A second defence of the propositions by which the doctrine of the Holy Trinity is so explained according to the ancient fathers, as to speak it not contradictory to natural reason : in answer to a Socinian manuscript, in a letter to a friend : together, with a third defence of those propositions, in answer to the newly published reflexions, contained in a pamphlet, entituled, A letter to the reverend clergy of both universities / both by the author of those propositions.
         Fowler, Edward, 1632-1714.
      
       
         
           1695
        
      
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             A second defence of the propositions by which the doctrine of the Holy Trinity is so explained according to the ancient fathers, as to speak it not contradictory to natural reason : in answer to a Socinian manuscript, in a letter to a friend : together, with a third defence of those propositions, in answer to the newly published reflexions, contained in a pamphlet, entituled, A letter to the reverend clergy of both universities / both by the author of those propositions.
             Fowler, Edward, 1632-1714.
          
           [8], 64 p.
           
             Printed for B. Aylmer ...,
             London :
             1695.
          
           
             Reproduction of original in Union Theological Seminary Library, New York.
             Attributed to Edward Fowler. cf. NUC pre-1956.
             The "Socinian manuscript" was submitted to Fowler by Giles Firmin.
             Errata: p. [2]
          
        
      
    
     
       
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           Fowler, Edward, 1632-1714. -- Certain propositions by which the doctrine of the H. Trinity is so explain'd.
           Firmin, Giles, 1614-1697. -- Socinian manuscript.
           Tindal, Matthew, 1653?-1733. -- Letter to the reverend clergy of both universities.
           Trinity -- Controversial literature -- Early works to 1800.
        
      
    
     
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           A
           Second
           Defence
           OF
           THE
           Propositions
           ,
           By
           which
           the
           DOCTRINE
           of
           the
           Holy
           Trinity
           Is
           so
           Explained
           ,
           according
           to
           the
           Ancient
           Fathers
           ,
           As
           to
           speak
           it
           not
           Contradictory
           to
           Natural
           Reason
           .
        
         
           In
           ANSWER
           to
           A
           
             Socinian
             Manuscript
          
           ,
           In
           a
           LETTER
           to
           a
           Friend
           .
        
         
           Together
           ,
           With
           a
           Third
           Defence
           of
           those
           Propositions
           ,
           in
           Answer
           to
           the
           Newly
           published
           Reflexions
           ,
           contained
           in
           a
           Pamphlet
           ,
           Entituled
           ,
           
             A
             Letter
             to
             the
             Reverend
             Clergy
             of
             Both
             Universities
             .
          
        
         
           
             Both
             by
             the
             Author
             of
             those
             Propositions
             .
          
        
         
           London
           ,
           Printed
           for
           
             B.
             Aylmer
          
           at
           the
           
             Three
             Pidgeons
          
           in
           Cornhil
           ,
           1695
        
      
       
         
         
           ERRATA
           .
        
         
           PAge
           16.
           
           Line
           27.
           dele
           is
           .
           P.
           20.
           l.
           23.
           for
           doth
           read
           do
           .
           P.
           32.
           l.
           22.
           for
           
             that
             proceed
             from
             the
             Sun
          
           r.
           that
           proceeds
           ,
           without
           the
           Sun.
           P.
           33.
           l.
           9.
           for
           Pooceed
           r.
           Proceed
           .
           P.
           37.
           l.
           3.
           for
           Stages
           r.
           Stage
           )
           .
           l.
           5.
           for
           Soul
           )
           r.
           Souls
           .
           P.
           46.
           l.
           17.
           for
           Incorporal
           r.
           Incorporeal
           .
           P.
           49.
           l.
           1.
           for
           does
           r.
           do
           .
        
      
       
         
         
           THE
           PREFACE
           .
        
         
           THE
           Propositions
           relating
           to
           the
           Doctrin
           of
           the
           
             H.
             Trinity
          
           ,
           were
           but
           Twenty-one
           when
           the
           Manuscript
           mentioned
           in
           the
           Title-Page
           ,
           was
           writ
           against
           them
           :
           But
           all
           the
           Twenty-eight
           ,
           which
           since
           came
           out
           ,
           are
           implyed
           in
           them
           .
           And
           I
           acknowledge
           that
           those
           Written
           Papers
           occasioned
           my
           making
           them
           so
           many
           more
           ,
           to
           put
           the
           Explication
           more
           out
           of
           danger
           of
           Misconstruction
           .
        
         
           There
           is
           likewise
           some
           difference
           in
           the
           Wording
           of
           those
           Twenty-one
           and
           the
           Title
           ,
           and
           two
           or
           three
           small
           Additions
           ,
           but
           the
           Sence
           of
           both
           is
           Exactly
           the
           same
           .
           Those
           I
           drew
           up
           in
           Compliance
           with
           a
           Gentleman
           of
           as
           great
           Worth
           as
           Quality
           ,
           who
           requested
           me
           to
           give
           him
           in
           Writing
           the
           Sence
           ,
           he
           once
           heard
           me
           Affirm
           to
           be
           the
           most
           Ancient
           ,
           of
           this
           Grand
           Article
           of
           our
           Faith
           ;
           and
           in
           my
           Opinion
           incomparably
           Preferrable
           to
           the
           Later
           Hypotheses
           .
           And
           falling
           into
           this
           Method
           ,
           of
           Expressing
           ,
           Clearing
           ,
           and
           Confirming
           the
           Fathers
           Notion
           of
           the
           Trinity
           ,
           by
           Propositions
           ,
           I
           delivered
           ,
           when
           I
           had
           finished
           them
           ,
           a
           fair
           Copy
           of
           them
           to
           that
           Gentleman
           ,
           and
           gave
           my
           foul
           one
           to
           a
           Friend
           ,
           who
           needed
           Satisfaction
           about
           this
           Great
           Point
           .
        
         
         
           This
           Person
           ,
           some
           time
           after
           ,
           brought
           me
           from
           a
           Socinian
           Acquaintance
           of
           his
           ,
           an
           Answer
           to
           my
           Paper
           ,
           Concealing
           his
           Name
           from
           me
           :
           and
           I
           sent
           him
           my
           Thoughts
           of
           his
           Performance
           ,
           as
           soon
           as
           my
           Occasions
           would
           permit
           me
           to
           Consider
           it
           ;
           which
           are
           contained
           in
           the
           next
           following
           Defence
           .
           Only
           in
           what
           I
           now
           Publish
           ,
           I
           abridge
           a
           little
           in
           a
           few
           places
           of
           what
           I
           writ
           ,
           nor
           is
           there
           any
           other
           Considerable
           Alteration
           .
        
         
           And
           as
           I
           Printed
           not
           more
           than
           an
           Hundred
           Copies
           of
           the
           Propositions
           ,
           till
           I
           Reply'd
           to
           the
           Answer
           to
           them
           ,
           a
           while
           since
           Publish'd
           by
           Another
           Hand
           ;
           So
           the
           now
           Coming
           Abroad
           of
           This
           Answer
           ,
           is
           Solely
           Occasion'd
           by
           the
           
             New
             Reflections
          
           .
        
         
           But
           if
           it
           be
           thought
           no
           fair
           dealing
           with
           my
           Adversary
           ,
           that
           I
           do
           not
           Publish
           also
           his
           Papers
           ,
           I
           have
           this
           to
           Say
           ,
           I
           have
           them
           not
           to
           Publish
           ,
           but
           returned
           them
           at
           His
           desire
           ,
           who
           brought
           them
           to
           me
           ,
           not
           thinking
           it
           worth
           the
           while
           to
           take
           a
           Copy
           of
           them
           ,
           since
           I
           had
           not
           then
           a
           Thought
           of
           ever
           Printing
           my
           Reply
           .
        
         
           But
           if
           I
           have
           played
           any
           Tricks
           in
           Transcribing
           what
           I
           Animadvert
           upon
           (
           which
           is
           the
           Substance
           of
           the
           Whole
           )
           both
           my
           Adversary
           and
           his
           Friend
           are
           able
           to
           let
           the
           World
           be
           Acquainted
           with
           them
           .
           But
           I
           Abhor
           such
           Doings
           .
        
      
       
         
         
           The
           Twenty
           Eight
           Propositions
           .
        
         
           1.
           
           THE
           Name
           of
           God
           is
           used
           in
           more
           Sences
           than
           one
           in
           Holy
           Scripture
           .
        
         
           2.
           
           The
           most
           Absolutely
           Perfect
           Being
           ,
           is
           God
           in
           the
           highest
           Sence
           .
        
         
           3.
           
           Self-Existence
           is
           a
           Perfection
           ,
           and
           seems
           to
           be
           the
           Highest
           of
           all
           Perfections
           .
        
         
           4.
           
           God
           the
           Father
           alone
           ,
           is
           in
           reference
           to
           His
           
             Manner
             of
             Existence
          
           an
           Absolutely
           Perfect
           Being
           ;
           because
           He
           alone
           is
           Self-existent
           .
        
         
           5.
           
           He
           alone
           ,
           consequently
           ,
           is
           absolutely
           Perfect
           ,
           in
           reference
           to
           those
           Perfections
           ,
           which
           do
           presuppose
           Self-Existence
           .
        
         
           6.
           
           Those
           Perfections
           are
           
             Absolute
             Independence
          
           ,
           and
           
             Being
             the
             First
             Original
             of
             all
             other
             Beings
             :
          
           In
           which
           the
           Son
           and
           the
           
             Holy
             Ghost
          
           are
           comprehended
           .
        
         
           7.
           
           All
           Trinitarians
           do
           acknowledg
           ,
           That
           these
           Two
           Persons
           are
           from
           God
           the
           Father
           .
           This
           is
           affirmed
           in
           that
           Creed
           which
           is
           called
           the
           Nicene
           ,
           and
           in
           that
           which
           falsly
           bears
           the
           Name
           of
           Athanasius
           :
           tho'
           with
           this
           difference
           ,
           that
           the
           
             Holy
             Ghost
          
           is
           asserted
           in
           them
           ,
           to
           be
           from
           the
           Son
           as
           well
           as
           from
           the
           Father
           .
           Wherein
           the
           Greek
           Church
           differs
           from
           the
           Latin.
           
        
         
           8.
           
           It
           is
           therefore
           a
           flat
           Contradiction
           ,
           to
           say
           that
           the
           Second
           and
           Third
           Persons
           are
           Self
           Existent
           .
        
         
           9.
           
           And
           therefore
           it
           is
           alike
           Contradictions
           ,
           to
           affirm
           them
           to
           be
           Beings
           Absolutely
           Perfect
           in
           reference
           to
           their
           
             Manner
             of
             Existence
          
           ;
           and
           to
           say
           that
           they
           have
           the
           Perfections
           of
           
             Absolute
             Independence
          
           ,
           and
           of
           being
           the
           
             First
             Originals
             of
             all
             things
          
           .
        
         
           10.
           
           Since
           the
           Father
           alone
           is
           a
           Being
           of
           the
           most
           Absolute
           Perfection
           ,
           He
           having
           those
           Perfections
           which
           the
           other
           Two
           Persons
           are
           uncapable
           of
           having
           ;
           He
           alone
           is
           God
           in
           the
           Absolute
           Highest
           Sence
           .
        
         
           11.
           
           And
           therefore
           our
           blessed
           Saviour
           calls
           
             Him
             ,
             The
             Onely
             True
             God
             ,
          
           Joh.
           17.
           3.
           
           
             This
             is
             Life
             Eternal
             ,
             to
             know
             Thee
             the
             onely
             True
             God
             ,
             and
             Jesus
             Christ
             ,
             whom
             Thou
             hast
             sent
             .
          
           And
           it
           is
           most
           Absurd
           to
           think
           ,
           That
           in
           these
           Words
           ,
           and
           the
           following
           Prayer
           ,
           He
           did
           address
           himself
           to
           the
           Three
           Persons
           of
           the
           Trinity
           conjunctly
           ,
           since
           throughout
           the
           Prayer
           He
           calls
           this
           
             Onely
             True
             God
          
           his
           Father
           ;
           and
           calls
           Himself
           twice
           His
           Son
           ,
           before
           these
           Words
           .
           Not
           to
           mention
           the
           Absurdity
           of
           making
           our
           Lord
           to
           pray
           to
           Himself
           ,
           or
           of
           distinguishing
           Himself
           from
           those
           Three
           ,
           of
           which
           Himself
           was
           One.
           If
           such
           a
           Liberty
           as
           this
           ,
           in
           interpreting
           Scripture
           ,
           be
           allowable
           ,
           what
           Work
           may
           be
           made
           with
           Scripture
           !
        
         
         
           12.
           
           Our
           Lord
           calls
           the
           Father
           ,
           
             The
             Onely
             True
             God
          
           ,
           because
           He
           only
           is
           Originally
           ,
           and
           of
           Himself
           God
           ,
           and
           the
           First
           Original
           of
           all
           Beings
           whatsoever
           .
           As
           he
           calls
           him
           the
           
             Onely
             Good
          
           ,
           saying
           ,
           
             There
             is
             none
             Good
             but
             God
             ,
          
           because
           He
           alone
           is
           Originally
           so
           ,
           and
           the
           Spring
           of
           all
           that
           Good
           which
           is
           in
           other
           Beings
           .
        
         
           13.
           
           The
           God
           head
           ,
           or
           God
           in
           this
           Highest
           Sence
           ,
           can
           be
           but
           
             One
             Numerically
          
           .
           Of
           which
           the
           best
           Philosophers
           were
           satisfied
           by
           their
           Reason
           ;
           and
           therefore
           the
           Oneness
           so
           frequently
           affirmed
           of
           Him
           in
           Scripture
           is
           a
           Numerical
           Oneness
           .
        
         
           14.
           
           There
           seems
           to
           be
           neither
           Contradiction
           ,
           nor
           Absurdity
           ,
           in
           supposing
           the
           First
           Original
           of
           all
           things
           ,
           to
           be
           productive
           of
           other
           Beings
           so
           Perfect
           ,
           as
           to
           have
           all
           Perfections
           ,
           but
           that
           of
           Self-Existence
           ,
           and
           those
           which
           are
           necessarily
           therein
           implyed
           .
        
         
           15.
           
           Supposing
           any
           such
           Beings
           to
           have
           immediately
           issued
           forth
           from
           that
           infinite
           Fullness
           ,
           and
           Foecundity
           of
           Being
           ,
           which
           is
           in
           the
           Deity
           ,
           each
           of
           them
           must
           have
           a
           Right
           to
           the
           Name
           of
           God
           ,
           in
           a
           Sence
           next
           to
           that
           in
           which
           it
           is
           appropriated
           to
           the
           Father
           ;
           since
           they
           have
           all
           the
           Perfections
           of
           the
           Godhead
           ,
           but
           those
           that
           must
           of
           Necessity
           be
           peculiar
           to
           Him.
           
        
         
           16.
           
           It
           is
           evident
           from
           the
           
             Holy
             Scripture
          
           ,
           That
           the
           Son
           and
           
             Holy
             Spirit
          
           are
           such
           Beings
           ,
           viz.
           That
           they
           have
           all
           Divine
           Perfections
           but
           the
           forementioned
           :
           Such
           as
           
             Unlimited
             Power
             ,
             Wisdom
             ,
             Goodness
             ,
          
           &c.
           
        
         
           17.
           
           And
           they
           are
           always
           spoken
           of
           in
           Scripture
           ,
           as
           
             Distinct
             Beings
          
           or
           Persons
           ,
           according
           to
           the
           Proper
           Signification
           of
           this
           Word
           ,
           both
           from
           the
           Father
           and
           from
           
             Each
             Other
          
           .
           Nor
           are
           so
           many
           Men
           or
           Angels
           more
           expresly
           distinguished
           as
           different
           Persons
           or
           Substances
           ,
           by
           our
           Saviour
           or
           his
           Apostles
           ,
           than
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           still
           are
           .
        
         
           18.
           
           It
           is
           a
           very
           presumptuous
           Conceit
           ,
           That
           there
           can
           be
           no
           way
           but
           that
           of
           Creation
           ,
           whereby
           any
           thing
           can
           be
           immediately
           and
           onely
           from
           God
           ,
           which
           hath
           a
           distinct
           Existence
           of
           its
           own
           .
           Or
           ,
           That
           no
           Beings
           can
           have
           Existence
           from
           Him
           ,
           by
           way
           of
           
             Necessary
             Emanation
          
           :
           Of
           which
           we
           have
           a
           
             Clearer
             Idaea
          
           than
           of
           Voluntary
           Creation
           .
           It
           is
           the
           Word
           of
           the
           Ancients
           both
           Fathers
           and
           Philosophers
           ;
           nor
           can
           a
           better
           be
           found
           to
           express
           what
           is
           intended
           by
           it
           ,
           viz.
           A
           more
           excellent
           way
           of
           existing
           ,
           than
           that
           of
           Creation
           .
        
         
           19.
           
           It
           is
           no
           less
           presumptuous
           to
           Affirm
           ,
           That
           it
           is
           a
           Contradiction
           to
           suppose
           ,
           That
           a
           Being
           can
           be
           from
           Eternity
           from
           God
           the
           Father
           ,
           if
           't
           is
           possible
           it
           may
           be
           from
           Him
           ,
           in
           a
           more
           Excellent
           Way
           than
           that
           of
           Creation
           .
           And
           we
           have
           an
           Illustration
           
           of
           both
           these
           Propositions
           ,
           by
           something
           in
           Nature
           .
           For
           ,
           according
           to
           our
           Vulgar
           Philosophy
           ,
           Light
           doth
           exist
           by
           necessary
           Emanation
           from
           the
           Sun
           ,
           and
           therefore
           the
           Sun
           was
           not
           before
           the
           Light
           which
           proceeds
           from
           thence
           ,
           in
           Order
           of
           Time
           ,
           tho'
           it
           be
           in
           Order
           of
           Nature
           before
           it
           .
           And
           the
           Distinction
           between
           these
           Two
           Priorities
           ,
           is
           much
           Elder
           than
           
             Thomas
             Aquinas
          
           ,
           or
           
             Peter
             Lombard
          
           ,
           or
           any
           School-man
           of
           them
           all
           ,
           or
           Christian-man
           either
           .
        
         
           20.
           
           And
           if
           any
           thing
           can
           be
           from
           another
           thing
           by
           way
           of
           Necessary
           Emanation
           ,
           it
           is
           so
           far
           from
           a
           Contradiction
           to
           suppose
           ,
           that
           it
           must
           only
           be
           in
           order
           of
           nature
           before
           it
           ;
           that
           't
           is
           most
           apparently
           a
           Contradiction
           to
           suppose
           the
           contrary
           .
        
         
           21.
           
           Our
           18th
           .
           and
           19th
           .
           Propositions
           do
           speak
           our
           Explication
           of
           the
           H.
           Trinity
           ,
           to
           be
           as
           contrary
           to
           Arianism
           as
           to
           Socinianism
           ;
           since
           the
           Arians
           assert
           ,
           That
           there
           was
           at
           least
           a
           moment
           of
           time
           ,
           when
           the
           Son
           was
           not
           ;
           and
           that
           He
           is
           a
           Creature
           .
        
         
           22.
           
           Altho'
           we
           cannot
           understand
           ,
           how
           it
           should
           be
           no
           Contradiction
           to
           affirm
           ,
           That
           the
           Three
           Persons
           are
           But
           
             One
             Numerical
          
           Being
           ,
           or
           Substance
           ;
           yet
           hath
           it
           not
           the
           least
           shadow
           of
           a
           Contradiction
           to
           suppose
           ,
           That
           there
           is
           an
           unconceivably
           close
           and
           inseparable
           Union
           both
           in
           Will
           and
           Nature
           between
           them
           .
           And
           such
           a
           Union
           may
           be
           much
           more
           easily
           conceived
           between
           them
           ,
           than
           can
           that
           Union
           which
           is
           between
           our
           
             Souls
             and
             Bodies
          
           ;
           since
           these
           are
           Substances
           which
           are
           of
           the
           most
           unlike
           and
           even
           Contrary
           Natures
           .
        
         
           23.
           
           Since
           we
           cannot
           conceive
           the
           First
           Original
           of
           All
           things
           ,
           to
           be
           more
           than
           
             One
             Numerically
          
           ;
           and
           that
           we
           acknowledg
           the
           now
           mentioned
           Union
           between
           the
           three
           Persons
           ,
           according
           to
           the
           Scriptures
           ,
           together
           with
           the
           intire
           dependence
           of
           the
           two
           latter
           upon
           the
           First
           Person
           ,
           The
           Unity
           of
           the
           Deity
           is
           ,
           to
           all
           intents
           and
           purposes
           ,
           as
           fully
           asserted
           by
           us
           ,
           as
           it
           is
           necessary
           or
           reasonable
           it
           should
           be
           .
        
         
           24.
           
           And
           no
           part
           of
           this
           Explication
           ,
           do
           we
           think
           Repugnant
           to
           any
           Text
           of
           Scripture
           ;
           but
           it
           seems
           much
           the
           Easiest
           way
           of
           Reconciling
           those
           Texts
           which
           according
           to
           the
           other
           Hypotheses
           ,
           are
           not
           Reconcilable
           ,
           but
           by
           offering
           manifest
           violence
           to
           them
           .
        
         
           25.
           
           The
           Socinians
           must
           needs
           Confess
           ,
           that
           the
           Honour
           of
           the
           Father
           ,
           for
           which
           they
           express
           a
           very
           Zealous
           Concern
           ,
           is
           as
           much
           as
           they
           can
           desire
           taken
           care
           of
           by
           this
           Explication
           .
           Nor
           can
           the
           Honour
           of
           the
           Son
           and
           
             Holy
             Spirit
          
           be
           more
           Consulted
           ,
           than
           by
           ascribing
           to
           them
           all
           Perfections
           ,
           but
           what
           they
           cannot
           have
           ,
           without
           the
           most
           apparent
           Contradiction
           ascribed
           to
           them
           .
        
