Ephes.
4.
18.
Having
the
understanding
darkned
,
being
alienated
from
the
life
of
God
through
the
ignorance
that
is
in
them
,
because
of
the
blindness
of
their
heart
,
Chap.
2.
1.
Col.
2.
13.
Thirdly
,
That
in
this
state
all
men
continue
in
sin
against
God
,
nor
of
themselves
can
do
otherwise
,
Rom.
3.
10
,
11
,
12.
There
is
none
righteous
,
no
not
one
,
there
is
none
that
understandeth
,
there
is
none
that
seeketh
after
God
;
they
are
all
gone
out
of
the
way
,
they
are
together
become
unprofitable
,
there
is
none
that
doth
good
,
no
not
one
.
Fourthly
,
That
the
Justice
and
Holiness
of
God
,
as
he
is
the
Supream
Governour
and
Judge
of
all
the
world
,
require
that
sin
be
punished
,
Exod.
34.
7.
That
will
by
no
means
clear
the
guilty
,
Josh.
24.
19.
He
is
an
holy
God
,
he
is
a
jealous
God
,
he
will
not
forgive
your
transgressions
nor
your
sins
,
Psalm
5.
4
,
5
,
6.
For
thou
art
not
a
God
that
hath
pleasure
in
wickedness
,
neither
shall
evil
dwell
with
thee
;
the
foolish
shall
not
stand
in
thy
sight
;
thou
hatest
all
workers
of
iniquity
,
thou
shalt
destroy
them
that
speak
leasing
.
Hab.
1.
13.
Thou
art
of
purer
eyes
than
to
behold
evil
,
and
canst
not
look
upon
iniquity
.
Isa.
33.
14.
Who
among
us
shall
dwell
with
the
devouring
fire
,
who
among
us
shall
dwell
with
everlasting
burnings
?
Rom.
1.
32.
Who
knowing
the
judgement
of
God
,
that
they
which
commit
such
things
are
worthy
of
death
.
Rom.
3.
5
,
6.
Is
God
unrighteous
who
taketh
vengeance
?
I
speak
as
a
man
,
God
forbid
!
for
then
how
shall
God
judge
the
world
?
2
Thes.
1.
6.
It
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
that
trouble
you
.
Heb.
12.
29.
For
our
God
is
a
consuming
fire
.
From
Deut.
4.
24.
Fifthly
,
That
God
hath
also
engaged
his
veracity
and
faithfulness
in
the
Sanction
of
the
Law
not
to
leave
sin
unpunished
,
Gen.
2.
17.
In
the
day
thou
eatest
thereof
thou
shalt
surely
dye
.
Deut.
27.
26.
Cursed
be
he
that
confirmeth
not
all
the
words
of
this
Law
to
do
them
.
In
this
state
and
condition
all
mankind
had
they
been
left
without
divine
aid
and
help
,
must
have
perished
Eternally
.
Sixthly
,
That
God
out
of
his
infinite
Goodness
,
Grace
and
Love
to
mankind
,
sent
his
only
Son
to
save
and
deliver
them
out
of
this
condition
,
Matth.
1.
21.
Thou
shalt
call
his
name
Jesus
,
for
he
shall
save
his
People
from
their
sins
,
John
3.
16
,
17.
God
so
loved
the
world
,
that
be
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
:
for
God
sent
not
his
Son
into
the
world
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
.
Rom.
5.
8.
God
commendeth
his
love
towards
us
,
in
that
while
we
were
ye●
sinners
Christ
dyed
for
us
,
1
John
4.
9.
In
this
was
manifested
the
love
of
God
towards
us
,
because
God
sent
his
only
begotten
Son
into
the
world
,
that
we
might
live
through
him
,
v.
10.
Herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
▪
Son
to
be
a
propitiation
for
our
sins
,
1.
Thes.
1.
10.
Even
Jesus
which
delivereth
us
from
the
wrath
to
come
.
Seventhly
,
That
this
Love
was
the
same
in
Father
and
Son
,
acted
distinctly
in
the
manner
that
shall
be
afterwards
declared
;
so
vain
are
the
pretences
of
men
who
from
the
Love
of
the
Father
in
this
matter
,
would
argue
against
the
Love
of
the
Son
;
or
on
the
contrary
.
Eightly
,
That
the
way
in
general
whereby
the
Son
of
God
being
Incarnate
,
was
to
save
lost
sinners
,
was
by
a
substitution
of
himself
according
to
the
design
and
appointment
of
God
in
the
room
of
those
whom
he
was
so
save
,
2
Cor.
5.
21.
He
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
become
the
righteousness
of
God
in
him
,
Gal.
3.
13.
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
.
Rom.
5.
7
,
8.
For
scarcely
for
a
Righteous
Man
will
one
dye
,
yet
peradventure
for
a
good
man
some
will
even
dare
to
dye
;
but
God
commendeth
his
love
towards
us
,
in
that
while
we
were
yet
sinners
Christ
dyed
us
.
Rom.
8.
3.
For
what
the
Law
could
not
do
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
,
condemned
sin
in
the
flesh
;
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
.
1
Pet.
2.
24.
Who
his
own
self
bare
our
sins
in
his
own
body
on
the
Tree
;
Chap.
3.
18.
For
Christ
also
hath
once
suffered
for
us
,
the
Just
for
the
unjust
,
that
he
might
bring
us
unto
God.
All
these
expressions
undeniably
evince
a
substitution
of
Christ
as
to
suffering
in
the
stead
of
them
whom
he
was
to
save
;
which
in
general
is
all
that
we
intend
by
his
satisfaction
;
namely
,
that
he
was
made
sin
for
us
,
a
curse
for
us
,
dyed
for
us
,
that
is
in
our
stead
,
that
we
might
be
saved
from
the
wrath
to
come
.
And
all
these
Expressions
as
to
their
true
genuine
importance
shall
be
vindicated
,
as
occasion
shall
require
.
Ninthly
,
This
way
of
his
saving
sinners
is
in
particular
,
several
wayes
expressed
in
the
Scripture
.
As
,
1.
That
he
offered
himself
a
Sacrifice
to
God
,
to
make
attonement
for
our
sins
,
and
that
in
his
death
and
sufferings
.
Isa.
53.
10.
When
thou
shalt
make
his
soul
an
offering
for
sin
.
John
1.
29.
Behold
the
Lamb
of
God
who
taketh
away
the
sins
of
the
World
,
Eph.
5.
2.
Christ
hath
loved
us
,
and
hath
given
himself
for
us
an
offering
and
a
Sacrifice
to
God
for
a
sweet
smelling
savour
,
Heb.
2.
17.
Was
a
merciful
high
Priest
in
things
pertaining
to
God
,
to
make
reconciliation
for
the
Sins
of
the
People
,
Heb.
9.
11
,
12
,
13
,
14.
But
Christ
being
come
an
high
Priest
of
good
things
to
come
,
by
a
greater
and
more
perfect
Tabernacle
not
made
with
hands
,
that
is
to
say
,
not
of
this
building
,
neither
by
the
blood
of
Goats
and
Calves
,
but
by
his
own
blood
,
he
entred
in
once
into
the
Holy
place
;
having
obtained
Eternal
Redemption
for
us
;
For
if
the
blood
of
Bulls
,
&c.
How
much
more
shall
the
blood
of
Christ
,
who
through
the
eternal
Spirit
offered
himself
without
spot
to
God
,
purge
your
Consciences
from
dead
works
?
2.
That
he
Redeemed
us
by
paying
a
price
,
a
ransome
for
our
Redemption
.
Mark
10.
45.
The
Son
of
Man
came
to
give
his
life
a
ransome
for
many
.
1
Cor.
6.
20.
For
ye
are
bought
with
a
price
,
7.
23.
1
Tim.
2.
6.
Who
gave
himself
a
ransome
for
all
to
be
testified
in
due
time
.
Tit.
2.
14.
Who
gave
himself
for
us
,
that
he
might
Redeem
us
from
all
iniquity
,
1
Pet.
1.
18.
For
we
were
not
Redeemed
with
Silver
and
Gold
and
corruptible
things
.
19.
But
with
the
pretious
blood
of
Christ
,
as
of
a
Lamb
without
blemish
and
without
spot
.
3.
That
he
bare
our
sins
,
or
the
punishment
due
unto
them
.
Isa.
53.
5.
He
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
are
we
healed
;
All
we
like
Sheep
have
gone
astray
,
we
have
turned
every
one
to
his
own
way
,
and
the
Lord
hath
laid
on
him
the
iniquity
of
us
all
.
11.
For
he
shall
bear
their
iniquities
.
1
Pet.
2.
24.
Who
his
own
self
bare
our
sins
in
his
own
Body
on
the
Tree
.
4.
That
he
answered
the
Law
and
the
penalty
of
it
;
Rom.
8.
3.
God
sent
forth
his
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
,
condemned
sin
in
the
flesh
;
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
.
Gal.
3.
13.
Christ
hath
Redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
.
Chap.
4.
4
,
5.
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
,
to
Redeem
them
that
were
under
the
Law.
5.
That
he
dyed
for
sin
,
and
sinners
,
to
expiate
the
one
,
and
in
the
stead
of
the
other
.
Rom.
4.
25.
He
was
delivered
for
our
offences
.
Rom.
5.
10.
When
we
were
Enemies
,
we
were
reconciled
to
God
by
the
death
of
his
Son.
1
Cor.
15.
3.
Christ
dyed
for
our
sins
according
to
the
Scriptures
.
2
Cor.
5.
14.
For
the
Love
of
Christ
constraineth
us
,
because
we
thus
judge
,
that
if
one
dyed
for
all
,
then
were
all
dead
,
1
Thes.
5.
9
,
10.
6.
Hence
on
the
part
of
God
,
it
is
affirmed
that
he
spared
him
not
,
but
delivered
him
up
for
us
all
;
Rom.
8.
32.
And
caused
all
our
iniquities
to
meet
upon
him
,
Isa.
53.
7.
7.
The
Effect
hereof
was
,
1.
That
the
Righteousness
of
God
was
glorified
,
Rom.
3.
25
,
26.
Whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
blood
,
to
declare
his
Righteousness
for
the
remission
of
sins
.
(
2.
)
The
Law
fulfilled
and
satisfied
,
as
in
the
places
before
quoted
.
Rom.
8.
3.
Gal.
3.
13
,
14.
Gal.
4.
5.
(
3.
)
God
reconciled
,
2
Cor.
5.
18
,
19.
God
was
in
Christ
reconciling
the
World
unto
himself
,
not
imputing
their
trespasses
unto
them
.
Heb.
2.
17.
He
made
reconciliation
for
the
sins
of
the
People
.
(
4.
)
Attonement
was
made
for
sin
,
Rom.
5.
11.
By
whom
we
have
now
received
the
Attonement
;
and
peace
was
made
with
God
,
Eph.
2.
14.
For
he
is
our
peace
,
who
hath
made
both
one
,
that
he
might
reconcile
both
unto
God
in
one
Body
by
the
Cross
,
having
slain
the
emnity
thereby
.
〈◊〉
Made
an
end
of
sin
,
Dan.
9.
24.
To
finish
transgression
,
to
make
an
end
of
sins
,
to
make
reconciliation
for
iniquity
,
and
to
bring
in
everlasting
Righteousness
.
The
glory
of
God
in
all
these
things
being
exalted
,
himself
well
pleased
,
Righteousness
and
everlasting
Redemption
or
Salvation
purchased
for
Sinners
,
Heb.
9.
14.
In
that
the
chastisement
of
our
peace
was
upon
him
,
and
that
by
his
stripes
we
are
healed
,
he
being
punished
that
we
might
go
free
,
himself
became
a
Captain
of
Salvation
unto
all
that
do
obey
him
.
I
have
fixed
on
these
particulars
;
to
give
every
Ordinary
Reader
an
instance
how
fully
and
plainly
what
he
is
to
believe
in
this
matter
is
revealed
in
the
Scripture
.
And
should
I
produce
all
the
Testimonies
which
expresly
give
witness
unto
these
positions
,
it
is
known
how
great
a
part
of
the
Bible
must
be
transcribed
.
And
these
are
the
things
which
are
indispensibly
required
of
us
to
believe
,
that
we
may
be
able
〈◊〉
and
regulate
our
obedience
according
to
the
mind
and
will
of
God.
In
the
Explanation
of
this
Doctrine
unto
further
Edification
,
sundry
things
are
usually
insisted
on
,
which
necessarily
and
infallibly
ensue
upon
the
propositions
of
Scripture
before
laid
down
;
and
serve
to
beget
in
the
minds
of
Believers
a
due
apprehension
,
and
right
understanding
of
them
.
As
,
1.
That
God
in
this
matter
is
to
be
considered
as
the
chief
,
supream
,
absolute
Rector
and
Governour
of
all
;
as
the
Lord
of
the
Law
,
and
of
sinners
;
but
yet
so
as
an
offended
Ruler
.
Not
as
an
offended
Person
,
but
as
an
offended
Ruler
,
who
hath
right
to
exact
punishment
upon
Transgressors
,
and
whose
Righteousness
of
Rule
requires
that
he
should
so
do
.
2.
That
because
he
is
Righteous
and
Holy
,
as
he
is
the
supream
Judge
of
all
the
World
,
it
is
necessary
that
he
do
right
in
the
punishing
of
sin
,
without
which
the
order
of
the
Creation
cannot
be
preserved
.
For
sin
being
the
Creatures
deduction
of
it self
from
the
order
of
its
dependance
upon
and
obedience
unto
the
Creator
,
and
supream
Lord
of
all
,
without
a
reduction
of
it
by
punishment
,
confusion
would
be
brought
into
the
whole
Creation
.
3.
That
whereas
the
Law
and
the
Sanction
of
it
is
the
moral
or
declarative
cause
of
the
punishment
of
sin
,
and
it
directly
obligeth
the
sinner
himself
unto
punishment
;
God
as
the
supream
Ruler
,
dispenseth
,
not
with
the
act
of
the
Law
,
but
the
immediate
object
;
and
substitutes
another
sufferer
in
the
room
of
them
who
are
principally
lyable
unto
the
sentence
of
it
,
and
are
now
to
be
acquitted
or
freed
;
that
so
the
Law
may
be
satisfied
,
requiring
the
punishment
of
sin
,
Justice
exalted
,
whereof
the
Law
is
an
effect
,
and
yet
the
sinner
saved
.
