Psal 95. 9 10. Your Fathers tempted me forty years long was I grieved with this Generation These words spoken by and of God are interpreted of the Holy Ghost Heb. 3. 7 9 10. As saith the Holy Ghost your Fathers tempted me c. Answ As saith the Holy Ghost that is As saith the Holy Spirit or Inspiration of God by the Mouth of the Prophet David So Estius Piscator Capellus Grotius c. Note that in the Psalmist's words there is an Enallage of the Person frequent in the Hebrew and especially in the Psalms Me for Him and I for He. 10. Psal 97. 7. Worship him all ye Gods or all ye Angels These words though spoken of God are interpreted of Christ Heb. 1. 6. Again when he bringeth the first-begotten into the World he saith And let all the Angels of God worship him Answ In the Greek 't is When he bringeth again the first-begotten into the World that is when he raised Christ from the dead who is his first-begotten from the dead he commandeth let even all the Angels of God worship him 'T is uncertain whether St. Paul had any respect to the Words in the Psalm but if he had he doth not quote the Words of the Psalmist as if they were spoken of Christ but only declareth the Decree of God known to him by the Spirit for subjecting the Angels to Christ in the same words that the Psalmist had used on another occasion because they are words most proper to express that Decree for the Writers of the New Testament generally affect to speak in Scripture Language 11. Psal 102. 25. Of old hast thou laid the Foundation of the Earth c. This seems applied to Christ Heb. 1. 10 11 12 13. And thou Lord in the Beginning hast laid the Foundation of the Earth but to which of the Angels said he at any time Sit on my right Hand Answ Thomas Aquinas hath rightly acknowledged that the Words of both these Texts may be understood of God only not of Christ The Context of the Hebrews hath this sense And thou Lord that is and in another Text of the Psalms 't is said Thou Lord. So Estius Camerarius Grotius hast laid the Foundation of the Earth But to which of the Angels said he i. e. said the Founder of the Earth c. sit on my right Hand as he saith to Christ at Psal 110. 1. For though Psal 110. 1. is literally designed of David yet you Hebrews knowing that David was a Type of Christ do also apply the Words there sit on my right Hand unto the Messias or Christ 12. Psal 110. 1. The Lord said unto my Lord Sit on my right Hand until I make thine Enemies thy Footstool It appears by Matth. 22. 43. that the Jews understood these words of David as spoken of God and Christ and therefore our Saviour puts this Question to them how Christ could be David's Son for they were it should seem commonly taken to be David's Words if he was David's Lord which can no way be answered but by saying he was David's Son according to the Flesh and David's Lord as he was God. Answ Our Saviour's Words are David in Spirit calleth him Lord saying The Lord said unto my Lord Sit on my right Hand that is David in the Spirit of Prophecy foreseeing Christ calls him his Lord. But he calleth him so not because Christ is God for if that were true himself could have made his Enemies his Footstool but because not only the Spirits of David and all Saints but even Angels are in Heaven made subject to Christ and that as the Reward of his most Holy Life and obsequious and acceptable Death 1 Pet. 3. 22. Phil. 2. 8 9. But note that when the Psalmist says the Lord said unto my Lord the Lord said is to be understood he hath in decree said he hath decreed it shall be so So Dr. Patrick in his Paraphrase on this Text. 13. Psal 110. 3. Thy People shall be willing in the day of thy Power in the beauty of Holiness from the womb of the Morning thou hast the Dew of thy Youth Answ This Text as 't is in the English Translation is wholly unintellible Seb. Castalio has as he is wont made a probable and elegant sense from the Hebrew thus Thy People or thy Troops shall be chearful when with sacred Majesty thou goest to Battel thou shalt have innumerable Youth The words are spoken to David 14. Psal 139. 7. Whither shall I go from thy Spirit Answ From thy Spirit is an Hebrew Phrase for From thee Like as when 't is said of Moses Psal 106. 33. They provoked his Spirit the undoubted meaning is They provoked Him. So also Eph. 4. 30. Grieve not the holy Spirit of God is an Hebraism for Grieve not God. 15. Prov. 8. 24. When there were no depths I was brought forth Answ Solomon speaketh here of the Quality or Faculty of Wisdom by which God and Men order their Affairs wisely That he meaneth not as some have fancied the Son or the Spirit of God appears by the Gender he useth For he saith ver 2. She standeth in the top of high Places ver 3. She crieth at the gates and chap. 7. 4. Say unto Wisdom Thou art my Sister 16. Prov. 30. 4. Who hath ascended up into Heaven who hath established all the Ends of the Earth what is his Name and what is his Son's Name Answ Dr. S. Partick interpreteth this Verse thus Hath any Man ascended into Heaven who among Men hath gathered the Wind or fixed the Earth what is the Man's Name or his Sons 17. Isa 6. 1 8 9. I saw the Lord sitting upon a Throne I heard the Voice of the Lord go tell this People Hear ye indeed but understand not shut their Eyes c. This Appearance of God is ascribed to Christ John 12. 41. These things said Isaias when he saw his Glory the Words Go tell this People c. are ascribed to the Holy Spirit Acts 28. 25 26. Well spake the Holy Ghost by Isaias Go unto this People c. Answ 1. The Words in St. John are to be understood not of Christ but of God for God only is intended in the foregoing Verse as all confess 2. Accordingly the best Greek Bibles read that Text thus These things said Isaias when he saw God's Glory 3. The Texts in the Acts ascribeth the Words in the Prophet to the Holy Spirit because the Vision and all the Words there mentioned were a Scene wrought in the Prophet's Mind not exhibited to his outward senses by the Spirit or Power of God. 18. Isa 7. 14. A Virgin shall conceive and bare a Son and shall call his Name Immanuel 'T is added Matth. 1. 23. which being interpreted is God with us Answ 1. Matthew as all know wrote his Gospel in Hebrew and therefore did not interpret the Hebrew Name no more than the Prophet whose Words he cited had done before him We are not bound
was in being before all other Creatures but the meaning is he is the first-born from the dead of all God's Creatures He is the first that was raised from the dead and thus as it were born again into the World so as never to die again but forthwith injoy eternal Life Thus in this very Context is the first-born explained ver 18. He is the Head of the Body the Church who is the Beginning the first-born from the dead 2. These Words For by him were all things created c. are not spoken of Christ but of God. The sense of the whole Context is this the Lord Christ is the most perfect Image of the invisible God the first-born from the dead of every Creature for O Colossians by him even by the invisible God were all things created they were not as some of your Philosophers have taught you from all Eternity nor as others say arose from the accidental Concourse of Atoms but all of them whether things in Heaven or things in Earth whether they be Thrones or Dominions or Principalities or Powers are Creatures and were by God created who is before them all and by him they all consist But he is the Head of the Body the Church who is the Beginning and first-born from the dead even the Lord Christ 3. They observe farther that the most learned and critical Interpreters of the Trinitarians do not think that Creation is in this Context ascribed to Christ They interpret this Context thus The most Beloved so first-born is used by the Hebrews and Hellenists Exod. 4. 22. Psal 89. 27. Jer. 31. 