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
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
not for himself or People he cannot die and he deriveth his Power from none but himself But 't is certain that the Lord Christ could not himself without the previous Ordination of the Father confer the prime Dignities of Heaven or of the Church He placed his Safety in the Father's Presence and Help He prayed often and fervently to the Father both for himself and for his Disciples He died and was raised from the dead by the Father After his Resurrection he received of another that great Power which he now injoyeth Matth. 20. 23. To sit on my right Hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father John 8. 29. He that sent me is with me and the Father hath not left me alone for I always do those things that please him Luke 22. 42. Father if thou be willing remove this Cup from me Heb. 5. 7. Who in the Days of his Flesh offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him John 17. 20. Neither pray I for these alone but for them also which shall believe in me through their Word Ephes 1. 19 20. According to the mighty working of his Power which he wrought in Christ when he raised him from the dead Matth. 28. 18. Jesus came and spake to them saying All Power is given to me 7. Jesus Christ is in holy Scripture always spoken of as a distinct and different Person from God and described to be the Son of God and the Image of God Rom. 16. 27. To God only wise be Glory through Jesus Christ. Luke 18. 19. Why callest thou me good there is none good save one that is God. 1 Tim. 2. 5. There is one God and one Mediator between God and Men the Man Jesus Christ. John 13. 18. He that believeth not is condemned already because he hath not believed on the Name of the only begotten Son of God. Luke 1. 35. The Holy Ghost shall come upon thee Blessed Mary and the Power of the Highest shall overshadow thee therefore also or and therefore the Holy thing that is born of thee shall be called the Son of God. Col. 1. 15. The Image of the invisible God. ' Tis. say the Socinians as impossible that the Son or Image of the one true God should himself be that one true God as that the Son should be the Father and the Image that very thing whose Image it is which they take to be simply impossible and contradictory to common sense which Religion came not to destroy but to improve Whereas to these arguings 't is objected that these things are in Holy Scripture spoken of Christ according to only his humane Nature or as he is a Man but that he is also God the Son though united to an humane Nature that is to an humane Soul and Body The Socinians reply that there is in Scripture no real Foundation for such a Conceit that 't is inconsistent with almost all the Texts already cited especially those in which the Lord Christ is spoken of as a distinct and different Person from God and that there are many other Considerations and Passages of holy Scripture which no less than demonstrate it to be false As 8. Because so many Texts expresly declare that only the Father is God John 17. 1 2 3. Father this is Life eternal that they know thee the only true God and Jesus Christ whom thou hast sent or Jesus Christ thy Messenger 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and we in him and one Lord or Master i. e. Teacher by whom are all things In the Greek thus One Lord Jesus Christ for whom are all things and we for him See the Note on Heb. 1. 2. in the Fourth Letter Eph. 4. 4 5 6. One Spirit one Lord one God and Father of all who is above all 1 Cor. 15. 24. Then 〈◊〉 the End when he Christ ver 23. shall deliver up the Kingdom to God even the Father Jam. 3. 9. Therewith with the Tongue ver 8. bless we God even the Father Rom. 15. 6. With one Mind and with one Mouth glorify God even the Father of our Lord Jesus Christ 9. If Christ were indeed God as well as Man or as Trinitarians speak God the Son incarnate in an humane Nature it had been altogether superfluous to give the Holy Spirit to his said humane Nature as a Director and Guide For what other help could that Nature need which was one Person with as they speak God the Son and in which God the Son did personally dwell Luke 4. 1. Jesus being full of the Holy Ghost departed from Jordan Acts 1. 2. After that he through the Holy Ghost i. e. through direction and motion of the holy Spirit and Inspiration of God had given Commandments unto the Apostles Acts 10. 38. God anointed Jesus of Nazareth with the Holy Ghost 10. Had the Lord Christ been as Trinitarians speak God the Son joyned to an humane Nature he could not have ascribed his miraculous Works to the Holy Ghost or to the Father dwelling in him but to the Son dwelling in him and united to him Matth. 12. 28. I cast out Devils by the Spirit of God. John 14. 10. The Father that dwelleth in me he doeth the Works John 5. 30. I can do nothing of my self Acts 2. 22. Jesus of Nazareth a Man approved of God among you by Miracles and Wonders and Signs which God did by him in the midst of you 11. Had our Lord been more than a Man the Prophecies of the Old Testament in which he is promised would not describe him barely as the Seed of the Woman the Seed of Abraham a Prophet like unto Moses the Servant and Missionary of God on whom God's Spirit should rest Gen. 3. 5. I will put Enmity between thy Seed and her Seed Her Seed is by all Interpreters understood to be Christ Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed This again is universally interpreted of Christ Deut. 18. 18. I will raise them up a Prophet from among their Brethren like unto thee and I will put my Words into his Mouth This is interpreted of our Lord Christ in many Texts of the New Testament as John 1. 45. and Acts 3. 22. and Acts 7. 37. Isai 41. 1. Behold my Servant whom I uphold mine Elect in whom my Soul delighteth I will put my Spirit upon him and he shall bring forth Judgment to the Gentiles This is interpreted of Christ Matth. 12. 17 18. Now that the Holy Ghost or Spirit is only the Power and Inspiration of God at least is not himself God they hold is ascertained by these Considerations 1. The Holy Ghost or Spirit and the Power of God are spoken of as one and the same thing 1 Cor. 2. 4 5. My preaching was not with enticing Words
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.