4.
That
the
Person
thus
substituted
was
the
Son
of
God
incarnate
,
who
had
power
so
to
dispose
of
himself
with
will
and
readiness
for
it
;
and
was
upon
the
account
of
the
dignity
of
his
Person
,
able
to
answer
the
penalty
which
all
others
had
incurred
and
deserved
.
5.
That
God
upon
his
voluntary
susception
of
this
Office
,
and
condescention
to
this
work
,
did
so
lay
our
sins
in
and
by
the
sentence
of
the
Law
upon
him
,
that
he
made
therein
full
satisfaction
for
whatever
legally
could
be
charged
on
them
for
whom
he
dyed
or
suffered
.
6.
That
the
special
way
terms
and
conditions
whereby
and
whereon
sinners
may
be
interested
in
this
satis●action
made
by
Christ
,
are
determined
by
the
Will
of
God
,
and
declared
in
the
Scripture
.
These
and
the
like
things
are
usually
insisted
on
in
the
Explication
or
declaration
of
this
head
of
our
confession
.
And
there
is
not
any
of
them
but
may
be
sufficiently
confirmed
by
Divine
Testimonies
.
It
may
also
be
farther
evinced
that
there
is
nothing
asserted
in
them
,
but
what
is
excellently
suited
unto
the
common
notions
which
mankind
hath
of
God
and
his
Righteousness
;
and
that
in
their
practice
they
answer
the
light
of
nature
,
and
common
reason
exemplified
in
sundry
Instances
among
the
Nations
of
the
World.
I
shall
therefore
take
one
Argument
from
some
of
the
testimonies
before
produced
in
the
confirmation
of
this
Sacred
Truth
,
and
proceed
to
remove
the
objections
that
are
commonly
banded
against
it
.
If
the
Lord
Christ
according
to
the
Will
of
the
Father
,
and
by
his
own
counsel
and
choice
,
was
substituted
,
and
did
substitute
himself
as
the
Mediatour
of
the
Covenant
,
in
the
room
and
in
the
stead
of
sinners
that
they
might
be
saved
,
and
therein
bare
their
sins
,
or
the
punishment
due
unto
their
sins
,
by
undergoing
the
curse
and
penalty
of
the
Law
,
and
therein
also
according
to
the
Will
of
God
offered
up
himself
for
a
propitiatory
,
expiatory
Sacrifice
to
make
Attonement
for
sin
,
and
Reconciliation
for
sinners
,
that
the
Justice
of
God
being
appeased
,
and
the
Law
fulfilled
,
they
might
go
free
,
or
be
delivered
from
the
wrath
to
come
;
and
if
therein
also
he
paid
a
real
satisfactory
price
for
their
Redemption
;
then
he
made
satisfaction
to
God
for
sin
.
For
these
are
the
things
that
we
intend
by
that
expression
,
of
satisfaction
.
But
now
all
those
things
are
openly
,
and
fully
witnessed
unto
in
the
Testimonies
before
produced
;
as
may
be
observed
by
suiting
some
of
them
unto
the
several
particulars
here
asserted
.
As
1.
What
was
done
in
this
matter
,
was
from
the
will
,
purpose
,
and
love
of
God
the
Father
.
Psalm
40.
6
,
7
,
8.
Heb.
10.
5
,
6
,
7.
Act.
4.
28.
John
3.
16.
Rom.
8.
3.
2.
It
was
also
done
by
his
own
voluntary
consent
,
Phil.
2.
6
,
7
,
8.
3.
He
was
Substituted
,
and
did
Substitute
himself
as
the
Mediator
of
the
Covenant
in
the
room
and
stead
of
sinners
,
that
they
may
be
saved
,
Heb.
10.
5
,
6
,
7.
Chap.
7.
22.
Rom.
3.
25
,
26.
Rom.
5.
7
,
8.
4.
And
he
did
therein
bear
their
sins
,
or
the
punishment
due
to
their
sins
.
Isa.
53.
6
,
11.
1
Pet.
2.
23.
And
this
,
5.
By
undergoing
the
Curse
and
penalty
of
the
Law
,
Gal.
3.
13.
Or
the
punishment
of
sin
required
by
the
Law
,
2
Cor.
5.
21.
Rom.
8.
3.
6.
Herein
,
also
according
to
the
will
of
God
,
He
offered
up
himself
●
propitiatory
and
expiatory
Sacrifice
to
make
Attonement
for
sin
,
and
Reconciliation
for
sinners
,
Ephes.
5.
2.
Rom.
2.
17.
Heb.
9.
11
,
12
,
13
,
14.
Which
he
did
that
the
Justice
of
God
being
satisfied
,
and
the
Law
fulfilled
,
sinners
might
be
freed
from
the
wrath
to
come
,
Rom.
3.
25.
1
Thes.
1.
last
.
7.
And
hereby
also
,
He
paid
a
real
price
of
Redemption
for
sin
and
sinners
,
1
Pet.
1.
17
,
18.
1
Cor.
6.
last
.
These
are
the
things
which
we
are
to
believe
,
concerning
the
satisfaction
of
Christ
;
And
our
Explication
of
this
Doctrine
,
We
are
ready
to
defend
,
when
called
thereunto
.
The
consideration
of
the
Objections
which
are
raised
against
this
great
fundamental
Truth
,
shall
close
this
Discourse
.
And
they
are
of
two
sorts
.
First
,
In
general
,
to
the
whole
Doctrine
,
as
declared
,
or
some
of
the
more
signal
heads
,
or
parts
of
it
.
Secondly
,
Particular
Instances
,
in
this
or
that
supposal
,
as
consequences
of
the
Doctrine
asserted
.
And
in
general
,
1.
They
say
,
This
is
contrary
to
,
and
inconsistent
with
the
Love
,
Grace
,
Mercy
,
and
Goodness
of
God
,
which
are
so
celebrated
in
the
Scripture
as
the
principal
properties
of
his
nature
,
and
Acts
of
his
Will
,
wherein
he
will
be
glorified
.
Especially
contrary
to
the
freedom
of
Forgiveness
,
which
we
are
encouraged
to
expect
,
and
commanded
to
believe
.
And
this
exception
they
endeavour
to
firm
by
Testimonies
,
that
the
Lord
is
Good
and
Gracious
,
and
that
He
doth
freely
forgive
us
our
sins
and
trespasses
.
Answer
:
First
,
I
readily
grant
that
whatever
is
really
contrary
to
the
Grace
,
Goodness
and
Mercy
of
God
,
whatever
is
Inconsistent
with
the
free
Forgiveness
of
sin
,
is
not
to
be
admitted
.
For
these
things
are
fully
revealed
in
the
Scripture
,
and
must
have
a
consistency
with
whatever
else
is
therein
revealed
of
God
,
or
his
Will.
Secondly
,
As
God
is
Good
and
Gracious
,
and
Merciful
,
so
also
He
is
Holy
,
Righteous
,
True
and
Faithful
.
And
these
things
are
no
less
revealed
concerning
him
than
the
other
;
and
are
no
less
Essential
Properties
of
his
Nature
than
his
Goodness
and
Grace
.
And
as
they
are
all
Essentially
the
same
in
him
,
and
considered
only
under
a
different
habitude
or
respect
as
they
are
exerted
by
Acts
of
his
will
;
so
it
belongs
to
his
Infinite
Wisdom
,
that
the
effects
of
them
,
though
divers
,
and
produced
by
divers
waies
,
and
means
,
may
no
way
be
contrary
one
to
the
other
,
but
that
Mercy
may
be
exercised
,
without
the
prejudice
of
Justice
,
or
Holiness
;
and
Justice
be
preserved
entire
,
without
any
obstruction
to
the
Exercise
of
Mercy
.
Thirdly
,
The
Grace
and
Love
of
God
that
in
this
matter
the
Scripture
reveals
to
be
exercised
,
in
order
unto
the
forgiveness
of
sinners
,
consists
principally
in
two
things
.
1.
In
his
Holy
Eternal
Purpose
of
providing
a
relief
for
lost
sinners
.
He
hath
done
it
,
to
the
praise
of
the
Glory
of
his
Grace
,
Eph.
1.
6.
2.
In
the
sending
his
Son
in
the
pursuit
▪
and
for
the
accomplishment
of
the
holy
purpose
of
his
Will
and
Grace
.
Herein
most
eminently
doth
the
Scripture
celebrate
the
Love
,
Goodness
,
and
kindness
of
God
;
as
that
whereby
,
in
Infinite
,
and
for
ever
to
be
adored
Wisdom
and
Grace
,
he
made
way
for
the
forgiveness
of
our
sins
.
Joh.
3.
16.
God
so
loved
the
world
,
as
he
gave
his
only
begotten
Son
,
Rom.
3.
24
,
25.
Whom
he
hath
set
forth
to
be
a
propitiation
through
saith
in
his
blood
,
Rom.
5.
7
,
8.
God
commendeth
his
Love
towards
us
,
in
that
while
we
were
yet
sinners
,
Christ
dyed
for
us
,
Titus
3.
4.
1
John
4.
8
,
9.
Herein
consists
that
ever
to
be
adored
Love
,
Goodness
,
Grace
,
Mercy
and
Condescension
of
God.
Add
hereunto
,
that
in
that
act
of
causing
our
iniquities
to
meet
on
Christ
,
wherein
he
immediately
intended
the
Declaration
of
his
Justice
,
Rom.
3.
25.
(
Not
sparing
him
,
in
delivering
him
up
to
death
for
us
all
,
Rom.
8.
32.
)
There
was
a
blessed
harmony
in
the
highest
Justice
,
and
most
excellent
Grace
and
M●rcy
.
This
Grace
,
this
Goodness
,
this
Love
of
God
toward
mankind
,
towards
sinners
,
our
Adversaries
in
this
matter
neither
know
,
nor
understand
;
and
so
indeed
what
lyes
in
them
,
remove
the
foundation
of
the
whole
Gospel
,
and
of
all
that
faith
and
obedience
,
which
God
requires
at
our
hands
.
Fourthly
,
Forgiveness
,
or
the
actual
condonation
of
sinners
,
the
pardon
and
forgiveness
of
sins
,
is
free
;
but
yet
so
,
as
it
is
every
where
restrained
unto
a
respect
unto
Christ
,
unto
his
death
and
blood-shedding
,
Eph.
1.
7.
We
have
Redemption
in
his
blood
,
even
the
forgiveness
of
sins
,
Chap.
4.
32.
God
for
Christs
sake
hath
forgiven
you
,
Rom.
3.
25
,
26.
God
hath
set
him
forth
to
be
a
propitiation
through
faith
in
his
blood
,
to
declare
his
righteousness
for
the
forgiveness
of
sins
.
It
is
absolutely
free
in
respect
of
all
immediate
transactions
between
God
and
sinners
.
Free
on
the
part
of
God.
First
,
In
the
Eternal
purpose
of
it
,
when
he
might
justly
have
suffered
all
men
to
have
perished
under
the
guilt
of
their
sins
.
2.
Free
in
the
means
that
he
used
to
effect
it
unto
his
Glory
.
(
1.
)
In
the
sending
of
his
Son
;
and
(
2.
)
In
laying
the
punishment
of
our
sin
upon
him
.
(
3.
)
In
his
Covenant
with
him
,
that
it
should
be
accepted
on
our
behalf
.
(
4.
)
In
his
tender
and
proposal
of
it
by
the
Gospel
unto
sinn●rs
to
be
received
without
money
or
without
price
.
(
5.
)
In
the
actual
condonation
and
pardon
of
them
that
do
believe
.
Secondly
,
It
is
free
on
the
part
of
the
persons
that
are
forgiven
.
In
that
(
1.
)
It
is
given
and
granted
to
them
without
any
satisfaction
made
by
them
for
their
former
transgressions
.
(
2.
)
Without
any
merit
to
purch●se
or
procure
it
.
(
3.
)
Without
any
poenal
satisfactory
suffering
here
,
or
in
a
purgatory
hereafter
.
(
4.
)
Without
any
Expectation
of
a
future
recompence
;
or
that
being
pardoned
,
they
should
then
make
or
give
any
satisfaction
for
what
they
had
done
before
.
And
as
any
of
these
things
would
,
so
nothing
else
can
impeach
the
freedom
of
pardon
and
forgiveness
.
Whether
then
we
respect
the
pardoner
or
the
pardoned
,
Pardon
is
every
way
free
;
namely
,
on
the
part
of
God
who
forgives
,
and
on
the
part
of
sinners
that
are
forgiven
.
If
God
now
hath
besides
all
this
,
provided
himself
a
Lamb
for
a
Sacrifice
;
if
he
hath
in
Infinite
Wisdom
and
Grace
found
out
a
way
,
thus
freely
to
forgive
us
out
sins
,
to
the
praise
and
glory
of
his
own
Holiness
,
Righteousness
and
severity
against
sin
,
as
well
as
unto
the
unspeakable
advancement
of
that
Grace
,
Goodness
and
bounty
which
he
immediately
exerciseth
in
the
pardon
of
sin
,
are
these
mens
eyes
evil
,
because
he
is
good
?
Will
they
not
be
contented
to
be
pardoned
,
unless
they
may
have
it
at
the
rate
of
dispoiling
God
of
his
Holiness
,
Truth
,
Righteousness
and
Faithfulness
?
And
as
this
is
certainly
done
by
that
way
of
pardon
which
these
men
propose
,
no
reserve
in
the
least
being
made
for
the
glory
of
God
in
those
holy
properties
of
his
nature
which
are
immediately
injured
and
opposed
by
sin
;
so
that
pardon
it self
which
they
pretend
so
to
magnifie
,
having
nothing
to
influence
it
but
a
meer
arbitrary
act
of
Gods
will
,
is
utterly
d●based
from
its
own
proper
worth
and
excellency
.
And
I
shall
willingly
undertake
to
manifest
,
that
they
derogate
no
less
from
Grace
and
Mercy
in
pardon
,
than
they
do
from
the
Righteousness
and
Holiness
of
God
by
the
forgiveness
which
they
have
feigned
;
and
that
in
it
both
of
them
are
perverted
,
and
dispoiled
of
all
their
glory
.