         
         
           26.
           
           And
           we
           would
           think
           it
           impossible
           ,
           that
           any
           Christian
           should
           not
           be
           easily
           perswaded
           ,
           to
           think
           as
           honourably
           of
           his
           Redeemer
           and
           Sanctifier
           as
           he
           can
           ,
           while
           he
           Robs
           not
           God
           the
           Father
           for
           their
           Sake
           ;
           and
           offers
           no
           Violence
           to
           the
           Sence
           and
           Meaning
           of
           Divine
           Revelations
           ,
           nor
           to
           the
           Reason
           of
           his
           Mind
           .
        
         
           27.
           
           There
           are
           many
           things
           in
           the
           Notion
           of
           
             One
             God
          
           ,
           which
           all
           Hearty
           Theists
           will
           acknowledg
           necessary
           to
           be
           conceived
           of
           Him
           ,
           that
           are
           as
           much
           above
           the
           Reach
           and
           Comprehension
           of
           humane
           Understandings
           ,
           as
           is
           any
           part
           of
           this
           Explication
           of
           the
           
             H.
             Trinity
          
           .
           Nay
           ,
           this
           may
           be
           affirmed
           ,
           even
           of
           the
           Notion
           of
           Self-Existence
           ;
           but
           yet
           there
           cannot
           be
           an
           Atheist
           so
           silly
           as
           to
           question
           it
           :
           Since
           it
           is
           not
           more
           Evident
           ,
           that
           One
           and
           Two
           do
           make
           Three
           ,
           than
           that
           there
           could
           never
           have
           been
           
             any
             thing
          
           ,
           if
           there
           were
           not
           Something
           which
           was
           always
           ,
           and
           never
           began
           to
           be
           .
        
         
           28.
           
           Lest
           Novelty
           should
           be
           Objected
           against
           this
           Explication
           ,
           and
           therefore
           such
           should
           be
           prejudiced
           against
           it
           ,
           as
           have
           a
           Veneration
           for
           Antiquity
           ,
           we
           add
           ,
           that
           it
           well
           agrees
           with
           the
           Account
           which
           several
           of
           the
           Nicene
           Fathers
           ,
           even
           Athanasius
           himself
           ,
           and
           others
           of
           the
           Ancients
           who
           treat
           of
           this
           Subject
           ,
           do
           in
           divers
           places
           of
           their
           Works
           give
           of
           the
           Trinity
           :
           as
           is
           largely
           shewed
           by
           two
           very
           Learned
           Divines
           of
           our
           Church
           .
           And
           had
           it
           not
           been
           for
           the
           
           School-men
           ,
           to
           whom
           Christianity
           is
           little
           beholden
           ,
           as
           much
           as
           some
           Admire
           them
           ,
           we
           have
           reason
           to
           believe
           that
           the
           World
           would
           not
           have
           been
           troubled
           since
           the
           fall
           of
           Arianism
           ,
           with
           such
           Controversies
           about
           this
           great
           point
           ,
           as
           it
           hath
           been
           and
           continues
           to
           be
           .
        
         
           This
           Explication
           of
           the
           
             B.
             Trinity
          
           perfectly
           agrees
           with
           the
           
             Nicene
             Creed
          
           ,
           as
           it
           stands
           in
           our
           Liturgy
           ,
           without
           offering
           the
           least
           Violence
           to
           any
           one
           Word
           in
           it
           .
           Which
           makes
           our
           Lord
           Jesus
           Christ
           to
           be
           from
           God
           the
           Father
           by
           way
           of
           Emanation
           ;
           affirming
           Him
           to
           be
           
             God
             of
             God
             ,
             very
             God
             of
             very
             God
             ,
          
           and
           Metaphorically
           expressing
           it
           by
           
             Light
             of
             Light
          
           ;
           answerably
           to
           what
           the
           Author
           to
           the
           Hebrews
           saith
           of
           Him
           ,
           Ch.
           1.
           3.
           viz.
           That
           He
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             Effulgency
             of
             his
             Glory
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             Character
             of
             his
             Substance
          
           :
           And
           so
           is
           as
           much
           
             Of
             one
             Substance
             with
             the
             Father
             ,
          
           as
           the
           Beams
           of
           the
           Sun
           are
           with
           the
           Body
           of
           it
           .
        
         
           And
           since
           there
           have
           been
           of
           late
           so
           many
           Explications
           or
           Accounts
           Published
           of
           this
           most
           Adorable
           Mystery
           ,
           which
           have
           had
           little
           better
           Success
           than
           making
           Sport
           for
           the
           Socinians
           ,
           I
           thought
           it
           very
           Seasonable
           now
           to
           Revive
           That
           ,
           which
           I
           affirm
           with
           great
           Assurance
           to
           be
           the
           most
           Ancient
           one
           of
           all
           ;
           much
           Elder
           than
           the
           Council
           of
           Nice
           ;
           and
           to
           have
           much
           the
           fewest
           Difficulties
           in
           it
           ,
           and
           to
           be
           incomparably
           most
           agreeable
           to
           
             H.
             Scripture
          
           .
        
      
    
     
       
         
         
           
             The
             Defence
          
           ,
           &c.
           
        
         
           
             SIR
             ,
          
        
         
           I
           Have
           perused
           your
           Friends
           Answer
           to
           the
           Paper
           I
           put
           into
           your
           hand
           ,
           and
           here
           hope
           to
           give
           you
           a
           satisfactory
           Reply
           to
           it
           .
        
         
           I
           shall
           dispatch
           his
           Preface
           in
           a
           few
           Words
           .
        
         
           He
           saith
           ,
           that
           
             The
             Trinitarians
             have
             in
             Vain
             tryed
             their
             Strength
             against
             their
             Adversaries
             .
          
           And
           there
           's
           no
           doubt
           of
           it
           ,
           if
           
             their
             Adversaries
          
           may
           be
           Judges
           .
        
         
           As
           to
           his
           saying
           ,
           that
           
             The
             Vanquished
             Victors
             are
             (
             viz.
          
           among
           the
           
             Trinitarians
             )
             for
             each
             buys
             his
             Victory
             with
             the
             loss
             of
             his
             own
             Explanatory
             Hypothesis
          
           ;
           I
           confess
           I
           have
           that
           
             soft
             place
             in
             my
             Head
          
           ,
           which
           in
           his
           great
           Modesty
           he
           saith
           
             our
             Education
             has
             given
             us
          
           ,
           that
           disables
           me
           to
           understand
           the
           Sence
           of
           that
           saying
           :
           And
           am
           inclined
           to
           think
           ,
           that
           the
           inversion
           thereof
           would
           have
           been
           better
           Sence
           ,
           how
           true
           soever
           it
           would
           have
           been
           ,
           
             viz.
             The
             Victors
             vanquished
             are
          
           ;
           since
           it
           follows
           ,
           
             for
             each
             buys
             his
             Victory
          
           ,
           &c.
           
           And
           whereas
           he
           saith
           ,
           That
           
             in
             their
             Unitarian
             Tracts
             ,
             they
             have
             thrown
             a
             stone
             of
             Contention
             among
             the
             Trinitarians
             ,
             and
             this
             stone
             has
             committed
             them
             among
             themselves
             :
          
           To
           pass
           by
           the
           Conceitedness
           of
           this
           latter
           Phrase
           ,
           and
           the
           Paedantry
           of
           affecting
           to
           speak
           English
           in
           Latin
           Phrases
           ,
           sound
           they
           never
           so
           untowardly
           ,
           I
           may
           I
           hope
           without
           Offence
           tell
           him
           ,
           that
           neither
           are
           the
           Socinians
           at
           a
           perfect
           Agreement
           in
           their
           Notions
           :
           As
           particularly
           in
           that
           Question
           relating
           to
           the
           
             H.
             Ghost
             ,
             viz.
          
           Whether
           He
           be
           a
           Person
           or
           no
           ;
           or
           a
           meer
           Divine
           Vis
           
           or
           Energy
           :
           The
           Followers
           of
           Mr
           Biddle
           asserting
           Him
           to
           be
           a
           Person
           ,
           viz.
           an
           Angel.
           Nor
           need
           I
           tell
           him
           what
           a
           Controversie
           hath
           been
           among
           them
           ,
           about
           the
           
             Adorability
             of
             our
             B.
             Saviour
          
           ;
           wherein
           they
           are
           not
           of
           a
           mind
           yet
           ,
           and
           I
           doubt
           never
           will
           be
           .
           And
           many
           more
           disagreements
           in
           their
           Opinions
           ,
           may
           be
           instanced
           in
           ,
           if
           I
           cared
           to
           go
           on
           upon
           this
           Topick
           .
           But
           what
           tho'
           the
           Trinitarians
           differ
           in
           some
           Particulars
           ,
           in
           their
           Explication
           of
           the
           Trinity
           ,
           so
           long
           as
           they
           agree
           in
           the
           
             main
             Substance
          
           ?
           I
           mean
           ,
           what
           if
           they
           differ
           in
           Certain
           Notions
           relating
           to
           this
           Doctrine
           ,
           wherein
           the
           H.
           Scriptures
           are
           Silent
           ,
           so
           long
           as
           they
           are
           agreed
           in
           what
           the
           
             Scriptures
             Expresly
             say
          
           of
           it
           ,
           or
           of
           any
           One
           of
           the
           Persons
           of
           which
           the
           Trinity
           consisteth
           ?
           And
           they
           All
           agree
           in
           giving
           Divine
           Perfections
           to
           each
           of
           them
           ;
           which
           the
           Scriptures
           most
           expresly
           do
           .
           And
           in
           affirming
           them
           consequently
           to
           be
           each
           of
           them
           God
           ,
           which
           also
           they
           believe
           the
           Scriptures
           affirm
           them
           expresly
           to
           be
           .
           And
           farther
           they
           agree
           in
           believing
           them
           to
           be
           one
           God
           ;
           tho'
           they
           are
           not
           all
           agreed
           in
           what
           sence
           they
           are
           one
           ;
           nor
           in
           the
           Notion
           of
           the
           Word
           Person
           ,
           as
           relating
           to
           them
           ;
           nor
           in
           their
           Opinion
           about
           using
           that
           Word
           .
           But
           if
           any
           of
           them
           have
           such
           a
           Value
           for
           their
           own
           Explications
           ,
           as
           to
           be
           severe
           upon
           such
           as
           dissent
           from
           them
           in
           any
           of
           the
           
             less
             certain
          
           Parts
           of
           them
           ,
           I
           will
           not
           ,
           I
           cannot
           ,
           Apologize
           for
           this
           .
        
         
           And
           now
           ,
           Sir
           ,
           I
           follow
           your
           Friend
           from
           
             his
             own
             Preface
             ,
             to
             my
             Papers
             Title
             ,
          
           which
           is
           this
           :
           
             An
             Explication
             of
             the
             Doctrine
             of
             the
             Trinity
             in
             Certain
             Propositions
             ,
             which
             speak
             it
             to
             be
             Agreeable
             with
             Natural
             Reason
             ,
             and
             therefore
             intelligible
             ,
             tho'
             not
             Comprehensible
             by
             our
             shallow
             Capacities
             .
          
        
         
           And
           here
           he
           is
           pleased
           to
           exclaim
           somewhat
           Tragically
           ,
           against
           my
           distinguishing
           between
           Intelligible
           ,
           and
           
           
             Comprehensible
             .
             I
             am
          
           ,
           saith
           he
           ,
           
             perfectly
             Amazed
             at
             this
             his
             Distinction
             .
          
           I
           will
           not
           say
           ,
           that
           I
           am
           Amazed
           at
           his
           Amazement
           ,
           but
           it
           seems
           
             somewhat
             strange
          
           to
           me
           ,
           that
           First
           ,
           He
           should
           call
           this
           my
           Distinction
           ,
           when
           I
           should
           think
           he
           hath
           heard
           and
           read
           it
           a
           thousand
           times
           ;
           Since
           there
           is
           no
           Distinction
           more
           common
           .
           And
           therefore
           ,
           Secondly
           ,
           That
           he
           should
           be
           Amazed
           ,
           nay
           perfectly
           Amazed
           at
           it
           .
           And
           Thirdly
           ,
           That
           he
           should
           be
           so
           ,
           for
           such
           a
           Reason
           as
           this
           that
           follows
           ,
           
             viz.
             That
             which
             makes
             a
             Doctrine
             unintelligible
             ,
             is
             its
             disagreeableness
             to
             Reason
             ;
             therefore
             if
             the
             Doctrine
             of
             the
             Trinity
             be
             not
             disagreeable
             to
             Reason
             ,
             neither
             is
             it
             unintelligible
             ;
             and
             if
             it
             be
             not
             unintelligible
             ,
             neither
             is
             it
             incomprehensible
             .
          
        
         
           I
           Answer
           ,
           That
           I
           think
           the
           
             Obscure
             Expressing
          
           a
           Doctrine
           may
           also
           make
           it
           Unintelligible
           :
           But
           this
           his
           Reason
           may
           be
           Expressed
           in
           these
           fewer
           words
           ,
           
             I
             am
             perfectly
             Amazed
             at
             this
             Mans
             distinction
             between
             Intelligible
             and
             Comprehensible
             ,
             because
             they
             ought
             not
             to
             be
             distinguished
             :
          
           Or
           ,
           as
           he
           adds
           ,
           
             because
             they
             are
             Synonimous
             ,
             and
             signify
             one
             as
             much
             as
             the
             other
             .
          
        
         
           But
           sure
           your
           Friend
           cannot
           think
           ,
           I
           should
           have
           such
           an
           Opinion
           of
           a
           Perfect
           Stranger
           ,
           as
           to
           be
           Satisfied
           with
           his
           
             bare
             Word
          
           for
           this
           .
           He
           is
           Perfectly
           Amazed
           at
           my
           distinguishing
           betwixt
           Intelligible
           and
           Comprehensible
           :
           I
           ask
           Why
           ?
           He
           Answers
           ,
           because
           they
           Ought
           not
           to
           be
           distinguished
           .
           But
           I
           am
           so
           Impertinent
           as
           to
           ask
           again
           ,
           Why
           they
           ought
           not
           ?
           And
           he
           so
           Magisterial
           ,
           as
           to
           let
           me
           have
           no
           other
           Answer
           than
           ,
           
             I
             say
             they
             ought
             not
          
           .
        
         
           But
           he
           needs
           not
           be
           told
           ,
           That
           tho'
           these
           two
           words
           are
           sometimes
           used
           in
           the
           same
           sence
           ,
           yet
           not
           always
           ;
           but
           have
           
             most
             frequently
          
           different
           Significations
           .
           Comprehensible
           always
           implyes
           Intelligible
           ;
           but
           Intelligible
           is
           found
           Innumerable
           times
           ,
           not
           to
           imply
           Comprehensible
           .
           And
           therefore
           Comprehensible
           is
           taken
           either
           in
           a
           
           Larger
           ,
           or
           a
           Stricter
           Sence
           :
           And
           in
           
             my
             Distinction
          
           ,
           as
           he
           calls
           it
           ,
           't
           is
           taken
           in
           the
           Stricter
           ,
           as
           for
           
             the
             most
             Part
          
           it
           is
           .
           Even
           his
           Dictionary
           will
           tell
           him
           ,
           that
           Comprehendere
           signifies
           something
           ,
           that
           Intelligere
           doth
           not
           .
           And
           according
           to
           the
           
             most
             Proper
          
           Acceptation
           of
           the
           word
           ,
           there
           is
           as
           much
           difference
           between
           
             these
             two
          
           ,
           as
           there
           is
           ,
           between
           Seeing
           a
           thing
           and
           looking
           through
           it
           ;
           or
           Understanding
           it
           ,
           and
           Compleatly
           Understanding
           it
           ,
           and
           having
           an
           Adoequate
           Preception
           of
           it
           .
           And
           indeed
           ,
           if
           your
           Friend
           had
           Learnt
           Socrates
           his
           
             first
             Lesson
          
           ,
           he
           would
           acknowledg
           himself
           so
           short-fighted
           a
           Mortal
           ,
           as
           ,
           tho'
           he
           Understands
           many
           things
           ,
           not
           to
           be
           able
           to
           Comprehend
           the
           
             most
             Obvious
          
           ones
           .
           He
           would
           acknowledg
           that
           in
           this
           State
           ,
           things
           are
           only
           to
           be
           Understood
           by
           their
           Properties
           ,
           and
           certain
           Modes
           ,
           and
           that
           the
           
             Naked
             Essence
          
           neither
           of
           a
           Spirit
           nor
           of
           a
           Body
           is
           known
           to
           us
           .
           In
           short
           ,
           had
           I
           distinguished
           between
           Intelligible
           and
           Apprehensible
           ,
           your
           Friend
           might
           have
           had
           more
           Cause
           for
           Amazement
           .
        
         
           Next
           he
           saith
           ,
           
             That
             the
             Incomprehensibility
             of
             God
             Himself
             implyes
             no
             more
             ,
             than
             what
             the
          
           Apostle
           
             Expresseth
             ,
             when
             he
             saith
             ,
             His
             ways
             are
             past
             finding
             out
             ;
             we
             cannot
             understand
             them
             ,
             that
             signifies
             as
             much
             as
             ,
             we
             cannot
             Comprehend
             them
             .
          
           Now
           it
           is
           my
           turn
           to
           be
           Amazed
           ;
           at
           least
           this
           Sentence
           must
           be
           greatly
           Surprizing
           to
           more
           Heads
           ,
           than
           those
           that
           have
           (
           like
           Trinitarians
           )
           a
           
             soft
             place
          
           in
           them
           .
           For
           ,
        
         
           First
           ,
           Who
           hath
           so
           hard
           ,
           or
           so
           large
           a
           Head
           ,
           as
           to
           find
           only
           the
           Ways
           of
           God
           incomprehensible
           to
           him
           ?
           As
           to
           be
           able
           to
           Comprehend
           Gods
           Nature
           and
           
             Glorious
             Attributes
          
           ?
        
         
           Second
           ,
           If
           Comprehending
           must
           needs
           be
           no
           more
           than
           Understanding
           ,
           there
           cannot
           be
           a
           Proposition
           
             less
             true
          
           than
           this
           ,
           That
           we
           cannot
           Comprehend
           Gods
           Ways
           ;
           for
           Mankind
           
           is
           Capable
           of
           Understanding
           them
           ,
           Or
           GOD
           Almighty
           would
           never
           have
           appealed
           to
           the
           Jews
           as
           He
           did
           ,
           about
           the
           Equity
           of
           His
           Ways
           .
           And
           therefore
           when
           the
           Apostle
           saith
           ,
           
             His
             ways
             are
             past
             finding
             out
             ,
          
           his
           meaning
           must
           be
           ,
           they
           are
           not
           to
           be
           Comprehended
           by
           us
           ,
           in
           our
           sence
           of
           the
           word
           :
           We
           cannot
           Grasp
           ,
           or
           Fathom
           them
           ;
           they
           are
           of
           too
           great
           a
           Depth
           for
           us
           to
           dive
           to
           the
           Bottom
           of
           them
           .
        
         
           And
           now
           ,
           Sir
           ,
           I
           believe
           you
           are
           sufficiently
           Prepared
           to
           Wonder
           ,
           if
           not
           to
           be
           Amazed
           at
           this
           following
           Saying
           of
           your
           Friend
           ,
           
             viz.
             It
             were
             a
             very
             hard
             thing
             ,
             that
             a
             Law
             should
             be
             passed
             ,
             postnate
             to
             a
             Crime
             ,
             on
             purpose
             for
             the
             taking
             off
             one
             particular
             Offender
             ;
             and
             't
             is
             as
             Unreasonable
             ,
             that
             a
             Distinction
             should
             be
             Coyned
             (
             viz.
          
           this
           between
           Intelligible
           and
           
             Comprehensible
             )
             purely
             for
             the
             service
             of
             a
             particular
             Mystery
             ;
             and
             when
             that
             is
             done
             ,
             can
             be
             of
             no
             further
             use
             ,
             unless
             new
             Mysteries
             were
             to
             be
             Created
             .
          
           And
           I
           Appeal
           to
           your self
           ,
           as
           much
           as
           you
           may
           be
           byassed
           by
           Affection
           to
           your
           Friend
           ,
           not
           only
           whether
           All
           he
           hath
           said
           about
           this
           Distinction
           ,
           be
           not
           unaccountably
           strange
           ,
           but
           likewise
           ,
           whether
           I
           have
           not
           given
           a
           more
           than
           sufficient
           Answer
           to
           the
           Request
           he
           makes
           me
           in
           these
           words
           :
           Ignorant
           ,
           or
           
             Unthinking
             People
             ,
             may
             be
             Cheated
             with
             an
             Empty
             verbal
             distinction
             ,
             but
             since
          
           A.
           T.
           (
           by
           which
           Letters
           he
           all
           along
           decyphereth
           me
           ,
           and
           I
           understand
           he
           means
           by
           them
           the
           
             Anonymous
             Trinitarian
             )
             offers
             his
             Explanation
             to
             satisfie
             men
             that
             are
             Knowing
             ,
             as
             well
             as
             Religious
             ,
             Scholars
             as
             well
             as
             Christians
             ,
             I
             must
             beg
             him
             to
             assign
             the
             difference
             between
             these
             two
             words
             ,
             Intelligible
             and
             Comprehensible
             .
          
           And
           he
           guesseth
           what
           Answer
           I
           will
           make
           ,
           in
           these
           words
           ;
           
             I
             am
             apt
             to
             think
             that
             he
             will
             tell
             me
             ,
             we
             can
             well
             understand
             that
             this
             Proposition
             is
             true
             ,
          
           Three
           are
           One
           ;
           
             but
             we
             cannot
             understand
             the
          
           Manner
           
             how
             Three
             should
             be
             One
          
           :
           And
           then
           makes
           this
           
           Reply
           upon
           me
           ,
           
             Now
             he
             might
             as
             well
             say
             ,
             we
             comprehend
             the
             Truth
             of
             this
             Proposition
             ,
             but
             we
             do
             not
             understand
             the
             manner
             ;
             but
             then
             what
             becomes
             of
             his
             Distinction
             ?
          