in and by him performed Works not much less wonderful than was the first Creation And the World knew him not Knew not that the Word abiding on Jesus was that very Divine Word which made both the World and all Men. Ver. 11. He came unto his own i. e. To those whom he had made ver 10. He is to be understood of the Word The Word came in the Person of Christ His own received him not i. e. did not own him for what he indeed was the Divine Word 'T is again repeated to brand the Ingratitude and Stupidity of the Jews of that Age. Ver. 12. Them that believe on his Name On his Name is an Hebrew Phrase as much as to say on him i. e. Them that believed on the Word made Flesh or them that received and owned him for what he indeed was even the Divine Word Ver. 14. And the Word was made Flesh Or For the Word was made Flesh i. e. did abide on and inhabit an humane Person the Person of Jesus Christ and so was in Appearance made Flesh or Man for Flesh is the usual Scripture Phrase for Man Gen. 6. 12. Deut. 5. 26. Jer. 12. 12. Jer. 17. 5. Mark 13. 20. And we beheld his Glory i. e. The Glory of the Man on whom the Word did abide and inhabit in him We beheld his Glory in his many Miracles John 2. 11. Also in his Transfiguration 2. Pet. 1. 17. And on many other occasions The Glory as of the only begotten of the Father i. e. A Glory worthy of the only-begotten of the Father Christ is called the only-begotten on several accounts this especially that he only was begotten by the Divine Power on a Woman Luke 1. 35. Ver. 15. John bare Witness of him saying He was before me i. e. Was before me in Dignity being the only-begotten of God. So Erasmus and Beza as well as Grotius Ver. 18. Which is in the Bosom of the Father i. e. Who is most dear to the Father So the Phrase signifies in other Texts Numb 11. 12. Deut. 13. 6. Hath declared him i. e. hath revealed his Mind and Will to Men. Hitherto for the most part Grotius Briefly The Word according to Grotius is not an eternal Son of God but is here the Power and Wisdom of God which Word abiding without measure on the Lord Christ as it is expresly said Heb. 1. 3. Matth. 28. 18. Col. 2. 3. see the Notes on these Texts 't is therefore spoken of as a Person and as one Person with Christ and he with that This notion of the Word will lead a Man through all the Difficulties of this Chapter with far more ease than any other hitherto offered Besides that it is so well founded as has been shown on ver 1. 't is also as easy and obvious and clears the sense as much as can be expected on a Portion of Scripture that is so obscure and dark and which was designedly written after a mysterious and sublime manner 13. John 2. 19 21. Destroy this Temple and in three Days I will raise it up He spake of the Temple of his Body Answ Christ raised his Body by a Power communicated to Him by the Father and accordingly his being raised is always attributed to the Father not to himself Gal. 1. 1. Paul an Apostle by Jesus Christ and God the Father who raised him from the dead See also Eph. 1. 19 20. 1 Thess 1. 9 10. Had our Lord raised himself by his own proper Power his Resurrection could in no respect be ascribed to the Father 14. John 2. 25. He knew what was in Man. Answ The Knowledg which the Lord Christ had or now in his state of Exaltation hath of the Secrets of Mens Hearts is the pure Gift of and Revelation from God and the Divine Word abiding on him Rev. 1. 1. The Revelation of Jesus Christ which God gave to him to shew unto his Servants John 3. 34. God giveth not the Spirit by measure that is sparingly unto him But see also what they say on Rev. 2. 23. 15. John 3. 13. No Man hath ascended up to Heaven but he that came down from Heaven even the Son of Man which is in Heaven Answ 1. Erasmus Beza Camerarius acknowledg that the Greek should be rendred which was in Heaven Neither so are the Words which was in Heaven an idle Repetition of what went before for it is repeated majoris asseverationis causâ for its greater Confirmation The most learned Orthodox Interpreters understand this ascending into and being in Heaven as also the descending only metaphorically and interpret thus No Man hath ascended up to Heaven No Man hath known the Mind of God our Heavenly Father But he that came down from Heaven i. e. but he that is sent to you as the Messenger of Heaven or of God. Even the Son of Man which is in Heaven i. e. even I whose Meditation and Conversation is in Heaven As St. Paul says of himself Phil. 3. 20. Our Conversation is in Heaven So they interpret the whole Passage of the humane Nature I suppose because our Lord considers and speaks of himself here by the Name only of the Son of Man. But the Socinians do generally understand this Text literally and say that 't is here intimated that before our Lord entred upon his Office of Messias he was taken up to Heaven to be instructed in the Mind and Will of God as Moses was into the Mount Exod. 24. 