But
they
yet
say
,
If
God
can
freely
pardon
sin
,
why
doth
he
not
do
it
without
satisfaction
;
if
he
cannot
,
he
is
weaker
and
more
imperfect
than
man
,
who
can
do
so
.
Answ.
First
,
God
cannot
do
.
many
things
that
men
can
do
;
nor
that
he
is
more
imperfect
than
they
,
but
he
cannot
do
them
on
the
account
of
his
perfection
.
He
cannot
lye
,
he
cannot
deny
himself
,
he
cannot
change
,
which
men
can
do
,
and
do
every
day
.
Secondly
,
To
pardon
sin
without
satisfaction
in
him
who
is
absolutely
Holy
,
Righteous
,
True
and
Faithful
,
the
absolute
necessary
supream
Governour
of
all
sinners
,
the
Author
of
the
Law
,
and
sanction
of
it
,
wherein
punishment
is
threatned
and
declared
,
is
to
deny
himself
,
and
to
do
what
one
infinitely
perfect
,
cannot
do
,
Thirdly
,
I
ask
of
these
men
,
why
God
doth
not
pardon
sins
freely
without
requiring
faith
,
repentance
and
obedience
in
them
that
are
pardoned
;
yea
,
as
the
conditions
on
which
they
may
be
pardoned
?
For
seeing
he
is
so
infinitely
good
and
gracious●
,
cannot
he
pardon
men
without
prescribing
such
terms
and
conditions
unto
them
,
as
he
knoweth
,
that
men
,
and
that
incomparably
the
greatest
number
of
them
will
never
come
up
unto
;
and
so
must
of
necessity
perish
for
ever
.
Yea
,
but
they
say
,
this
cannot
be
;
neither
doth
this
impeach
the
freedom
of
pardon
.
For
it
is
certain
that
God
doth
prescribe
these
things
,
and
yet
he
pardoneth
freely
.
And
it
would
altogether
unbecome
the
holy
God
to
pardon
sinners
that
continue
so
to
live
and
dye
in
their
sins
.
But
do
not
these
men
see
that
they
have
hereby
given
away
their
Cause
which
they
contend
for
?
For
if
a
prescription
of
sundry
things
to
the
sinner
himself
,
without
which
he
shall
not
be
pardoned
,
do
not
at
all
impeach
,
as
they
say
,
the
freedom
of
pardon
,
but
God
may
be
said
freely
to
pardon
sin
notwithstanding
it
▪
How
shall
the
receiving
of
satisfaction
by
another
,
nothing
a●
all
being
required
of
the
sinner
;
have
the
least
appearance
of
any
such
thing
?
If
the
freedom
of
forgiveness
consists
in
such
a
boundless
notion
as
these
men
imagine
,
it
is
certain
that
the
prescribing
of
faith
and
repentance
in
and
unto
sinners
antecedently
to
their
participation
of
it
,
is
much
more
evidently
contrary
unto
it
,
than
the
receiving
of
satisfaction
from
another
who
is
not
to
be
pardoned
,
can
to
any
appear
to
be
.
Secondly
,
If
it
be
contrary
to
the
holiness
of
God
to
pardon
any
,
without
requiring
Faith
,
Repentance
and
Obedience
in
them
,
as
it
is
indeed
;
let
not
these
persons
be
offended
,
if
we
believe
him
when
he
so
frequently
declares
it
,
that
it
was
so
to
remit
sin
without
the
fulfilling
of
his
Law
and
satisfaction
of
his
Justice
.
Secondly
,
They
say
,
There
is
no
such
thing
as
Justice
in
God
requiring
the
punishment
of
sin
,
but
that
that
,
which
in
him
requireth
and
calleth
for
the
punishment
of
sin
,
is
his
Anger
and
Wrath
,
which
expressions
denote
free
Acts
of
his
Will
,
and
not
any
essential
properties
of
his
nature
.
So
that
God
may
punish
sin
,
or
not
punish
it
at
his
pleasure
.
Therefore
there
is
no
Reason
that
he
should
require
any
satisfaction
for
sin
,
seeing
he
may
pass
it
by
absolutely
as
he
pleaseth
.
Answ.
Is
it
not
strange
that
the
great
Governour
,
the
Judge
of
all
the
world
,
which
on
the
supposition
of
the
Creation
of
it
,
God
is
naturally
and
necessarily
,
should
not
also
naturally
be
so
righteous
,
as
to
do
right
,
in
rendring
unto
every
one
according
to
his
works
?
(
2.
)
The
Sanction
and
penalty
of
the
Law
,
which
is
the
Rule
of
punishment
,
was
as
I
suppose
,
an
effect
of
Justice
,
of
Gods
natural
and
essential
Justice
,
and
not
of
his
Anger
or
Wrath.
Certainly
never
did
any
man
make
a
Law
for
the
Government
of
a
people
in
anger
.
Draco's
Laws
were
not
made
in
wrath
,
but
according
to
the
best
apprehension
of
right
and
Justice
that
he
had
,
though
said
to
be
written
in
blood
.
And
shall
we
think
otherwise
of
the
Law
of
God
?
(
3.
)
Anger
and
Wrath
in
God
express
the
effects
of
Justice
;
and
so
are
not
meerly
free
acts
of
his
will.
This
therefore
is
a
tottering
cause
,
that
is
built
on
the
denyal
of
Gods
Essential
Righteousness
.
But
it
was
proved
before
,
and
it
is
so
elsewhere
.
(
3.
)
They
say
that
the
Sacrifice
of
Christ
was
Metaphorically
only
so
.
That
he
was
a
metaphorical
Priest
,
not
one
properly
so
called
.
And
therefore
that
his
Sacrifice
did
not
consist
in
his
death
and
blood-shedding
,
but
in
his
appearing
in
Heaven
upon
his
Ascersion
,
presenting
himself
unto
God
in
the
most
Holy
Place
not
made
with
hands
as
the
Mediator
of
the
new
Covenant
.
Answ.
When
once
these
men
come
to
this
Evasion
,
they
think
themselves
safe
,
and
that
they
may
go
whither
they
will
without
controll
.
For
they
say
it
is
true
,
Christ
was
a
Priest
,
but
only
he
was
a
Metaphorical
one
.
He
offered
Sacrifice
,
but
it
was
a
Metaphorical
one
.
He
redeemed
us
,
but
with
a
Metaphorical
Redemption
;
and
so
we
are
Justified
thereon
,
but
with
a
Metaphorical
Justification
;
and
so
for
ought
I
know
they
are
like
to
be
saved
,
with
a
Metaphorical
Salvation
.
This
is
the
substance
of
their
plea
in
this
matter
.
Christ
was
not
really
a
Priest
,
but
did
somewhat
like
a
Priest.
He
offered
not
Sacrifice
really
,
but
did
somewhat
that
was
like
a
Sacrifice
.
He
redeemed
us
not
really
,
but
did
somewhat
that
looked
like
Redemption
.
And
what
these
things
are
,
wherein
their
Analog●e
consisteth
,
what
proportion
the
things
that
Christ
hath
done
,
bare
to
the
things
that
are
really
so
,
from
whence
they
receive
their
denomination
,
that
it
is
meet
it
should
be
wholly
in
the
power
of
these
persons
to
declare
.
But
,
(
2.
)
What
should
hinder
the
death
of
Christ
to
be
a
Sacrifice
,
a
proper
Sacrifice
,
and
according
to
the
nature
,
end
,
and
use
of
Sacrifices
to
have
made
Attonement
,
and
Satisfaction
for
sin
?
(
1.
)
It
is
expresly
called
so
in
the
Scripture
;
wherein
he
is
said
to
offer
himself
,
to
make
his
soul
an
offering
,
to
offer
himself
a
Sacrifice
,
Eph.
5.
2.
Heb.
1.
3.
Heb.
9.
14
,
25.
26.
Chap.
7.
27.
And
he
is
himself
directly
said
to
be
a
Priest
or
a
Sacrificer
,
Heb.
2.
18.
And
it
is
no
where
intimated
,
much
less
expressed
that
these
things
are
not
spoken
properly
but
Metaphorically
only
.
(
2.
)
The
Legal
Sacrifices
of
the
Old
Law
were
instituted
on
purpose
to
represent
and
prepare
the
way
for
the
bringing
in
of
the
Sacrifice
of
the
L●mb
of
God
,
so
to
take
away
the
sin
of
the
World.
And
is
it
not
strange
,
that
true
and
real
Sacrifices
,
should
be
Types
and
R
presentations
of
that
which
was
not
so
?
On
this
supposition
all
those
Sacrifices
are
but
so
many
seductions
from
the
right
understanding
of
things
between
God
and
sinners
.
(
3.
)
Nothing
is
wanting
to
render
it
a
proper
propitiatory
Sacrifice
,
for
,
(
1.
)
There
was
the
person
offering
,
and
that
was
Christ
himself
,
Heb.
9.
14.
He
offered
himself
unto
God.
He
,
that
is
the
Sacrificer
,
denotes
the
person
of
Christ
God
and
Man
;
and
Himself
as
the
Sacrifice
denotes
his
Humane
Nature
;
whence
God
is
said
to
purchase
his
Church
with
his
own
blood
,
Act.
20.
28.
For
he
offered
himself
through
the
Eternal
Spirit
;
so
that
(
2.
)
There
was
the
Matter
of
the
Sacrifice
,
which
was
the
Humane
Nature
of
Christ
soul
and
body
;
His
soul
was
made
an
offering
for
Sin
,
Isa.
53.
10
And
his
body
,
the
offering
of
the
body
of
Jesus
Christ
,
Hob.
10
11.
His
blood
especially
,
which
is
often
Synecdochically
mentioned
for
the
whole
.
(
4.
)
His
death
had
the
nature
of
a
Sacrifice
:
For
(
1.
)
Therein
were
the
sins
of
men
laid
upon
him
,
and
not
in
his
entrance
into
Heaven
;
for
he
bare
our
sins
in
his
own
body
on
the
tree
,
1
Pet.
2.
23.
God
made
our
sins
then
to
meet
upon
him
,
Isa.
53.
6.
Which
gives
the
formality
unto
any
Sacrifices
.
Quod
in
ejus
Caput
sit
,
is
the
formal
reason
of
all
Propitiatory
Sacrifices
,
and
ever
was
so
,
as
is
expresly
declared
,
Lev.
16.
21
,
22.
And
the
phrase
of
bearing
sin
,
of
bearing
iniquity
,
is
constantly
used
for
the
undergoing
of
the
punishment
due
to
sin
.
(
2.
)
It
had
the
End
of
a
proper
Sacrifice
;
it
made
expiation
of
sin
,
propitiation
and
attonement
for
sin
with
reconciliation
with
God
,
and
so
took
away
that
enmity
that
was
between
God
and
sinners
,
Heb.
1.
3.
Rom.
3.
25
,
26.
Heb.
2.
17
,
18.
Heb.
5.
10.
Rom.
8.
3.
2
Cor.
5.
18
,
19.
And
although
God
himself
pesigned
,
appointed
,
and
contrived
in
Wisdom
this
way
of
Reconciliation
,
as
he
did
the
means
for
the
attoning
of
his
own
Anger
towards
the
friends
of
Job
,
commanding
them
to
go
unto
him
,
and
with
him
offer
Sacrifices
for
themselves
which
he
would
accept
,
Chap.
4.
28.
Yet
as
He
was
the
Supream
Governour
,
the
Lord
of
all
,
attended
with
Infinite
Justice
,
and
Holiness
,
Attonement
was
made
with
him
,
and
satisfaction
to
him
thereby
.
What
hath
been
spoken
,
may
suffice
to
discover
the
emptiness
and
weakness
of
those
exceptions
which
in
general
these
men
make
against
the
Truth
before
laid
down
from
the
Scripture
.
A
brief
examination
of
some
particular
instances
,
wherein
they
seek
not
so
much
to
oppose
,
as
to
reproach
the
Revelation
of
this
Mysterie
of
the
Gospel
,
shall
put
a
close
to
this
discourse
.
It
is
said
then
,
1.
That
if
this
be
so
,
then
it
will
follow
,
that
God
is
gracious
to
Forgive
,
and
yet
impossible
for
him
unless
the
debt
be
fully
satisfied
.
Answ.
I
suppose
the
confused
and
abrupt
expression
of
things
here
,
in
words
scarcely
affording
a
tolerable
sense
,
is
rather
from
weakness
than
captiousness
;
and
so
I
shall
let
the
manner
of
the
proposal
pass
.
(
2.
)
What
is
this
should
follow
,
that
God
is
gracious
to
forgive
sinners
,
and
yet
will
not
,
cannot
,
on
the
account
of
his
own
Holiness
and
Righteousness
,
actually
forgive
any
,
without
Satisfaction
and
Attonement
made
for
sin
?
the
worst
that
can
be
hence
concluded
is
,
that
the
Scripture
is
true
which
affirms
both
these
in
many
places
.
(
3.
)
This
sets
out
the
exceeding
greatness
of
the
Grace
of
God
in
forgiveness
,
that
when
sin
could
not
be
forgiven
without
satisfaction
,
and
the
sinner
himself
could
no
way
make
any
such
satisfaction
,
that
he
provided
himself
a
Sacrifice
of
Attonement
,
that
the
sinner
might
be
discharged
and
pardoned
.
(
4.
)
Sin
is
not
properly
a
debt
,
for
then
it
might
be
paid
in
kind
,
by
sin
it self
;
but
is
called
so
,
only
because
it
binds
over
the
sinner
to
punishment
,
which
is
the
satisfaction
to
be
made
for
that
which
is
properly
a
Transgression
,
and
improperly
only
a
debt
.
It
is
added
,
2.
Hence
it
follows
that
the
finite
and
impotent
creature
is
more
capable
of
extending
Mercy
and
Forgiveness
,
than
the
Infinite
and
Omnipotent
Creator
.
Answ.
God
being
Essentially
Holy
and
Righteous
,
having
ingaged
his
faithfulness
in
the
sanction
of
the
Law
,
and
being
naturally
and
necessarily
the
Governour
and
Ruler
of
the
World
,
the
Forgiving
of
sin
without
satisfaction
,
would
be
no
perfection
in
him
,
but
an
effect
of
impotency
,
and
imperfection
;
a
thing
which
God
cannot
do
;
as
he
cannot
lye
,
nor
deny
himself
.