           But
           he
           might
           have
           saved
           himself
           the
           pains
           of
           putting
           words
           into
           my
           Mouth
           ,
           and
           then
           Replying
           upon
           them
           :
           For
           you
           have
           seen
           he
           is
           much
           out
           in
           his
           Guess
           what
           I
           would
           Answer
           ;
           and
           if
           he
           were
           not
           ,
           I
           should
           be
           content
           to
           be
           told
           that
           I
           have
           more
           than
           
             One
             soft
             place
             in
             my
             Head.
          
           For
           what
           should
           ayl
           me
           to
           offer
           at
           an
           Explication
           
             of
             the
             Doctrine
             of
             the
             Trinity
             ,
          
           agreeable
           with
           Natural
           Reason
           ,
           if
           I
           did
           Think
           what
           he
           would
           have
           me
           Say
           ,
           That
           't
           is
           impossible
           to
           understand
           the
           
             Manner
             how
             Three
             should
             be
             One
             ?
          
        
         
           And
           now
           he
           saith
           ,
           
             He
             will
             take
             his
             leave
             of
             my
             Title
             ,
             with
             these
             two
             Propositions
             .
          
        
         
           1.
           
           
             Three
             are
             One
             ,
             is
             not
             true
             in
             a
             sence
             that
             is
             disagreeable
             to
             Reason
             ;
             and
             the
             sence
             of
             a
             Proposition
             that
             is
             not
             disagreeable
             to
             Reason
             is
             Intelligible
             and
             Comprehensible
             .
          
        
         
           To
           which
           he
           must
           needs
           ,
           by
           this
           time
           ,
           expect
           this
           Reply
           ,
           It
           is
           Intelligible
           ,
           but
           't
           is
           not
           therefore
           Comprehensible
           .
        
         
           2.
           
           
             He
             that
             understands
             the
             Truth
             of
             a
             Proposition
             ,
             understands
             the
             manner
             in
             which
             it
             is
             true
             ;
             and
             he
             which
             does
             not
             understand
             the
             manner
             in
             which
             a
             Proposition
             is
             true
             ,
             does
             not
             understand
             the
             Truth
             of
             a
             Proposition
             ,
             but
             takes
             it
             on
             Authority
             .
          
           This
           Proposition
           of
           his
           is
           worded
           very
           oddly
           ,
           I
           cannot
           make
           better
           sence
           of
           it
           ,
           than
           by
           thus
           expressing
           it
           :
           
             He
             who
             assents
             to
             the
             Truth
             of
             a
             Proposition
             ,
             understands
             the
             sence
             in
             which
             it
             is
             true
             ;
             but
             he
             that
             does
             not
             understand
             the
             sence
             ,
             does
             not
             assent
             to
             a
             Proposition
             ,
             but
             assents
             to
             it
             upon
             Authority
             .
          
           Now
           the
           former
           part
           of
           this
           Proposition
           is
           sence
           ,
           but
           nothing
           to
           the
           present
           purpose
           ;
           but
           the
           latter
           is
           neither
           to
           the
           purpose
           nor
           sence
           ;
           as
           I
           need
           not
           inform
           you
           .
           And
           now
           ,
           Sir
           ,
           your
           
           Friend
           is
           at
           length
           come
           to
           
             my
             Propositions
          
           .
           As
        
         
           Prop.
           1.
           
           
             God
             is
             a
             Being
             Absolutely
             Perfect
             .
          
           To
           this
           he
           saith
           
             All
             Theists
             agree
             it
          
           .
        
         
           Prop.
           2.
           
           
             That
             Being
             which
             wants
             any
             one
             Perfection
             ,
             cannot
             be
             Absolutely
             Perfect
             .
          
           That
           is
           ,
           in
           the
           strictest
           sence
           of
           that
           Phrase
           ,
           as
           I
           afterwards
           explained
           my self
           .
           And
           he
           saith
           ,
           that
           
             this
             Proposition
             is
             self-evident
          
           ;
           as
           who
           sees
           not
           that
           so
           it
           is
           ?
           But
           his
           Consequence
           is
           so
           far
           from
           being
           so
           ,
           that
           it
           is
           a
           false
           one
           ,
           
             viz.
             Therefore
             our
             B.
             Saviour
             is
             not
             God
             ,
             but
             in
             a
             Metaphorical
             sence
             ,
          
           &c.
           
           But
           had
           he
           had
           but
           a
           little
           Patience
           ,
           he
           might
           quickly
           have
           seen
           ,
           that
           notwithstanding
           Our
           Lord
           is
           not
           Self-Existent
           ,
           there
           is
           no
           necessity
           of
           his
           being
           God
           only
           in
           a
           Metaphorical
           Sence
           .
        
         
           Prop.
           3.
           
           
             Self-Existence
             is
             a
             Perfection
             ,
             and
             seems
             to
             be
             the
             Highest
             ;
             it
             being
             an
             Abatement
             of
             any
             other
             Perfections
             Greatness
             and
             Excellency
             ,
             tho'
             in
             it
          
           self
           
             Boundless
             ,
             not
             to
             be
             Originally
             in
             Him
             who
             hath
             it
             ,
             but
             derivatively
             .
          
        
         
           To
           this
           he
           saith
           ,
           That
           
             Self-Existence
             does
             not
             only
             seem
             ,
             but
          
           is
           
             the
             Highest
             Perfection
             .
             This
          
           he
           might
           perceive
           I
           could
           have
           told
           him
           ,
           as
           well
           as
           he
           me
           ;
           but
           't
           is
           no
           fault
           to
           express
           our selves
           a
           little
           Modestly
           ,
           tho'
           he
           all
           along
           seems
           to
           be
           of
           another
           mind
           .
           But
           whereas
           he
           here
           saith
           ,
           that
           
             Creatures
             Perfections
             are
             improperly
             so
             Called
             ,
             with
             respect
             to
             the
             Creatures
          
           ;
           as
           he
           afterwards
           found
           ,
           I
           by
           no
           means
           acknowledg
           ,
           either
           the
           Son
           ,
           or
           .
           
             H.
             Ghost
          
           to
           be
           Creatures
           ,
           so
           we
           have
           only
           his
           word
           for
           it
           ,
           
             that
             the
             Perfections
             of
             Creatures
             are
             improperly
             so
             called
             with
             respect
             to
             them
             .
          
        
         
           Prop.
           4.
           
           
             God
             th
             Father
             alone
             (
             strictly
             speaking
             )
             is
             a
             Being
             Absolutely
             Perfect
             ,
             because
             he
             alone
             is
             Self
             Existent
             ;
             and
             all
             other
             Beings
             ,
             even
             the
          
           Son
           and
           Holy
           Ghost
           
             are
             from
          
           Him.
           
             This
             All
          
           Trinitarians
           
             do
             acknowledg
             ,
             and
             is
             Asserted
             both
             in
             the
          
           Nicene
           
             Creed
             ,
             and
             that
             which
             bears
             the
             Name
             of
          
           Athanasius
           .
        
         
         
           This
           Proposition
           too
           must
           needs
           down
           with
           your
           Friend
           ,
           but
           he
           likes
           not
           the
           Parenthesis
           ,
           
             Strictly
             Speaking
          
           ,
           and
           saith
           
             he
             is
             very
             suspicious
             of
             it
             ,
             not
             that
             he
             thinks
          
           A.
           T.
           
             inserted
             it
             to
             help
             a
             Cause
             off
             the
             Weakness
             ,
             whereof
             he
             was
             Jealous
             ,
             but
             yet
             to
             make
             his
             Scheme
             the
             more
             Accountable
             .
          
        
         
           I
           thank
           the
           Gentleman
           for
           being
           so
           Modest
           in
           
             this
             Wipe
          
           ;
           but
           he
           could
           not
           wonder
           ,
           had
           he
           read
           to
           the
           end
           of
           my
           Propositions
           before
           he
           Entred
           on
           his
           Animadversions
           ,
           that
           I
           should
           here
           insert
           the
           foresaid
           Parenthesis
           .
           For
           I
           do
           affirm
           the
           Son
           and
           H.
           Ghost
           to
           be
           Absolutely
           Perfectly
           Beings
           ,
           in
           reverence
           to
           the
           Perfections
           of
           their
           Nature
           ;
           that
           is
           ,
           that
           they
           are
           all
           Boundless
           and
           Infinite
           ;
           and
           that
           they
           have
           All
           perfections
           they
           Can
           have
           ,
           without
           a
           Contradiction
           ;
           and
           those
           are
           all
           but
           
             Self
             Existence
          
           ,
           and
           what
           necessarily
           follows
           upon
           it
           ,
           
             viz.
             Being
             the
             First
             Original
             of
             All
             things
          
           ;
           and
           I
           add
           too
           
             Absolute
             independence
          
           .
           But
           more
           of
           this
           anon
           .
        
         
           The
           Four
           next
           Propositions
           ,
           he
           hath
           no
           Controversy
           with
           me
           about
           .
        
         
           But
           now
           ,
           Sir
           ,
           Comes
           a
           Proposition
           that
           makes
           your
           Friend
           tearingly
           Angry
           ,
           viz.
           
        
         
           Prop.
           9.
           
           
             A
             Being
             which
             hath
             all
             the
             Divine
             Perfections
             ,
             that
             are
             Capable
             of
             being
             Communicated
             ,
             may
             be
             properly
             said
             to
             be
             Essentially
             God
             ,
             upon
             the
             account
             of
             those
             Perfections
             ;
             or
             to
             be
             indued
             with
             the
             Divine
             Nature
             .
          
        
         
           This
           he
           calls
           a
           
             Gross
             Proposition
             ,
             because
             it
             Contradicts
             ,
             not
             only
             Common
             Sence
             and
             Reason
             ,
             but
             even
             all
             that
          
           A.
           T.
           
             hath
             Advanced
          
           .
           This
           is
           ,
           Sir
           ,
           a
           Heavy
           Charge
           ,
           but
           we
           must
           wait
           a
           while
           before
           he
           makes
           it
           out
           ,
           that
           This
           Proposition
           is
           Contradictory
           to
           
             Common
             Sence
          
           and
           Reason
           ;
           for
           he
           thus
           goes
           on
           :
           
             He
             had
             advanced
             ,
             that
             God
             is
             a
             Being
             Absolutely
             Perfect
             :
             That
             a
             Being
             which
             wants
             any
             one
             Perfection
             ,
             can
             not
             be
             Absolutely
             Perfect
             :
             That
          
           
           
             Self-Existence
             is
             the
             Highest
             Perfection
             :
             That
             Jesus
             Christ
             and
             the
             H.
             Ghost
             are
             not Self
             -
             Existent
             :
             That
             they
             depend
             on
             God
             the
             Father
             :
             That
             God
             the
             Father
             is
             the
             Original
          
           (
           he
           should
           have
           said
           the
           First
           Original
           )
           
             of
             all
             things
             :
             And
             that
             He
             can
             be
             but
             one
             Numerically
             .
          
           He
           should
           have
           said
           ,
           that
           God
           ,
           in
           this
           
             Highest
             of
             Sences
          
           ,
           can
           be
           but
           one
           Numerically
           .
           And
           now
           he
           saith
           ,
           that
           
             Point-blank
             against
             all
             this
          
           ,
           A.
           T.
           
             affirms
             that
             a
             Being
             which
             is
             not
             Absolutely
             Perfect
             ,
             which
             wants
             Self
             Existence
             ,
             which
             wants
             the
             Highest
             Perfection
             ,
             which
             derives
             it self
             from
             God
             ,
             which
             depends
             on
             God
             the
             Original
             of
             all
             things
             ,
             who
             is
             but
             one
          
           Numerically
           ,
           may
           be
           Properly
           said
           to
           be
           Essentially
           God
           ,
           upon
           
             the
             account
             of
             some
             Perfections
             (
             for
             two
             it
             seems
             are
             not
             Communicated
             )
             or
             to
             be
             induced
             with
             the
             Divine
             Nature
             .
          
        
         
           Now
           ,
           Sir
           ,
           what
           a
           Multiplying
           of
           words
           is
           here
           !
           
             Which
             wants
             Self-Existence
             ,
             Which
             wants
             the
             Highest
             Perfection
             ,
             Which
             derives
             it self
             from
             God
          
           ;
           as
           if
           these
           Three
           were
           more
           than
           One
           thing
           :
           Tho
           I
           had
           no
           such
           Expression
           neither
           as
           ,
           
             derives
             it self
             from
             God.
          
           And
           he
           is
           a
           little
           Injurious
           to
           me
           too
           ,
           in
           representing
           me
           as
           Saying
           ,
           that
           the
           Son
           and
           Holy
           Ghost
           have
           only
           some
           Perfections
           ,
           notwithstanding
           the
           following
           Parenthesis
           ;
           whereas
           he
           knows
           he
           ought
           to
           have
           represented
           me
           as
           saying
           ,
           That
           they
           have
           all
           that
           are
           Capable
           of
           being
           Communicated
           ;
           which
           are
           all
           but
           Self-Existence
           ,
           and
           what
           is
           necessarily
           therein
           Implyed
           .
           And
           I
           say
           ,
           that
           this
           is
           not
           Capable
           of
           being
           Communicated
           ,
           because
           there
           is
           not
           a
           more
           Gross
           Contradiction
           ,
           than
           to
           say
           it
           is
           .
        
         
           But
           how
           is
           this
           Proposition
           
             Point-blank
             Contrary
          
           to
           my
           
             foregoing
             ones
          
           ?
           This
           Question
           he
           Answers
           by
           Askking
           Questions
           .
           For
           he
           next
           saith
           ,
           
             he
             must
             make
             bold
             to
             ask
             me
             these
             following
             Questions
             :
          
           And
           I
           will
           answer
           them
           ,
           as
           well
           as
           I
           can
           ,
           as
           he
           asks
           them
           .
        
         
           
           
             Quest.
             1.
             
             
               Doth
               the
               Divine
               Nature
               Comprehend
               all
               Perfections
               ;
               or
               can
               it
               want
               one
               or
               two
               of
               the
               Chiefest
               ,
               and
               be
               still
               the
               same
               Divine
               Nature
               ?
            
          
           
             I
             Answer
             ,
             that
             the
             Divine
             Nature
             doth
             Comprehend
             all
             Perfections
             ;
             but
             
               Self
               Existence
            
             is
             a
             Perfection
             relating
             immediately
             to
             the
             Fathers
             Existence
             ;
             not
             to
             His
             Nature
             or
             Essence
             ;
             it
             speaking
             the
             most
             Excellent
             Manner
             of
             Existing
             peculiar
             to
             Himself
             .
             Even
             as
             
             Adam's
             Coming
             into
             Being
             by
             Gods
             
               immediate
               Creation
            
             ,
             speaks
             not
             the
             Humane
             Nature
             in
             him
             ,
             a
             
               different
               Nature
            
             from
             that
             of
             his
             Posterity
             ,
             tho
             it
             spakes
             his
             Person
             to
             have
             an
             Excellency
             above
             all
             that
             have
             come
             into
             the
             World
             by
             Ordinary
             Generation
             :
             And
             as
             the
             Humane
             Nature
             of
             our
             B.
             Saviour
             is
             not
             of
             a
             different
             kind
             from
             other
             Mens
             ,
             because
             he
             came
             by
             it
             in
             a
             Supernatural
             way
             ,
             so
             ,
             I
             say
             ,
             
               God
               the
               Father's
            
             Existence
             being
             without
             a
             Cause
             ,
             doth
             not
             make
             him
             to
             have
             another
             sort
             of
             Nature
             ,
             from
             that
             of
             the
             Son
             and
             
               H
               Ghost
            
             ;
             Which
             may
             be
             a
             Necessary
             Nature
             ,
             and
             Uncreated
             ,
             and
             be
             Constituted
             of
             all
             the
             Boundless
             Perfections
             ,
             of
             which
             the
             Nature
             of
             the
             Father
             Consists
             abstracted
             from
             the
             Consideration
             of
             the
             manner
             of
             His
             Existence
             ,
             notwithstanding
             whatsoever
             your
             Friend
             can
             Object
             against
             the
             Possibility
             thereof
             :
             And
             notwithstanding
             any
             thing
             I
             have
             said
             in
             my
             first
             8.
             
             Propositions
             ,
             this
             may
             be
             asserted
             ,
             without
             danger
             of
             being
             caught
             at
             Contradicting
             my self
             ;
             as
             I
             hope
             you
             'l
             be
             Convinc't
             anon
             .
          
           
             And
             now
             for
             his
             next
             Question
             .
          
        
         
           
             Quest.
             2.
             
             
               Can
               the
               Divine
               Nature
               be
               Communicated
               to
               a
               Being
               ,
               when
               less
               than
               all
               Perfections
               are
               Communicated
               to
               it
               ?
            
          
           
             I
             Answer
             ,
             that
             if
             you
             'l
             read
             again
             what
             I
             have
             said
             to
             the
             Former
             Question
             ,
             you
             will
             find
             there
             needs
             no
             other
             Answer
             to
             this
             .
             But
             I
             must
             blame
             the
             wording
             of
             
             this
             Question
             ,
             because
             it
             seems
             to
             suppose
             Prae
             Existent
             Beings
             to
             which
             the
             Divine
             Nature
             is
             Communicated
             .
             Whereas
             the
             possibility
             of
             the
             Existence
             of
             other
             Beings
             from
             God
             the
             Father
             ,
             which
             have
             the
             Perfections
             of
             his
             own
             Nature
             ,
             is
             that
             which
             is
             to
             be
             understood
             by
             the
             Communicableness
             of
             those
             Perfections
             .
          
        
         
           
             Quest.
             3.
             
             
               Can
               a
               Being
               that
               depends
               on
               God
               ,
               be
               properly
               said
               to
               be
               Essentially
               that
               God
               ,
               on
               whom
               it
               depends
               ?
            
          
           
             I
             Answer
             ,
             that
             such
             a
             Being
             can
             be
             properly
             said
             to
             be
             Essentially
             that
             God
             in
             one
             sence
             ,
             but
             cannot
             in
             another
             .
             i.
             e.
             It
             can
             have
             an
             Essence
             of
             the
             same
             kind
             ,
             tho'
             not
             the
             same
             Numerical
             one
             .
          
        
         
           
             Quest.
             4.
             
             
               Can
               a
               Being
               that
               distinguisheth
               it self
               from
               the
               Only
               True
               God
               ,
               be
               properly
               said
               to
               be
               Essentially
               that
               God
               ,
               who
               is
               the
               Onely
               True
               God
               ,
               and
               but
               one
               Numerically
               ?
            
          
           
             I
             Answer
             ,
             that
             because
             he
             loves
             needlesly
             to
             Multiply
             Questions
             ,
             I
             am
             not
             obliged
             so
             to
             Multiply
             Answers
             .
             And
             this
             being
             the
             self-same
             with
             the
             other
             Question
             ,
             I
             have
             given
             my
             Answer
             to
             it
             .
             And
             now
             I
             hope
             the
             Gentleman
             may
             be
             satisfied
             of
             the
             true
             reason
             of
             my
             Parenthesis
             in
             the
             4th
             .
             Proposition
             ;
             Namely
             ,
             because
             the
             Son
             and
             
               H.
               Ghost
            
             may
             be
             Absolutely
             Perfect
             as
             to
             their
             Nature
             ,
             abstracted
             as
             I
             said
             from
             the
             Consideration
             of
             the
             manner
             of
             their
             Existence
             ;
             wherein
             yet
             they
             may
             be
             said
             infinitely
             to
             Excel
             even
             Arch-Angels
             :
             These
             Existing
             by
             voluntary
             Creation
             ,
             but
             those
             by
             Necessary
             Emanation
             :
             Which
             is
             the
             Word
             of
             the
             Ancients
             ,
             and
             I
             cannot
             find
             a
             better
             ,
             to
             Express
             what
             is
             intended
             by
             it
             ,
             viz.
             a
             more
             Excellent
             manner
             of
             Existence
             ,
             than
             that
             of
             Creation
             .
             Which
             Thousands
             of
             Persons
             ,
             no
             whit
             inferiour
             to
             the
             greatest
             Masters
             of
             Reason
             ,
             the
             Socinians
             can
             bost
             of
             (
             both
             Ancient
             and
             Modern
             ,
             Divines
             and
             Philosophers
             )
             have
             not
             thought
             deserves
             to
             be
             Scoffed
             at
             ,
             as
             
             Non-sence
             and
             a
             Contradiction
             to
             Natural
             Reason
             ,
             as
             much
             as
             it
             is
             above
             the
             Comprehension
             thereof
             ;
             and
             is
             every
             whit
             as
             intelligible
             as
             are
             many
             Notions
             relating
             to
             the
             DEITT
             ,
             in
             which
             all
             true
             Theists
             as
             well
             as
             Christians
             are
             agreed
             ;
             and
             also
             as
             are
             not
             a
             few
             relating
             to
             our
             
               own
               Souls
            
             ,
             their
             Powers
             and
             Faculties
             ,
             and
             their
             Union
             with
             ,
             and
             influence
             upon
             ,
             our
             Bodies
             ;
             and
             as
             are
             innumerable
             Notions
             too
             relating
             to
             Material
             things
             ,
             which
             an
             Experimental
             Philosopher
             cannot
             doubt
             the
             truth
             of
             .
          