1 2 12. and from thence descended to execute his Office and declare the said Will of God. The same thing they say is also hinted John 6. 38 46 51 62. John 8. 40. 16. John 3. 18. The only begotten Answ See on John 1. 14. 17. John 5. 19. Whatsoever things He the Father doth those also doth the Son. Answ The Son doth them only by the Spirit or Power of the Father inhabiting in him John 5. 30. I can do nothing of my self John 14. 10. The Father that dwelleth in me He doth the Works Matth. 12. 28. I cast out Devils by the Spirit of God. 18. John 5. 23. That all Men should honour the Son even as they honour the Father Answ The meaning only is as we honour God or the Father so we must not forget to honour also the Son of God because to him the Father hath committed the last Judgment of all Men ver 22. An Equality of Honour is no more intended here than an Equality of Perfection in those words Be ye perfect even as your Father which is in Heaven is perfect Matth. 5. 48. For the sense there is as God is truly perfect so do ye endeavour to be perfect with that Perfection of which your finite Natures are capable 19. John 6. 44. I will raise him up at the last Day Answ The Lord Christ shall raise and change our Bodies by the same Divine Word or Power of God communicated to him and abiding on him by which while he was in this
of the Lord Josh 24. 27. Are these things Persons Is it not evident that Actions proper to Persons are ascribed to them as well as to the Holy Spirit or Power and Inspiration of God by the Figure called Prosopopeia Briefly We ought to conceive thus of this matter a great Effusion of God's Inspiration and Power being to be given to the Disciples that it might be a continual Director and Guide when the Lord Christ was no more personally with them therefore this Guide is by the aforesaid Figure spoken of in such terms as if it were some Doctor Teacher and Advocate Hence it is said to reprove the World to guide into all Truth to intercede for us namely because it suggesteth Prayer and Affection in Prayer also not to speak of himself but to speak what he shall hear from God to receive of Christ's that is receive of God the Remainder of Christ's Doctrine and teach it to the Apostles For 't is to be noted that our Lord left some things to be taught by this Inspiration of God because the Disciples were not capable to hear and believe them till they had seen the great Miracles of our Lords Resurrection and Afcension into Heaven John 16. 12. I have yet many things to say to you but ye cannot bear them now Howbeit when the Spirit of Truth is come he shall guide you into all Truth The Spirit that guided the Apostles into all Truth was it not the meer Inspiration of God It is for the same Reason and by the same Figure that this Power and Inspiration of God in the Apostles is said to bear Witness John 15. 26. to search Mysteries 1 Cor. 2. 10. 11. to distribute Gifts 1 Cor. 12. 2. to appoint Bishops Acts 20. 28. to glorify Christ John 16. 14. Finally It appeared in the Form of a Dove on Christ and of Cloven Tongues on the Apostles Matth. 3. 16. Acts 2. 3 4. Because God conveyed this Divine Energy to the Lord Christ and to the Apostles in these outward Symbols which were fit Emblems of the Quality of the Gifts then bestowed The Dove signified the mild and peaceable Spirit of Christ and that the Power then conveyed to him should not be for the Damage or Hurt of Mankind The Tongues denoted that the Apostles did then and there receive the Gift or Faculty of speaking with many Tongues But what sense can the Trinitarians make of these things they say the Spirit is a Person and God did God receive and assume the Shape of a Dove that is of a Brute What hinders but that they may believe all the Transformations in the Metamorphosis of Ovid 29. John 16. 15. All things that the Father hath are mine Answ 1. St. Paul hath said as much of every Christian 1 Cor. 3. 21 22. All things are Yours things present things to come all are yours 2. All things in this Text of St. John are all things relating to the Christian Faith Doctrine and Discipline for it follows Therefore said I He the Spirit shall take of mine and shew it to you The meaning of the whole Passage is all things relating to the Doctrine and Discipline of the Christian Church which the Father hath in his Mind and Design are mine that is are known to me and shall for the most part of them be ordered by my self as for the rest which I my self do not discover or order the Spirit shall receive it and shew it to you 30. John 17. 