(
2.
)
The
direct
contrary
of
what
is
insinuated
,
is
asserted
by
this
Doctrine
;
for
on
the
supposition
of
the
Satisfaction
,
and
Attonement
insisted
on
,
not
only
doth
God
freely
forgive
,
but
that
in
such
a
way
of
Righteousness
and
Goodness
as
no
Creature
is
able
to
conceive
or
express
the
glory
and
excellency
of
it
.
And
to
speak
of
the
poor
halving
pardons
of
private
Men
,
upon
particular
offences
against
themselves
,
who
are
commanded
so
to
do
,
and
have
no
right
nor
authority
to
require
or
exact
punishment
nor
is
any
due
upon
the
meer
account
of
their
own
concernment
,
in
comparison
with
the
forgiveness
of
God
,
ariseth
out
of
a
deep
ignorance
of
the
whole
matter
under
consideration
.
3.
It
is
added
by
them
,
that
hence
it
follows
,
that
God
so
loved
the
World
,
he
gave
his
only
Son
to
save
it
;
and
yet
that
God
stood
off
in
high
displeasure
,
and
Christ
gave
himself
as
a
compleat
satisfaction
to
offended
Justice
.
Answ.
1.
Something
these
Men
would
say
,
if
they
knew
what
or
how
;
for
(
1.
)
That
God
so
loved
the
World
,
as
to
give
his
only
Son
to
save
it
,
is
the
expression
of
the
Scripture
,
and
the
foundation
of
the
Doctrine
whose
truth
we
contend
for
.
That
Christ
offered
himself
to
make
Attonement
for
sinners
,
and
therein
made
satisfaction
to
the
Justice
of
God
,
is
the
Doctrine
it self
which
these
Men
oppose
,
and
not
any
consequent
of
it
.
(
3.
)
That
God
stood
off
in
high
displeasure
,
is
an
expression
which
neither
the
Scripture
useth
,
nor
those
who
declare
this
Doctrine
from
thence
,
nor
is
suited
unto
divine
perfections
,
or
the
manner
of
divine
operations
.
That
intended
seems
to
be
that
the
Righteousness
and
Law
of
God
required
the
punishment
due
to
Sin
,
to
be
undergone
,
and
thereby
satisfaction
to
be
made
unto
God
;
which
is
no
consequent
of
the
Doctrine
,
but
the
Doctrine
it self
.
4.
It
is
yet
farther
objected
,
that
if
Christ
made
satisfaction
for
sin
,
then
he
did
it
either
as
God
,
or
as
Man
,
or
as
God
and
Man.
Answ
,
(
1.
)
As
God
and
Man
,
Acts
20.
28.
God
redeemed
his
Church
with
his
own
blood
,
1
John
3.
16.
Herein
was
manifest
the
Love
of
God
,
that
he
laid
down
his
life
for
us
,
Heb.
9.
14.
(
2.
)
This
dilemma
is
proposed
as
that
which
proceeds
on
a
supposition
of
our
own
principles
,
that
Christ
is
God
and
Man
in
one
Person
,
which
indeed
makes
the
pretended
difficulty
to
be
vain
and
a
meer
effect
of
ignorance
.
For
all
the
Mediatory
acts
of
Christ
being
the
acts
of
his
Person
,
must
of
necessity
be
the
acts
of
him
as
God
and
Man.
(
3.
)
There
is
yet
another
mistake
in
this
inquiry
;
for
satisfaction
is
in
it
looked
on
as
a
real
act
or
operation
of
one
,
or
the
other
nature
in
Christ
;
when
it
is
the
Ap●telesma
or
Effect
of
the
actings
,
the
doing
and
suffering
of
Christ
;
the
Dignity
of
what
he
did
in
reference
unto
the
end
for
which
he
did
it
.
For
the
two
natures
are
so
united
in
Christ
,
as
not
to
have
a
third
compound
principle
of
Physical
acts
and
operations
thence
arising
;
but
each
nature
acts
distinctly
according
to
its
own
being
and
properties
;
yet
so
,
as
what
is
the
immediate
act
of
either
nature
,
is
the
act
of
him
who
is
one
in
both
,
from
whence
it
hath
its
dignity
.
(
4.
)
The
summ
is
;
that
in
all
the
Mediatory
actions
of
Christ
we
are
to
consider
,
(
1.
)
The
Agent
,
and
that
is
the
Person
of
Christ.
(
2.
)
The
immediate
principle
by
which
,
and
from
which
the
Agent
worketh
;
and
that
is
the
natures
in
the
Person
.
(
3.
)
The
Actions
,
which
are
the
effectual
Operations
of
either
nature
.
(
4.
)
The
Effect
or
work
with
respect
to
God
and
us
;
and
this
relates
unto
the
Person
of
the
Agent
,
the
Lord
Christ
,
God
and
Man.
A
blending
of
the
natures
into
one
common
principle
of
operation
,
as
the
compounding
of
Mediums
unto
one
end
,
is
ridiculously
supposed
in
this
matter
.
But
yet
again
it
is
pretended
that
sundry
consequences
irreligious
and
irrational
do
ensue
upon
a
supposition
of
the
satisfaction
pleaded
for
.
What
then
are
they
?
1.
That
it
is
unlawful
and
impossible
for
God
All-mighty
to
be
gracious
,
and
merciful
,
or
to
pardon
Transgressors
.
Answ.
(
1.
)
The
miserable
confused
misapprehension
of
things
,
which
the
proposal
of
this
,
and
the
like
consequences
doth
evidence
,
manifests
sufficiently
how
unfit
the
makers
of
them
are
to
mannage
Controversi●s
of
this
nature
.
For
(
1.
)
It
is
supposed
that
for
God
to
be
Gracious
and
Merciful
,
or
to
pardon
Sinners
,
are
the
same
;
which
is
to
confound
the
Essential
properties
of
his
nature
,
with
the
free
acts
of
his
will.
(
2.
)
Lawful
,
or
unlawful
,
are
terms
that
can
with
no
tolerable
sense
be
used
concerning
any
properties
of
God
,
all
which
are
natural
and
necessary
unto
his
Being
;
as
Goodness
,
Grace
,
and
Mercy
in
particular
are
.
(
3.
)
That
it
is
impossible
for
God
to
pardon
Transgressors
according
to
this
Doctrine
,
is
a
fond
Imagination
,
for
it
is
only
a
declaration
of
the
manner
how
he
doth
it
.
(
4.
)
As
God
is
gracious
and
Merciful
,
so
also
he
is
Holy
,
and
Righteous
,
and
true
;
and
it
became
him
,
or
was
every
way
meet
for
him
,
in
his
way
of
exercising
Grace
and
Mercy
towards
sinners
,
to
order
all
things
so
,
as
that
it
might
be
done
without
the
impeachment
of
his
Holiness
,
Righteousness
and
Truth
.
It
is
said
again
,
2.
That
God
was
inevitably
compelled
to
this
way
of
saving
Men
;
the
highest
affront
to
his
uncontroulable
Nature
.
Answ.
Were
the
Authors
of
these
exceptions
put
to
declare
what
they
mean
by
Gods
uncontroulable
nature
,
they
would
hardly
disentangle
themselves
with
common
sence
.
Such
Masters
of
Reason
are
they
indeed
,
whatever
they
would
fain
pretend
to
be
.
Controulable
,
or
uncontroulable
,
respect
actings
and
operations
,
not
Beings
or
Natures
.
(
2.
)
That
upon
the
Principle
opposed
by
these
Men
,
God
was
inevitably
compelled
to
this
way
of
saving
Men
,
is
a
fond
and
Childish
Imagination
.
The
whole
business
of
the
Salvation
of
Men
according
unto
this
Doctrine
,
depends
on
a
meer
free
Soveraign
act
of
Gods
will
exerting
it self
in
a
way
of
Infinite
Wisdom
,
Holiness
,
and
Grace
.
(
3.
)
The
meaning
of
this
Objection
(
if
it
hath
either
sence
or
meaning
in
it
)
is
,
that
God
freely
purposing
to
save
lost
sinners
,
did
it
in
a
way
becoming
his
holy
Nature
,
and
righteous
Law.
What
other
course
Infinite
Wisdom
could
have
taken
for
the
satisfaction
of
his
Justice
we
know
not
;
That
Justice
was
to
be
satisfied
,
and
that
this
way
it
is
done
,
we
know
and
believe
.
3.
They
say
it
hence
follows
,
that
it
is
unworthy
of
God
to
pardon
,
but
not
to
inflict
punishment
on
the
Innocent
;
or
require
a
satisfaction
where
there
was
nothing
due
.
Answ.
(
1.
)
What
is
Worthy
or
unworthy
of
God
,
himself
alone
knows
,
and
of
men
not
any
but
according
to
what
he
is
pleased
to
declare
and
reveal
.
But
certainly
,
it
is
unworthy
any
Person
pretending
to
the
least
Interest
in
Ingenuity
or
use
of
Reason
,
to
use
such
frivolous
Instances
in
any
case
of
importance
which
have
not
the
least
pretence
of
Argument
in
them
but
what
ariseth
from
a
gross
misapprehension
,
or
misrepresentation
of
a
Doctrine
designed
to
opposition
.
(
2.
)
To
pardon
sinners
,
is
a
thing
becoming
the
Goodness
and
Grace
of
God
;
to
do
it
by
Christ
,
that
which
becometh
them
,
and
his
Holiness
and
Righteousness
also
.
Rom.
3.
25.
Ephes.
1.
6
,
7.
(
3.
)
The
Lord
Christ
was
Personally
Innocent
;
but
He
who
knew
no
sin
was
made
sin
for
us
,
2
Cor.
5.
21.
And
as
the
Mediator
and
Surety
of
the
Covenant
,
he
was
to
answer
for
the
sins
of
them
whom
he
undertook
to
save
from
the
wrath
to
come
;
by
giving
himself
a
ransome
for
them
,
and
making
his
soul
an
Offering
for
their
sin
.
(
4
)
That
nothing
is
due
to
the
Justice
of
God
for
sin
,
that
is
,
that
sin
doth
not
in
the
Justice
of
God
deserve
punishment
,
is
●
good
comfortable
Doctrine
,
for
Men
that
are
resolved
to
continue
in
their
sins
whilest
they
live
in
this
World.
The
Scripture
tells
us
,
that
Christ
paid
what
he
took
not
;
that
all
our
iniquities
were
caused
to
meet
upon
him
;
that
he
bare
them
in
his
own
body
on
the
Tree
;
that
his
soul
was
made
an
offering
for
sin
,
and
therei
by
made
Reconciliation
or
Ationement
for
the
sins
of
the
People
;
if
these
Persons
be
otherwise
minded
,
we
cannot
help
it
.
4.
It
is
added
;
that
this
Doctrine
doth
not
only
disadvantage
the
true
vertue
and
real
intent
of
Christs
life
and
death
,
but
intirely
deprives
G●d
of
that
praise
which
is
o●ing
to
his
greatest
Love
and
Goodness
.
Answ.
I
suppose
that
this
is
the
first
time
,
that
this
Doctrine
fell
under
this
imputation
;
nor
could
it
possibly
be
lyable
unto
this
charge
from
any
,
who
did
either
understand
it
,
or
the
grounds
on
which
it
is
commonly
opposed
.
For
,
there
is
no
end
of
the
Life
or
death
of
Christ
,
which
the
Socinians
themselves
admit
of
,
but
it
is
also
allowed
,
and
asserted
in
the
Doctrine
now
called
in
Question
.
Do
they
say
,
that
he
taught
the
Truth
or
revealed
the
whole
mind
and
will
of
God
concerning
his
Worship
and
our
obedience
?
We
say
the
same
.
D●
they
say
,
that
by
his
death
he
hare
testimony
unto
,
and
confirmed
the
truth
which
he
had
taught
?
it
is
also
owned
by
us
.
Do
they
say
that
in
what
he
did
,
and
su●fered
,
he
set
us
an
Example
that
we
should
labour
after
conformity
unto
?
it
is
what
we
acknowledge
and
teach
.
Only
we
say
that
all
these
things
belong
principally
to
his
Prophetical
Office.
But
we
moreover
affirm
and
believe
,
that
as
a
Priest
,
or
in
the
discharge
of
his
Sacerdotal
Office
,
he
did
in
his
death
and
sufferings
,
offer
himself
a
Sacrifice
to
God
,
to
make
Attonement
for
our
sins
,
which
they
deny
;
and
that
he
dyed
for
us
,
or
in
our
stead
,
that
we
might
go
free
;
without
the
faith
and
acknowledgement
whereof
no
part
of
the
Gospel
can
be
rightly
understood
.
All
the
ends
then
which
they
themselves
assign
of
the
Life
and
death
of
Christ
,
are
by
us
granted
;
and
the
principal
one
,
which
gives
life
and
efficacy
to
the
rest
,
is
by
them
denyed
.
Neither
(
2.
)
doth
it
fall
under
any
possible
imagination
,
that
the
praise
due
unto
God
should
be
Ecclipsed
hereby
.
The
Love
and
Kindness
of
God
towards
us
,
is
in
the
Scripture
fixed
principally
and
fundamentally
,
on
his
sending
of
his
only
begotten
Son
to
dye
for
us
.
And
certainly
the
greater
the
work
was
that
he
had
to
do
,
the
greater
ought
our
acknowledgement
of
his
Love
and
kindness
to
be
;
but
it
is
said
,
5.
That
it
represents
the
Son
more
kind
and
compassionate
than
the
Father
;
whereas
if
both
be
the
same
God
,
then
either
the
Father
is
as
loving
as
the
Son
,
or
the
Son
as
angry
as
the
Father
.
Answ.
(
1.
)
The
Scripture
referreth
the
Love
of
the
Father
,
unto
two
heads
.
(
1.
)
The
sending
of
his
Son
to
dye
for
us
,
John
3.
16.
Rom.
5.
8.
1
John
4.
8.
(
2.
)
In
choosing
sinners
unto
a
participation
of
the
fruits
of
his
love
,
Ephes.
1.
3
,
4
,
5
▪
6.
The
Love
of
the
Son
,
is
fixed
signally
on
his
actual
giving
himself
to
dye
for
us
,
Gal.
2.
20.
Ephes.
5.
25.
Rev.
1.
5.