           
             In
             the
             next
             place
             ,
             Sir
             ,
             your
             Friend
             saith
             ,
             
               he
               despairs
               of
               hearing
               a
               wise
               Word
               answered
               to
               these
               Questions
               ,
            
             viz.
             the
             forementioned
             .
             But
             I
             will
             not
             say
             ,
             where
             was
             his
             Wisdom
             then
             ,
             when
             he
             askt
             them
             ;
             because
             you
             will
             Reply
             ,
             they
             are
             however
             wise
             Questions
             ,
             if
             they
             serve
             to
             Expose
             the
             Trinitarian
             to
             whom
             they
             are
             put
             ,
             and
             to
             make
             his
             Explication
             of
             the
             Doctrine
             of
             the
             Trinity
             down
             right
             Non-sence
             .
             But
             I
             Reply
             ,
             let
             the
             Unbyassed
             Readers
             judge
             of
             this
             ;
             and
             Sir
             I
             heartily
             wish
             ,
             that
             your
             Self
             may
             be
             one
             of
             them
             .
          
           
             And
             whereas
             he
             saith
             ,
             that
             
               he
               will
               do
               what
               he
               can
               ,
               to
               prevent
               troubling
            
             (
             that
             is
             my
             troubling
             )
             
               the
               Questions
               ,
               with
               Confused
               Empty
               Jargon
               :
            
             My
             Answer
             is
             ,
             That
             I
             think
             I
             have
             not
             at
             all
             troubled
             the
             Questions
             ,
             whether
             I
             shall
             trouble
             him
             or
             no
             ,
             by
             my
             Answering
             them
             .
             But
             I
             expect
             he
             will
             tell
             you
             ,
             that
             my
             Answers
             are
             
               Confused
               Empty
               Jargon
            
             ,
             and
             if
             he
             will
             please
             to
             tell
             me
             so
             ,
             I
             shall
             give
             him
             no
             Rougher
             Reply
             than
             this
             ,
             Sir
             ,
             This
             is
             a
             rare
             demonstration
             ,
             that
             your self
             is
             one
             of
             those
             Anti-Trinitarians
             ,
             whom
             you
             Extol
             in
             the
             beginning
             of
             your
             Answer
             to
             my
             Propositions
             ,
             as
             
               having
               Modestly
               ,
               as
               well
               as
               Learnedly
               and
               Piously
               ,
               and
               Strongly
               Impugned
               ,
               the
               Commonly
               received
               Doctrine
               of
               the
               Trinity
               .
            
          
           
           
             But
             how
             does
             he
             Endeavour
             to
             prevent
             my
             troubling
             his
             Questions
             ,
             with
             
               Confused
               Empty
               Jargon
            
             ?
             He
             does
             it
             
               thus
               :
               By
               Essence
               ,
               I
               suppose
               he
               means
               Nature
               .
            
             I
             Answer
             ,
             I
             am
             willing
             to
             do
             so
             too
             .
             And
             ,
             saith
             he
             ,
             
               in
               that
               respect
               perhaps
            
             3.
             
             
               Men
               who
               have
               the
               same
               Nature
               ,
               may
               be
               properly
               said
               to
               be
               Essentially
               one
               ,
               but
               not
               Essentially
               one
               Person
               .
            
             I
             Answer
             ,
             this
             may
             be
             more
             than
             a
             Perhaps
             ;
             but
             he
             may
             perceive
             by
             my
             
               15th
               .
               Proposition
            
             (
             now
             the
             22.
             )
             that
             I
             am
             far
             from
             thinking
             the
             3.
             
             Persons
             in
             the
             H.
             Trinity
             to
             be
             in
             so
             low
             a
             sence
             one
             as
             3.
             
             Men
             are
             .
             But
             ,
             proceeds
             he
             
               The
               Nature
               of
               the
               Self-Existent
               God
               ,
               is
               above
               the
               Nature
               of
               all
               Beings
               which
               proceed
               from
               Him
               ;
               and
               it
               can
               not
               be
               Communicated
               .
            
             I
             Answer
             ,
             that
             the
             individual
             Nature
             of
             the
             Father
             ,
             is
             not
             a
             Divine
             Nature
             more
             truly
             than
             that
             of
             the
             Two
             other
             Persons
             :
             But
             how
             does
             he
             prove
             that
             His
             Nature
             cannot
             be
             Communicated
             ?
             Why
             ,
             saith
             he
             ,
             
               we
               have
               no
               other
               Notion
               of
               the
               word
               Communicate
               ,
               but
               to
            
             Impart
             or
             Give
             ;
             
               and
               what
               one
               Person
               does
               Impart
               or
               Give
               ,
               of
               any
               Essential
               and
               Singular
               thing
               ,
               that
               himself
               hath
               not
               ,
               but
               he
               hath
               it
               to
               whom
               it
               is
               given
               .
               It
               may
               be
               some
               will
               say
               ,
               Thus
               it
               is
               among
               Finite
               Creatures
               ,
               but
               the
               Essence
               of
               God
               is
               not
               of
               the
               same
               Condition
               ,
            
             &c.
             
             But
             as
             God
             said
             to
             
               Job
               ,
               Who
               is
               this
               that
               darkneth
               Councell
               by
               words
               without
               knowledge
               ?
            
             It
             may
             be
             replyed
             to
             this
             Man
             ,
             
               Who
               is
               he
               that
               multiplyeth
               words
               without
               knowledge
               ?
            
             For
             it
             is
             not
             thus
             ,
             as
             he
             positively
             asserts
             ,
             Even
             among
             Creatures
             .
             For
             there
             is
             not
             a
             Creature
             that
             Generates
             another
             of
             the
             same
             kind
             ,
             but
             may
             be
             properly
             said
             to
             Communicate
             its
             own
             Nature
             ,
             and
             yet
             notwithstanding
             it
             foregoes
             not
             its
             own
             individual
             Nature
             ,
             nor
             any
             part
             thereof
             .
             What
             a
             Boldness
             then
             is
             it
             to
             Affirm
             ,
             that
             the
             
               Infinite
               Creator
            
             Cannot
             do
             the
             like
             !
             
               He
               that
               Planted
               the
               Ear
               shall
               He
               not
               hear
               ?
               And
               He
               that
               formed
               the
               Eye
               shall
               not
               he
               see
               ?
            
             He
             that
             hath
             gi-given
             
             a
             Generative
             Power
             to
             the
             Meanest
             of
             Creatures
             ,
             or
             Creatures
             that
             have
             the
             lowest
             degree
             of
             Life
             ,
             shall
             not
             He
             have
             the
             Same
             Power
             Himself
             ?
             I
             mean
             A
             Power
             of
             doing
             that
             which
             may
             be
             called
             Generating
             His
             own
             Essential
             Likeness
             ,
             in
             an
             inconceivably
             Infinitely
             more
             Excellent
             manner
             .
             I
             wish
             ,
             Sir
             ,
             your
             Friend
             would
             well
             lay
             to
             heart
             that
             Old
             Maxim
             ,
             
               Temerè
               Affirmare
               ,
               vel
               Negare
               de
               Deo
               Periculosum
               est
               .
            
             Which
             I
             will
             English
             to
             you
             ,
             who
             I
             doubt
             are
             no
             great
             
               Latinist
               ,
               'T
               is
               a
               dangerous
               thing
               to
               affirm
               or
               deny
               any
               thing
               rashly
               of
               God
               ,
            
          
           
             As
             to
             the
             little
             that
             remains
             upon
             this
             Proposition
             ,
             it
             consists
             of
             a
             Repetition
             of
             what
             
               I
               have
            
             Answered
             ,
             and
             of
             what
             he
             repeats
             upon
             the
             next
             Proposition
             ,
             which
             I
             will
             Answer
             .
             And
             indeed
             ,
             Sir
             ,
             your
             Friend
             is
             Excellently
             good
             ,
             next
             to
             Dareing
             Assertions
             ,
             at
             Repetitions
             ,
             and
             saying
             things
             ,
             that
             are
             nothing
             ,
             or
             very
             little
             ,
             to
             the
             purpose
             .
             But
             you
             will
             find
             Every
             thing
             ,
             to
             have
             more
             or
             less
             spoken
             to
             it
             ,
             that
             is
             but
             
               one
               remove
            
             from
             what
             is
             nothing
             but
             
               mere
               Words
            
             .
             And
             now
             to
             what
             he
             Animadverts
             on
             the
             10th
             .
             Proposition
             .
          
           
             Prop.
             10.
             
             
               There
               seems
               to
               be
               no
               Contradiction
               ,
               nor
               the
               least
               Absurdity
               in
               asserting
               ,
               that
               God
               is
               able
               to
               Communicate
               Every
               one
               of
               His
               Perfections
               ,
               Except
               those
               of
               Self-Existence
               ,
            
             and
             
               Being
               the
               First
               Original
               of
               all
               things
               .
            
             By
             the
             way
             ,
             my
             meaning
             in
             these
             words
             ,
             appears
             plainly
             by
             other
             following
             Propositions
             ,
             to
             be
             this
             .
             That
             there
             is
             no
             Contradiction
             or
             Absurdity
             in
             asserting
             ,
             That
             such
             Beings
             may
             have
             their
             Original
             from
             God
             the
             Father
             ,
             as
             have
             all
             Perfections
             but
             
               those
               two
            
             ;
             and
             which
             indeed
             (
             as
             I
             have
             said
             )
             do
             amount
             to
             but
             one
             .
          
           
             Now
             what
             faith
             your
             Friend
             to
             this
             ?
             He
             tells
             us
             in
             the
             first
             place
             .
             
               That
               for
               the
               same
               reason
               that
               these
               two
               are
               Incommunicable
               ,
               all
               the
               Other
               Divine
               Perfections
               are
               likewise
               so
               .
            
             And
             whereas
             he
             assigns
             two
             Reasons
             ,
             why
             
             God
             cannot
             Communicate
             
               these
               two
            
             ,
             he
             saith
             
               for
               the
               same
               Reasons
               ,
               he
               cannot
               Communicate
               any
               of
               His
               other
               Perfections
               .
            
             But
             how
             Egregiously
             Absurd
             is
             it
             ,
             to
             go
             about
             to
             give
             Reasons
             ,
             why
             God
             cannot
             Communicate
             
               His
               Self-Existence
            
             ,
             and
             
               His
               being
               the
               First
               Original
               of
               all
               things
               ?
            
             Since
             that
             He
             cannot
             Communicate
             these
             ,
             is
             a
             First
             and
             Self-Evident
             Principle
             :
             And
             therefore
             is
             Uncapable
             ,
             as
             all
             such
             Principles
             are
             ,
             of
             being
             demonstrated
             ;
             as
             Every
             Body
             knows
             that
             understands
             ,
             What
             a
             First
             and
             Self-Evident
             Principle
             is
             ;
             which
             Every
             one
             must
             understand
             ,
             that
             can
             understand
             any
             thing
             .
             Whatsoever
             is
             Capable
             of
             being
             proved
             ,
             must
             be
             less
             clear
             ,
             than
             is
             the
             Argument
             by
             which
             it
             is
             proved
             ;
             and
             whatsoever
             Proposition
             is
             so
             ,
             cannot
             possibly
             be
             a
             First
             or
             self-Evident
             Principle
             ;
             as
             no
             man
             in
             his
             Wits
             does
             need
             to
             be
             informed
             .
             And
             therefore
             no
             such
             one
             will
             go
             about
             to
             prove
             this
             Proposition
             ,
             
               The
               same
               thing
               can
               be
               ,
               and
               not
               be
               ,
               in
               the
               same
               Moment
               .
            
             And
             the
             foresaid
             Proposition
             is
             Every
             whit
             as
             self-Evident
             as
             this
             :
             and
             the
             denial
             thereof
             as
             Manifest
             a
             Contradiction
             .
             There
             cannot
             be
             a
             greater
             ,
             or
             clearer
             ,
             Contradiction
             than
             to
             say
             ,
             That
             God
             can
             Communicate
             Self-Existence
             ;
             it
             being
             to
             say
             in
             other
             words
             ,
             That
             God
             can
             be
             the
             cause
             of
             that
             which
             hath
             no
             cause
             .
             Nor
             than
             to
             say
             ,
             That
             God
             can
             make
             a
             
               First
               Original
               of
               All
               things
            
             ;
             since
             this
             is
             to
             say
             ,
             that
             He
             can
             make
             a
             thing
             to
             be
             before
             Himself
             ,
             and
             to
             be
             the
             Original
             of
             Himself
             ;
             For
             what
             is
             not
             so
             ,
             cannot
             be
             the
             First
             Original
             of
             All
             things
             .
             And
             therefore
             ,
             whereas
             his
             First
             ,
             Reason
             ,
             why
             God
             cannot
             Communicate
             these
             Perfections
             is
             ,
             
               Because
               it
               is
               a
               Contradiction
               so
               to
               do
            
             ;
             he
             might
             as
             well
             have
             said
             ,
             'T
             is
             a
             Contradiction
             to
             say
             that
             God
             can
             do
             a
             Contradiction
             .
             That
             He
             can
             Communicate
             them
             is
             
               Contradictio
               in
               Terminis
            
             ;
             and
             therefore
             't
             is
             absurd
             to
             give
             it
             as
             a
             Reason
             why
             He
             cannot
             
             do
             it
             ,
             that
             
               't
               is
               a
               Contradiction
            
             .
             For
             you
             may
             as
             well
             ask
             ,
             why
             God
             cannot
             do
             a
             Contradiction
             ?
             And
             if
             a
             Reason
             can
             be
             given
             for
             this
             ,
             you
             may
             ask
             a
             Reason
             for
             that
             Reason
             ;
             and
             so
             in
             infinitum
             .
             But
             if
             it
             were
             onely
             
               Contradictio
               in
               Adjecto
            
             ,
             I
             acknowledg
             ,
             that
             because
             such
             Contradictions
             are
             not
             manifest
             at
             
               first
               hearing
            
             ,
             at
             least
             to
             Every
             Body
             ,
             't
             is
             proper
             to
             give
             Reasons
             to
             shew
             that
             there
             are
             Contradictions
             implyed
             in
             such
             Propositions
             .
             But
             if
             ,
             any
             man
             should
             ask
             me
             a
             Reason
             ,
             why
             
               Two
               and
               two
               do
               not
               make
               Twenty
               ,
            
             I
             would
             bid
             him
             
               Go
               look
            
             ,
             instead
             of
             telling
             him
             ,
             that
             it
             is
             a
             Contradiction
             that
             they
             should
             ;
             since
             I
             had
             as
             good
             tell
             him
             ,
             
               he
               has
               a
               Nose
               in
               his
               Face
               ,
            
             and
             better
             too
             .
             But
             that
             God
             can
             make
             a
             Self-Existent
             Thing
             ,
             or
             a
             
               First
               Original
               of
               All
               things
            
             ,
             are
             Every
             jot
             as
             Evident
             Contradictions
             ,
             as
             that
             
               Two
               and
               two
               do
               make
               Twenty
               .
            
          
           
             But
             ,
             Sir
             ,
             your
             Friend
             saith
             ,
             that
             ,
             
               'T
               is
               Equally
               Absurd
               and
               Contradictions
               ,
               to
               suppose
               more
               than
               one
               infinitely
               powerful
               ,
               wise
               and
               Good
               Being
               .
            
             If
             he
             means
             by
             Equally
             Absurd
             and
             Contradictions
             as
             Evidently
             so
             ,
             sure
             he
             is
             the
             onely
             Man
             that
             will
             say
             so
             ,
             nor
             can
             he
             think
             so
             ,
             say
             he
             what
             he
             will.
             But
             how
             does
             he
             prove
             this
             ?
             This
             is
             the
             argument
             by
             which
             he
             does
             it
             ,
             
               viz.
               infinite
               Power
               ,
               infnite
               Wisdom
               and
               infinite
               Goodness
               go
               together
               ,
               and
               may
               all
               of
               them
               ,
               as
               well
               as
               either
               of
               them
               ,
               be
               in
               all
               Beings
               whatsoever
               ,
               as
               well
               as
               in
               more
               Beings
               than
               one
               .
            
             But
             what
             if
             I
             say
             That
             this
             is
             as
             much
             needs
             to
             be
             proved
             ,
             as
             that
             which
             it
             is
             brought
             to
             prove
             ?
             His
             onely
             Answer
             is
             like
             to
             be
             ,
             
               you
               must
               take
               this
               upon
               the
               Authority
               of
               my
               Lord
               of
               Canterbury
               .
            
             For
             he
             onely
             goes
             about
             to
             Confirm
             it
             by
             a
             passage
             in
             His
             Sermon
             on
             1
             Tim.
             2.
             5.
             p.
             13.
             
             But
             I
             not
             having
             that
             Sermon
             by
             me
             ,
             and
             he
             making
             no
             Marks
             to
             distinguish
             between
             ,
             what
             is
             his
             Graces
             and
             
             what
             is
             
               his
               own
            
             ,
             it
             is
             Enough
             to
             give
             him
             that
             for
             an
             Answer
             .
          
           
             His
             second
             Argument
             ,
             whereby
             he
             Endeavours
             to
             prove
             the
             forementioned
             Self-Evident
             Proposition
             ,
             is
             ,
             
               That
               Self-Existence
               is
               indivisible
               ,
               and
               Gods
               Self-Existence
               is
               necessary
               ;
               and
               therefore
               if
               he
               should
               Communicate
               His
               Self-Existence
               to
               Another
               ,
               He
               Himself
               should
               remain
               not
               self-Existent
               ,
               which
               is
               a
               gross
               Absurdity
               ,
               and
               a
               manifest
               Contradiction
               .
            
             O
             Wonderful
             !
             is
             it
             so
             indeed
             ?
             I
             marvel
             who
             told
             him
             so
             ;
             it
             may
             be
             he
             takes
             this
             too
             on
             the
             Authority
             of
             some
             Great
             Man
             ,
             since
             he
             troubles
             not
             himself
             to
             
               make
               it
               out
            
             .
             But
             there
             is
             as
             great
             a
             necessity
             of
             proving
             this
             also
             ,
             as
             of
             proving
             that
             of
             which
             it
             is
             a
             Proof
             .
             And
             he
             makes
             this
             brave
             Argument
             to
             prove
             too
             ,
             That
             
               Infinite
               power
               is
               as
               incommunicable
               as
               self-Existence
               ,
               and
               Infinite
               Wisdom
               and
               Goodness
               ,
               because
               these
               are
               also
               indivisible
               .
            
             But
             the
             Trinitarian
             is
             not
             so
             knockt
             down
             by
             this
             
               Unmerciful
               Argument
            
             (
             to
             use
             a
             phrase
             of
             his
             own
             )
             but
             that
             he
             may
             soon
             rise
             again
             .
             Nay
             ,
             as
             Goodluck
             would
             have
             it
             ,
             't
             is
             so
             weak
             a
             Blow
             ,
             that
             he
             has
             not
             felt
             it
             .
             And
             't
             will
             be
             found
             weaker
             than
             a
             Puff
             of
             Breath
             ,
             by
             that
             time
             I
             have
             askt
             him
             this
             one
             Question
             ,
             viz.
             Is
             not
             also
             the
             individual
             Nature
             of
             Every
             living
             Creature
             indivisible
             ?
             But
             ,
             as
             was
             before
             said
             ,
             Even
             the
             lowest
             Sort
             of
             them
             can
             propagate
             their
             own
             Nature
             ,
             which
             is
             the
             same
             thing
             with
             Communicating
             it
             ;
             and
             therefore
             methinks
             it
             should
             not
             be
             so
             great
             a
             Contradiction
             to
             say
             ,
             that
             He
             who
             gave
             Being
             to
             those
             Creatures
             can
             do
             the
             like
             .
             Or
             if
             you
             please
             ,
             thus
             :
             'T
             is
             therefore
             no
             Contradiction
             to
             say
             ,
             That
             God
             the
             Father
             may
             be
             the
             Original
             of
             a
             Being
             ,
             which
             hath
             power
             to
             do
             all
             things
             possible
             to
             be
             done
             ,
             and
             hath
             unlimited
             Wisdom
             and
             Goodness
             .
             As
             to
             the
             rest
             of
             this
             Animadversion
             ,
             I
             will
             not
             spend
             one
             Minute
             so
             vainly
             as
             to
             take
             notice
             of
             it
             ;
             for
             half
             an
             Eye
             must
             see
             
             it
             to
             be
             nothing
             better
             than
             (
             to
             give
             it
             his
             own
             word
             )
             
               mere
               Jargon
            
             .
          
           
             Prop.
             11.
             
             
               It
               seems
               Evident
               from
               the
               H.
               Scriptures
               ,
               That
               the
               Son
               and
               H.
               Spirit
               have
               all
               Divine
               Perfections
               but
               those
               two
               ,
               such
               as
               Unlimited
               Power
               ,
               Wisdom
               and
               Goodness
               ,
               and
               Unspotted
               Purity
               .
            
          
           
             As
             to
             
               Unspotted
               Purity
            
             he
             grants
             ,
             that
             
               the
               Scriptures
               do
               plainly
               assert
               it
               of
               our
               Saviour
               ,
            
             but
             faith
             ,
             that
             
               that
               is
               but
               the
               Perfection
               of
               a
               Man
               or
               Angel
               ,
               not
               an
               infinite
               Perfection
               of
               a
               God.
            
             I
             Answer
             ,
             that
             this
             he
             onely
             with
             his
             usual
             Confidence
             saies
             ,
             but
             tells
             us
             not
             how
             he
             comes
             by
             this
             Confidence
             .
             But
             suppole
             he
             could
             demonstrate
             this
             ,
             yet
             the
             Unspotted
             Purity
             of
             the
             
               H.
               Ghost
            
             one
             would
             think
             to
             be
             the
             Purity
             of
             
               a
               God
            
             ,
             since
             we
             are
             so
             assured
             from
             Scripture
             ,
             that
             He
             is
             the
             Author
             of
             all
             that
             Purity
             and
             Holiness
             ,
             which
             Is
             or
             Ever
             shall
             be
             found
             in
             Men.
             And
             he
             must
             have
             a
             large
             stock
             of
             Confidence
             ,
             who
             dares
             say
             .
             that
             the
             Purity
             which
             Excells
             not
             that
             of
             a
             Man
             or
             Angel
             ,
             is
             sussicient
             to
             qualify
             a
             Person
             to
             be
             the
             Sanctisier
             ,
             of
             all
             that
             are
             or
             shall
             be
             Sanctified
             .
             And
             if
             the
             Purity
             of
             the
             
               H.
               Ghost
            
             be
             the
             Purity
             of
             a
             God
             ,
             I
             hope
             the
             Son's
             Purity
             may
             be
             acknowledg'd
             so
             to
             be
             too
             :
             Surely
             those
             Socinians
             who
             believe
             the
             H.
             Ghost
             to
             be
             a
             Person
             ,
             will
             not
             make
             him
             to
             Excell
             the
             Son
             in
             Holiness
             .
          