5. Glorify me with thine own self with the Glory I had with thee before the World was Answ 1. St. Austin and many other learned and Orthodox Interpreters not only grant but contend that the meaning here is Let me now actually receive that Glory with thy self which I had with thee in thy Decree and Design before the World was This Interpretation is confirmed by this that the Sufferings of Christ were to precede his actual Glory 1 Pet. 1. 11. Searching what and what manner of time the Spirit did signify when it testified before-hand the Sufferings of Christ and the Glory that should follow 2. As 't is here said The Glory that I had with thee before the World was so 't is said 2 Cor. 5. 1. We have a Building of God an House not made with Hands Where we have is we have it in God's Decree and Intention or it is prepared for us 2 Tim. 1. 9. Grace was given us in Christ before the World was Where again was given to us is was given in God's Decree and Intention Therefore so also we may understand that Christ had Glory before the World was 31. John 17. 10. All mine are thine and thine are mine Answ It appears by the foregoing verse and by what follows that Christ speaks of such as were or should be his Disciples His meaning is all that are my Disciples are of thy giving to me and still remain thine and all that are true Servants and Lovers of God readily become mine that is Disciples to me 32. John 17. 24. For thou lovedst me from the Foundation of the World. Answ None can deny that God loved all the Elect from the Foundation of the World. To God all things are present not only what is past but what is to come is present to the Divine Mind and Knowledg 33. John 20. 28. Thomas answered and said unto him my Lord and my God Or O my Lord and O my God! For 't is an Attic Vocative Answ 1. Nestorius Patriarch of Constantinople was of Opinion that these Words were not designed to Christ but to God. For though the Evangelist saith Thomas answered and said unto him i. e. to Christ O my Lord and O my God. Yet the Exclamation might be addressed to God as it's Object tho it was also an Answer to our Saviour or in Answer to our Saviour and to what he had said at ver 27. Or if the Words were addressed to our Saviour also it may be admitted as true what others say here Namely 2. When Thomas had felt the Prints of the Spear and Nails in our Saviour's Side and Hands and was thereby fully satisfied that he was indeed risen again he breaks forth into this Exclamation the first part of which he directed to Christ the other to God. O my Lord are Words of Congratulation to our Saviour And O my God! Words of Admiration and Praise to God. 34. Acts 5. 3 4. Why hath Satan filled thine Heart to lie to the Holy Ghost Thou hast not lied unto Men but unto God. Answ Some of the most celebrated Interpreters among the Trinitarians have owned that this Text ought to be thus understood Why hast thou lied to the Holy Ghost i. e. to us Apostles who have thou knowest the Holy Spirit or Inspiration of God in us Thou hast not lied unto Men but unto God i. e. thou hast not hereby lied to Men only or chiefly but to God who is in us by his Spirit and Inspiration This
Interpretation is confirmed by 1 Thess 4. 8. He therefore that despiseth despiseth not Man but God who hath also given unto us his Holy Spirit Here 't is manifest that those who despised the Apostles are said to despise God because God was in them by his Spirit What hinders then but that for the same reason those that lied to the Apostles should be said and understood to lie to God 35. Acts 7. 59. They stoned Stephen calling upon God and saying Lord Jesus receive my Spirit Answ 1. The Word God is not in the Original Greek in no Greek Bible 2. Admitting this Word God to be here rightly understood yet the Greek when rendred Grammatically maketh this sense calling upon God and saying O Lord of Jesus receive my Spirit 3. Admitting the English Translation the meaning here is only this Stephen called upon God and he also said Lord Jesus receive my Spirit because at the same time he saw Jesus in Prophetick Vision standing at the Right Hand of God. He began to have this Vision while he stood before the Council ver 56. and it continued with him to the Moment of his Expiration for his Consolation and Support as is granted by many learned Interpreters of the Orthodox party 36. Acts 9. 