What
ballances
these
Persons
have
got
,
to
weigh
these
Loves
in
,
and
to
conclude
which
is
the
greatest
or
most
weighty
,
I
know
not
.
2.
Although
only
the
actual
discharge
of
his
Office
be
directly
assigned
to
the
Love
of
Christ
,
yet
his
cond●scention
in
taking
our
nature
upon
him
expressed
by
his
mind
,
Ephes
6.
7.
and
the
readiness
of
his
Will
,
Psalm
40.
8.
doth
eminently
comprise
Love
in
it
also
.
Thirdly
,
The
Love
of
the
Father
in
sending
of
the
Son
,
was
an
act
of
his
will
,
which
being
a
natural
and
essential
property
of
God
,
it
was
so
far
the
act
of
the
Son
also
,
as
he
is
partaker
of
the
same
nature
;
though
eminently
and
in
respect
of
order
it
was
peculiarly
the
act
of
the
Father
.
(
4.
)
The
anger
of
●od
against
sin
,
is
an
effect
of
his
essential
Righteousness
and
Holiness
which
belong
to
him
as
God
;
which
yet
hinders
not
,
but
that
both
Father
,
and
Son
,
and
Spirit
acted
Love
towards
sinners
.
They
say
again
,
6.
It
robs
God
of
the
gift
of
his
Son
for
our
redemption
,
which
the
Scriptures
attribute
to
the
unmerited
Love
he
had
for
the
World
,
in
affirming
the
Son
purchased
that
redemption
from
the
Father
,
by
the
gift
of
himself
to
God
as
our
compleat
satisfaction
.
Answ.
(
1.
)
It
were
endless
to
consider
the
improper
and
absurd
expressions
which
are
made
use
of
in
these
exceptions
;
as
here
the
last
words
have
no
tolerable
sence
in
them
according
to
any
principles
whatever
.
(
2.
)
If
the
Son
's
purchasing
Redemption
for
us
,
procuring
,
obtaining
it
,
do
rob
God
of
the
gift
of
his
Son
for
our
redemption
;
the
Holy
Ghost
must
answer
for
it
:
For
having
obtained
for
us
,
or
procured
,
or
purchased
eternal
redemption
,
is
the
word
used
by
himself
,
Heb.
9.
14.
And
to
deny
that
he
hath
laid
down
his
Life
a
ransome
for
us
,
and
to
have
bought
us
with
a
price
,
is
openly
to
deny
the
Gospel
.
(
2.
)
In
a
word
,
the
great
gift
of
God
consisted
in
giving
his
Son
to
obtain
Redemption
for
us
.
(
3.
)
Herein
he
offered
himself
unto
God
,
and
gave
himself
for
us
;
and
if
these
Persons
are
offended
herewithal
,
what
are
we
that
we
should
withstand
God.
They
say
,
7.
Since
Christ
could
not
pay
what
was
not
his
own
,
it
follows
that
in
the
payment
of
his
own
,
the
case
still
remains
equally
grievous
.
Since
the
debt
is
not
hereby
absolved
or
forgiven
,
but
transferred
only
;
and
by
consequence
we
are
no
better
provided
for
salvation
than
before
,
owing
that
now
to
the
Son
,
which
was
once
owing
to
the
Father
.
Answ.
The
looseness
,
and
dubiousness
of
the
expressions
here
used
,
makes
an
appearance
that
there
is
something
in
them
,
when
indeed
there
is
not
.
There
is
an
Allusion
in
them
to
a
debt
and
a
payment
,
which
is
the
most
improper
expression
that
is
used
in
this
matter
,
and
the
interpretation
thereof
is
to
be
regulated
by
other
proper
expressions
of
the
same
thing
.
But
to
keep
to
the
Allusion
,
(
1.
)
Christ
paid
his
own
,
but
not
for
himself
,
Dan.
9.
26.
(
2.
)
Paying
it
for
us
,
the
debt
is
discharged
,
and
our
actual
discharge
is
to
be
given
out
according
to
the
wayes
and
means
,
and
upon
the
conditions
appointed
and
constituted
by
the
Father
and
Son.
(
3.
)
When
a
debt
is
so
transferred
as
that
one
is
accepted
in
the
room
,
and
obliged
to
payment
in
the
stead
of
another
,
and
that
payment
is
made
and
accepted
accordingly
,
all
Law
and
Reason
require
that
the
original
Debtor
be
discharged
.
(
4.
)
What
on
this
account
we
owe
to
the
Son
,
is
praise
,
thankfulness
,
and
obedience
,
and
not
the
debt
which
he
took
upon
himself
,
and
discharged
for
us
,
when
we
were
non-solvent
,
by
his
love
.
So
that
this
matter
is
plain
enough
,
and
not
to
be
involved
by
such
cloudy
expressions
and
incoherent
discourse
,
following
the
Metaphor
of
a
debt
.
For
if
God
be
considered
as
the
Creditor
,
we
all
as
Debtors
,
and
being
insolvent
,
Christ
undertook
out
of
his
Love
to
pay
the
debt
for
us
,
and
did
so
accordingly
,
which
was
accepted
with
God
;
it
follows
that
we
are
to
be
discharged
,
upon
Gods
terms
,
and
under
a
new
obligation
unto
his
Love
,
who
hath
made
this
satisfaction
for
us
,
which
we
shall
eternally
acknowledge
.
It
is
said
,
8.
It
no
way
renders
Men
beholding
,
or
in
the
least
obliged
to
God
,
since
by
their
Doctrine
he
would
not
have
abated
us
,
nor
did
he
Christ
the
least
farthing
;
so
that
the
acknowledgements
,
are
peculiarly
the
Sons
,
which
destroyes
the
whole
current
of
Scripture
Testimony
for
his
good
will
towards
Men.
O
the
infamous
portraicture
this
Doctrine
draws
of
the
Infinite
Goodness
;
is
this
your
retribution
,
O
injurious
Satisfactionists
?
Answ.
This
is
but
a
bold
Repetition
of
what
in
other
words
was
mentioned
before
over
and
over
.
Wherein
the
Love
of
God
in
this
matter
consisted
,
and
what
is
the
obligation
on
us
unto
thankfulness
and
obedience
,
hath
been
before
also
declared
.
And
we
are
not
to
be
moved
in
Fundamental
Truths
,
by
vain
exclamations
of
weak
and
unstable
Men.
It
is
said
,
9.
That
Gods
Justice
is
satisfied
for
sins
past
,
present
and
to
come
,
whereby
God
and
Christ
have
lost
both
their
power
of
inj●yning
Godliness
,
and
prerogative
of
punishing
disobedience
;
for
what
is
once
paid
,
is
not
revokable
;
and
if
punishment
should
arrest
any
for
their
debts
,
it
argues
a
breach
on
God
or
Christs
part
;
or
e●se
that
it
hath
not
been
sufficiently
solved
;
and
the
penalty
compleat
sustained
by
another
.
Answ.
The
intention
of
this
pretended
consequence
of
our
Doctrine
is
,
that
upon
a
supposition
of
satisfaction
made
by
Christ
,
there
is
no
solid
foundation
remaining
for
the
prescription
of
Faith
,
Repentance
,
and
Obedience
on
the
one
hand
,
or
of
punishing
them
who
refuse
so
to
obey
,
believe
,
or
repent
,
on
the
other
.
The
Reason
of
this
Inference
insinuated
,
seems
to
be
this
;
that
sin
being
satisfied
for
,
cannot
be
called
again
to
an
Account
.
For
the
former
part
of
the
pretended
consequence
,
namely
that
on
this
supposition
,
there
is
no
foundation
left
for
the
prescription
of
Godliness
,
I
cannot
discern
any
thing
in
the
least
looking
towards
the
confirmation
of
it
,
in
the
words
of
the
Objection
laid
down
.
But
these
things
are
quite
otherwise
;
as
is
manifest
unto
them
that
read
and
obey
the
Gospel
.
For
(
1.
)
Christs
satisfaction
for
sins
,
acquits
not
the
creature
of
that
dependance
on
God
,
and
duty
which
he
owes
to
God
,
which
notwithstanding
that
,
God
may
Justly
,
and
doth
prescribe
unto
him
,
suitable
to
his
own
Nature
,
Holiness
and
Will.
The
whole
of
our
regard
unto
God
,
doth
not
lye
in
an
acquitment
from
sin
.
It
is
moreover
required
of
us
as
a
necessary
and
indispensible
consequence
of
the
Relation
wherein
we
stand
unto
him
,
that
we
live
to
him
and
obey
him
,
whether
sin
be
satisfied
for
,
or
no.
The
manner
and
measure
hereof
are
to
be
regulated
by
his
prescriptions
,
which
are
suited
to
his
own
Wisdom
and
our
condition
.
And
they
are
now
referred
to
the
heads
mentioned
of
Faith
,
Repentance
,
and
new
Obedience
.
(
2.
)
The
Satisfaction
made
for
sin
,
being
not
made
by
the
sinner
himself
,
there
must
of
necessity
be
a
Rule
,
Order
,
and
law-Constitution
how
the
sinner
may
come
to
be
interested
in
it
,
and
made
partaker
of
it
.
For
the
consequent
of
the
Freedom
of
one
by
the
suffering
of
another
,
is
not
natural
or
necessary
,
but
must
proceed
and
arise
from
a
Law-Constitution
,
Compact
,
and
Agreement
.
Now
the
way
Constituted
and
Appointed
,
is
that
of
Faith
,
or
believing
,
as
explained
in
the
Scripture
.
If
Men
believe
not
,
they
are
no
less
liable
to
the
punishment
due
to
their
sins
,
than
if
no
satisfaction
at
all
were
made
for
sinners
.
And
whereas
it
is
added
,
forgetting
that
every
one
must
Appear
before
the
Judgement
seat
of
Christ
,
to
receive
according
to
things
done
in
the
body
;
Yea
and
every
one
must
give
an
Account
of
himself
to
God
;
closing
all
with
this
,
but
many
more
are
the
gross
absurdities
and
Blasphemies
that
are
the
genuine
fruits
of
this
so
confidently
believed
Doctrine
of
satisfaction
.
I
say
it
is
(
3.
)
Certain
,
that
we
must
all
Appear
before
the
Judgement
seat
of
Christ
,
to
receive
according
to
the
things
done
in
the
body
;
and
therefore
Wo
will
be
unto
them
at
the
great
day
,
who
are
not
able
to
plead
the
Attonement
made
for
their
sins
by
the
blood
of
Christ
,
and
an
Evidence
of
their
interest
therein
by
their
faith
and
obedience
,
or
the
things
done
and
wrought
in
them
,
and
by
them
whilst
they
were
in
the
body
here
in
this
World.
And
this
it
would
better
become
these
persons
to
betake
themselves
unto
the
consideration
of
,
than
to
exercise
themselves
unto
an
unparallel'd
confidence
in
reproaching
those
with
absurdities
and
blasphemies
,
who
believe
the
Deity
and
Satisfaction
of
Jesus
Christ
the
Son
of
the
living
God
,
who
dyed
for
us
,
which
is
the
ground
and
bottom
of
all
our
Expectation
of
a
blessed
life
and
immortality
to
come
.
The
removal
of
these
Objections
against
the
Truth
scattered
of
late
up
and
down
in
the
hands
of
all
sorts
of
Men
,
may
suffice
for
our
present
purpose
.
If
any
amongst
these
Men
,
who
judge
that
they
have
an
ability
to
mannage
the
opposition
against
the
Truth
as
declared
by
us
,
with
such
pleas
,
Arguments
,
and
exceptions
,
as
may
pretend
an
interest
in
appearing
Reason
,
they
shall
,
God
assisting
,
be
attended
unto
.
With
men
,
given
up
to
a
spirit
of
railing
or
reviling
,
though
it
be
no
small
honour
to
be
reproached
by
them
who
reject
with
scorn
the
eternal
Deity
of
the
Son
of
God
,
and
the
Satisfactory
Attonement
he
made
for
the
sins
of
Men
,
no
Person
of
Sobriety
will
contend
.
And
I
shall
further
only
desire
the
Reader
to
take
notice
,
that
though
these
few
sheets
were
written
in
few
hours
,
upon
the
desire
,
and
for
the
satisfaction
of
some
private
Friends
,
and
therefore
contain
meerly
an
expression
of
present
thoughts
,
without
the
least
design
or
diversion
of
mind
towards
accuracy
or
Ornament
;
yet
the
Author
is
so
far
confident
that
the
Truth
,
and
nothing
else
is
proposed
and
confirmed
in
them
,
that
he
fears
not
but
that
an
opposition
to
what
is
here
declared
will
be
removed
,
and
the
Truth
reinforced
in
such
a
way
and
manner
as
may
not
be
to
its
disadvantage
.
FINIS
.
An
Appendix
.
THE
preceding
Discourse
,
(
as
hath
been
declared
)
was
written
for
the
Use
of
Ordinary
Christians
;
or
such
as
might
be
in
danger
to
be
seduced
,
or
any
way
entangled
in
their
minds
,
by
the
late
attempts
against
the
Truths
pleaded
for
.
For
those
to
whom
the
dispensation
of
the
Gospel
is
committed
,
are
debtors
both
to
the
Greeks
,
and
to
the
Barbarians
;
both
to
the
Wise
and
to
the
unwise
,
Rom.
1.
14.
It
was
therefore
thought
meet
,
to
insist
only
on
things
necessary
,
and
such
as
their
faith
is
immediately
concerned
in
;
and
not
to
immix
therewithall
,
any
such
Arguments
or
Considerations
,
as
might
not
,
by
reason
of
the
Terms
wherein
they
are
expressed
,
be
obvious
to
their
Capacity
and
Understanding
.
Unto
Plainness
and
Perspicuity
,
Brevity
was
also
required
,
by
such
as
judged
this
work
necessary
.
That
design
we
hope
is
answered
,
and
now
discharged
in
some
usesul
measure
.
But
yet
because
many
of
our
Arguments
on
the
head
of
the
satisfaction
of
Christ
,
depend
upon
the
genuine
signification
and
notion
of
the
Words
and
Terms
wherein
the
Doctrine
of
it
is
delivered
,
which
for
the
Reasons
before
mentioned
could
not
conveniently
be
discussed
in
the
foregoing
discourse
,
I
shall
here
in
some
few
Instances
,
give
an
Account
of
what
farther
confirmation
the
Truth
might
receive
,
by
a
due
Explanation
of
them
.