           
             Next
             he
             Cavils
             at
             my
             saying
             ,
             that
             this
             11th
             .
             Proposition
             Seems
             Evident
             to
             me
             ,
             and
             saith
             that
             Seems
             and
             
               Evident
               ,
               are
               two
               words
               very
               ill
               put
               together
               ;
               because
               that
               which
               doth
               but
            
             seem
             
               Evident
               is
               not
               really
               so
               ;
               and
               that
               which
               is
               Evident
               doth
               more
               than
               seem
               so
               .
            
             I
             see
             ,
             Sir
             ,
             I
             must
             not
             hope
             to
             Please
             this
             Friend
             of
             yours
             ,
             I
             verily
             thought
             he
             was
             about
             to
             Praise
             me
             for
             my
             
               it
               Seems
               Evident
            
             :
             For
             he
             saith
             upon
             it
             ,
             That
             
               [
               Seems
               ]
               is
               a
               word
               that
               Speaks
               the
               Modesty
               of
               an
               ingenuous
               Enquirer
               after
               truth
            
             ;
             and
             on
             the
             Contrary
             ,
             That
             
               Evident
               fills
               the
               mouth
               of
               a
               man
               of
            
             
             Confidence
             ;
             as
             by
             the
             way
             I
             must
             tell
             him
             he
             knows
             by
             Experience
             .
             Yet
             
               for
               all
               this
            
             ,
             the
             good
             Man
             designed
             to
             Expose
             me
             for
             my
             
               it
               Seems
               Evident
            
             ;
             and
             those
             two
             Sentences
             are
             Fleering
             ones
             ,
             and
             were
             intended
             for
             Scoffs
             .
             But
             I
             pray
             him
             to
             
               Mock
               on
            
             after
             I
             have
             told
             him
             that
             ,
             First
             ,
             He
             knows
             I
             did
             not
             say
             ,
             it
             but
             Seems
             Evident
             .
             And
             that
             ,
             Secondly
             ,
             'T
             is
             utterly
             false
             ,
             that
             that
             which
             is
             Evident
             doth
             
               more
               than
            
             seem
             so
             to
             all
             Persons
             .
             There
             are
             many
             Evident
             Truths
             ,
             that
             to
             those
             who
             Shut
             their
             Eyes
             against
             the
             Light
             ,
             may
             not
             so
             much
             as
             seem
             so
             ;
             and
             there
             are
             those
             who
             being
             sensible
             of
             the
             weakness
             of
             their
             understandings
             ,
             may
             say
             of
             
               Very
               Evident
            
             Truths
             ,
             this
             or
             
               that
               seems
            
             or
             appears
             Evident
             to
             them
             .
             But
             we
             shall
             not
             in
             haste
             ,
             Sir
             ,
             Catch
             your
             Friend
             at
             the
             Extreme
             of
             Modesty
             .
             For
             whatsoever
             seems
             not
             agreeable
             with
             his
             Reason
             (
             which
             we
             have
             found
             to
             be
             a
             Clear
             and
             Strong
             Reason
             indeed
             )
             must
             be
             immediately
             Contrary
             to
             Natural
             Reason
             .
             And
             he
             is
             onely
             puzled
             at
             Comprehending
             Gods
             ways
             ,
             not
             
               God
               Himself
            
             and
             
               his
               Glorious
               Attributes
            
             .
             And
             he
             can
             Comprehend
             whatsoever
             he
             Understands
             .
             And
             now
             follows
             Another
             of
             his
             Modest
             Sayings
             ,
             viz.
             That
             this
             Proposition
             we
             are
             now
             upon
             ,
             
               does
               not
               so
               much
               as
               seem
               Evident
               from
               Scripture
               .
            
             And
             he
             wishes
             
               I
               had
               Cited
               some
               of
               the
               plainest
               Texts
               to
               my
               Purpose
               .
            
             But
             he
             hath
             had
             Enough
             of
             those
             Cited
             by
             other
             Trinitarians
             ;
             many
             of
             which
             the
             Socinians
             so
             play
             the
             Criticks
             upon
             ,
             that
             should
             the
             same
             liberty
             be
             taken
             as
             to
             all
             other
             Texts
             ,
             which
             are
             Capable
             of
             having
             the
             same
             work
             made
             with
             them
             ,
             the
             Scriptures
             would
             be
             made
             a
             mere
             
               Nose
               of
               Wax
            
             .
          
           
             But
             however
             ,
             methinks
             ,
             the
             Apostle's
             so
             Expresly
             applying
             those
             words
             of
             the
             Psalmist
             to
             the
             
               Son
               of
               God
            
             ,
             viz.
             
               Thou
               Lord
               in
               the
               Beginning
               hast
               laid
               the
               Foundations
               of
               the
               Earth
               ,
               and
               the
               Heavens
               are
               the
               work
               of
               Thine
            
             
             Hands
             ,
             &c.
             doth
             at
             least
             seem
             to
             Speak
             Him
             
               infinitely
               Powerfull
            
             .
             And
             thesame
             thing
             does
             seem
             at
             least
             ,
             to
             be
             affirmed
             in
             those
             words
             ,
             Coloss.
             1.
             16.
             
             &c.
             
               By
               Him
               were
               all
               things
               Created
               ,
               that
               are
               in
               Heaven
               and
               that
               are
               in
               Earth
            
             &c.
             
             
               For
               He
               is
               before
               all
               things
               ,
               and
               by
               Him
               all
               things
               Consist
               .
            
             And
             St
             Peters
             Saying
             to
             Him
             ,
             
               Lord
               ,
               Thou
               that
               knowest
               all
               things
               ,
               knowest
               that
               I
               love
               Thee
               ,
            
             doth
             at
             least
             seem
             to
             Speak
             his
             believing
             him
             to
             be
             
               infinitely
               Wise
            
             ,
             and
             a
             
               Searcher
               of
               the
               very
               Hearts
            
             of
             men
             :
             which
             is
             also
             Expresly
             affirmed
             of
             Him
             by
             St
             Paul
             ,
             Rom.
             2.
             16.
             and
             1
             Cor.
             4.
             5.
             
             And
             by
             our
             Saviour
             Himself
             too
             ,
             Rev.
             2.
             23.
             
             
               I
               am
               He
               which
               Searcheh
               the
               Reins
               and
               Hearts
               .
            
             And
             the
             Apostles
             saying
             ,
             that
             in
             Christ
             
               are
               hid
               all
               the
               Treasures
               of
               Wisdom
               and
               Knowledg
               ,
            
             doth
             sure
             seem
             at
             least
             to
             Speak
             His
             
               Wisdom
               and
               Knowledg
            
             boundless
             or
             infinite
             .
             And
             those
             words
             Rom.
             9.
             5.
             
             —
             
               of
               whom
               as
               Concerning
               the
               Flesh
               Christ
               came
               ,
               who
               is
               God
               over
               All
               Blessed
               for
               Evermore
               ,
            
             do
             at
             least
             seem
             to
             Speak
             Him
             to
             have
             the
             Divine
             added
             to
             the
             Humane
             Nature
             .
             And
             those
             words
             ,
             Coloss.
             2.
             9.
             
             
               In
               Him
               dwelleth
               all
               the
               Fulness
               of
               the
               God-Head
               bodily
               :
            
             And
             Christ's
             giving
             Himself
             the
             Title
             that
             is
             Proper
             
               to
               God
            
             ,
             in
             his
             Saying
             ,
             
               I
               am
               Alpha
               and
               Omega
               ,
               the
               First
               and
               the
               Last
               ,
            
             doth
             likewise
             seem
             at
             least
             to
             assert
             the
             same
             thing
             .
             And
             so
             doth
             
               God
               the
               Father's
            
             saying
             of
             His
             
               Son
               ,
               Let
               All
               the
               Angels
               of
               God
               worship
               Him
            
             ;
             Especially
             since
             it
             is
             said
             ,
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               Him
               onely
               shalt
               thou
               serve
               .
            
             And
             the
             same
             thing
             seems
             at
             least
             to
             be
             implyed
             too
             ,
             in
             that
             Saying
             of
             Christ
             ,
             
               That
               all
               men
               should
               Honour
               the
               Son
               ,
               as
               they
               Honour
               the
               Father
            
             ;
             which
             is
             ,
             I
             think
             ,
             with
             
               Divine
               Honour
            
             ;
             and
             must
             at
             least
             seem
             to
             this
             
               man
               himself
            
             so
             to
             be
             .
             And
             what
             think
             you
             of
             those
             words
             which
             begin
             St
             Johns
             Gospel
             ?
             
               In
               the
               Beginning
               was
               the
               Word
               ,
               and
               the
               word
               was
               with
               God
               ,
               and
               the
               word
               was
               God
               ,
            
             &c.
             
             
             
               All
               things
               were
               made
               by
               Him
               ,
            
             &c.
             
             Compared
             with
             V.
             14.
             
             
               And
               the
               Word
               was
               made
               Flesh
               ,
            
             &c.
             
             Do
             not
             these
             words
             at
             least
             seem
             to
             speak
             the
             same
             thing
             ?
             And
             Socinus
             his
             Exposition
             of
             them
             ,
             would
             at
             least
             seem
             to
             be
             no
             true
             one
             (
             tho'
             there
             were
             no
             such
             gross
             Absurditys
             as
             the
             
               Arch
               Bishop
            
             ,
             among
             others
             ,
             hath
             shewn
             it
             to
             be
             guilty
             of
             )
             since
             he
             himself
             does
             acknowledg
             ,
             that
             he
             was
             the
             First
             Inventer
             thereof
             ,
             and
             therefore
             not
             known
             till
             above
             Fifteen
             Hundred
             Years
             after
             the
             Coming
             of
             our
             Saviour
             .
          
           
             And
             those
             words
             ,
             Isa.
             9.
             6
             ,
             7.
             do
             seem
             at
             least
             to
             be
             a
             Prophecy
             of
             Christ
             ,
             viz.
             
               To
               us
               a
               Child
               is
               born
               ,
               to
               us
               a
               Son
               is
               given
               .
               He
               shall
               be
               called
               Wonderfull
               ,
               Counsellour
               ,
               the
               Mighty
               God
               ,
               the
               Everlasting
               Father
               ,
               the
               Prince
               of
               Peace
               ,
            
             &c.
             
             Nor
             is
             it
             so
             much
             as
             a
             Seeming
             Objection
             ,
             which
             the
             Socinians
             urge
             against
             these
             words
             being
             a
             Prophecy
             ,
             that
             the
             first
             do
             run
             in
             the
             Present
             Tense
             ,
             viz.
             To
             us
             a
             Child
             is
             born
             ,
             a
             Son
             is
             given
             ,
             since
             in
             that
             Unquestionable
             Prophecy
             of
             Christ
             ,
             Isa.
             53.
             
             Several
             of
             the
             Praedictions
             run
             in
             both
             the
             Present
             and
             Praeterperfect
             Tense
             :
             As
             He
             is
             despised
             and
             rejected
             of
             Men.
             He
             hath
             born
             our
             Griefs
             .
             He
             was
             wounded
             for
             our
             Transgressions
             :
             And
             the
             like
             almost
             in
             every
             Verse
             throughout
             the
             Chapter
             .
             Nor
             is
             any
             thing
             more
             Common
             than
             this
             Enallage
             of
             Tenses
             in
             the
             Hebrew
             Language
             .
             And
             their
             rendring
             the
             words
             next
             following
             ,
             so
             as
             to
             adapt
             them
             to
             K.
             Hezekiah
             instead
             of
             our
             Saviour
             ,
             is
             a
             wonderful
             instance
             of
             their
             offering
             violence
             to
             Texts
             of
             Scripture
             ;
             for
             thus
             they
             read
             them
             ,
             
               The
               Wonderful
               Counsellour
               ,
               the
               Mighty
               God
               ,
               the
               Everlasting
               Father
               ,
               shall
               name
               him
            
             (
             viz.
             Hezekiah
             )
             
               the
               Peaceable
               Prince
            
             .
             And
             wheras
             it
             follows
             ,
             
               Of
               the
               Encrease
               of
               his
               Government
               and
               Peace
               there
               shall
               be
               no
               End
            
             ;
             they
             make
             this
             to
             be
             fulfilled
             in
             Hezekiah
             ,
             because
             he
             reigned
             no
             less
             than
             Nine
             and
             Twenty
             
             Years
             .
             See
             this
             in
             the
             
               Brief
               History
               of
               the
               Unitarians
            
             so
             much
             magnified
             by
             them
             ,
             P.
             20.
             of
             the
             2d
             .
             Edition
             .
          
           
             I
             have
             ,
             Sir
             ,
             now
             given
             your
             Friend
             a
             Taste
             ,
             and
             a
             mere
             Tast
             of
             the
             plainest
             Texts
             to
             my
             purpose
             ,
             in
             Compliance
             with
             his
             Wish
             ;
             and
             notwithstanding
             my
             seems
             ,
             which
             he
             makes
             such
             
               a
               do
            
             with
             ,
             I
             am
             as
             Certain
             as
             I
             can
             be
             of
             any
             thing
             of
             this
             nature
             ,
             that
             these
             Sriptures
             and
             Abundance
             more
             ,
             do
             much
             more
             than
             seem
             to
             Confirm
             the
             truth
             of
             this
             Proposition
             .
          
           
             And
             as
             to
             the
             
               H.
               Ghost
            
             ,
             I
             need
             give
             no
             other
             Proof
             ,
             of
             His
             having
             all
             the
             Perfections
             of
             the
             
               Divine
               Nature
            
             ,
             than
             what
             hath
             bin
             already
             said
             of
             His
             being
             the
             Sanctifier
             ;
             for
             since
             this
             speaks
             Him
             Infinitely
             Pure
             and
             Holy
             ,
             and
             I
             may
             add
             too
             ,
             Omnipresent
             ,
             he
             must
             needs
             have
             all
             the
             other
             ,
             according
             to
             your
             Friends
             Assertion
             ,
             
               viz.
               That
               they
               cannot
               be
               some
               in
               one
               ,
               and
               some
               in
               another
               ,
               but
               must
               be
               inseparate
               ,
               and
               go
               together
               .
            
          
           
             And
             he
             now
             betakes
             himself
             to
             Cite
             Texts
             against
             Christs
             having
             Unlimited
             Perfections
             ,
             but
             he
             gives
             us
             only
             two
             ;
             one
             to
             prove
             His
             Power
             ,
             and
             the
             other
             His
             Wisdom
             to
             be
             Limited
             .
             That
             for
             the
             Limitedness
             of
             His
             Power
             ,
             is
             that
             saying
             of
             our
             Lord
             to
             Peter
             ,
             when
             he
             was
             Apprehended
             in
             the
             Garden
             ,
             Mat.
             26.
             52.
             
             
               Put
               up
               again
               thy
               Sword
            
             ,
             &c.
             
             
               Thinkest
               thou
               that
               I
               cannot
               now
               Pray
               unto
               my
               Father
               ,
               and
               He
               shall
               presently
               give
               me
               more
               than
               Twelve
               Legions
               of
               Angels
               ?
            
             But
             1.
             
             There
             is
             no
             necessity
             ,
             that
             it
             should
             be
             implyed
             in
             these
             words
             ,
             that
             Christ
             had
             not
             power
             to
             deliver
             Himself
             without
             Praying
             to
             His
             Father
             for
             the
             Help
             of
             Angels
             ,
             or
             any
             other
             help
             ,
             since
             Unspeakably
             Greater
             Works
             are
             Recorded
             of
             Him
             ,
             without
             any
             mention
             of
             His
             Praying
             for
             Ability
             to
             do
             them
             :
             And
             since
             he
             had
             twice
             before
             done
             this
             very
             work
             ,
             when
             he
             was
             as
             much
             as
             now
             in
             the
             hands
             of
             His
             Adversaries
             ;
             as
             
             may
             be
             seen
             Luke
             4.
             30.
             and
             John
             10.
             39.
             2.
             
             Our
             Lord
             's
             whole
             Power
             being
             Originally
             from
             the
             Father
             ,
             he
             ,
             we
             find
             ,
             took
             all
             opportunities
             of
             giving
             Him
             the
             Glory
             of
             whatsoever
             he
             did
             .
             3.
             
             He
             now
             thought
             fit
             to
             declare
             in
             the
             Ears
             of
             His
             Enemies
             ,
             how
             Dear
             He
             was
             to
             God
             ,
             as
             much
             as
             they
             Hated
             Him.
             And
             therefore
             ,
             whereas
             One
             Legion
             of
             Angels
             could
             have
             delivered
             Him
             ,
             as
             well
             as
             Twelve
             ;
             nay
             ,
             one
             Angel
             ,
             as
             well
             as
             so
             many
             Legions
             ;
             yet
             He
             saith
             His
             Father
             would
             send
             Him
             
               Twelve
               Legions
            
             ,
             upon
             His
             Praying
             to
             Him
             ;
             
               i.
               e.
            
             supposing
             He
             could
             stand
             in
             need
             of
             them
             .
             4.
             
             Our
             Lord
             did
             Industriously
             Conceal
             the
             Highest
             sence
             in
             which
             He
             was
             the
             Son
             of
             God
             ,
             from
             those
             who
             were
             so
             far
             from
             being
             Capable
             of
             then
             receiving
             that
             Doctrine
             ,
             that
             He
             knew
             they
             would
             make
             Him
             so
             much
             the
             greater
             Blasphemer
             upon
             that
             account
             .
             Nor
             would
             it
             have
             been
             so
             Congruous
             to
             His
             State
             of
             Humiliation
             ,
             for
             Himself
             then
             to
             have
             Proclaimed
             His
             Divinity
             ;
             but
             after
             His
             Glorious
             Ascension
             ,
             and
             sending
             the
             H.
             Ghost
             ,
             according
             to
             His
             Promise
             ,
             was
             the
             Season
             for
             the
             doing
             hereof
             by
             the
             Apostles
             :
             As
             particularly
             St
             Chrysostom
             hath
             shewed
             ,
             in
             more
             than
             one
             of
             his
             Homelys
             .
          
           
             Again
             ,
             Sir
             ,
             your
             Friend
             Attacques
             Christs
             Infinite
             Wisdom
             ,
             from
             its
             being
             said
             of
             the
             Child
             Jesus
             ,
             That
             
               He
               grew
               in
               Wisdom
            
             .
             But
             does
             he
             think
             us
             to
             have
             so
             Soft
             a
             Place
             in
             our
             Heads
             ,
             as
             to
             believe
             the
             Humane
             Nature
             of
             Christ
             capable
             of
             all
             the
             Wisdom
             of
             the
             Divinity
             thereto
             United
             ?
             No
             he
             does
             not
             ,
             for
             foreseeing
             what
             Answer
             was
             ready
             for
             him
             ,
             he
             saith
             ,
             
               If
               it
               be
               Replyed
               that
               His
               Wisdom
               as
               God
               was
               Infinite
               ,
               the
               Scripture
               does
               not
               so
               much
               as
               seem
               to
               tell
               us
               any
               thing
               of
               Christ
               ,
               with
               distinguishing
               respect
               to
               a
               Supposed
               Divine
               Nature
               ,
               in
               opposition
               to
               an
               acknowledged
               Humane
               .
            
             To
             pass
             over
             the
             Odd
             Phrase
             
               [
               with
               distinguishing
               respect
            
             ]
             what
             if
             the
             Scripture
             saith
             
             nothing
             of
             Christs
             having
             a
             Divine
             Nature
             in
             Opposition
             to
             His
             Humane
             ,
             does
             it
             not
             therefore
             so
             much
             as
             seem
             to
             tell
             us
             any
             thing
             of
             His
             having
             a
             Divine
             Nature
             distinct
             from
             His
             Humane
             ?
             That
             Text
             ,
             
               God
               was
               manifested
               in
               the
               Flesh
               ,
            
             doth
             seem
             so
             to
             do
             ,
             but
             I
             will
             despair
             of
             understanding
             much
             of
             Scripture
             ,
             if
             several
             of
             the
             forecited
             Texts
             do
             not
             much
             more
             than
             seem
             to
             do
             it
             .
          
           
             But
             I
             have
             slipped
             one
             Passage
             ,
             which
             't
             is
             Convenient
             to
             take
             some
             notice
             of
             ,
             viz.
             But
             it
             may
             be
             said
             ,
             that
             
               all
               Power
               in
               Heaven
               and
               Earth
               ,
               is
               Committed
               to
               Christ.
            
             And
             he
             answers
             ,
             
               Tes
               ,
               to
               fit
               Him
               to
               be
               the
               Great
               Minister
               by
               whom
               God
               will
               Judge
               the
               World.
            
             I
             will
             interrupt
             him
             but
             while
             I
             tell
             him
             ,
             I
             wonder
             it
             should
             not
             seem
             to
             him
             and
             Every
             Man
             ,
             not
             only
             strange
             but
             impossible
             ,
             that
             a
             
               mere
               Man
            
             (
             tho'
             in
             an
             Extraordinary
             manner
             Conceived
             )
             should
             be
             a
             subject
             Capable
             of
             
               Receiving
               all
               Power
               in
               Heaven
               and
               Earth
               ,
            
             and
             of
             Judging
             the
             World
             ,
             both
             Men
             and
             Angels
             .
             But
             he
             thus
             Proceeds
             ,
             
               But
               when
               that
               Great
               Day
               shall
               be
               over
               ,
               that
               Power
               ,
               that
               Fulness
               of
               Power
               ,
               shall
               be
               given
               up
               to
               the
               Great
               God
               again
               .
            