9. of every Creature or the Chief and Head of every Creature So Camero Piscator Deodat Dally Vorstius Davenant Grotius For by him were all things modelled whether they be things in Heaven or things in Earth modelled not created So of the Ancients even Athanasius and St. Cyril and Fulgentius So also Alfonsus Salmero Arias Montanus Grotius and many more The Lord Christ is said to model or order all things on Earth because of the great change he introduced abolishing Judaism and Paganism the only Religions then in the World and introducing Christianity in their stead He new ordered or modelled the Thrones Dominions Principalities Powers and other Angelick Orders in Heaven in that he became their Head and King whereas they were before immediately under God and giveth to them from time to time such Orders and Directions as to him seem good 1 Pet. 3. 22. Rev. 1. 1. Rev. 5. 6. Whereas 't is added at ver 17. He is before all things They understand it thus he is in Worth and Excellence as well as Dignity and Power before all other Persons and things And by him all things consist i. e. By his wise Providence and Government they consist or fall into no Disorder and Confusion 4. St. Chrysostom goes away by himself He understands indeed ver 16. of Christ but he renders it not for by him were all things created but thus the most beloved of every Creature for for him were all things created that are in Heaven and that are in Earth c. So that the sense here is the same with what is said Heb. 1. 2. Whom he God hath appointed Heir of all things i. e. All things were originally made with respect to Christ that they might be subjected one day to him and he be made Heir or Lord under God his Father of them 17. Col. 2. 3. In him are hid all the Treasures of Wisdom and Knowledg Answ 1. The Socinians grant that in Christ are inestimable Treasures of Wisdom given to him by God. But 2. It has been observed by others that this particular Verse and it s Context should have been thus translated to the Acknowledgment of the Mystery of God even the Father and of Christ in which i. e. in which Mystery are hid all the Treasures of Wisdom and Knowledg 18. Col. 2. 9. In him dwelleth the Fulness of the Godhead bodily and ye are compleat in him or ye are filled by him Answ 1. 'T is also said Eph. 3. 9. That ye ye Ephesians might be filled with all the Fulness of God. And this very Text of the Colossians saith that the Fulness of God or of the Godhead is so in Christ that we are filled by him with the same Therefore the Fulness of God or of the Godhead here is the Fulness of the Knowledg of God or of the Godhead this dwelt in Christ and with this he hath filled or compleated us Christians This Knowledg is said to dwell in Christ bodily or as others translate substantially in Opposition to that imperfect umbratile and unsincere Knowledg of God that was to be found in the Philosophy and Philosophers of the Greeks who in Paul's time were in great Esteem among the Colossians and other Greek Nations and Colonies This Interpretation is confirmed by ver 8. and allowed by the most learned and Orthodox Interpreters 19. 1 Thess 3. 11 12. God himself and our Father and our Lord Jesus Christ direct in the Greek prosper our way unto you Answ Paul wisheth that the Lord Christ may prosper his way meaning by his general Intercession with God for all his Ministers and other Labourers in the Gospel as also by his Angels who are Christ's Agents sent forth to minister to i. e. to protect and help those that shall be Heirs of Salvation Heb. 1. 14. 1 Pet. 3. 22. Rev. 1. 1. Rev. 5. 6. But it is added at ver 12. of this third to the Colossians And the Lord make you to encrease and abound in Love. Answ If these Words are to be understood of Christ It must be said that the Lord Christ causeth us to abound in Love and all other Graces partly by his Gospel partly by his Intercession with him who is the Giver of every good and perfect Gift Heb. 7. 25. See also what has been said on Acts 9. 14 21. 20. 2 Thess 2. 16 17. Our Lord Jesus comfort your Hearts and establish you in every good Word and Work. Answ See on 1 Thess 3. 11 12. 21. 1 Tim. 3. 16. Without Controversy great is the Mystery of Godliness God was manifest in the Flesh justified in the Spirit seen of Angels believed on in the World received up into Glory Answ It appears by the Syriac Latin Ethiopic Armenian Arabic and most ancient Greek Bibles as also by the first Council of Nice and a great many Citations out of the Fathers both Greek and Latin that the Word God was not originally in this Text but added to it For they read it thus Without Controversy great is the Mystery of Godliness which was manifest by Flesh that is by Man by the Ministry of Men even Jesus and his Apostles justified by the Spirit i. e. proved by Miracles done by the Spirit or Power of God seen of Angels i. e. discovered to Angels who greatly desired to understand this Secret and the Particulars and Causes of it Eph. 3. 10
of Mans Wisdom but in demonstration of the Spirit and of Power that your Faith should not stand in the Wisdom of Men but in the Power of God. Luke 1. 35. The Holy Ghost shall come upon thee Blessed Mary and the Power of the Highest shall overshadow thee Luke 11. 20. I with the Finger of God that is by the Power of God Exod. 8. 19. cast out Devils Mat. 12. 28. I cast out Devils by the Spirit of God. Compare also Luke 24. 49. with Acts 1. 4 5 8. 2. A manifest Distinction is made as between God and Christ so also between God and the Holy Spirit or Power and Inspiration of God so that 't is impossible the Spirit should be God himself Rom. 5. 5. The Love of God is shed abroad in your Hearts by the Ho-Ghost which is given to us 1 Cor. 3. 16. The Grace or Favour of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you Rom. 8. 27. He the Spirit v. 26. maketh Intercession for the Saints according to the Will of God. They note here that God's Spirit or Inspiration being designed to be a continual Director and Guide to the Faithful it is spoken of in these and some other Texts as a Person by the same Figure of Speech that Charity is described as a Person 1 Cor. 13. 4 5. and Wisdom Prov. 9. 11. and the Law or Commandments of God Psal 119. 24. They note also that in some Texts 't is called the Holy Ghost and Holy Spirit in the same sense that we commonly say the Holy Wisdom Holy Will of God. 3. The Spirit is obtained for us of God by our Prayers therefore it self is not God. Acts 15. 8. God which knoweth the Hearts bare them witness giving them the Holy Spirit as he did to us Luke 11. 13. How much more shall your Heavenly Father give the Holy Spirit to them that ask him If we say these Texts are to be understood not of the Person of the Holy Ghost but of his Gifts and Graces the Socinians readily confess it but they say also that if the Holy Spirit were at all a Person much more a God his Gifts and Graces would be bestowed by himself and asked of himself not bestówed by and asked of another Person as 't is manifest and by all confessed they are in these Texts They add there is neither Precept nor Example in all Holy Scripture of Prayer made to the Spirit on this or any other occasion which on the Trinitarian Supposition that the Holy Spirit is a Person and God no less than the Father is very surprizing nay utterly unaccountable 4. If the Holy Spirit and our Lord Christ are Gods or God no less than the Father then God is a Trinity of Persons or three Persons but this is contrary to the whole Scripture which speaks of God as but one Person and speaks of him and to him by singular Pronouns such as I Thou Me Him c. Job 13. 7. Will ye speak wickedly for God Will ye accept his Person Heb. 1. 1. God hath in these last times spoken to us by his Son who being the Brightness of his Glory and the express Image of his Person sat down at the right Hand of the Majesty on high Deut. 6. 4 5. Hear O Israel the Lord our God is one Lord and thou shalt love the Lord thy God with all thine Heart In the Hebrew thus O Israel hearken to Jehovah our God Jehovah is one and thou shalt love Jehovah thy God with all thine Heart The Jews by a most ancient Tradition and Custom are obliged to repeat this Verse every Morning and Evening to keep it in perpetual Memory that Jehovah or God is one only not two or three Isa 45. 