And
I
shall
mention
here
but
few
of
them
,
because
a
large
Dissertation
concerning
them
all
,
is
intended
in
another
way
.
First
,
For
the
Term
of
satisfaction
it self
;
It
is
granted
that
in
this
matter
it
is
not
found
in
the
Scripture
.
That
is
,
it
is
not
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Syllabically
,
but
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
thing
it self
intended
is
asserted
in
it
,
beyond
all
Modest
contradiction
.
Neither
indeed
is
there
in
the
Hebrew
Language
any
word
that
doth
adequately
answer
unto
it
;
no
nor
yet
in
the
Greek
.
As
it
is
used
in
this
cause
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
properly
sponsio
or
fide
jussio
,
in
its
actual
discharge
,
maketh
the
nearest
approach
unto
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
to
the
same
purpose
.
But
there
are
Words
and
Phrases
both
in
the
Old
Testament
,
and
in
the
New
,
that
are
equipollent
unto
it
,
and
express
the
matter
or
thing
intended
by
it
:
As
in
the
Old
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
This
last
word
we
render
satisfaction
,
Numb
.
35.
32
,
33.
where
God
denyes
that
any
compensation
,
Sacred
or
Civil
,
shall
be
received
to
free
a
Murderer
from
the
punishment
due
unto
him
;
which
properly
expresseth
what
we
intend
.
Thou
shalt
admit
of
no
satisfaction
for
the
life
of
a
Murderer
.
In
the
New
Testament
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
the
Verbs
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
of
the
same
importance
;
and
some
of
them
accommodated
to
express
the
thing
intended
,
beyond
that
which
hath
obtained
in
vulgar
use
.
For
that
which
we
intended
hereby
,
is
,
the
Voluntary
Obedience
unto
Death
,
and
the
Passion
or
suffering
of
our
Lord
Jesus
Christ
,
God
and
Man
,
whereby
,
and
wherein
he
offered
himself
through
the
Eternal
Spirit
,
for
a
propitiatory
Sacrifice
,
that
he
might
fulfill
the
Law
,
or
answer
all
its
universal
Postulata
,
and
as
our
Sponsor
,
undertaking
our
Cause
,
when
we
were
under
the
sentence
of
condemnation
,
underwent
the
punishment
due
to
us
from
the
Justice
of
God
,
being
transferred
on
him
;
whereby
haveing
made
a
perfect
and
absolute
Propitiation
or
Attonement
for
our
sins
,
he
procured
for
us
deliverance
from
death
,
and
the
Curse
,
and
a
Right
unto
life
everlacting
.
Now
this
is
more
properly
expressed
by
some
of
the
words
before
mentioned
,
than
by
that
of
Satisfaction
;
which
yet
nevertheless
as
usually
explained
,
is
comprehensive
,
and
no
way
unsuited
to
the
matter
intended
by
it
.
In
general
,
men
by
this
word
understand
either
reparationem
offensae
,
or
solutionem
debiti
:
either
Reparation
made
for
offence
given
unto
any
;
or
the
payment
of
a
debt
.
Debitum
is
either
oriminale
,
or
pecuniarium
;
that
is
,
either
,
the
obnoxiousness
of
a
man
to
punishment
for
crimes
,
or
the
guilt
of
them
,
in
answer
to
that
justice
and
Law
which
he
is
necessarily
liable
and
subject
unto
;
or
,
unto
a
payment
or
compensation
by
,
and
of
money
,
or
what
is
valued
by
it
;
which
last
consideration
,
neither
in
it self
,
nor
in
any
reasonings
from
an
Analogie
unto
it
,
can
in
this
matter
have
any
proper
place
.
Satisfaction
is
the
effect
of
the
doing
or
suffering
,
what
is
required
for
the
answering
of
his
charge
against
faults
or
sins
,
who
hath
Right
,
Authority
and
Power
to
require
,
exact
,
and
inflict
punishment
for
them
.
Some
of
the
Schoolment
define
it
,
by
voluntaris
radditio
aequivalentis
indebiti
;
of
which
more
elsewhere
.
The
true
meaning
of
to
satisfie
,
or
make
satisfaction
,
is
tantum
facere
aut
pati
,
quantum
satis
sit
juste
irato
ad
vindictam
.
This
satisfaction
is
impleaded
,
as
inconsistent
with
free
Remission
of
Sins
;
how
causlesly
we
have
seen
.
It
is
so
far
from
it
,
that
it
is
necessary
to
make
way
for
it
,
in
case
of
a
Righteous
law
transgressed
,
and
the
publick
Order
of
the
Universal
Governour
and
Government
of
all
,
disturbed
.
And
this
God
directs
unto
,
Lev.
4.
31.
The
Priest
shall
make
an
Attonement
for
him
,
and
it
shall
be
forgiven
him
.
This
Attonement
was
a
Legal
Satisfaction
;
and
it
is
by
God
himself
premised
to
Remission
or
Pardon
.
And
Paul
prayes
Philemon
to
forgive
Onesimus
,
though
he
took
upon
himself
to
make
satisfaction
for
all
the
wrong
or
dammage
that
he
had
sustained
,
Epist.
v.
18
,
19.
And
when
God
was
displeased
with
the
friends
of
Job
he
prescribes
a
way
to
them
,
or
what
they
shall
do
,
and
what
they
shall
get
done
for
them
,
that
they
might
be
accepted
and
pardoned
,
Job
42.
7
,
8.
The
Lord
said
unto
Eliphaz
,
my
wrath
is
kindled
against
thee
and
against
thy
two
friends
,
therefore
take
unto
you
now
seven
Bullocks
and
seven
Ramms
,
and
go
to
my
servant
Job
,
and
offer
up
for
your selves
a
burnt
offering
,
and
my
servant
Job
shall
pray
for
you
,
for
him
I
will
accept
;
lest
I
deal
with
you
after
your
folly
.
He
plainly
enjoyneth
an
Attonement
,
that
he
might
Freely
pardon
them
.
And
both
these
,
namely
satisfaction
and
pardon
,
with
their
order
and
consistency
,
were
solemnly
represented
by
the
great
Institution
of
the
Sacrifice
of
the
Scape
Goat
.
For
after
all
the
sins
of
the
people
were
put
upon
him
,
or
the
punishment
of
them
transferred
unto
him
in
a
Type
and
Representation
with
quod
in
ejus
caput-sit
,
the
Formal
Reason
of
all
Sacrifices
propitiatory
,
he
was
sent
away
with
them
,
denoting
the
oblation
or
forgiveness
of
sin
,
after
a
Translation
made
of
its
punishment
,
Lev.
16.
21
,
22.
And
whereas
it
is
not
expresly
said
,
that
that
Goat
suffered
,
or
was
slain
,
but
was
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hircus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Goat
sent
away
,
or
was
sent
to
a
Rock
called
Azazel
in
the
Wilderness
,
as
Vatablus
and
Oleaster
,
with
some
others
think
,
(
which
is
not
probable
,
seeing
though
it
might
then
be
done
whilest
the
people
were
in
the
Wilderness
of
Sinai
;
yet
could
not
by
reason
of
its
distance
,
when
the
people
were
setled
in
Canaan
be
annually
observed
;
)
it
was
from
the
poverty
of
the
Types
,
whereof
no
one
could
fully
represent
that
Grace
which
it
had
particular
respect
unto
.
What
therefore
was
wanting
in
that
Goat
,
was
supplyed
in
the
other
,
which
was
slain
as
a
sin
offering
,
v.
11.
15.
Neither
doth
it
follow
,
that
on
the
supposition
of
the
satisfaction
pleaded
for
,
the
Freedom
,
Pardon
,
or
Acquitment
of
the
person
originally
guilty
and
liable
to
punishment
,
must
immediately
and
ipso
facto
,
ensue
.
It
is
not
of
the
nature
of
every
solution
or
satisfaction
,
that
deliverance
must
ipso
facto
follow
.
And
the
Reason
of
it
is
,
because
this
satisfaction
by
a
succedaneous
substitution
of
one
to
undergo
punishment
for
another
,
must
be
founded
in
a
voluntary
compact
,
and
Agreement
,
For
there
is
required
unto
it
,
a
Relaxation
of
the
Law
,
though
not
as
unto
the
punishment
to
be
inflicted
,
yet
as
unto
the
person
to
be
punished
.
And
it
is
otherwise
in
personal
guilt
,
than
in
pecuniary
debts
.
In
these
the
Debt
it self
is
solely
intended
,
the
person
only
obliged
with
reference
thereunto
.
In
the
other
,
the
person
is
firstly
and
principally
under
the
Obligation
.
And
therefore
when
a
pecuniary
debs
is
paid
,
by
whomsoever
it
be
paid
,
the
Obligation
of
the
person
himself
unto
payment
ceaseth
ipso
facto
.
But
in
things
criminal
,
the
guilty
person
himself
,
being
firstly
,
immediately
and
intentionally
under
the
Obligation
unto
punishment
,
when
there
is
introduced
by
compact
,
a
vicarious
solution
in
the
fubstitution
of
another
to
suffer
,
though
he
suffer
the
same
absolutely
which
those
should
have
done
for
whom
he
suffers
;
yet
because
of
the
Acceptation
of
his
person
to
suffer
,
which
might
have
been
refused
,
and
could
not
be
admitted
,
without
some
Relaxation
of
the
Law
,
Deliverance
of
the
guilty
persons
cannot
ensue
ipso
facto
,
but
by
the
intervention
of
the
Terms
fixed
on
in
the
Covenant
or
Agreement
for
an
admittance
of
the
substitution
.
It
appears
from
what
hath
been
spoken
,
that
in
this
matter
of
Satisfaction
,
God
is
not
considered
as
a
Creditor
,
and
sin
as
a
debt
,
and
the
Law
as
an
obligation
to
the
payment
of
that
Debt
,
and
the
Lord
Christ
as
paying
it
;
though
these
notions
may
have
been
used
by
some
for
the
Illustration
of
the
whole
matter
;
and
that
not
without
countenance
from
sundry
expressions
in
the
Scripture
to
the
same
purpose
;
But
God
is
considered
as
the
infinitely
holy
and
righteous
Author
of
the
Law
,
and
Supream
Governour
of
all
mankind
,
according
to
the
Tenor
and
Sanction
of
it
.
Man
is
considered
as
a
sinner
,
a
transgressor
of
that
Law
,
and
thereby
obnoxious
and
liable
to
the
punishment
constituted
in
it
,
and
by
it
,
answerably
unto
the
Justice
and
Holiness
of
its
Author
.
The
Substitution
of
Christ
was
meerly
Voluntary
on
the
part
of
God
,
and
of
himself
,
undertaking
to
be
a
Sponsor
to
answer
for
the
sins
of
men
,
by
undergoing
the
punishment
due
unto
them
.
That
to
this
End
there
was
a
Relaxation
of
the
Law
,
as
to
the
persons
that
were
to
suffer
,
though
not
as
to
what
was
to
be
suffered
.
Without
the
former
,
the
Substitution
mentioned
could
not
have
been
admitted
.
And
on
supposition
of
the
latter
,
the
suffering
of
Christ
could
not
have
had
the
nature
of
punishment
properly
so
called
.
For
punishment
relates
to
the
Justice
and
Righteousness
in
Government
of
him
that
exacts
it
,
and
inflicts
it
.
And
this
the
Justice
of
God
doth
not
,
but
by
the
Law.
Nor
could
the
Law
be
any
way
satisfied
,
or
fulfilled
by
the
suffering
of
Christ
,
if
antecedently
thereunto
its
obligation
or
power
of
obliging
unto
the
penalty
constituted
in
its
Sanction
,
unto
sin
,
was
relaxed
,
dissolved
,
or
dispensed
withall
.
Nor
was
it
agreeable
to
Justice
,
nor
would
the
nature
of
the
things
themselves
admit
of
it
,
that
another
punishment
should
be
inflicted
on
Christ
,
than
what
we
had
deserved
,
nor
could
our
sin
be
the
impulsive
cause
of
his
death
:
nor
could
we
have
had
any
benefit
thereby
.
And
this
may
suffice
to
be
added
unto
what
was
spoken
before
,
as
to
the
nature
of
satisfaction
,
so
far
as
the
brevity
of
the
discourse
whereunto
we
are
confined
,
will
bear
,
or
the
use
whereunto
it
is
designed
doth
require
.
Secondly
,
The
Nature
of
the
Doctrine
contended
for
,
being
declared
and
cleared
,
we
may
in
one
or
two
instances
manifest
how
evidently
it
is
revealed
,
and
how
fully
it
may
be
confirmed
or
vindicated
.
It
is
then
in
the
Scripture
declared
,
that
Christ
dyed
for
us
;
that
he
dyed
for
our
sins
,
and
that
we
are
thereby
delivered
.
This
is
the
foundation
of
Christian
Religion
as
such
.
Without
the
faith
,
and
acknowledgement
of
it
,
we
are
not
Christians
.
Neither
is
it
in
these
general
terms
,
at
all
denyed
by
the
Socinians
.
It
remains
therefore
,
that
we
consider
,
(
1.
)
How
this
is
revealed
and
affirmed
in
the
Scripture
:
and
(
2.
)
What
is
the
true
meaning
of
the
Expressions
and
Propositions
wherein
it
is
revealed
and
affirmed
;
for
in
them
,
as
in
sundry
others
,
we
affirm
,
that
the
satisfaction
pleaded
for
,
is
contained
.
1.
Christ
is
said
to
dye
,
to
give
himself
,
to
be
delivered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
for
us
,
for
his
sheep
,
for
the
life
of
the
world
;
for
sinners
,
John
6.
51.
Chap.
10.
15.
Rom.
5.
6.
2
Cor.
5.
14
,
15.
Gal.
2.
20.
Heb.
2.
9.
Moreover
he
is
said
to
dye
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
sins
,
1
Cor.
15.
3.
Gal.
1.
4.
The
End
whereof
every
where
expressed
in
the
Gospel
,
is
,
that
we
might
be
freed
,
delivered
,
and
saved
.
These
things
as
was
said
,
are
agreed
unto
,
and
acknowleded
.
2.