             And
             I
             Answer
             ,
             To
             what
             purpose
             should
             a
             Power
             (
             or
             Authority
             )
             be
             longer
             retained
             ,
             than
             while
             there
             is
             any
             occasion
             for
             the
             Exercise
             thereof
             ?
             The
             Authority
             relating
             to
             Christs
             Mediatory
             Kingdom
             must
             Cease
             ,
             with
             the
             Ceasing
             of
             that
             Kingdom
             it self
             .
             I
             did
             not
             Cite
             that
             Text
             among
             those
             I
             instanced
             in
             to
             prove
             the
             Infinite
             Power
             of
             the
             Son
             of
             God
             ,
             and
             industriously
             declined
             it
             upon
             Considering
             ,
             That
             Christ
             speaks
             in
             those
             words
             of
             a
             Power
             Committed
             to
             Him
             ,
             and
             therefore
             not
             Essentially
             in
             Him
             ;
             and
             that
             by
             Power
             here
             is
             to
             be
             understood
             Authority
             ,
             and
             a
             New
             Authority
             relating
             to
             a
             New
             Kingdom
             .
             And
             now
             what
             hath
             he
             to
             say
             to
             my
             12th
             .
             Proposition
             ?
          
           
           
             Prop.
             12.
             
             It
             is
             intolerable
             presumption
             to
             Conclude
             ,
             that
             there
             can
             be
             no
             way
             besides
             that
             of
             Creation
             ,
             whereby
             any
             thing
             can
             be
             immediately
             and
             onely
             from
             God
             ,
             which
             hath
             a
             distinct
             Existence
             of
             its
             own
             :
             Or
             that
             no
             Beings
             can
             have
             their
             Existence
             from
             Him
             ,
             by
             way
             of
             
               Necessary
               Emanation
            
             ;
             since
             there
             is
             a
             Resemblance
             of
             such
             a
             thing
             in
             Nature
             ,
             viz
             ,
             The
             issuing
             forth
             of
             Rays
             from
             the
             Sun.
             And
             now
             see
             a
             Rare
             ,
             and
             as
             Charitable
             a
             Remarque
             upon
             the
             first
             words
             ,
             
               It
               is
               intolerable
               Presumption
               .
               There
               is
               ,
            
             saith
             he
             ,
             
               the
               very
               Spirit
               of
               the
               Church
               in
               it
               .
            
             Well
             ,
             what
             means
             he
             by
             the
             
               very
               Spirit
               of
               the
               Church
            
             ?
             it
             follows
             ,
             
               The
               Spirit
               of
               Degrading
               and
               Scourging
               ;
               the
               Spirit
               of
               Jayling
               a
               man
               ,
               and
               Ruining
               his
               Business
               ;
               the
               Spirit
               of
               Fining
               him
               ,
               and
               starving
               his
               wife
               and
               Children
               :
               the
               Spirit
               of
               Burning
               him
               ,
               and
               (
               if
               anger
               could
               do
               it
               )
               Sending
               him
               to
               the
               Devil
               .
            
             And
             instead
             of
             sending
             me
             to
             the
             Devil
             ,
             he
             makes
             a
             
               very
               Devil
            
             of
             me
             (
             which
             is
             the
             worse
             Punishment
             of
             the
             two
             )
             as
             mighty
             Good
             as
             he
             has
             thought
             me
             sometimes
             ,
             when
             he
             and
             I
             have
             had
             the
             good
             luck
             to
             jump
             in
             our
             Notions
             .
             But
             why
             must
             I
             be
             such
             a
             Devillish
             Persecutor
             merely
             for
             
               one
               word
            
             ?
             cannot
             
               this
               [
               Intolerable
            
             ]
             bear
             a
             more
             merciful
             interpretation
             ?
             I
             was
             very
             unlucky
             in
             lighting
             upon
             this
             Epithet
             ,
             if
             it
             cannot
             ;
             for
             time
             has
             bin
             ,
             when
             I
             could
             have
             bin
             a
             Persecutor
             but
             would
             not
             (
             and
             that
             is
             more
             than
             the
             Socinians
             can
             say
             )
             nor
             have
             I
             since
             Ever
             Changed
             my
             mind
             .
             But
             I
             am
             old
             Enough
             to
             be
             assured
             from
             my
             own
             observation
             ,
             That
             there
             is
             no
             being
             secure
             of
             any
             party
             ,
             that
             they
             will
             never
             persecute
             till
             they
             have
             been
             Tryed
             .
             And
             there
             is
             no
             party
             (
             the
             Papists
             themselves
             not
             Excepted
             )
             but
             hath
             decryed
             Persecution
             ,
             while
             it
             hath
             had
             no
             Power
             ,
             to
             Persecute
             .
             But
             ,
             Sir
             ,
             I
             will
             take
             leave
             to
             tell
             your
             Friend
             ,
             that
             ,
             as
             great
             an
             Enemy
             of
             Persecution
             as
             he
             professeth
             himself
             to
             be
             ,
             he
             is
             himself
             a
             Persecutor
             ,
             
             and
             a
             pretty
             Fierce
             one
             too
             .
             There
             are
             more
             ways
             of
             Persecuting
             than
             One
             ,
             and
             a
             man
             may
             Persecute
             with
             his
             
               Tongue
               and
               Pen
            
             ;
             and
             whosoever
             can
             do
             so
             with
             
               either
               of
               these
            
             ,
             I
             won't
             be
             bound
             for
             him
             ,
             that
             he
             will
             not
             do
             it
             with
             his
             Hand
             too
             ,
             when
             he
             hath
             an
             opportunity
             .
             Now
             he
             Persecutes
             with
             his
             Pen
             ,
             who
             Employs
             it
             in
             heavily
             Censuring
             his
             Brother
             without
             just
             cause
             ,
             but
             so
             hath
             he
             Employed
             it
             now
             against
             me
             .
             For
             I
             meant
             no
             more
             by
             intolerable
             ,
             than
             a
             
               most
               high
            
             Presumption
             ;
             nor
             did
             you
             ,
             Sir
             ,
             I
             dare
             say
             ,
             understand
             it
             otherwise
             ;
             I
             will
             not
             descant
             upon
             his
             
               very
               Spirit
               of
               the
               Church
            
             ,
             I
             am
             sure
             it
             shews
             his
             Spirit
             sufficiently
             .
             But
             ,
             Sir
             ,
             I
             thank
             your
             Friend
             for
             the
             Charity
             he
             next
             expresseth
             towards
             his
             
               Persecutor
               .
               Let
               us
               try
            
             ,
             sayes
             he
             ,
             ,
             
               whether
               we
               can
               restore
               him
               to
               himself
               ,
               and
               the
               Spirit
               of
               Meekness
               .
            
             But
             if
             I
             am
             restored
             to
             that
             Spirit
             ,
             which
             he
             cannot
             say
             I
             ever
             lost
             ,
             it
             must
             be
             by
             one
             ,
             to
             whom
             I
             can't
             reply
             ,
             
               Physician
               heal
               thy Self
            
             .
             And
             do
             you
             judge
             ,
             Sir
             ,
             whether
             there
             is
             more
             Heat
             in
             my
             Propositions
             ,
             or
             
               his
               Animadversions
            
             .
             But
             how
             will
             he
             allay
             the
             Fury
             I
             have
             Expressed
             in
             those
             words
             ,
             or
             rather
             in
             that
             one
             word
             ?
             He
             attempts
             it
             by
             Saying
             ,
             
               That
               the
               Socinians
               know
               of
               no
               otherway
               but
               that
               of
               Creation
               ,
               whereby
               any
               thing
               can
               be
               immediately
               and
               onely
               from
               God.
            
             But
             I
             did
             not
             say
             ,
             that
             't
             is
             intolerable
             Presumption
             not
             to
             know
             any
             other
             way
             ,
             but
             to
             Conclude
             there
             can
             be
             no
             other
             .
             And
             I
             still
             say
             ,
             't
             is
             a
             wonderful
             Boldness
             (
             to
             wave
             intolerable
             because
             't
             is
             so
             
               intolerable
               to
               him
            
             )
             so
             to
             Conclude
             ,
             tho'
             no
             other
             way
             should
             be
             known
             to
             us
             .
          
           
             As
             to
             the
             way
             of
             
               necessary
               Emanation
            
             ,
             he
             saith
             
               it
               is
               the
               Supposal
               of
               a
               thing
               ,
               where
               of
               we
               have
               no
               Idea
               .
            
             Well
             ,
             suppose
             this
             ,
             is
             it
             impossible
             for
             a
             thing
             to
             be
             ,
             of
             which
             
               we
               sorry
            
             Mortals
             have
             no
             Idea
             ?
             Is
             God
             Almighty
             bound
             to
             give
             us
             Ideas
             of
             the
             way
             and
             manner
             how
             any
             thing
             can
             
             be
             Produced
             by
             him
             ?
             Or
             how
             what
             we
             know
             does
             Exist
             is
             Produced
             ?
             Or
             to
             give
             us
             Ideas
             of
             Every
             thing
             that
             he
             can
             Produce
             ?
             Or
             of
             Every
             thing
             that
             He
             hath
             Produced
             ?
             Sure
             your
             Friend
             will
             not
             dare
             to
             answer
             yes
             to
             the
             two
             latter
             of
             these
             Questions
             ,
             and
             much
             less
             (
             then
             )
             to
             the
             two
             former
             .
             And
             if
             he
             be
             not
             
               So
               daring
            
             ,
             with
             what
             face
             could
             he
             object
             against
             the
             possibility
             of
             a
             
               Necessary
               Emanation
            
             from
             God
             ,
             because
             we
             have
             
               no
               Idea
            
             thereof
             ?
             But
             I
             tell
             him
             ,
             we
             have
             Every
             whit
             as
             much
             an
             Idea
             of
             
               Necessary
               Emanation
            
             ,
             as
             of
             
               voluntary
               Creation
            
             ,
             understanding
             thereby
             
               the
               making
               of
               Something
               out
               of
               Nothing
               .
            
             Which
             Aristotle
             and
             his
             Followers
             thought
             an
             
               impossibility
               ,
               Ex
               Nihilo
               nihil
               fit
            
             ;
             or
             
               Nothing
               is
               made
               out
               of
               Nothing
               ,
            
             being
             a
             Maxim
             of
             theirs
             .
             And
             therefore
             they
             held
             both
             the
             Eternity
             and
             Self
             Existence
             of
             the
             Matter
             of
             the
             World.
             And
             the
             Platonists
             thought
             the
             Idea
             of
             
               Necessary
               Emanation
            
             ,
             at
             least
             as
             Clear
             as
             that
             of
             Creation
             ;
             and
             the
             Younger
             Platonists
             for
             the
             most
             part
             held
             
               Humane
               Souls
            
             to
             be
             by
             Such
             an
             Emanation
             from
             the
             Deity
             ,
             and
             therefore
             to
             be
             Eternal
             ,
             tho'
             not
             Self-Existent
             .
             But
             he
             saith
             ,
             That
             
               something
               should
               come
               from
               God
               which
               wants
               some
               Perfection
               that
               God
               has
               ,
               is
            
             AT
             's
             (
             that
             is
             
               my
               )
               Prodigious
               Supposition
               ,
               under
               the
               name
               of
               Necessary
               Emanation
               .
            
          
           
             And
             
               I
               say
            
             ,
             it
             would
             be
             a
             Prodigious
             Supposition
             indeed
             ,
             that
             any
             thing
             should
             come
             from
             God
             ,
             that
             hath
             the
             Perfection
             of
             His
             
               manner
               of
               Existence
            
             ;
             or
             that
             any
             thing
             can
             have
             it's
             Existence
             from
             God
             ,
             and
             be
             Self-Existent
             .
          
           
             And
             now
             ,
             
               he
               will
               display
            
             ,
             he
             saith
             ,
             
               the
               Absurdity
               and
               impossibility
               of
               this
               Necessary
               Emanation
               ,
               in
               two
               or
               three
               Questions
            
             ;
             and
             ,
             I
             thank
             him
             ,
             in
             Consideration
             of
             
               my
               Soft
               place
            
             ,
             he
             himself
             answers
             them
             for
             me
             .
             Q.
             1.
             
             
               Was
               God
               Conscious
               to
               the
               Emanation
               ?
            
             Yes
             saith
             he
             ,
             
               Else
               His
               understanding
            
             
             
               is
               not
               infinite
            
             .
             Q
             2.
             
             
               Was
               He
               sensible
               of
               the
               Necessity
               ?
               Yes
            
             again
             ,
             for
             the
             same
             reason
             .
             And
             I
             answer
             
               yes
               ,
               yes
            
             too
             ,
             though
             he
             has
             Excused
             me
             .
             But
             now
             ,
             when
             I
             have
             most
             need
             of
             his
             help
             ,
             he
             leaves
             me
             to
             answer
             for
             my Self
             ,
             to
             a
             stabbing
             Consequence
             from
             those
             Concessions
             ,
             viz.
             
               But
               then
               it
               follows
               ,
               that
               he
               was
               determined
               to
               one
               thing
               ,
               and
               sensible
               that
               He
               was
               so
               .
            
             I
             will
             here
             too
             adventure
             to
             give
             him
             
               two
               more
               Yesses
               .
               Then
            
             ,
             proceeds
             he
             ,
             
               there
               is
               some
               Power
               above
               Him
               ,
               or
               such
               a
               determination
               is
               the
               Law
               of
               His
               Nature
               ;
               the
               former
               ,
            
             he
             saith
             ,
             
               cannot
               be
               ,
               because
               God
               is
               the
               Supreme
               Being
               .
            
             And
             he
             would
             have
             done
             like
             himself
             ,
             had
             he
             given
             us
             a
             reason
             ,
             why
             nothing
             can
             be
             above
             the
             Supreme
             Being
             .
             Nor
             ,
             saith
             he
             ,
             
               can
               the
               latter
               ,
               because
               neither
               Reason
               ,
               nor
               Scripture
               ,
               describes
               God
               by
               any
               such
               Law.
            
             But
             ,
             being
             aware
             that
             this
             is
             too
             difficult
             for
             my
             Brains
             ,
             he
             tells
             me
             ,
             
               he
               'l
               make
               the
               matter
               Plain
               by
               a
               Question
               .
            
             I
             see
             he
             's
             Excellent
             at
             Questions
             ,
             and
             his
             Question
             is
             
               this
               ,
               By
               what
               Evident
               Principle
               of
               Reason
               ,
               or
               what
               Text
               of
               Scripture
               ,
               does
               it
               appear
               to
               be
               the
               Law
               of
               an
               Infinite
               Nature
               ,
               to
               beget
               Infinite
               Power
               ,
               Wisdom
               ,
               Goodness
               ;
               and
               that
               in
               a
               Being
               that
               must
               want
               Self-Existence
               ,
               and
               being
               the
               Maker
               of
               all
               things
               ?
            
             I
             answer
             ,
             That
             if
             he
             hath
             any
             Idea
             of
             the
             thing
             called
             Non-sense
             ,
             and
             any
             true
             mark
             to
             find
             it
             by
             ,
             he
             cannot
             miss
             of
             it
             in
             this
             Question
             .
             But
             who
             Ever
             talked
             of
             the
             Fathers
             Begetting
             infinite
             Power
             ,
             Wisdom
             and
             Goodness
             in
             any
             Being
             ;
             or
             otherwise
             than
             of
             His
             Begetting
             an
             infinitely
             Powerful
             ,
             Wise
             and
             Good
             Being
             ?
             And
             now
             comes
             a
             Third
             Question
             ,
             
               Does
               the
               Idea
               of
               an
               infinitely
               Perfect
               Being
               ,
               Evidently
               imply
               the
               Necessary
               Emanation
               of
               another
               Being
               ?
            
             This
             Question
             ,
             sure
             ,
             he
             asked
             for
             
               askings
               sake
            
             ;
             For
             he
             knows
             I
             desired
             to
             have
             no
             more
             granted
             me
             ,
             than
             that
             it
             is
             not
             impossible
             ,
             or
             there
             is
             no
             Absurdity
             in
             it
             ,
             That
             Beings
             may
             have
             Exstence
             
             from
             God
             by
             way
             of
             Necessary
             Emanation
             .
             And
             now
             for
             the
             13.
             
             Proposition
             .
          
           
             Prop.
             13.
             
             It
             is
             no
             less
             Presumption
             to
             Affirm
             ,
             That
             it
             is
             a
             Contradiction
             to
             say
             ,
             that
             a
             BEING
             can
             be
             from
             all
             ETERNITY
             from
             God
             the
             Father
             ,
             supposing
             it
             Possible
             that
             it
             may
             be
             from
             Him
             ,
             in
             an
             higher
             and
             more
             Excellent
             way
             ,
             than
             that
             of
             Creation
             ;
             since
             the
             Sun
             ,
             tho'
             it
             is
             the
             Cause
             of
             Light
             ,
             is
             onely
             in
             order
             of
             Nature
             before
             it
             .
             To
             this
             he
             saith
             ,
             
               First
               ,
               That
               for
               one
               Being
               to
               be
               from
               all
               Eternity
               from
               the
               Eternal
               Father
               ,
               is
               a
               Contradiction
               one
               degree
               more
               Absurd
               ,
               than
               barely
               two
               Eternals
               .
            
             Not
             to
             tell
             him
             ,
             that
             I
             have
             hitherto
             thought
             ,
             that
             all
             Contradictions
             are
             alike
             Absurd
             ;
             how
             does
             he
             Prove
             this
             to
             be
             in
             any
             degree
             an
             Absurd
             Contradiction
             ?
             He
             saith
             ,
             that
             it
             is
             so
             ,
             is
             
               the
               most
               manifest
               thing
               in
               the
               World.
            
             If
             I
             demand
             a
             Proof
             now
             hereof
             ,
             I
             should
             affront
             him
             ,
             had
             I
             not
             already
             Catcht
             him
             at
             proving
             (
             after
             his
             manner
             )
             
               the
               most
               manifest
               thing
               in
               the
               World.
            
             But
             I
             need
             not
             demand
             a
             proof
             hereof
             ,
             for
             he
             presently
             sets
             about
             it
             .
             And
             the
             Argument
             whereby
             he
             proves
             this
             
               most
               manifest
               thing
               in
               the
               World
            
             is
             
               this
               ,
               We
               neither
               have
               ,
               nor
               can
               have
               ,
               any
               notion
               of
               Proceeding
               ,
               or
               Being
               from
               Another
               ,
               but
               what
               implyes
               the
               Proceeder
               who
               derives
               his
               Being
               ,
               to
               be
               inferiour
            
             (
             he
             should
             have
             said
             
               Posteriour
               )
               to
               that
               other
               Being
               ,
               in
               order
               of
               Time.
            
             In
             truth
             ,
             't
             is
             a
             pleasant
             thing
             to
             see
             Men
             
               all
               of
               a
               Piece
            
             .
             This
             is
             perfectly
             like
             his
             Arguing
             ;
             that
             is
             ,
             Proving
             
               the
               most
               Manifest
            
             thing
             ,
             by
             what
             is
             less
             manifest
             ;
             nay
             ,
             this
             is
             proving
             it
             by
             what
             is
             
               very
               false
            
             .
             He
             saith
             ,
             we
             have
             no
             Notion
             of
             such
             a
             thing
             ,
             and
             I
             have
             already
             told
             him
             ,
             that
             a
             thing
             may
             nevertheless
             be
             ,
             for
             our
             having
             no
             Notion
             of
             it
             .
             But
             he
             also
             saith
             ,
             we
             can
             have
             none
             ;
             here
             's
             Confidence
             too
             like
             his
             own
             ,
             but
             let
             him
             speak
             for
             himself
             ,
             and
             not
             say
             We
             ;
             for
             I
             both
             can
             have
             ,
             and
             have
             some
             Notion
             of
             such
             a
             thing
             ,
             
             and
             so
             may
             any
             one
             that
             pleaseth
             ;
             for
             such
             a
             thing
             is
             a
             daily
             Object
             of
             our
             Sight
             ?
             Of
             which
             anon
             ,
             after
             I
             have
             Considered
             2.
             more
             of
             his
             Wise
             sayings
             .
             
               The
               Absurdity
               and
               impossibility
            
             ,
             saith
             he
             ,
             
               of
               deriving
               Existence
               from
               God
               ,
               by
               a
               more
               Excellent
               way
               than
               that
               of
               Creation
               ,
               I
               have
               already
               made
               manifest
               .
            
             But
             if
             any
             Man
             of
             sense
             be
             found
             to
             be
             herein
             of
             his
             mind
             ,
             I
             will
             never
             trust
             my
             sense
             more
             ,
             in
             the
             most
             Manifest
             matters
             .
             And
             then
             he
             sayes
             ,
             
               I
               therefore
               Conclude
               ,
               that
               Eternal
               Generation
               cannot
               be
               proved
               by
               it
               ,
               unless
               it
               can
               be
               made
               to
               appear
               ,
               that
               a
               true
               Notion
               is
               a
               necessary
               Consequence
               of
               a
               false
               .
            
             But
             ,
             Sir
             ,
             Can
             you
             think
             it
             possible
             ,
             that
             your
             Friend
             should
             do
             such
             mighty
             Feats
             as
             he
             makes
             his
             Brags
             of
             ,
             since
             he
             cannot
             distinguish
             between
             ,
             
               Denying
               a
               thing
               to
               be
               Contradictions
               and
               Impossible
               ,
            
             and
             
               Asserting
               the
               truth
               of
               it
            
             .
             And
             if
             he
             knows
             not
             ,
             that
             the
             Proof
             of
             such
             a
             thing
             as
             
               Eternal
               Generation
            
             ,
             was
             now
             none
             of
             my
             business
             ;
             and
             much
             more
             ,
             if
             he
             needs
             to
             be
             told
             ,
             that
             I
             only
             affirmed
             that
             there
             is
             no
             Contradiction
             therein
             to
             Natural
             Reason
             ,
             't
             is
             hard
             to
             say
             ,
             whether
             he
             was
             more
             weak
             in
             offering
             to
             Animadvert
             on
             my
             Propositions
             ,
             or
             I
             in
             troubling
             my self
             with
             taking
             any
             notice
             of
             his
             Animadversions
             .
          