5. I am the Lord there is no God but Me. Psal 102. 25. O my God of old hast thou laid the Foundation of the Earth Matth. 4. 10. the Lord thy God him only shalt thou serve No Instance say the Socinians can be given in any Language of three Persons whoever spoke of themselves or were spoken to by the singular Pronouns I Thou Me Him Thee c. Such speaking is contrary to Custom Grammar and Sense which are the Laws of Speech therefore the Holy Scriptures always speaking thus of God either he is only one Person or the Scriptures are one continued ungrammatical Soloecism and Impropriety and that in the capital Article of Faith which no reasonable or good Man can or ever will allow For it no way helps the Trinitarians that God according to some Translations says at Gen. 1. 26. Let Vs make Man. Because nothing is so usual in common Speech as for single Persons to speak of themselves indifferently by singular or plural Pronouns thus 2 Cor. 10. 2. I think to be bold against some who think of Vs saith Paul of himself only as if We walked according to the Flesh Briefly they contend that when God speaks of himself in the plural Number or by plural Pronouns which yet some deny he ever does and if he doth 't is not above once or twice in the whole Scripture he speaks according to the Custom of single Persons especially Princes and great Persons in all Nations and Languages but were Almighty God three Persons they could never speak of themselves or be spoken to by the singular Pronouns I Thou Thee Him Me because 't is contrary not only to Grammar which is always to be observed when there is no Custom to the contrary but to the Custom of all Nations which understand to speak intelligibly and sensibly 5. Had the Son or Holy Ghost been God this would not have been omitted in the Apostles Creed This Creed say they which is of next if not equal Authority to any part of Holy Scripture after having declared that God is the Father Almighty and Maker of Heaven and Earth speaks not a Word of the Godhead of the Son or Holy Ghost It describes the Son by all the characters of a Man and by such only it says he was conceived or begotten by the Holy Ghost on Blessed Mary that accordingly he was born of her that he was crucified died and was buried that he rose on the third day and ascended into Heaven all these are the Descriptions of a Man for God cannot be conceived or be born or die no nor ascend into Heaven for he is always there Not content to take no notice that he is God this Creed distinguishes him very plainly from God that is denies him to be God by adding He sits at the right Hand of God. i. e. He is advanced to be next to God and is under the immediate and particular Protection of God. Concerning the Holy Ghost this Creed says no higher thing than it says of the Church I believe in the Holy Ghost and in the Holy Catholick Church For in the Greek the same Preposition in is before both alike and so also is this Creed
recited by St. Cyril and by St. Cyprian ad Numid and by Socrates Hist l. 1. c. 26. If the Compilers of this Creed had believed that either the Son or Spirit is God t is unaccountable that they should take no notice of it in a Greed and such a Creed as was purposely drawn up to represent all the necessary Articles of Religion If a Socinian say they were to draw up a Confession of his Faith he would do it in no other Words but these of the Apostles and on the contrary no Trinitarian after having described the Father by all the usual Characters of God saying he is God Almighty and Maker of Heaven and Earth would fail to mention the Divinity of the Son and Holy Spirit whence we must needs infer that the Apostles believed as the Socinians not as the Trinitarians believe concerning God Christ and the Holy Spirit 6. To conclude Theirs they say is an accountable and a reasonable Faith but that of the Trinitarians is absurd and contrary both to Reason and to it self and therefore not only false but impossible For you say they teach there are three almighty and most wise Persons and yet but one God as if every Almighty and most wise Person were not a God and consequently three such Persons three Gods. You add yet more absurdly that there are three Persons who are severally and each of them true God and yet there is but one true God This is an Error in counting or numbring which when stood in is of all others the most brutal and inexcusable and not to discern it is not to be a Man. But we would not say they trouble our selves at the non-sense of this Doctrine if it did not impose false Gods on us by advancing two to be Gods who are not so and rob also the one true God of the Honour due to him and of which he is jealous This Sir is the Doctrine of the Vnitarians more commonly by others call'd Socinians concerning Almighty God and these their Arguments which I have so related as not to judg or rail of their Persons because however learned and reasonable Men which is their Character among their worst Adversaries may be argued out of their Errors yet few will be swagger'd or chode out of them It remains that I make a brief and fair Deduction of their History from the time that they have been taken notice of in the World. They whom we call Socinians were by the Fathers and first Ages of Christianity called Nazarens by which name St. Paul is accused before Felix Acts 24. 5. They were also in those first times called Ebionites Mineans Artemonites Theodotians Symmachians Paulinists Samosatenians Photinians and Monarchians The Writings of these Ancients are all lost being destroyed by the Arians and Catholicks Notwithstanding they had I find some very considerable Men among them as 1. Theodotian who translated the Old Testament out of the Hebrew into Greek about the Year of our Lord 182. 2. Symmachus who published another Translation from the Hebrew also into Greek in the Year 193. Eusebius assures us both these were Ebionites or Nazarens and their Translations were greatly esteemed and much used in the Greek Churches 3. Paulus of Samosatum Bishop and Patriarch of Antioch a Man not only learned and eloquent but so much esteemed in that Capital City of the East that an Episcopal Council there assembled were not of sufficient Authority with his Citizens to cast him out of St. Peter's Chair 4. Photinus Bishop of Sirmium against whom other Bishops being by Imperial Authority assembled proceeded by Conciliary Acts and Censures of the Church but neither would his City part with him till the Emperour sent an Army to expel him Eusebius Hist l. 5. c. 28. and Theodoret Haer. Fab. l. 2. c. de Artem. say that these Nazarens constantly affirmed that they derived their Doctrine from the Apostles of our Lord and that it was the general Doctrine of the Church till the Popes Victor and Zepherin set themselves to root it up Victor say the Socinians began to persecute the Apostolick Doctrine of one God or what is the same that God is one in the Year 194 but with little Success till that which was afterwards the Doctrine of the Arians grew into general Credit and Accepance For Justin Martyr Origen and other principal Fathers teaching as the Arians afterwards did that the Father is indeed before the Son and Holy Spirit in Time in Dignity and in Power yet that the Word or Son who in the fulness of time took our nature on him was generated or created some time before the World and was the Father's Servant and Minister in making the World and that the Holy Ghost was the Creature of the Son and subservient to him in making all things this Doctrine being advanced by Justin Origen and others of note in the Church and seeming more for the Honour of the Son than the plain and simple Doctrine of the Nazarens by the Help of Persecution prevailed against theirs and became the more current Doctrine of the Church till in the Council of Nice it was condemned and another more popular and so more taking than that as attributing to the Son Eternity and Equality with the Father did generally obtain being supported