14 21. To bind all that call upon thy Name The Words are spoken to the Lord Christ as is made undeniable by ver 17. Is not this he that destroyed them which called on this Nome Christ's Name in Jerusalem Answ 1. The Socinians generally not only grant but earnestly contend that Christ is to be worshipped and prayed to because God hath they say by his â—â—â—â—biting Word or Power given to the Lord Christ a Faculty of knowing all things and an Ability to relieve all our Wants The Polonian Vnitarians were so zealous in this matter that they excommunicated and deposed from their Ministry such of their own Party as denied that Christ might be prayed to and worship't with Divine Worship This had bad Effects therefore the Vnitarians of Transylvania were more moderate they admitted to the Ministers and Professors-Places those that rejected the Invocation and Adoration of Christ but obliged them under their Hands not to speak against worshipping or praying to the Lord Christ in their Sermons or Lectures 2. Those Vnitarians that reject the Invocation of Christ say 1. That the most learned of the Ancients were of their Opinion It appears by St. Austin T. 6. L. 1. de Haeres Num. 43. and by Photias Cod. 117. that Origen denied that the Son was to be adored or prayed to He is saith Origin not the Author but Procurer of the good things bestowed on us 2. Our Lord Christ when he was consulted about the Object and matter of Prayers directed his Disciples to God Luke 11. 1 2. When ye pray say Our Father which art in Heaven 3. It seems clear enough that he forbad the Disciples to pray to himself ordering them at the same time to pray to God in his Name or for his Sake John 16. 23. In that Day i. e. after I am risen have seen you again and being ascended into Heaven have procured for you the Comforter whose Consolations none can take from you So all Interpretters of note ye shall ask me nothing whatsoever ye shall ask the Father in my Name he will give it you 4. To make Christ himself the Object of Prayer is to destroy his Mediatory Office. For if he doth hear our Prayers and can and doth by a Power constantly resident in him relieve our Wants to what purpose is he our Mediator with God. They that make it a Duty to pray to Christ will find it hard to give a good account of those Words Heb. 7. 25. He Christ is able to save unto the uttermost all that come unto God by him i. e. that pray to God in his Name or for his sake seeing he ever liveth to make Intercession for them What can be more evident than that here Christ's saving us from the Evils we either fear or labour under is ascribed not to his own inherent Power but to his Intercession with the Almighty It is farther to be observed that these Gentlemen say that Christ's Mediation and Intercession for us is not to be understood of a verbal or personal Mediation proceeding from a particular Knowledg of our Wants and Prayers but he mediates by his Merits that is by the perfect Obedience and most acceptable Services that he has performed to God. As to the objected Texts To bind all that call upon thy Name And again Is not this he that destroyed them that called on this Name in Jerusalem They answer that the Original Greek may be translated several ways 1. Thus to bind all that are called by thy Name And Is not this he that destroyed them who are called by this Name in Jerusalem that is All that from Christ are called Christians And this seems to be the genuine sense of these Texts 2. Thus To bind all that name thy Name And Is not this he that destroyed them who name this Name in Jerusalem that is that profess the Name of Christ that speak of Christ as their Master and Teacher Agreably to this St. Paul saith 2 Tim. 2. 9. Let all that name the Name of Christ depart from Iniquity 3. Thus as 't is in our English Bibles to bind all that call upon thy Name And Is not this he that destroyed them that called on this Name in Jerusalem For though the first Christians did not pray to the Lord Christ yet they called upon his Name in Prayer they used his Name in their Prayers to God praying for all things in his Name which is a calling upon his Name in the most proper and grammatical sense of these Words and is indeed the only sense of which they are capable when they are used of a Man as Christ was So they 37. Acts 15. 28. It seemed good to the Holy Ghost and to us Answ that is to God's Inspiration in us and therefore to us also See on John 16. 8 13 14. 38. Acts 20. 28. Feed the Church of God which he hath purchased with his own Blood. Answ 1. It appears by the Syriac the Armenian and the most ancient Greek Bibles that the true reading of this Text is Feed the Church of Christ which he hath purchased with his own Blood. 2. Admitting the reading in the vulgar Editions of the Greek yet some great Masters of that Tongue have rendred the Greek Words thus Feed the Church of God which he hath purchased with his own Son's Blood. 3. Admitting the Translation in our English Bibles some learned Men particularly Erasmus have noted that the Blood of Christ is here called the Blood of God because it was the Blood which God gave for the Redemption of the World. So John 1. 36. Behold the Lamb of God that is the Lamb of Sacrifice which God giveth for the Sins of the World. For God so loved the
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