           
             And
             now
             we
             come
             to
             the
             Instance
             I
             give
             in
             
               this
               Proposition
            
             ,
             of
             an
             Effect
             every
             whit
             as
             Old
             as
             the
             Cause
             of
             it
             ;
             and
             your
             Friend
             being
             come
             to
             it
             too
             ,
             asks
             me
             
               How
               I
               know
               ,
               that
               the
               Sun
               is
               the
               cause
               of
               Light
               ?
            
             And
             adds
             ,
             
               by
               the
               Revelation
               of
               School-Divines
               perhaps
               ,
               not
               by
               the
               History
               of
               the
               Bible
               ;
               for
               ,
               if
               the
               Account
               of
               the
               Creation
               in
            
             Genesis
             ,
             
               be
               to
               be
               taken
               in
               a
               litteral
               sence
               ,
               that
               will
               Convince
               me
               of
               a
               Philosophical
               Errour
               ;
               for
               there
               't
               is
               said
               ,
               That
               God
               made
               the
               Light
               the
               first
               day
               ,
               the
               Sun
               not
               till
               the
               fourth
               .
            
             But
             ,
             Sir
             ,
             did
             you
             ever
             meet
             with
             such
             Triflng
             ?
             First
             ,
             He
             saith
             ,
             perhaps
             I
             have
             learnt
             that
             the
             Sun
             is
             the
             cause
             of
             Light
             ,
             
               from
               the
               Revelation
               of
               School-Divines
            
             .
             
             How
             well
             was
             this
             Flurt
             bestowed
             on
             me
             ,
             since
             he
             knew
             what
             a
             Veneration
             I
             Exprest
             for
             those
             Divines
             ,
             in
             my
             last
             Proposition
             ?
             Secondly
             ,
             He
             saith
             ,
             I
             could
             not
             have
             this
             rare
             Notion
             ,
             
               from
               the
               History
               of
               the
               Bible
               ;
               because
               the
               Book
               of
            
             Genesis
             
               saith
               ,
               that
               Light
               was
               made
               the
               first
               day
               ,
               and
               the
               Sun
               the
               fourth
               .
            
             Admirable
             I
             profess
             !
             Sure
             this
             Man
             hath
             himself
             been
             dabling
             with
             the
             School-men
             ,
             he
             's
             so
             Subtil
             .
             But
             what
             if
             I
             grant
             him
             ,
             that
             that
             Light
             which
             was
             Created
             before
             the
             Sun
             ,
             the
             Sun
             was
             not
             the
             cause
             of
             ?
             Does
             it
             follow
             thence
             ,
             that
             the
             Sun
             is
             the
             cause
             of
             no
             Light
             ?
             My
             Candle
             is
             the
             cause
             of
             the
             Light
             I
             now
             write
             by
             ,
             therefore
             the
             Sun
             is
             not
             the
             cause
             of
             any
             Light.
             But
             whereas
             I
             humbly
             Conceive
             (
             after
             all
             )
             that
             the
             Sun
             is
             the
             Cause
             of
             Light
             ,
             I
             owe
             this
             my
             Opinion
             neither
             to
             the
             
               History
               of
               the
               Bible
            
             ,
             nor
             to
             the
             Schools
             ,
             but
             to
             a
             certain
             thing
             called
             Eye-sight
             ;
             and
             for
             this
             Satisfaction
             he
             owes
             me
             thanks
             .
             But
             Thirdly
             ,
             saith
             he
             ,
             
               The
               Sun
               is
               the
               Cause
               of
               Light
               !
               He
               may
               as
               well
               say
               ,
               The
               Sun
               is
               the
               Cause
               of
               the
               Sun
               ;
               and
               the
               Light
               of
               Light
               ;
               or
               any
               thing
               whatsoever
               is
               the
               Cause
               of
               its
               own
               Nature
               .
            
             But
             why
             so
             I
             beseech
             him
             ?
             Are
             the
             Sun
             and
             Light
             the
             self-same
             thing
             ?
             Then
             a
             Glow-worm
             hath
             the
             Sun
             in
             the
             Tayl
             of
             it
             .
             And
             then
             ,
             the
             Light
             was
             not
             made
             3.
             days
             before
             the
             Sun
             ,
             for
             all
             the
             Book
             of
             Genesis
             .
             But
             if
             he
             please
             to
             give
             any
             Credit
             to
             his
             own
             Eyes
             ,
             he
             will
             be
             tempted
             to
             think
             ,
             that
             the
             Body
             of
             the
             Sun
             ,
             and
             the
             Light
             which
             comes
             in
             at
             his
             Windows
             are
             two
             things
             .
             But
             at
             last
             we
             find
             him
             in
             a
             
               good
               humour
            
             ;
             for
             ,
             
               well
               then
            
             ,
             saith
             he
             ,
             
               be
               it
               granted
               him
               ,
               that
               the
               Sun
               and
               the
               Light
               which
               proceeds
               from
               it
               did
               begin
               to
               Co-Exist
               in
               the
               same
               moment
               of
               time
               ,
               but
               then
               they
               cannot
               be
               the
               cause
               of
               one
               another
               .
            
             But
             I
             must
             be
             still
             a
             little
             Cross
             ,
             and
             say
             ,
             First
             ,
             That
             I
             will
             not
             have
             it
             granted
             me
             ,
             that
             they
             did
             begin
             to
             Co-Exist
             in
             the
             same
             moment
             ,
             for
             I
             am
             satisfied
             to
             have
             them
             
             begin
             only
             to
             Exist
             in
             the
             same
             moment
             .
             Secondly
             ,
             Neither
             shall
             he
             grant
             it
             to
             me
             ,
             that
             therefore
             they
             are
             the
             Cause
             of
             
               One
               another
            
             ;
             for
             I
             was
             so
             reasonable
             as
             to
             be
             Content
             to
             have
             but
             one
             of
             them
             the
             Cause
             of
             the
             other
             .
             But
             now
             he
             is
             Cross
             again
             ,
             and
             saith
             ,
             
               That
               thing
               which
               is
               the
               Cause
               of
               another
               ,
               must
               be
               in
               respect
               of
               Time
               before
               the
               other
               thing
               ,
               whereof
               it
               is
               the
               Cause
               .
            
          
           
             In
             sober
             Sadness
             ,
             my
             Friend
             ,
             he
             might
             have
             spared
             all
             his
             other
             Wise
             talk
             ,
             and
             only
             have
             told
             me
             this
             and
             he
             had
             done
             his
             Business
             .
             For
             't
             is
             as
             much
             as
             if
             he
             had
             said
             ,
             
               Let
               the
               Sun
               be
               the
               Cause
               of
               Light
               ,
               with
               all
               my
               heart
               ,
               and
               let
               them
               begin
               to
               Exist
               together
               too
               ,
               yet
               notwithstanding
               I
               would
               have
               you
               know
               ,
               that
               whatsoever
               thing
               is
               the
               Cause
               of
               another
               thing
               must
               be
               in
               order
               of
               Time
               before
               it
               :
               And
               for
               once
               take
               my
               word
               for
               it
               .
            
          
           
             And
             now
             ,
             to
             my
             Comfort
             ,
             we
             are
             Come
             to
             the
             Conclusion
             of
             this
             Ammadversion
             ,
             
               viz.
               What
            
             A.
             T.
             
               means
               by
               Order
               of
               Nature
               ,
               I
               am
               not
               sure
               that
               I
               can
               guess
               ,
               for
               I
               am
               not
               much
               Versed
               in
               School-Jargon
               ;
               yet
               guessing
               at
               his
               meaning
               ,
               I
               tell
               him
               ,
               That
               I
               can
               no
               more
               Conceive
               the
               Sun
               without
               the
               Light
               which
               proceeds
               from
               it
               ,
               than
               the
               Light
               that
               proceeds
               from
               the
               Sun
               ,
               from
               whence
               it
               does
               proceed
               .
               This
            
             Sentence
             is
             long
             Enough
             too
             ,
             to
             be
             taken
             to
             pieces
             .
          
           
             1.
             
             He
             saith
             ,
             
               he
               is
               not
               sure
               that
               he
               can
               guess
               ,
            
             and
             yet
             does
             guess
             .
             But
             my
             School-learning
             tells
             me
             ,
             that
             if
             he
             is
             sure
             he
             does
             guess
             ,
             he
             is
             sure
             he
             can
             guess
             .
          
           
             2.
             
             He
             saith
             ,
             he
             is
             not
             much
             Versed
             in
             
             School-Jargon
             ,
             that
             is
             to
             say
             ,
             he
             is
             Verst
             in
             Jargon
             ,
             but
             not
             in
             
             School-Jargon
             .
             And
             ,
             because
             we
             will
             part
             fairly
             I
             am
             willing
             he
             should
             know
             ,
             that
             I
             believe
             both
             these
             Propositions
             .
          
           
             3.
             
             He
             saith
             ,
             
               he
               is
               not
               sure
               that
               he
               can
               guess
               ,
               what
            
             A.
             T.
             
               means
               by
               Order
               of
               Nature
            
             .
             As
             if
             Priority
             in
             order
             of
             Nature
             ,
             and
             in
             Order
             of
             Time
             were
             a
             Distinction
             of
             my
             Coyning
             ,
             like
             that
             of
             Intelligible
             ,
             and
             Incomprehensible
             .
             
             I
             perceive
             he
             is
             as
             great
             a
             Philosopher
             ,
             as
             School-Divine
             if
             he
             never
             before
             met
             with
             that
             Distinction
             ,
             which
             is
             much
             more
             Ancient
             than
             the
             most
             Ancient
             of
             the
             School-men
             ,
             or
             than
             Christianity
             it self
             .
             But
             if
             he
             hath
             Ever
             met
             with
             that
             Distinction
             before
             ,
             he
             might
             have
             Presumed
             ,
             that
             what
             I
             mean
             by
             it
             ,
             is
             but
             what
             other
             Folk
             have
             Ever
             meant
             .
          
           
             4.
             
             He
             saith
             ,
             
               I
               can
               no
               more
               Conceive
               the
               Sun
               without
               the
               Light
               that
               Pooceeds
               from
               it
               ,
               than
               this
               Light
               without
               the
               Sun.
            
             No
             nor
             can
             I
             neither
             ,
             for
             I
             can
             Perfectly
             well
             Conceive
             them
             both
             .
             I
             can
             Conceive
             the
             Sun
             abstractly
             from
             any
             other
             Light
             ,
             than
             what
             is
             in
             the
             Body
             of
             it
             ;
             and
             I
             can
             Conceive
             too
             Every
             jot
             as
             well
             of
             the
             Light
             in
             
               my
               House
            
             at
             Noon-day
             ,
             abstracted
             from
             the
             Sun
             :
             And
             so
             can
             he
             too
             ,
             if
             his
             great
             Modesty
             would
             but
             let
             him
             think
             so
             .
             But
             we
             must
             not
             forget
             the
             last
             words
             of
             this
             his
             Conclusion
             ,
             
               viz.
               Thus
               I
               reckon
               to
               have
               done
               Justice
               to
            
             A.
             T
             's
             .
             
               13th
               .
               Proposition
               ,
               not
               forgetting
               the
               Appendent
               Similitude
               .
            
          
           
             And
             I
             reckon
             I
             have
             done
             no
             injustice
             to
             his
             Animadversions
             ,
             on
             this
             or
             any
             other
             of
             my
             Propositions
             ;
             and
             whether
             he
             be
             out
             in
             his
             Reckoning
             ,
             or
             1
             in
             mine
             ,
             let
             any
             man
             of
             his
             own
             Chusing
             be
             judg
             ,
             that
             has
             but
             Common-sense
             .
          
           
             Prop.
             14.
             
             Those
             two
             Propositions
             do
             Speak
             our
             Explication
             of
             the
             H.
             Trinity
             ,
             to
             be
             as
             Contrary
             to
             Arianism
             as
             to
             Socinianism
             ;
             since
             the
             Arians
             assert
             ,
             that
             there
             was
             at
             least
             a
             Moment
             of
             time
             ,
             when
             the
             Son
             was
             not
             ,
             and
             that
             He
             is
             a
             Creature
             .
          
           
             On
             this
             he
             sayes
             nothing
             ,
             that
             I
             can
             be
             Concerned
             to
             reply
             too
             ,
             unless
             I
             delighted
             in
             Exposing
             him
             ,
             for
             Exposings
             sake
             .
          
           
             Prop.
             15.
             
             Tho'
             we
             cannot
             understand
             ,
             how
             it
             should
             be
             no
             Contradiction
             to
             affirm
             ,
             that
             the
             three
             Persons
             are
             
             but
             one
             numerical
             Being
             ,
             yet
             hath
             it
             no
             Appearance
             of
             a
             Contradiction
             to
             say
             ,
             That
             there
             is
             an
             Unconceivably
             Close
             and
             inseparable
             Union
             ,
             both
             in
             Will
             and
             Nature
             between
             them
             .
             And
             here
             too
             is
             very
             little
             to
             draw
             a
             Reply
             from
             me
             ,
             Except
             I
             delighted
             in
             Repetitions
             as
             much
             as
             he
             does
             ;
             but
             two
             or
             three
             Passages
             I
             can't
             well
             let
             go
             .
             He
             saith
             ,
             
               It
               is
               a
               very
               Stange
               Boldness
               for
               men
               to
               determine
               ,
               that
               such
               or
               such
               a
               Notion
               is
               true
               ,
               which
               they
               cannot
               Conceive
               is
               true
               .
            
             But
             I.
             How
             comes
             Boldness
             all
             o
             th'
             suddain
             to
             be
             such
             a
             Crime
             with
             this
             Gentleman
             ?
             2.
             
             How
             comes
             that
             Proposition
             by
             such
             a
             Remarque
             as
             this
             ?
             since
             it
             Speaks
             nothing
             of
             the
             Truth
             of
             any
             Notion
             ,
             but
             affirms
             one
             Notion
             ,
             to
             have
             no
             Appearance
             of
             a
             Contradiction
             in
             it
             .
             Nor
             does
             he
             offer
             a
             word
             to
             shew
             that
             there
             is
             any
             Contradiction
             therein
             ,
             or
             any
             Appearance
             thereof
             ;
             which
             a
             Wise
             man
             would
             believe
             to
             be
             his
             onely
             Business
             ,
             could
             such
             a
             one
             undertake
             Confuting
             of
             this
             Proposition
             .
             3.
             
             Who
             are
             they
             that
             determine
             any
             Notion
             to
             be
             true
             ,
             while
             they
             cannot
             Conceive
             it
             to
             be
             so
             ?
          
           
             And
             another
             Saying
             he
             hath
             here
             ,
             which
             further
             demonstrates
             what
             a
             deadly
             Enemy
             he
             is
             to
             the
             Crime
             Boldness
             ,
             viz.
             
               A
               Close
               and
               inseparable
               Union
               between
               God
               and
               Christ
               ,
               there
               cannot
               be
               ;
               unless
               he
               means
               such
               a
               Union
               as
               is
               between
               different
               Natures
               ;
               but
               that
               will
               not
               content
               him
               ,
               yet
               't
               is
               all
               that
               can
               be
               granted
               .
            
             But
             I
             much
             doubt
             ,
             that
             this
             is
             much
             more
             than
             he
             will
             grant
             ;
             I
             fear
             he
             will
             not
             grant
             ,
             That
             God
             the
             Father
             and
             his
             Begotten
             Son
             ,
             are
             as
             Closely
             United
             as
             are
             
               his
               Soul
               and
               Body
            
             ,
             the
             Natures
             of
             which
             are
             as
             different
             ,
             as
             the
             Natures
             of
             any
             two
             Created
             things
             can
             be
             ;
             and
             their
             Union
             with
             Each
             other
             so
             Close
             (
             tho'
             not
             inseparable
             )
             that
             he
             is
             as
             unable
             to
             give
             an
             account
             of
             this
             Union
             as
             of
             that
             which
             Trinitarians
             do
             believe
             to
             be
             between
             
               God
               the
               Father
               ,
               the
               Son
               and
               the
               H.
               Ghost
               .
            
          
           
           
             But
             he
             saith
             ,
             
               The
               Nature
               of
               God
               the
               Father
               includes
               Perfections
               ,
               which
               are
               not
               in
               the
               Nature
               of
               Jesus
               Christ
            
             ;
             and
             from
             thence
             Concludes
             that
             such
             a
             Union
             as
             the
             forementioned
             cannot
             be
             between
             them
             .
             To
             which
             ,
             I
             am
             loth
             to
             repeat
             what
             I
             have
             so
             often
             said
             ,
             That
             the
             Fathers
             Self-Existence
             ,
             with
             what
             is
             there
             in
             implyed
             ,
             is
             a
             Perfection
             immediately
             relating
             to
             
               His
               manner
               of
               Existence
            
             But
             however
             ,
             are
             there
             not
             many
             Perfections
             ,
             or
             Excellent
             Powers
             and
             Properties
             in
             Souls
             ,
             which
             are
             not
             in
             Bodys
             ?
             And
             yet
             the
             Union
             between
             them
             (
             as
             was
             said
             )
             is
             too
             Close
             for
             us
             to
             give
             an
             Account
             thereof
             .
          
           
             Prop.
             16.
             
             Such
             an
             Union
             as
             this
             between
             them
             ,
             being
             acknowleg'd
             by
             us
             ,
             together
             with
             the
             forementioned
             intire
             Dependance
             of
             the
             Son
             and
             H.
             Spirit
             upon
             the
             Faher
             ;
             the
             Unity
             of
             the
             Deity
             is
             as
             fully
             ,
             to
             all
             intents
             and
             purposes
             ,
             asserted
             by
             us
             ,
             as
             it
             is
             necessary
             or
             desirable
             it
             should
             be
             .
             But
             to
             this
             ,
             Sir
             ,
             as
             he
             saith
             very
             little
             ,
             so
             not
             a
             line
             that
             I
             can
             reply
             a
             new
             word
             to
             ;
             nor
             a
             Syllable
             is
             here
             of
             Confutation
             .
          
           
             Prop.
             17.
             
             And
             no
             part
             of
             this
             Explication
             ,
             do
             we
             think
             Repugnant
             to
             any
             Text
             of
             Scripture
             ,
             but
             it
             seems
             to
             be
             the
             best
             and
             Easiest
             way
             of
             Reconciling
             those
             Texts
             ,
             which
             according
             to
             the
             other
             Hypotheses
             ,
             are
             not
             Reconcileable
             ,
             but
             by
             offering
             Extreme
             Violence
             to
             them
             .
          
           
             Now
             to
             this
             he
             saith
             ,
             That
             
               he
               is
               infinitely
               certain
               ,
               that
               this
               Explication
               is
               in
               a
               great
               part
               Repugnant
               to
               many
               Texts
               of
               Scripture
               ,
               and
               to
               many
               Self-Evident
               Principles
               of
               Reason
               .
            
             But
             not
             one
             of
             those
             many
             Texts
             of
             Scripture
             ,
             does
             he
             instance
             in
             ,
             and
             we
             have
             seen
             what
             work
             he
             makes
             with
             
               Self-Evident
               Principles
            
             .
             Nor
             is
             here
             any
             Offer
             at
             a
             Confutation
             ,
             Except
             his
             calling
             me
             an
             
               Ishmalite
               Trinitarian
            
             be
             so
             ,
             
               whose
               hand
               is
               against
               all
               the
               Heads
               of
               the
               Trinitarian-Expositors
               ,
               and
               all
               their
               hands
               against
            
             
             me
             ;
             and
             a
             scareing
             Threat
             ,
             how
             
               Merciless
               —
               would
               Expose
               me
            
             ,
             and
             that
             he
             would
             do
             it
             
               at
               another
               kind
               of
               rate
               than
               he
               hath
               done
               .
            
             But
             I
             say
             ,
             should
             he
             Expose
             me
             at
             the
             Same
             rate
             ,
             he
             would
             be
             merciless
             to
             himself
             onely
             .
             But
             since
             he
             saith
             ,
             that
             
               my
               hand
               is
               against
               all
               the
               Heads
               of
               Trinitarian
               Expositors
               ,
            
             't
             is
             Enough
             to
             tell
             him
             that
             't
             is
             false
             .
          
           
             Prop.
             18.
             
             The
             Socinians
             must
             Confess
             ,
             that
             the
             Honour
             of
             the
             Father
             ,
             is
             as
             much
             as
             they
             can
             desire
             taken
             Care
             of
             by
             this
             Explication
             ;
             nor
             can
             the
             Honour
             of
             the
             
               Son
               and
               H.
               Ghost
            
             be
             more
             Consulted
             in
             any
             Explication
             of
             the
             H.
             Trinity
             ,
             than
             it
             is
             in
             this
             ?
             It
             ascribing
             to
             them
             all
             Perfections
             ,
             but
             what
             they
             cannot
             have
             ,
             without
             the
             most
             Manifest
             Contradiction
             .
             Now
             the
             first
             thing
             he
             here
             saith
             ,
             that
             I
             ought
             to
             take
             notice
             of
             ,
             is
             ,
             
               That
               he
               who
               gives
               more
               to
               an
               Excellent
               Person
               ,
               than
               of
               Right
               belongs
               to
               him
               ,
               may
               perhaps
               be
               in
               a
               great
               part
               Excused
               for
               the
               sake
               of
               his
               good
               intention
               ,
               but
               must
               nevertheless
               always
               be
               chid
               for
               the
               injury
               he
               offers
               to
               him
               ,
               because
               by
               giving
               too
               much
               to
               him
               ,
               he
               brings
               the
               just
               measures
               of
               his
               real
               Excellency
               into
               Question
               .
            