by Imperial Authority But did Superstition say the Socinians stop here No for there shortly arose another Doctrine that the Son and Holy Spirit are the same God with the Father not only as the Nicene Fathers explained this matter by Unity of Wills and specifical Identity or sameness of Substance but by numerical or true Identity and sameness of Substance and Nature This last has been establish'd by so many terrible penal Laws partly obtained of the Roman Emperours by Catholick Bishops partly made by Popes in the times of their Omnipotence that now not only the Nazaren Faith but the Arian and the Nicene truly so called are no where openly profest in the Territories of Christian Princes and States except in a few Cities of Transilvania and some Churches of the United Netherlands in which Countries Liberty of Conscience makes a part of their Civil Rights and Franchises But in the Turkish and other Mahometan and Pagan Dominions where also the conquered Provinces of Christians have Liberty of Conscience the Nazaren and Arian Churches are very numerous Much of the new Conquests of his present Imperial Majesty in Hungaria Sclavonia and Illyricum are Arian But though the open and avowed Profession of the Unity of God as 't is taught by the Nazarens or Socinians and by the Arians be supprest yet 't is observed that not a few of the most learned and celebrated Writers of the Church whether Catholick or Reformed have certainly been either Arians or Socinians or great Favourers of them though they have used much Caution in so expressing themselves as not to lye too open to Exception Envy or a legal Prosecution 1. D. Erasmus the restorer of Learning hath given
14. After the way which they call Heresy so worship I the God of my Fathers believing all things that are written in the Law and the Prophets Printed in the Year 1687. A Second Letter Concerning the Unitarians vulgarly called Socinians SIR THE Texts and Arguments from them objected to the Doctrine of the Vnitarians and Saoinians concerning God are so many that 't is impossible to give a tolerable account of what they answer to the Orthodox in a Letter their Answers would indeed require a Volume Yet because I would not wholly disappoint your Expectations and Demands I will in several Letters lay before you some part of what they reply to the Texts and Arguments taken from the Old Testament what to those that are found in the Gospels and Acts what to those out of the Epistles and Revelation The Texts objected to them out of the Old Testament are of two sorts 1. Those which singly and alone prove the Trinity or the Divinity of the Son or Spirit 2. Those which perhaps would not if alone considered prove the Orthodox Doctrine but do it sufficiently when compared with and interpreted by some Texts of the New Testament I will propound both these in the order of Scripture 1. Gen. 1. 26. Let Vs make Man in our Image Answ 1. This Text hath been considered in the foregoing Letter 2. But 't is to be also farther observed that some Rabbies render the Original Hebrew thus Let Man be made in our Image Meaning say they in the Likeness of God and Angels for he speaketh to the Angels who were all present Job 38. 4. 7. Yet God speaketh to them not as Adjutants but as Spectators of his Work. They note that this Translation agreeth with the stile used all along in this chapter ver 3. Let there be Light. ver 6. Let there be a Firmament ver 20. Let the Waters bring forth ver 24. Let the Earth bring forth the living Creature 2. Gen. 3. 22. God said The Man is become as one of Vs to know Good and Evil. Answ 1. It may be and is by very many learned Men said that God speaketh here to the Angels 2. But others translate the Hebrew words thus the Man is become one of himself knowing Good and Evil. And thus also 't is expressed in the Chaldee Translation by Onkelos 3. Gen. 11. 6 7. The Lord said Let Vs go down and there confound their Language Answ 1. It is said by some that God speaketh here to the Angels and the Ministers and Executors of his Decree 2. Others say Let their Language be confounded for so the Hebrew may be rendred is an Hebrew Phrase signifying I will confound their Language For so he saith Gen. 1. 3 6 20 24 26. Let there be Light. Let there be a Firmament Let the Waters Let the Earth bring forth Let Man be made that is I will make Light I will make a Firmament I will cause the Waters and Earth to bring forth I will make Man. Note that God is said to go down because his Power accompanied his Angels who were either Ministers or Spectators of his miraculous Work. 4. Gen. 19. 24. The Lord Heb. Jehovah rained Fire from the Lord Heb. Jehovah out of Heaven Answ The Translation of Seb. Castalio is generally approved by the most learned Criticks as agreeing to the Genius and manner of the Hebrew Tongue he renders the original Words thus Jehovah rained Fire from himself from Heaven But see also what they say on Zech. 3. 2. a place parallel to this 5. 2 Sam. 23. 2 3. The Spirit of God â—ake by me the God of Israel said Answ The Spirit of God that is the Inspiration of God q. d. God inspired and spake by me 6. Psal 2. 7. Thou art my Son this day have I begotten thee Answ Paul hath taught us that this Text so far forth as it respecteth Christ and is a Prophecy of him and what God would do for him was not intended of his supposed eternal Generation from the Essence of the Father or God but of his being begotten to Life again from the dead Acts 13. 34. God hath fulfilled the same in that he raised up Jesus from the dead as it is written in the second Psalm Thou art my Son this day have I begotten thee Col. 1. 18. The Head of the Body the Church the first born from the dead 7. Psal 45. 6 7. Thy Throne O God is for ever and ever thou hast loved Righteousness therefore thy God hath anointed thee with the Oyl of Gladness above thy Fellows These Words are interpreted of Christ by the Author to the Hebrews Heb. 1. 8 9. Vnto the Son he saith Thy Throne O God is for ever c. Answ In the Hebrew and in the Greek 't is God is thy Throne i. e. thy Seat resting-place or Establishment for ever 8. Psal 68. 18. Thou hast ascended on high thou hast led Captivity captive thou hast received Gifts for Men or as 't is in the Syriac and Eph. 4. 8. hast given Gifts to Men. These Words manifestly spoken of God are interpreted of Christ Eph. 4. 8 9 11 Whereforh he saith when he ascended up on high he led Captivity captive and gave Gifts to Men. Now that he ascended what is it but that he 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 And he gave some Apostles some Prophets and some Evangelists c. Answ 1. Those Words descended first into the lower parts of the Earth are to be understood of our Lord's descent into the Grave and Hell from whence he arose and afterwards ascended into Heaven 2. These Words ascended far above all Heavens that he might fill all things had been better rendred that he might fulfil all things namely all the Prophecies of himself and others concerning his Death and Descent into the Grave and Hell and his Ascension into the highest Heavens far above all the visible Heavens all the Heavens and Orbs in which the Sun and Stars move 3. Thou hast ascended and given Gifts to Men are in the Psalm litterally meant of God and of Christ only by way of Prophecy or rather of Emblem and Accommodation And that Paul in the Ephesians intended no more than an Accommdation or as Grotius speaks a mystical or allegorical Interpretation of the words in the Psalm is evident by the Gifts he mentioneth He gave some Apostles some Prophets some Evangelists that is he advanced some to be Apostles others to be Prophets and Evangelists in the Christian Church These Gifts not being given or received till about one thousand Years after David's time Paul could not possibly intend a literal Interpretation of David's Words but only to accommodate them to Christ because Christ also did ascend on high and give Gifts to Men. To this effect speak Grotius Dr. Patrick and other famous Interpreters on this Text. 9.