The
meaning
and
importance
,
we
say
of
these
Expr●ssions
,
is
;
that
Christ
dyed
in
our
Room
,
Place
,
or
Stead
,
undergoing
the
Death
or
Punishment
which
we
should
have
undergone
in
the
way
and
manner
before
declared
.
And
this
is
the
satisfaction
we
plead
for
.
It
remains
therefore
,
that
from
the
Scripture
,
the
nature
of
the
things
treated
of
,
the
proper
signification
and
constant
use
of
the.
Expressions
mentioned
,
the
Exemplification
of
them
in
the
Customs
and
Usages
of
the
Nations
of
the
World
,
we
do
evince
and
manifest
,
that
what
we
have
laid
down
,
is
the
true
and
proper
sense
of
the
words
,
wherein
this
Revelation
of
Christs
dying
for
us
is
expressed
;
so
that
they
who
deny
Christ
to
have
dyed
for
us
in
this
sense
,
do
indeed
deny
that
he
properly
dyed
for
us
at
all
;
what
ever
benefits
they
grant
,
that
by
his
death
we
may
obtain
.
First
,
We
may
consider
the
Use
of
this
Expression
in
the
Scripture
,
either
indefinitely
,
or
in
particular
Instances
.
Only
we
must
take
this
along
with
us
,
that
dying
for
sins
and
Transgressions
,
being
added
unto
dying
for
sinners
or
persons
,
maketh
the
substitution
of
one
in
the
room
and
stead
of
another
,
more
evident
,
than
when
the
dying
of
one
for
another
only
,
is
mentioned
.
For
whereas
all
Predicates
are
regulated
by
their
subjects
,
and
it
is
ridiculous
to
say
,
that
one
dyeth
in
the
stead
of
sins
,
the
meaning
can
be
no
other
,
but
the
bearing
or
answering
of
the
sins
of
the
sinner
,
in
whose
stead
any
one
dyeth
.
And
this
is
in
the
Scripture
declared
to
be
the
sense
of
that
Expression
,
as
we
shall
see
afterwards
.
Let
us
therefore
consider
some
Instances
.
John
11.
50.
The
words
of
Caiaphas
Counsel
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
expedient
for
us
,
that
one
man
should
dye
for
the
people
,
and
that
the
whole
Nation
perish
not
:
which
is
expressed
again
,
Chap.
18.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
perish
for
the
people
.
Caiaphas
feared
,
that
if
Christ
were
spared
,
the
people
would
be
destroyed
by
the
Romans
.
The
way
to
free
them
,
he
thought
was
by
the
destruction
of
Christ
;
him
therefore
he
devoted
to
death
,
in
lieu
of
the
People
.
As
He
Vnum
pro
multis
dabitur
Caput
.
One
head
shall
be
given
for
many
.
Not
unlike
the
Speech
of
Otho
the
Emperour
in
Xiphilin
,
when
he
slew
himself
to
preserve
his
Army
;
For
when
they
would
have
perswaded
him
to
renew
the
war
after
the
defeat
of
some
of
his
Forces
,
and
offered
to
lay
down
their
lives
to
secure
him
;
he
replyed
,
that
he
would
not
;
adding
this
Reason
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
far
better
,
and
more
just
that
one
should
perish
or
dye
for
all
;
than
that
many
should
perish
for
one
;
that
is
,
One
in
the
stead
of
many
,
that
they
may
go
free
;
or
as
another
speaks
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eurip.
Let
one
be
given
up
to
dye
in
the
stead
of
all
.
Joh.
13.
38.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
are
the
words
of
St.
Peter
unto
Christ
;
I
will
lay
down
my
life
for
thee
;
To
free
thee
,
I
will
expose
my
own
head
to
danger
,
my
life
to
death
;
that
thou
maist
live
and
I
dye
.
It
is
plain
that
he
intended
the
same
thing
with
the
celebrated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
old
,
who
exposed
their
own
lives
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
for
one
another
,
such
were
Damon
and
Pythias
,
Orestes
&
Pylades
,
Nisur
&
Eurialus
.
Whence
is
that
saying
of
Seneca
,
Succurram
perituro
;
sed
ut
ipse
n●n
peream
;
nisi
si
futurus
ero
magni
hominis
,
aut
magnae
rei
merces
.
I
will
relieve
or
succour
one
that
is
ready
to
perish
;
yet
so
as
that
I
perish
not
my self
;
unless
thereby
,
I
be
taken
in
lieu
of
some
great
man
,
or
great
matter
.
For
a
great
man
,
a
man
of
great
worth
and
usefulness
I
could
perish
,
or
dye
in
his
stead
,
that
he
might
live
and
go
free
.
We
have
a
great
Example
also
of
the
importance
of
this
Expression
in
those
words
of
David
concerning
Absolom
,
2
Sam.
18.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Who
will
grant
me
to
dye
,
I
for
thee
,
or
in
thy
stead
;
My
Son
Absolom
.
It
was
never
doubted
,
but
that
David
wished
that
he
had
dyed
in
the
stead
of
his
Son
;
and
to
have
undergone
the
death
which
he
did
,
to
have
preserved
him
alive
.
As
to
the
same
purpose
,
though
in
another
sense
,
M●zentius
in
Virgil
expresseth
himself
,
when
his
Son
Lausus
interposing
b●tween
him
and
danger
in
Battel
,
was
slain
by
Aeneas
.
Tantane
me
tenuit
vivendi
nate
voluptas
,
Vt
pro
me
hostili
paterer
succedere
dextrae
Quem
genui
?
tuane
haec
genitor
per
vulnera
servor
?
Morte
tuâ
vivam
?
Hast
thou
O
Son
,
fallen
under
the
Enemies
hand
in
my
stead
;
am
I
saved
by
thy
wounds
;
do
I
live
by
thy
death
?
And
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
by
David
doth
signifie
,
when
applyed
unto
persons
,
either
a
succession
,
or
a
substitution
;
still
the
coming
of
one
into
the
Place
and
Room
of
another
:
When
one
succeeded
to
another
in
Government
,
it
is
expressed
by
that
word
,
2
Sam.
10.
1.
1
Kings
7.
7.
Chap.
19.
16.
In
other
cases
it
denotes
a
substitution
.
So
Jehu
tells
his
Gurad
,
that
if
any
one
of
them
let
any
of
Baals
Priests
escape
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Kings
10.
24.
his
life
should
go
in
the
stead
of
the
life
that
he
had
suffered
to
escape
.
And
this
answereth
unto
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
,
which
is
also
used
in
this
matter
;
and
ever
denotes
either
equality
,
contrariety
,
or
substitution
.
The
two
former
senses
,
can
here
have
no
place
;
the
latter
alone
hath
.
So
it
is
said
,
that
Archelaus
reigned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Mat.
2.
1
,
2.
In
the
room
or
stead
of
Herod
his
Father
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
5.
38.
is
an
eye
for
an
eye
,
and
a
tooth
for
a
tooth
,
And
this
word
also
is
used
in
expressing
the
death
of
Christ
for
us
.
He
came
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Matth.
20.
28.
To
give
his
life
a
ransome
for
many
;
that
is
,
in
their
stead
to
dye
.
So
the
words
are
used
again
,
Mark
10.
45.
And
both
these
notes
of
a
succedaneous
substitution
are
joined
together
,
1
Tim.
2.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
this
the
Greeks
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
buy
any
thing
,
to
purchase
or
procure
any
thing
,
with
the
price
of
ones
life
.
So
Tigranes
in
Xenophon
,
when
Cyrus
askt
him
what
he
would
give
or
do
for
the
liberty
of
his
Wife
whom
he
had
taken
prisoner
;
answered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
I
will
purchase
her
liberty
with
my
life
,
or
the
price
of
my
soul.
Whereon
the
Woman
being
freed
,
affirmed
afterwards
,
that
she
considered
none
in
the
company
,
but
him
who
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
he
would
purchase
my
liberty
with
his
own
life
.
And
these
things
are
added
on
the
occasion
of
the
Instances
mentioned
in
the
Scripture
,
whence
it
appears
,
that
this
expression
of
dying
for
another
,
hath
no
other
sense
or
meaning
,
but
only
dying
instead
of
another
,
undergoing
the
death
that
he
should
undergo
,
that
he
might
go
free
.
And
in
this
matter
of
Christs
dying
for
us
,
add
that
he
so
dyed
for
us
,
as
that
he
also
dyed
for
our
sins
,
that
is
,
either
to
bear
their
punishment
,
or
to
expiate
their
guilt
,
(
for
other
sense
the
words
cannot
admit
)
and
he
that
pretends
to
give
any
other
sense
of
them
than
that
contended
for
,
which
implyes
the
whole
of
what
lyes
in
the
Doctrine
of
Satisfaction
,
erit
mihi
magnus
Apollo
;
even
he
who
was
the
Author
of
all
ambiguous
Oracles
of
old
.
And
this
is
the
common
sense
of
mori
pro
alio
,
and
pati
pro
alio
,
or
pro
alio
discrimen
capitis
subire
;
a
substitution
is
still
denoted
by
that
expression
,
which
sufficeth
us
in
this
whole
cause
;
for
we
know
both
into
whose
room
he
came
,
and
what
they
were
to
suff●r
.
Thus
Entellus
killing
and
sacrificing
an
Ox
to
Eryx
in
the
stead
of
Dares
whom
he
was
ready
to
have
slain
,
when
he
was
taken
from
him
,
expresseth
himself
;
Hanc
tibi
Eryx
meliorem
animam
pro
morte
Daretis
Persolvo
.
He
offered
the
Ox
,
a
better
Sacrifice
,
in
the
stead
of
Dares
,
taken
from
him
.
So
Fratrem
Pollux
alternà
morte
redemit
.
And
they
speak
so
not
only
with
respect
unto
death
,
but
where
ever
any
thing
of
Durance
or
suffering
is
intended
.
So
the
Angry
Master
in
the
Comoedian
,
Verberibus
Caesum
te
Dave
in
pistrinum
dedam
usque
ad
necem
.
Eâ
lege
atque
omine
,
ut
si
inde
te
exemerim
,
ego
pro
te
molam
.
He
threatned
his
Servant
to
cast
him
into
Prison
to
be
macerated
to
death
with
labour
,
and
that
with
this
engagement
,
that
if
he
ever
let
him
out
he
would
grind
for
him
;
that
is
,
in
his
stead
.
Wherefore
without
offering
Violence
to
the
common
means
of
Understanding
things
amongst
men
,
another
sense
cannot
be
affixed
to
these
words
.
The
Nature
of
the
thing
it self
will
admit
of
no
other
Exposition
than
that
given
unto
it
;
and
it
hath
been
manifoldly
exemplified
among
the
Nations
of
the
world
.
For
suppose
a
man
guilty
of
any
crime
,
and
on
the
account
thereof
,
to
be
exposed
unto
Danger
from
God
or
man
,
in
a
way
of
Justice
,
Wrath
,
or
Vengeance
,
and
when
he
is
ready
to
be
given
up
unto
suffering
according
unto
his
demerit
,
another
should
tender
himself
to
dye
for
him
that
he
might
be
freed
,
let
an
appeal
be
made
to
the
common
Reason
and
Understandings
of
all
men
,
whether
the
intention
of
this
his
dying
for
another
,
be
not
,
that
he
substitutes
himself
in
his
stead
to
undergo
what
he
should
have
done
,
however
the
translation
of
punishment
from
one
to
another
may
be
brought
about
and
asserted
.
For
at
present
we
treat
not
of
the
Right
,
but
of
the
fact
,
or
the
thing
it self
.
And
to
deny
this
to
be
the
case
as
to
the
sufferings
of
Christ
,
is
as
far
as
I
can
understand
,
to
subvert
the
whole
Gospel
.
Moreover
,
as
was
said
,
this
harh
been
variously
exemplified
among
the
Nations
of
the
world
;
whose
actings
in
such
cases
,
because
they
excellently
shadow
out
the
general
notion
of
the
death
of
Christ
for
others
,
for
sinners
;
and
are
appealed
unto
directly
by
the
Apostle
to
this
purpose
,
Rom.
5.
7
,
8.
I
shall
in
a
few
Instances
reflect
upon
.
Not
to
insist
on
the
voluntary
surrogations
of
private
Persons
,
one
into
the
Room
of
another
,
mutually
to
undergo
dangers
and
death
for
one
another
,
as
before
mentioned
,
I
shall
only
remember
some
publick
Transactions
in
reference
unto
communities
,
in
Nations
,
Cities
,
or
Armies
.
Nothing
is
more
celebrated
amongst
the
Ancients
than
this
;
that
when
they
supposed
themselves
in
Danger
,
from
the
Anger
and
displeasure
of
their
Gods
,
by
reason
of
any
guilt
or
crimes
among
them
,
some
one
person
should
either
devote
himself
,
or
be
devoted
by
the
people
,
to
dye
for
them
,
and
therein
to
be
made
as
it
were
an
expiatory
Sacrifice
.
For
where
sin
is
the
cause
,
and
God
is
the
object
respected
,
the
making
of
satisfaction
by
undergoing
punishment
,
and
expiating
of
sin
by
a
propitiatory
Sacrifice
,
are
but
various
expressions
of
the
same
thing
.
Now
those
whoso
devoted
themselves
,
as
was
said
,
to
dye
in
the
stead
of
others
,
or
to
expiate
their
sins
,
and
turn
away
the
Anger
of
the
God
they
feared
by
their
death
,
designed
two
things
in
what
they
did
.
First
,
That
the
Evils
which
were
impendent
on
the
people
and
feared
,
might
fall
on
themselves
,
so
that
the
people
might
go
free
.
Secondly
,
That
all
good
things
which
themselves
desired
,
might
be
conferred
on
the
People
;
which
things
have
a
notable
shaddow
in
them
of
the
great
expiatory
Sacrifice
concerning
which
we
treat
,
and
expound
the
Expressions
wherein
it
is
declared
.
The
Instance
of
the
Decii
,
is
known
;
of
whom
the
Poet
,
Plebeiae
Deciorum
animae
,
plebeia
fuerunt
Nomina
;
pro
totis
legionibu●
hitam●n
,
&
pro
Omnibus
auxiliis
,
atque
omni
plehe
Latins
.
Sufficiunt
Diis
infernis
.