days of the Branch the Nation shall call God their Justifier or their merciful Deliverer from all Adversaries and all Evils 27. Dan. 3. 25. The Form of the Fourth is like the Son of God. Answ In the Hebrew 'tis like a Son of God that is like an Angel for so this Passage is explained at ver 28. Angels are called Sons of God Job 1. 6. Job 38. 7. 28. Micha 5. 2. Thou Bethlehem out of thee shall come unto me that is to be Ruler of Israel whose goings forth have been of old from everlasting or as 't is in the Margin from the days of Eternity Answ In the Hebrew 'tis From ancient days Grotius makes this sense of the Verse whose goings forth or whose Descent Original or Pedigree is of old from ancient times For Christ descendeth of the most ancient and Royal Stock of David of Bethlehem 29. Zech. 2. 8 9. Thus saith the Lord of Hosts after the Glory hath he sent me to the Nations which spoiled you I will shake my Hand upon them and they shall be a Spoil to their Servants and ye shall know that the Lord of Hosts hath sent me Answ These Words as they are in the English Translation are hardly sense Neither are these Words Thus saith the Lord of Hosts the Words of the Lord of Hosts himself but of the second Angel who at ver 3. and 4. spoke to the first Angel and to Zechariah The Verses should have been thus rendred from the Hebrew Thus saith the Lord of Hosts Afterwards shall be Glory i. e. after ye are departed our of Babylon ver 7. ye shall have Peace and Honour for he hath sent me to the Nations which spoiled you i. e. To the Babylonians and their Confederates I will shake my Hand upon them and they shall be a Spoil to their Servants i. e. I will stir up their Subjects to rebel against them and spoil them And ye shall know that the Lord of Hosts hath sent me i. e. hath sent me to punish them and give you Peace and Glory 30. Zech. 3. 2. The Lord Heb. Jehovah said unto Satan The Lord Heb. Jehovah rebuke thee Answ The Lord in the first clause is the Angel of the Lord as appears by ver 1. for there Satan stands before the Angel. And that indeed he was an Angel and not true Jehovah is ascertained by his praying to another Person to rebuke i. e. to chastise Satan When Angels are sent by God and do represent his Person the names Jehovah and God are communicated to them Exod. 3. 2 4 6. The Angel of the Lord appeared to him in a Flame of Fire out of the midst of a Bush and when the Lord Heb. Jehovah saw that he turned aside to see God called to him out of the midst of the Bush Moreover he said I am the God of thy Father Briefly Jehovah is a Name of God but such an one as is sometimes communicated both to Persons and Places Therefore the English have very ill translated Psal 83. 18. Thou whose Name alone is Jehovah art the most High over all the Earth In the Hebrew 'tis Thou whose Name is Jehovah thou alone art the most high over all the Earth 31. Zech. 12. 10. They shall look upon me whom they have pierced The same thing is said of Christ Rev. 1. 17. nay the Words tho spoken of God seem to be applied to Christ John 19. 37. Answ As the Jews in the times of the Prophets did as it were pierce God with their Sins of several kinds so they pierced him again when they put to death the Lord Christ as on the contrary he who received i. e. kindly and respectfully entertained Christ was understood as receiving him that sent him But the Words in the Prophet are not by St. John interpreted of Christ but accommodated to Christ and his Sufferings 23. Mal. 3. 1. I will send my Messenger and he shall prepare the way before me and the Lord or Prince whom ye seek shall suddainly come to his Temple This Messenger was John Baptist who prepared the way before Christ Answ See on Isai 40. 3. 33. Baruch 3. 35 37. This is our God afterwards did he shew himself upon the Earth and conversed with Men. Answ 1. 'T is an Apocryphal Book 2. Those that admit the Book reject these Verses as supposititions 3. The original Greek may be thus rendred Afterwards this Book of the Commandments of God and the Law which endureth for ever was seen upon Earth and turned over by Men. Note that the last Verse of Baruch 3d is to be read with the first of Baruch the 4th Besides these particular Answers to the several Texts objected to their Doctrine out of the Old Testament the Socinians say farther to them all in general 1. Whereas so exceptionable a Doctrine as that of the Trinity and its Dependances ought to be proved by clear Texts and demonstrative Arguments on the contrary these Texts are so far from being clear and evident Proofs that a Man must have a more than ordinary Wit and Capacity to apprehend how most of them are at all to the purpose and why or to what end they are alledged by the Trinitarians 2. Though in the Heat of Disputation and Anger Men catch up any Weapon against their Adversaries yet out of these Heats the more learned and judicious Trinitarians confess that the Trinity and the Divinity of Christ and of the Holy Spirit are not indeed taught in the Scriptures of the Old Testament but are a Revelation made to us in the New. So saith Tertullian Adv. Prax. c. 3. Cyprian Serm. 6. St. Jerom Adv. Lucif Thcodoret l. 2. ad Graec. R. Tuitiensis de Divin Offic. l. 11. c. 14. Fr. L. Brugensis on John 1. 49. and on Matth. 28. 19. Card. Bellarmine de Christ l. 2. c. 6. and more plainly de Purg. l. 1. c. 11. Calovius Anticrel S. 420. Alf. Salmero Pros in Evang. 11. q. 3. And infinite more both Catholicks and Reformed 3. If so many had not confessed it yet the thing is evident in it self For if the Trinity were indeed taught in the Old Testament how came the Jewish Church in all Ages to be so wholly ignorant of it that as all confess they had not the least Suspicion that God is more than one Person And if in this they had erred 't is not to be doubted our Saviour would have reproved their Heresy and carefully set them right as he did in the matter of the Resurrection But doth our Lord any where charge them with Heresy for believing that God is only one Person 4. The Socinians confess that to Persons who never read any thing of this great Question some of their Interpretations of the Texts both of the Old and New Testament may seem somewhat harsh and strained But this they say is only because such Persons have been always accustomed to understand the alledged Texts in a contrary sense that is in the sense of the
for the Godhead of the Son or Spirit because as now Christians are baptized unto them so the Jews were baptized unto Moses and John's Disciples unto John. 9. Luke 1. 16 17 76. Many of the Children of Israel shall he John Baptist turn to the Lord their God and he shall go before him in the Spirit and Power of Elias Thou Child shalt be called the Prophet of the Highest for thou shalt go before the Face of the Lord to prepare his way Answ See on Isa 40. 3. 10. Luke 17. 5. The Apostles said unto the Lord Increase our Faith. Answ By thy Prayers to God which are always heard for us 11. Luke 24. 47. That Repentance and Remission of Sin should be preached in his Christ Name Answ The sense is Christ commanded the Disciples to require Men to repent and on their so doing to assure them in his Name or from him that God would forgive them 12. John 1. 1. c. In the Beginning was the Word c. Answ The Trinitarian Exposition of this Chapter is absurd and contradictory 't is this In the Beginning i. e. from all Eternity Answ From all Eternity is before the Beginning or without Beginning not in the Beginning In the Beginning must refer to some time and thing it must be in the Beginning of the World or of the Gospel or of the Word and in which ever of these senses it is taken the Word cannot be from all Eternity by Virtue or Force I mean of this Expression Was the Word i. e. was God the Son. Answ But where in Scripture is the Word called God the Son The Word was with God i. e. The Son was with the Father Answ It seems then that God in this clause is the Father But was not the Son also with the Holy Ghost and is not he too according to the Trinitarians God or a God If he is why doth St. John only say the Son was with the Father and how comes the Father to engross here the Title of God to the Exclusion of the Holy Ghost The Word was God. What shall we do here was the Word the Father for so they interpreted God in the foregoing clause No God in this clause hath a new meaning 't is God the Son. But in the whole Scripture there are not these words God the Son. The same was in the Beginning with God. How comes this to be again repeated for John had said once before that the Word was with God. They care not 't is said and that 's enough The Truth is according to their sense of this Context no account can be given of this Repetition and they must allow it to be a meer Tautology But let us say the Socinians hear Grotius interpreting this sublime Proem of St. John's Gospel Ver. 1. In the Beginning i. e. when God created the Heavens and the Earth For these Words are taken from Gen. 1. 1. was the Word The Hebrews call that Power and Wisdom of God by which he made the World and does all other his extraordinary Works his Word Psal 33. 6. By the Word of the Lord were the Heavens made Heb. 11. 2. The Worlds were made by the Word of God. 2 Pet. 3. 5. By the Word of God the Heavens were of old They borrowed this Expression from Moses who in describing the Creation saith that God said Let there be Light Gen. 1. 3. God said Let there be a Firmament Gen. 1. 6. and so through the whole Chapter Undoubtedly Moses is not to be understood of a Word orally spoken for God is a Spirit but his meaning is God put forth his Power and Wisdom and thereby created Light and the Firmament c. As easily as Men can speak these Words Let there be Light Let there be a Firmament Thus we see why the Divine Wisdom and Power was called the Word by David and so many Writers of the New Testament The Word was with God i. e. It was not yet in the World or not yet made Flesh ver 10. and 14. but with God. The Word was God i. e. The Word or Divine Wisdom and Power is not something different from God but being his Wisdom and Power is God. 'T is the common Maxim of Divines that the Attributes and Properties of God are God. Which is in some sense true We may also here note that those Persons whether Angels or Men to whom the Divine Word hath been in an extraordinary Degree communicated have also had the Names Jehovah and God given to them The Angel who destroyed Sodom by a miraculous Tempest from Heaven is called Jehovah so is he that promised Abraham to cause Sarah to conceive a Son Gen. 18. 13. On the same account God says to Moses Exod 7. 1. See I have made thee a God to Pharaoh Ver. 2. The same was in the Beginning with God. This is here again repeated by the Evangelist to teach us that the Word is so God that it is not all that God is there being other Properties and Attributes of God that are communicable as well as the Word Ver. 3. All things were made by him The English-Geneva Translation saith here All things were made by It. But it matters not for the Word begins here to be spoken of as a Person by the same Figure of Speech that Solomon saith Wisdom hath builded her House and hewn out her seven Pillars Prov. 9. 1. And that David calls God's Commandments Counsellours Psal 119. 24. Ver. 4. In him i. e. In him when he was in the World and was made Flesh Ver. 10. and 14. Was Life i. e. By the Word when made Flesh or Man the way and manner of obtaining Life eternal Life was discovered to the Gentiles The way is the Doctrine of the Gospel John 12. 50. And the Life was the Light of Men i. e. The Life-giving Doctrine by him taught was that Light to and by which Men may and ought to direct their Steps in order to eternal Blessedness John 12. 50. So here the Doctrine of Christ the Gospel is called Light as before it was called Life Ver. 8. He John was not that Light i. e. John neither was nor was the bringer of the Light of the Gospel though he bare Witness to both 'T is usual in familiar Speech to call the Bringer of a thing by the name of the thing he brings and for this reason our Saviour is called Life and Light John 14. 6. John 8. 12. Ver. 10. He was in the World. Here the Evangelist returns to speak of the Word The sense is in Process of time the Word became incarnate that is Abode on the Person of Jesus Christ and so conversed in the World among Men. God communicated his Word that is a vast Effusion of his Divine Power and Wisdom to his Son the Lord Christ Acts. 10. 38. The World was made by him i. e. The World and all Men were made by this Word which afterwards abode on Jesus Christ and which
own Person he set us an Example of Mortification and Self-denial in his living a poor sort of Life though 't is certain he could have lived in the greatest Splendor Dignity and Plenty He that could multiply the Loaves and Fishes and the Wine at the Wedding of Cana need not have wanted any of the Comforts of Life if for our Sakes that we Gentiles might be rich and blessed for ever he had not chose to imploy himself in preaching and making Disciples who might be his Agents in planting the Word of the Gospel over all the World. 9. 2 Cor. 12. 8 9. I besought the Lord thrice that it might depart from me Therefore I will rather glory in my Infirmities that the Power of Christ may rest on me Answ He besought the Lord that is he besought God. The Power of Christ here is the Strength or Power which Christ procures by his general Mediation for all his Church and every Member of it with God. So the sense is that what my Lord Christ can do and procure for me with God may abide on me namely Power and Strength either to overcome or bear this Affliction But note that the Socinians for the most part of them do grant that the Word or Power of God abiding on Christ doth qualify him both to hear our Prayers and to succour us in all Distresses 10. 2 Cor. 13. 14. The Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you Answ 1. This Text demonstrates that neither the Lord Christ nor the Holy Spirit are God for it plainly distinguishes them from God. 2. The sense of the whole Verse is I wish you the continual Favour and Intercession of Christ for you are not unknown to him seeing the Angels of whom he is made King and Head signify to him your State and Condition Rev. 5. 6. Heb. 1. 14. I wish you as an Effect of Christ's Intercession the Love of God or the Father and as the Consequence of that a plentitiful Communication of God's Holy Spirit or Inspiration together with all the Effects of it 11. Gal. 1. 1 12. Paul an Apostle not of Man neither by Men but by Jesus Christ and God the Father I neither received it of Man neither was I taught it but by Revelation of Jesus Christ Answ As we truely say the Holy Bible is the Word not of Men but of God because though it was spoken and written by Men yet it proceedeth as to the matter of it from the Inspiration of and Direction from God So Paul rightly denies he is made an Apostle by Man because he was made one by Jesus Christ who in all things acted by the Spirit and Directions of God. Briefly Not of Man neither by Man in these Verses is only as much as to say not by humane Authority but by Authority from God by the Lord Christ 12. Eph. 3. 9. Who created all things by Jesus Christ. Answ Though the Words might have been rendred Who created all things for Jesus Christ see on Heb. 1. 2. yet the truth is these Words by or for Jesus Christ were not originally in this Text but added to it For it appears by the most ancient Greek Copies and by the Syriac and Latin as also by several of the Fathers that the true reading here is only thus Who created all things 13. Phil. 2. 