The
two
Decii
,
Father
and
Son
,
in
imminent
dangers
of
the
people
,
devoted
themselves
,
at
several
times
,
unto
Death
and
Destruction
.
And
saith
he
;
sufficiunt
Diis
infernis
;
they
satisfied
for
the
whole
people
;
adding
the
Reason
whence
so
it
might
be
;
Pluris
enim
Decii
quam
qui
servantur
ab
illis
.
They
were
more
to
be
valued
,
than
all
that
were
saved
by
them
.
And
the
great
Historian
doth
excellently
describe
both
the
Actions
,
and
Expectations
of
the
one
and
the
other
in
what
they
did
.
The
Father
,
when
the
Roman
Army
commanded
by
himself
and
Titus
M●nlius
,
was
near
a
total
ruine
by
the
Latines
,
called
for
the
publick
Priest
,
and
caused
him
with
the
usual
solemn
Ceremonies
,
to
devote
him
to
death
,
for
the
deliverance
and
safety
of
the
Army
:
after
which
making
his
requests
to
his
Gods
,
(
dii
quorum
est
potestas
nostrorum
hostiumque
)
the
gods
that
had
power
over
them
and
their
Adversaries
,
as
he
supposed
,
he
cast
himself
into
death
by
the
swords
of
the
Enemy
.
Conspectus
ab
utraque
acie
aliquanto
augustior
humano
visu
,
sicut
coelo
missus
,
piaculum
omnis
Deorum
irae
,
qui
pestem
ab
suis
aversam
in
hostes
ferret
.
He
was
looked
on
by
both
Armies
,
as
one
more
August
than
a
man
,
as
one
sent
from
Heaven
,
to
be
a
piacular
Sacrifice
;
to
appease
the
Anger
of
the
gods
,
and
to
transferre
destruction
from
their
own
Army
to
the
Enemies
,
Liv.
Hist.
8.
His
Son
in
like
manner
in
a
great
and
dangerous
battel
against
the
Galls
and
Samnites
;
wherein
he
commanded
in
Chief
,
devoting
himself
as
his
Father
had
done
,
added
unto
the
former
solemn
deprecations
;
prae
se
,
agere
sese
,
formidinem
ac
fugam
,
caedemque
ac
cruorem
,
coel
stium
,
infernorum
iras
,
lib.
11.
That
he
carryed
away
before
him
,
(
from
those
for
whom
he
devoted
himself
)
fear
and
flight
,
slaughter
and
blood
,
the
anger
of
the
Coelestial
and
Infernal
gods
.
And
as
they
did
in
this
devoting
of
themselves
design
,
averuncare
malum
,
deûm
iras
,
lustrare
p●pulum
,
aut
exercitum
,
piaculum
fieri
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
expiare
crimina
,
scelus
,
reatum
,
or
to
remove
all
evil
from
others
by
taking
it
on
themselves
in
their
stead
;
so
also
they
thought
they
might
,
and
intended
in
what
did
,
to
covenant
and
contract
for
the
good
things
they
desired
.
So
did
these
Decii
,
and
so
is
Menaeceus
reported
to
have
done
▪
when
he
devoted
himself
for
the
City
of
Thebes
in
danger
to
be
destroyed
by
the
Argives
.
So
Papinius
introduceth
him
treating
his
gods
,
Armorum
superi
,
tuque
,
ô
quifunere
tanto
Indulges
mihi
Phoebe
mori
,
date
gaudia
Thebis
,
Quae
pepegi
,
&
toto
quae
sanguine
prodi
gus
emi
.
He
reckoned
that
he
had
not
only
repelled
all
death
and
danger
from
Thebes
,
by
his
own
,
but
that
he
had
purchased
joy
,
in
peace
and
liberty
for
the
people
.
And
where
there
was
none
in
publick
calamities
,
that
did
voluntarily
devote
themselves
,
the
people
were
wont
to
take
some
obnoxious
person
,
to
make
him
exercra●le
,
and
to
lay
on
him
according
to
their
superstition
,
all
the
wrath
of
their
Gods
,
and
so
give
him
up
to
Destruction
.
Such
the
Apostle
alludes
unto
,
Rom.
9.
3.
1
Cor.
4.
9
,
13.
So
the
Massilians
were
wont
to
explate
their
City
by
taking
a
Person
devoted
,
imprecating
on
his
head
all
the
evil
that
the
City
was
obnoxious
unto
,
casting
him
into
the
Sea
with
th●se
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
thou
our
expiatory
Sacrifice
;
To
which
purpose
were
the
solemn
words
that
many
used
in
their
expiatory
Sacrifices
;
as
Herodotus
test●fieth
of
the
Aegyptians
,
bringing
their
Offerings
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
they
laid
these
imprecations
on
their
heads
;
that
if
any
Evil
were
happening
towards
the
Sacrificer
,
or
all
Egypt
,
let
it
be
all
turned
and
laid
on
this
devoted
head
.
And
the
persons
whom
they
thus
dealt
withall
,
and
made
execrate
,
were
commonly
of
the
vilest
of
the
people
,
or
such
as
had
rendred
themselves
detestable
by
their
own
crimes
;
whence
was
the
complaint
of
the
Mother
of
M●naeceus
upon
her
Sons
devoting
himself
,
Lustralemne
feris
,
ego
te
puer
inclyte
Thebis
,
D●votumque
caput
,
vilis
seu
mater
alebam
?
I
have
recounted
these
Instances
to
evince
the
common
intention
,
sense
,
and
understanding
of
that
expression
,
of
one
dying
for
another
;
and
to
manifest
by
Examples
,
what
is
the
sense
of
mankind
,
about
any
ones
being
devoted
and
substituted
in
the
Room
of
others
,
to
deliver
them
from
death
and
danger
;
the
consideration
whereof
,
added
to
the
constant
use
of
the
words
mentioned
,
in
the
Scripture
,
is
sufficient
to
f●●nd
and
confirm
this
conclusion
.
That
whereas
it
is
fr●quently
affirmed
,
in
the
Scripture
,
th●ir
Christ
dyed
for
us
,
and
for
our
sins
,
&c.
to
deny
that
he
dyed
and
suffered
in
our
stead
,
undergoing
the
death
whereunto
we
were
obnoxious
,
and
the
punishment
due
to
our
sins
,
is
;
if
we
respect
in
what
we
say
or
believe
▪
the
constant
use
of
those
words
in
the
Scripture
,
the
nature
of
the
thing
it self
concerning
which
they
are
used
,
the
uncontrolled
use
of
that
Expression
in
all
sorts
of
Writers
,
in
expressing
the
same
thing
,
which
the
instances
and
examples
of
its
meaning
and
intention
among
the
Nations
of
the
World
,
is
to
deny
that
he
dyed
for
us
at
all
.
Neither
will
his
dying
for
our
Good
or
advantage
only
,
in
what
way
or
sense
soever
,
answer
or
make
good
,
or
true
,
the
Assertion
of
his
dying
for
us
,
and
our
sins
.
And
this
is
evident
in
the
Death
of
the
Apostles
and
Martyrs
;
they
all
dyed
for
our
Good
;
our
advantage
and
benefit
was
one
end
of
their
sufferings
,
in
the
will
and
appointment
of
God
;
And
yet
it
cannot
be
said
,
that
they
dyed
for
us
,
or
our
sins
.
And
if
Christ
dyed
only
for
our
Good
,
though
in
a
more
effectual
manner
than
they
did
,
yet
this
altereth
not
the
kind
of
his
dying
for
us
;
nor
can
he
thence
be
said
properly
,
according
to
the
only
due
sense
of
that
expression
,
so
to
do
.
I
shall
in
this
brief
and
hasty
discourse
,
add
only
one
consideration
more
about
the
death
of
Christ
to
confirm
the
Truth
pleaded
for
.
And
that
is
that
he
is
said
in
dying
for
sinners
,
to
bear
their
sins
,
Isa.
53.
11.
He
shall
bear
their
iniquities
,
v.
12.
He
bare
the
sins
of
many
;
explained
,
v.
5.
He
was
wounded
for
our
Transgressions
,
he
was
bruised
for
our
iniquities
,
the
Chastisement
of
our
peace
was
upon
him
,
1
Pet.
2.
24.
Who
his
own
self
bare
our
sins
in
his
own
body
on
the
Tree
,
&c.
This
expression
is
purely
Sacred
.
It
occurreth
not
directly
in
other
Authors
,
though
the
sense
of
it
in
other
words
do
frequently
.
They
call
it
luere
peccata
;
that
is
,
delictorum
supplicium
ferre
;
to
bear
the
punishment
of
sins
.
The
meaning
therefore
of
this
phrase
of
speech
,
is
to
be
taken
from
the
Scripture
alone
,
and
principally
from
the
Old
Testament
,
where
it
is
originally
used
;
and
from
whence
it
is
tranferred
into
the
New
Testament
in
the
same
sense
,
and
no
other
.
Let
us
consider
some
of
the
places
.
Isa.
53.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
,
vers
.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
our
griefs
he
hath
born
them
.
The
word
signifies
,
properly
to
bear
a
Weight
or
a
Burden
,
as
a
man
bears
it
on
his
shoulders
;
bajulo
,
porto
.
And
it
is
never
used
with
respect
unto
sin
,
but
openly
and
plainly
it
signifies
the
undergoing
of
the
punishment
due
unto
it
;
so
it
occurrs
directly
to
our
purpose
,
Lam.
5.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Our
Fathers
have
sinned
and
are
not
;
and
we
have
born
their
iniquities
;
The
punishment
due
to
their
sins
.
And
why
a
new
sense
should
be
forged
for
these
words
,
when
they
are
spoken
concerning
Christ
,
who
can
give
a
just
reason
?
Again
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
to
the
same
purpose
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vers
.
12.
And
he
bear
the
sin
of
many
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
often
used
with
respect
unto
sin
;
sometimes
with
reference
unto
Gods
actings
about
it
,
and
sometimes
with
reference
unto
mens
concerns
in
it
.
In
the
first
way
,
or
when
it
denotes
an
act
of
God
,
it
signifies
to
lift
up
,
to
take
away
,
or
pardon
sin
;
and
leaves
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
where
with
it
is
joyned
under
its
first
signification
,
of
iniquity
;
or
the
g●ilt
of
sin
,
with
respect
unto
punishment
ensuing
as
its
consequent
.
For
God
pardoning
the
guilt
of
sin
,
the
removal
of
the
punishment
doth
necessarily
ensue
;
Guilt
containing
an
Obligation
unto
punishment
.
In
the
latter
way
,
as
it
respects
men
or
sinners
,
it
constantly
denotes
the
bearing
of
the
punishment
of
sin
,
and
gives
that
sense
unto
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
respect
unto
the
guilt
of
sin
as
its
cause
.
And
hence
ariseth
the
ambiguity
of
those
words
of
Cain
,
Gen.
14.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
denotes
an
act
of
God
,
if
the
words
be
spoken
with
reference
in
the
first
place
to
any
acting
of
his
towards
Cain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
retains
the
sense
of
iniquity
,
and
the
words
are
rightly
rendered
,
My
sin
is
greater
than
to
be
fogiven
.
If
it
respect
Cain
himself
firstly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
assumes
the
signification
of
Punishment
,
and
the
words
are
to
be
rendred
;
My
punishment
is
greater
than
I
can
bear
,
or
is
to
be
born
by
me
.
This
I
say
is
the
constant
sense
of
this
expression
,
nor
can
any
Instance
to
the
contrary
be
produced
.
Some
may
be
mentioned
in
the
confirmation
of
it
.
Numb
.
14.
33.
Your
children
shall
wander
in
the
Wilderness
forty
years
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
shall
bear
your
Whoredoms
,
v.
34.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ye
sh●ll
bear
your
in
quities
forty
years
;
that
is
,
the
punishment
due
to
your
whoredoms
and
iniquities
,
according
to
Gods
Provideneial
d●aling
with
them
at
that
time
.
Lev.
19.
8.
He
that
eateth
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
bear
his
iniquities
,
How
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
s●ul
shall
be
cut
off
.
To
b●
cut
off
for
sin
,
by
the
punishment
of
it
,
and
for
its
guilt
,
is
to
bear
in
quity
.
So
Chap.
●0
16
,
17
18.
for
a
man
to
bear
his
iniquity
,
and
to
be
killed
,
slain
,
or
put
to
death
for
it
,
are
the
same
.
Ezek.
18.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
soul
that
sinneth
it
shall
dye
;
the
Son
shall
not
bear
the
sin
of
the
Father
.
To
bear
sin
,
and
to
dye
for
sin
,
are
the
same
.
More
Instances
might
be
added
,
all
uniformity
speaking
the
same
sense
of
the
words
.
And
as
this
sense
is
sufficiently
indeed
invincibly
established
by
the
invariable
use
of
that
Expression
in
the
Scripture
,
so
the
manner
whereby
it
is
affirmed
that
the
Lord
Christ
bare
our
iniquities
,
sets
it
absolutely
free
from
all
danger
by
Opposition
.
For
he
bare
our
iniquities
when
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Lord
made
to
meet
on
him
,
or
laid
on
him
,
the
iniquity
of
us
all
,
Isa.
53.
6.
which
words
the
LXX
.
render
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Lord
gave
him
up
,
or
delivered
him
unto
our
sins
.
That
is
,
to
be
punished
for
them
;
for
other
sense
the
words
can
have
none
;
He
made
him
sin
for
us
,
2
Cor.
5.
21.
so
he
bore
our
sins
,
Isa.
53.
11.
How
?
in
his
own
Body
on
the
tree
,
1
Pet.
2.
24.
that
when
he
was
,
and
in
his
being
stricken
,
smitten
,
afflicted
,
wounded
,
bruised
,
slain
,
so
was
the
chastisement
of
our
Peace
upon
him
.
Wherefore
to
deny
that
the
Lord
Christ
in
his
death
and
suffering
for
us
,
underwent
the
punishment
due
to
our
sins
,
what
we
had
deserved
,
that
we
might
be
delivered
,
as
it
everts
the
great
foundation
of
the
Gospel
,
so
by
an
open
perverting
of
the
plain
words
of
the
Scripture
,
because
not
suited
in
their
sense
and
importance
to
the
vain
imaginations
of
men
,
it
gives
no
small
countenance
to
Infidelity
and
Atheism
.
FINIS
.