5 6 7 8. Let this Mind be in you which was 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 being found in Fashion as a Man he humbled himself and became obedient unto Death even the Death of the Cross Wherefore God hath highly exalted him and given him a Name above every Name Answ It cannot be the Design of the former part of these Words to intimate that Christ is God because 't is at last added that God hath exalted him and given him a Name above every Name for these Words plainly distinguish Christ from God as one who is not himself God but exalted by God. This and other Considerations has obliged the more judicious and learned Trinitarians to interpret this whole Context of Christ as he is a Man and to translate somewhat otherways than we have done in the English They render and interpret the Words thus Ver. 5. Let this Mind be in you that was in Christ Jesus i. e. be ye humble and lowly as the Lord Christ was ver 3 4. Ver. 6. Who being in the Form of God i. e. who being made like to God and namely by a Communication to him of Divine and miraculous Power over Diseases Devils the Grave the Wind the Seas c. Committed not Robbery by equalling himself to God i. e. did not rob God of his Honour by arrogating to himself to be God or equal to God. Ver. 7. But made himself of no Reputation i. e. chose a poor Life like a Person of no Reputation or Merit And took upon him the Form of a Servant i. e. became like a Servant possessing nothing of his own and suffering Injuries and Reproaches without making Reply or seeking Revenge Being a Preacher of Mortification Humility and Self-denial he lived up to the height of his Doctrine Ver. 8. Being made like other Men in the common Similitude of Man he humbled himself and became obedient unto Death i. e. being a Man in all respects like other Men Sin excepted he always expressed a great Humility and notwithstanding that he could have delivered himself from them yet was he obedient even to evil Magistrates and without Resistance underwent that Death which their Wickedness and Malice prepared for him Ver. 9. Wherefore God hath highly exalted him For this as well as other causes he is now by God advanced even above Angels the very Angels being put under his Directions 14. Phil. 3. 21. Who shall change our vile Body that it may be fashioned like to his glorious Body according to the mighty working whereby he is able to subdue all things to himself Answ See on John 6. 44. and on John 5. 19. places parallel to this 15. Col. 1. 15. The Image of the invisible God. Heb. 1. 3. The Express Image of his Person Answ 1. These Texts are Demonstrations that Christ is not God it being simply impossible that the Image should be the very being or thing whose Image it is 2. Those that alledg these Texts to prove that Christ is God forget that St. Paul saith of every Man that he is the Image and Glory of God 1 Cor. 11. 7. 16. Col. 1. 15 16. 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 And he is before all things and by him all things consist Answ 1. Christ is called the first-born of every Creature not absolutely as if he
11. 1 Pet. 1. 12. believed on in the World received with Glory that is entertained in most places with the greatest Respect and Honour Gal. 4. 15. Note that the Gospel is here called a Mystery because it was so long concealed and so late discovered and the Mystery of Godliness from its Effect namely because it disposeth Mens Minds to true Piety and Godliness Note also that it was Macedonius the 2d Patriarch of Constantinople that corrupted this Text by substitution of the word God instead of the word which and for this and other matters he was deposed in an Episcopal Council and banished by the Emperour Anastatius about the Year 512. But 2. Admitting the word God were truly read in the vulgar Copies of the Greek yet if you will make sense you must thus translate and interpret great is the Mystery of Godliness God was manifested by Flesh i. e. God's Nature and Will was manifested by Flesh that is by Man by Jesus Christ and his Apostles to us Gentiles was justiby the Spirit i. e. the same Will and Nature of God was verified by Miracles done by the Spirit or Power of God was seen of Angels was known to the Angels who were very desirous to understand this new Revelation believed on in the World received with Glory or gloriously 22. 1 Tim. 6. 14 15 16. Vntil the appearing of our Lord Jesus Christ which in his time he shall shew who is the blessed and only Potentate whom no Man hath seen nor can see Answ The last Words shew that not the Lord Christ but God is designed in this whole Description 23. 2 Tim. 3. 16. All Scripture is given by Inspiration from God. 2 Pet. 1. 21. Holy Men of God spake as they were moved by the Holy Ghost Answ The Holy Ghost or Spirit being only the Inspiration and Power of God it is truly said that the Scriptures which proceeded from that Inspiration did proceed from God and that those who were acted by that Inspiration were acted by God. 24. Titus 2. 13. Looking for the glorious appearing of the great God and our Saviour Jesus Christ Answ 1. Nothing hinders but that we may believe that not only the Lord Christ but God himself will appear at the last Judgment So that Christ is said to judg the World because he shall pronounce the Decree and Sentence of God and order the Angels to execute it So several of the Fathers understood this Text. 2. But the Truth is the Words in the Greek are thus Looking for the appearing of the Glory of the great God and our Saviour Jesus Christ Where the Glory of the great God is the Pomp Power and Angels that God even the Father will cause to accompany the Lord Christ on that Day Matth. 16. 27. The Son shall appear in the Glory of his Father with his the Fathers Angels 25. Heb. 1. 2. By whom also he made the Worlds Answ Grotius renders the Greek thus For whom he made the Worlds The Author saith Grotius writing to the Hebrews refers to a Maxim received among them that the World was made for the Messias This Translation suits well with what went before whom he hath appointed Heir of all things for what can be more agreeable than that the World should be made for him who is appointed Heir or Lord of it Others render the Words thus By whom he made the Ages understanding hereby the Gospel-Ages or Times 26. Heb. 1. 3. Vpholding all things by the Word of his Power or governing all things by his Powerful Word Answ This is to be understood of God's Word or Power not of Christ's otherways than it was communicated to him by God and did abide on him For the whole Context runs thus Who Christ being the Brightness of his God's Glory and the express Image of his God's Person and upholding in the Greek Governing all things by his God's powerful Word So the sense is Christ upholds the Government and Order of the Church both in Heaven and Earth he governs the Angels and Spirits of Heaven and the Church militant on Earth by the Word i. e. the Power of God given to him without measure See also on John 1. 1 c. 27. Heb. 1. 5. Thou art my Son. Answ See on Psal 2. 7. in the second Letter 28. Heb. 1. 6. Again when he bringeth the first-begotten into the World he saith And let all the Angels of God worship him Answ See on Psal 97. 7. in the second Letter But as to the word First-begotten or First-born it doth not belong to Christ only in all the senses of it Christ is Almighty God's first-begotten or First-born from the dead as was said on Col. 1. 16. but in other respects others also are so called Israel is Gods First-born Exod. 4. 22. and David Psal 89. 26 27. for this Expression in the Hebrew signifies ordinarily no more than the most beloved or much beloved as is apparent from the Texts last cited and from Jer. 31. 9. Heb. 11. 17. 29. Heb. 1. 8. Vnto the Son he saith Thy Throne O God is for ever Answ In the Greek 't is unto the Son he saith God is thy Throne i. e. thy Seat Resting-Place and Establishment for ever So Grotius 30. Heb. 1. 10. And thou Lord in the Beginning hast laid the Foundation of the Earth Answ See on Psal 102. 25. from whence these Words are taken 31. Heb. 2. 14. For as much as the Children are partakers of Flesh and Blood he also himself took part of the same Answ The Socinians do not deny that the Soul of Christ took part in Flesh and Blood that is was incarnate as his Children that is his People were also Partakers in Flesh and Blood. 32. Heb. 2. 16. He took not on him the Nature of Angels but he took on him the Seed of Abraham Answ In the Greek and in the Margin of our Bibles 't is He taketh not hold of Angels i. e. he saved not from Ruin and from utter and final falling into Perdition the Apostate Angels but of the Seed of Abraham he taketh hold i. e. he saveth the Seed of Abraham The Author here mentioneth only the Seed of Abraham because this Epistle was written only to the Hebrews Unless perhaps by the Seed of Abraham he meaneth Abraham's spiritual Seed all the faithful all true Believers 33. Heb. 3. 3 6. He who hath builded the House hath more Honour than the House Christ as a Son over his own House whose House are we Answ The House here is not Mens Bodies but the Church of Christ which under God he is truly said to build partly by himself partly by his Ministers 34. Heb. 4. 15 16. We have not an High-Priest which cannot be touched with the Feeling of our Infirmities but was in all points tempted as we are Let us therefore come boldly unto the Throne of Grace Answ We are encouraged here to pray with Assurance and Faith to God by this Argument or Consideration
that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God. Answ This was a very negligent Translation say the Socinians For whether you interpret him that is true to be God or to be Christ no sense can be made of the Words The latter part of the Text ought to have been thus rendred We are in him that is true i. e. in God by his Son Jesus Christ This is the true God i. e. He whose Son Christ is and in whom we are he and no other is the true God. So that this Text plainly denies that Christ is the true God. When we are said to be in God by Christ the meaning is we are united to God by his Love to us and ours again to him by the Procurement and means of the Lord Christ who hath by his Gospel revealed God to us and by the highest Arguments engaged us to love and serve him 46. Rev. 1. 8. I am Alpha and Omega saith the Lord which is and which was c. Answ This verse speaks of God only not of Christ for at ver 4. and 5. Christ is distinguished from him which is and which was 47. Rev. 1. 11. I am Alpha and Omega the first and the last Answ 1. This part of the verse is not in the Latin nor in any good Greek Bible 2. But admitting the Words it has been said on Isai 44. 6. in the second Letter in what sense these terms may be used of the Lord Christ 48. Rev. 1. 17. I am the first and the last Answ See on Isai 44. 6. 49. Rev. 2. 23. I am he which searchesh the Reins and Heart Every one knows this is an Hebrew and Scripture Phrase signifying I know the most secret Thoughts which is a Property belonging only to God. Answ The Knowledg which the Lord Christ had or hath of any ones secret Thoughts is a Revelation made to him by God as it was also sometimes to former Prophets Rev. 1. 1. The Revelation of Jesus Christ which God gave to him to shew unto his Servants 2 Kings 6. 12. The Prophet that is in Israel telleth the King of Israel the Words that thou speakest in thy Bedchamber 2 Kings 8. 12. I know the Evil that thou wilt do to the Children of Israel Prophets search the Heart that is know the Thoughts and Propensions of the Heart by the Spirit or Inspiration of God in them But the Lord Christ hath a far greater measure of that Spirit than any of the former Prophets ever had 50. Rev. 3. 14. The Beginning of the Creation of God. Answ 1. These Words prove that Christ is not God but a Creature 2. But the Truth is the Greek should have been thus rendred The Prince or chief of the Creation of God. 51. Rev. 5. 5. The Root of David Answ That is a Root springing from David As a Root of the Earth is a Root which springeth from the Earth not on the contrary a Root from which the Earth springeth 52. Rev. 5. 6. I heheld in the midst of the Throne a Lamb as it had been slain having seven Eyes which are the seven Spirits of God sent forth into all the Earth Answ This Text confirms what has been often said namely that the Knowledg which our Lord Christ now hath of Affairs on Earth is partly by means of those ministring Spirits which are sent forth into all the Earth as his Eyes to see and relate the state of things for what other reason can they be here called his Eyes 53. Rev. 5. 8. Having every one of them Vials full of Odors which are the Prayers of the Saints Answ In this Vision the Prayers of the Saints are by the Elders or Presbyters offered to Christ as the Mediator that is with Intention that he should recommend them to God by his Intercession But note also that 't is not here said that these Prayers were at all offer'd to Christ 54. Rev. 17. 4. Lord of Lords and King of Kings Answ Christ is so Lord of Lords as that himself hath one who is not only his Lord but his God. John 20. 17. I ascend to my Father and your Father to my God and your God. 55. Rev. 21. 6. I am Alpha and Omega Answ These Words are spoken by and of God only 56. Rev. 22. 20. Even so come Lord Jesus Answ 'T is a Wish not a Prayer 57. Rev. 22. 21. The Grace of our Lord Jesus Christ be with you Answ In what sense the Grace or Favour of Christ is wished to Christians hath been explained on 1 Cor. 1. 2. and on 2 Cor. 13. 14. Besides these Answers to particular Texts the Socinians say farther in general to all the Quotations out of the New Testament that 1. Whereas they differ from the Church in translating several and in interpreting all the before-cited Texts their Translations and Interpretations ought to be admitted and those of the Church or Trinitarians rejected because that Interpretation of Scripture can never be true which holds forth either a Doctrine or a Consequence that is absurd or contradictory and impossible Is it not say they manifestly contradictory and impossible that there should be three Almighty and most wise Persons and yet but one God when nothing can be more certain or evident than that every Almighty and most wise Person is a God a most perfect God to whom nothing can be added Is it not doubly contradictory and absurd to say there are three Persons who are severally and each of them the true and most high God and yet there is but one true and most high God Unless you mean one thing by a true and most high God in the first clause and another thing in the other clause and if so you introduce two sorts of true and most high Gods which I think all Christians abhor We reject the Doctrine of the Anthropomorphites that God hath humane Parts and Passions though grounded if you regard only the sound of the Words on a great many clear Texts of Scripture as may be seen in Mr. Biddles Catechism because 't is absurd and impossible that he who has humane Parts and Passions and resides in Heaven only should create and preserve the World and should be conscious to Mens Thoughts on Earth What can be more express than this is my Body yet we justly reject the Doctrine of the Transubstantiation because 't is contradictory and impossible that the same Body should at the same time be in more places than one Therefore any other Doctrine that plainly appears to be absurd and contradictory ought also to be rejected how agreeable soever it may seem to the meer Chime and Jingle of the Words of some few Texts We are as Tertullian rightly saith to interpret Scripture not by the sound of Words but the Nature of things Malo saith the Father te ad sensum rei quam ad sonum vocabuli exerceas Turtul