             Now
             instead
             of
             an
             Answer
             ,
             I
             would
             ask
             him
             one
             Question
             more
             ,
             who
             has
             askt
             me
             so
             many
             ,
             viz.
             which
             is
             the
             Safer
             of
             the
             
               Two
               Extremes
            
             ,
             To
             think
             of
             the
             
               Son
               and
               H.
               Ghost
               more
            
             or
             less
             honourably
             than
             we
             ought
             ,
             Provided
             that
             God
             the
             Fathers
             Honour
             be
             not
             in
             the
             least
             intrenched
             upon
             ?
             Sure
             ,
             't
             is
             impossible
             for
             any
             sincere
             Christian
             not
             to
             Chuse
             to
             Err
             on
             the
             Right-Hand
             ,
             if
             he
             must
             Err
             on
             One.
             On
             that
             Hand
             we
             chuse
             to
             Err
             in
             our
             Opinion
             of
             whomsoever
             we
             have
             a
             Respect
             and
             value
             for
             .
             Now
             if
             the
             Honour
             of
             the
             Father
             be
             as
             much
             as
             can
             be
             taken
             care
             of
             in
             this
             our
             Explication
             ;
             and
             we
             believe
             
               it
               is
            
             ,
             since
             he
             is
             made
             the
             Original
             of
             all
             the
             Excellencies
             and
             Perfections
             ,
             that
             are
             in
             the
             other
             Persons
             ,
             and
             of
             their
             Existence
             .
             And
             
             since
             there
             are
             so
             great
             a
             Number
             of
             Texts
             ,
             which
             have
             more
             than
             seemed
             to
             the
             Generality
             of
             Christians
             (
             and
             to
             all
             but
             a
             
               small
               handful
            
             since
             Arianism
             went
             off
             the
             Stages
             to
             give
             the
             Perfections
             of
             the
             
               Divine
               Nature
            
             to
             these
             Persons
             ,
             surely
             the
             
               Love
               and
               Esteem
            
             which
             all
             good
             Soul
             )
             must
             necessarily
             have
             for
             them
             ,
             must
             needs
             byass
             them
             towards
             the
             Understanding
             of
             Scripture
             in
             that
             sence
             ,
             which
             makes
             most
             for
             their
             Honour
             ,
             provided
             it
             be
             not
             Forced
             and
             too
             Artificial
             ;
             and
             Provided
             ,
             I
             say
             again
             ,
             the
             Father
             loseth
             no
             Honour
             thereby
             .
          
           
             Again
             he
             saith
             ,
             
               That
               ,
               to
               his
               knowledge
               ,
               the
            
             Socinians
             
               are
               not
               willing
               to
               Confess
               that
               the
               Honour
               of
               the
               Father
               is
               as
               much
               taken
               care
               of
               in
               this
               Explicaiion
               ,
               as
               they
               do
               wish
               it
               were
               .
            
             But
             he
             offers
             not
             at
             any
             reason
             ,
             why
             they
             are
             not
             willing
             to
             Confess
             this
             .
             But
             sure
             they
             will
             not
             say
             ,
             that
             their
             own
             Hypothesis
             doth
             give
             more
             Honour
             to
             the
             Father
             ,
             than
             that
             which
             speaks
             him
             the
             Author
             of
             all
             that
             the
             other
             Persons
             either
             have
             or
             are
             .
          
           
             Lastly
             ,
             he
             saith
             ,
             
               That
               the
               Scripture
               no
               where
               tells
               us
               ,
               that
               Jesus
               Christ
               ,
               or
               the
               Holy
               Ghost
               desired
               to
               be
               accounted
               God
               :
               That
               Jesus
               Christ
               did
               not
               command
               nor
               desire
               Divine
               Honours
               to
               be
               paid
               Him
               is
               plain
               ,
               in
               that
               when
               he
               taught
               His
               Disciples
               to
               Pray
               ,
               He
               did
               not
               propound
               Himself
               as
               the
               Object
               of
               Prayer
               ,
               but
               directed
               them
               to
               Address
               themselves
               to
               the
               Father
               .
            
             To
             this
             I
             Reply
             ,
          
           
             First
             ,
             That
             suppose
             neither
             of
             these
             Persons
             is
             said
             in
             Scripture
             to
             desire
             to
             be
             accounted
             God
             ,
             are
             there
             there
             fore
             no
             Texts
             which
             speak
             of
             either
             of
             them
             as
             God
             ?
             I
             have
             I
             think
             sufficiently
             minded
             him
             of
             the
             Contrary
             .
          
           
             Secondly
             ,
             How
             can
             he
             say
             that
             Jesus
             Christ
             desired
             not
             Divine
             Honours
             to
             be
             paid
             to
             Him
             ?
             (
             Except
             he
             means
             ,
             that
             he
             desired
             none
             to
             be
             paid
             him
             while
             He
             was
             on
             Earth
             )
             when
             He
             hath
             told
             us
             John
             5.
             23.
             that
             
               The
               Father
               hath
               Committed
               all
               Judgment
               to
               the
               Son
               ;
               That
               all
               Men
               should
               Honour
            
             
             
               the
               Son
               ,
               even
               as
               they
               Honour
               the
               Father
               .
            
             And
             are
             not
             all
             the
             
               Glorious
               Angels
               Commanded
               by
               the
               Father
               to
               Worship
               His
               Son
               ?
            
             Heb.
             1.
             6.
             
             And
             is
             not
             
               Eternal
               Glory
            
             given
             to
             Him
             ,
             Apocal.
             1.
             5
             ,
             6.
             
             
               Now
               to
               Him
               that
               loved
               us
               ,
               and
               washed
               us
               from
               our
               Sins
               in
               His
               own
               Blood
               ,
               and
               hath
               made
               us
               Kings
               and
               Priests
               unto
               God
               ,
               and
               His
               Father
               :
               To
               Him
               be
               Glory
               and
               Dominion
               for
               ever
               and
               ever
               ?
            
             And
             will
             not
             all
             such
             Texts
             speak
             Him
             an
             Object
             of
             Divine
             Worship
             ,
             because
             that
             in
             the
             Days
             of
             His
             Humiliation
             ,
             He
             expressed
             no
             desire
             of
             being
             so
             ;
             but
             still
             gave
             all
             the
             Honour
             of
             whatsoever
             He
             did
             to
             His
             Father
             ?
          
           
             Thirdly
             ,
             I
             doubt
             from
             this
             Passage
             ,
             that
             your
             Friend
             is
             gone
             beyond
             his
             Master
             Socinus
             ,
             and
             denyeth
             the
             
               Adorability
               of
               the
               Son
               of
               God
               ,
            
             for
             which
             he
             was
             a
             Zealous
             Champion
             .
             I
             am
             heartily
             Sorry
             for
             him
             ,
             if
             it
             be
             so
             ;
             this
             being
             (
             to
             speak
             modestly
             )
             to
             make
             a
             very
             large
             Step
             towards
             being
             no
             Christian.
             
          
           
             Prop.
             19.
             
             And
             one
             would
             think
             it
             impossible
             ,
             that
             any
             Christian
             should
             not
             be
             easily
             perswaded
             ,
             to
             think
             as
             Honourably
             of
             his
             Redeemer
             and
             Sanctifier
             ,
             as
             ever
             he
             is
             able
             ,
             while
             he
             Robs
             not
             God
             the
             Father
             for
             their
             Sake
             ;
             and
             doth
             not
             offer
             any
             violence
             either
             to
             the
             sence
             and
             meaning
             of
             Divine
             Revelations
             ,
             or
             to
             the
             Reason
             of
             his
             Mind
             .
             To
             this
             he
             Replys
             ,
          
           
             I.
             That
             
               Saving
               the
               Honour
               of
               the
               Father
               Intire
               and
               Uninjured
               ,
               the
            
             Socinians
             
               think
               as
               Honourably
               of
               the
               Son
               ,
               as
               any
               Men
               whatsoever
               .
            
             I
             Answer
             ,
             Surely
             the
             Arians
             Opinion
             of
             Him
             is
             far
             more
             Honourable
             than
             the
             Socinians
             ,
             who
             will
             not
             allow
             Him
             to
             be
             other
             than
             a
             
               mere
               Man
            
             ,
             nor
             to
             have
             had
             a
             Being
             before
             He
             was
             in
             the
             Womb
             of
             the
             Virgin
             ;
             whereas
             the
             Arians
             Doctrine
             is
             ,
             that
             He
             hath
             a
             Super-Angelical
             Nature
             ,
             and
             that
             He
             was
             
               before
               all
               Worlds
            
             ,
             and
             that
             the
             Father
             Created
             them
             by
             Him
             ;
             and
             yet
             they
             Consult
             the
             Honour
             of
             the
             Father
             ,
             as
             much
             as
             the
             Socinians
             can
             no
             ;
             they
             making
             all
             that
             belongs
             to
             the
             Son
             to
             be
             from
             Him.
             
          
           
           
             II.
             He
             saith
             ,
             that
             
               some
               of
               the
            
             Socinians
             
               think
               as
               Honourably
               too
               of
               the
               H.
               Ghost
               ;
               tho'
               't
               is
               to
               be
               Confessed
               ,
               that
               others
               do
               think
               the
               H.
               Ghost
               to
               be
               a
               Divine
               Energy
               or
               Virtue
               ,
               and
               not
               a
               Person
               ;
               whether
               of
               the
            
             two
             
               is
               not
               plainly
               revealed
               ,
               and
               my
               Antagonist
               does
               not
               tempt
               me
               to
               dispute
               the
               Question
               .
            
             Not
             to
             Reflect
             upon
             your
             Friends
             wisely
             calling
             me
             
               his
               Antagonist
            
             ,
             who
             had
             nothing
             then
             to
             do
             with
             him
             ,
             don't
             those
             Socinians
             that
             believe
             the
             
               H.
               Ghost
            
             to
             be
             a
             Person
             ,
             make
             Him
             no
             better
             than
             an
             Angel
             ,
             how
             then
             do
             they
             think
             as
             Honourably
             of
             Him
             ,
             as
             those
             that
             believe
             Him
             to
             be
             God
             ,
             and
             yet
             Rob
             the
             Father
             of
             no
             Honour
             ?
             And
             whereas
             he
             saith
             ,
             
               It
               is
               not
               Plainly
               revealed
               whether
               the
               H.
               Ghost
               be
               a
               Person
               or
               no
               ?
            
             I
             say
             ,
             it
             is
             as
             plainly
             revealed
             ,
             as
             that
             the
             
               Father
               himself
            
             is
             a
             Person
             ;
             nor
             can
             any
             one
             be
             more
             plainly
             spoken
             of
             as
             a
             Person
             ,
             than
             the
             
               H.
               Ghost
            
             still
             is
             by
             our
             
               B.
               Lord.
            
             But
             some
             Men
             will
             dispute
             any
             thing
             ;
             and
             some
             too
             ,
             who
             
               little
               understand
            
             the
             Knack
             of
             disputing
             .
          
           
             III.
             He
             saith
             ,
             
               That
               to
               think
               as
               Honourably
               as
               possibly
               we
               can
               ,
               of
               any
               Person
               ,
               besides
               God
               the
               Father
               Almighty
               ,
               is
               not
               our
               duty
               .
            
             But
             I
             hope
             I
             need
             not
             tell
             him
             ,
             that
             
               Id
               Solùm
               Possumus
               ,
               quod
               Jure
               Possumus
               .
               We
               can
               only
               do
               that
               ,
               which
               we
               can
               lawfully
               do
               .
            
             And
             he
             knew
             I
             could
             mean
             no
             other
             by
             Possibly
             can
             ,
             than
             
               Lawfully
               can
            
             .
          
           
             IV.
             He
             saith
             ,
             
               We
               are
               to
               think
               but
               just
               so
               Honourably
               of
               Jesus
               Christ
               ,
               as
               God
               directs
               us
               in
               the
               New
               Testament
               .
            
             And
             I
             say
             ,
             what
             ever
             directions
             we
             have
             what
             to
             think
             of
             Him
             in
             the
             
               Old
               Testament
            
             too
             ,
             are
             also
             to
             govern
             our
             thoughts
             concerning
             Him.
             And
             we
             are
             wholly
             led
             by
             the
             
               H.
               Scripture
            
             to
             think
             so
             much
             more
             Honourably
             both
             of
             Christ
             and
             the
             
               H.
               Ghost
            
             ,
             than
             he
             and
             his
             Friends
             do
             .
          
           
             V.
             He
             saith
             ,
             
               That
               we
               must
               leave
               it
               to
               God
               ,
               who
               will
               be
               Honoured
               above
               all
               things
               He
               hath
               made
               ,
               and
               will
               not
               Communicate
               His
               Honour
               to
               Another
               ,
               to
               appoint
               what
               Honour
            
             
             
               shall
               be
               done
               to
               His
               Son.
            
             And
             we
             say
             so
             too
             ;
             and
             therefore
             wholly
             take
             our
             direction
             in
             this
             Point
             from
             Divine
             Revelation
             .
             And
             that
             saying
             of
             God
             Almighty's
             ,
             that
             
               He
               will
               not
               give
               His
               Glory
               to
               another
            
             ;
             or
             to
             any
             one
             of
             His
             Creatures
             ,
             Confirms
             us
             in
             our
             Belief
             ,
             that
             the
             Son
             of
             God
             is
             not
             a
             Creature
             ;
             since
             
               He
               will
               have
               us
               to
               Honour
               Him
               ,
               Even
               as
               we
               Honour
               Himself
               .
            
             And
             whereas
             the
             Socinians
             say
             ,
             that
             God
             will
             have
             Him
             so
             Honoured
             ,
             as
             He
             is
             His
             Ambassador
             ,
             and
             Representative
             ,
             I
             Answer
             ,
             that
             so
             Angels
             have
             often
             been
             too
             ,
             and
             yet
             (
             as
             I
             need
             not
             tell
             them
             )
             it
             was
             ever
             Idolatry
             to
             pay
             Religious
             Honour
             to
             them
             ,
             upon
             any
             account
             .
             An
             Angel
             that
             was
             sent
             on
             an
             Embassy
             to
             St
             John
             ,
             said
             to
             him
             ,
             upon
             his
             falling
             down
             before
             him
             ,
             
               See
               thou
               do
               it
               not
               ,
               for
               I
               am
               thy
               Fellow-Servant
               ,
            
             &c.
             
               Worship
               God.
            
             
          
           
             And
             thus
             have
             I
             replyed
             to
             every
             thing
             in
             this
             Animadversion
             too
             ,
             that
             I
             have
             not
             already
             spoken
             ,
             more
             than
             once
             ,
             to
             .
          
           
             Prop.
             20.
             
             There
             are
             many
             things
             in
             the
             Notion
             of
             
               One
               God
            
             ,
             which
             all
             hearty
             Theists
             will
             own
             are
             Necessary
             to
             be
             Conceived
             of
             Him
             ,
             that
             are
             every
             whit
             as
             much
             above
             the
             reach
             and
             Comprehension
             of
             Humane
             Understandings
             ,
             as
             is
             any
             part
             of
             this
             Explication
             of
             the
             Trinity
             .
             Nay
             this
             may
             be
             affirmed
             ,
             Even
             of
             the
             Notion
             of
             Self-Existence
             :
             But
             yet
             there
             is
             not
             an
             Atheist
             so
             silly
             as
             to
             call
             it
             in
             question
             ;
             since
             it
             is
             not
             more
             Evident
             that
             One
             and
             Two
             do
             make
             Three
             ,
             than
             that
             there
             could
             never
             have
             been
             any
             thing
             ,
             if
             there
             were
             not
             something
             in
             Being
             ,
             which
             was
             always
             ,
             and
             never
             began
             to
             be
             .
          
           
             To
             this
             he
             only
             replys
             ,
             
               That
               there
               are
               many
               things
               directly
               contrary
               ,
               to
               Self-Evident
               Principles
               in
               this
               Explication
               ;
               and
               he
               trusts
               he
               hath
               Plainly
               proved
               it
               .
            
             And
             ,
             Sir
             ,
             do
             you
             judge
             ,
             as
             much
             as
             he
             is
             your
             Friend
             ,
             how
             he
             has
             Proved
             it
             .
          
           
           
             Prop.
             21.
             
             Lest
             Novelty
             should
             be
             Objected
             against
             this
             Explication
             ,
             and
             so
             such
             as
             have
             a
             veneration
             for
             Antiquity
             (
             as
             it
             becomes
             all
             to
             have
             )
             should
             be
             prejudiced
             against
             it
             ,
             we
             can
             make
             it
             Evident
             ,
             that
             it
             very
             well
             agreeth
             with
             the
             Account
             ,
             which
             the
             Nicene
             Fathers
             (
             even
             Athanasius
             himself
             )
             and
             others
             of
             the
             Ancients
             who
             have
             treated
             of
             this
             Subject
             ,
             do
             in
             divers
             Places
             of
             their
             Works
             ,
             give
             of
             the
             Trinity
             .
             And
             had
             it
             not
             bin
             sor
             the
             Subtil
             School-men
             (
             to
             whom
             CHRISTIANITY
             is
             little
             beholden
             )
             we
             have
             reason
             to
             believe
             ,
             that
             the
             World
             ,
             since
             the
             Fall
             of
             Arianism
             ,
             would
             never
             have
             been
             troubled
             with
             such
             Controversies
             about
             this
             great
             Point
             ,
             as
             it
             hath
             bin
             and
             Continues
             to
             be
             .
          
           
             Now
             to
             this
             your
             Friend
             saith
             ,
          
           
             1.
             
             
               Novelty
               is
               the
               least
               Objection
               I
               have
               against
               his
               Explication
               ,
               but
               't
               is
               a
               good
               Exception
               ,
               which
               he
               will
               never
               be
               able
               to
               answer
               .
            
          
           
             But
             this
             Proposition
             tells
             him
             ,
             I
             am
             prepared
             to
             shew
             ,
             that
             this
             Explication
             agreeth
             very
             well
             with
             the
             Account
             that
             the
             Ancients
             do
             give
             of
             the
             Trinity
             .
             And
             therefore
             he
             might
             have
             had
             the
             Patience
             to
             have
             seen
             whether
             't
             was
             a
             Vain
             Boast
             or
             no
             ,
             before
             he
             had
             so
             Confidently
             Pronounced
             me
             forever
             unable
             to
             answer
             the
             Objection
             of
             Novelty
             .
          
           
             2.
             
             He
             saith
             ,
             
               I
               can
               hardly
               think
               that
               his
               Hypothesis
               ,
               take
               it
               altogether
               ,
               will
               down
               with
               any
            
             Trinitarian
             .
             But
             I
             Phansy
             that
             if
             he
             did
             not
             Mistrust
             it
             would
             down
             with
             many
             ,
             he
             would
             not
             be
             so
             Angry
             ,
             as
             he
             is
             ,
             with
             it
             .
             And
             now
             ,
          
           
             3.
             
             He
             gives
             me
             his
             Parting
             Blow
             ,
             and
             it
             is
             a
             Stunner
             ,
             viz.
             
               And
               as
               for
               Ancient
               Fathers
               ,
               how
               weak
               a
               thing
               is
               it
               ,
               to
               seek
               Credit
               to
               An
               Hypothesis
               ,
               upon
               the
               account
               of
               their
               Concurring
               !
            
          
           
           
             But
             ,
             but
             now
             ,
             Novelty
             he
             acknowledg'd
             to
             be
             a
             
               good
               Exception
            
             ,
             tho'
             the
             
               least
               Objection
            
             ,
             of
             which
             Distinction
             between
             Objection
             and
             Exception
             ,
             himself
             must
             have
             the
             Honour
             ,
             and
             't
             is
             as
             Wise
             a
             one
             ,
             as
             mine
             between
             Intelligible
             and
             Comprehensible
             is
             a
             Weak
             one
             ;
             but
             how
             is
             Novelty
             any
             Exception
             against
             an
             Hypothesis
             ,
             if
             the
             Concurrence
             of
             the
             Judgments
             of
             
               Ancient
               Fathers
            
             can
             give
             
               no
               Credit
            
             to
             it
             ?
             But
             whereas
             I
             called
             this
             Blow
             a
             Stunner
             ,
             I
             was
             in
             too
             good
             Earnest
             ,
             ;
             for
             these
             his
             last
             Words
             do
             as
             Perfectly
             Amaze
             me
             ,
             as
             my
             now
             mentioned
             Distinction
             did
             him
             .
             And
             since
             Stunned
             People
             are
             not
             good
             at
             Talking
             ,
             I
             have
             no
             more
             to
             say
             ,
             but
             that
             I
             know
             not
             ,
             whether
             there
             be
             more
             of
             Arrogance
             than
             Ignorance
             ,
             or
             of
             Ignorance
             than
             Arrogance
             in
             these
             words
             .
          
           
             And
             now
             ,
             Sir
             ,
             if
             you
             shall
             think
             that
             I
             have
             Treated
             your
             Friend
             with
             too
             much
             Freedom
             ,
             and
             have
             given
             him
             too
             Course
             a
             Farewell
             ,
             the
             onely
             Apology
             I
             can
             make
             for
             it
             ,
             is
             ,
             That
             I
             find
             him
             such
             a
             sort
             of
             Adversary
             ,
             as
             would
             not
             Permit
             me
             to
             Treat
             him
             otherwise
             .
          
           
             However
             ,
             the
             Liberty
             he
             hath
             taken
             with
             me
             ,
             hath
             not
             the
             least
             Influence
             upon
             my
             Spleen
             ,
             and
             I
             wish
             him
             as
             well
             as
             you
             know
             I
             do
             your self
             .
             And
             particularly
             ,
             that
             he
             may
             learn
             to
             be
             more
             Modest
             ,
             and
             think
             it
             Possible
             that
             those
             Opinions
             which
             he
             takes
             for
             most
             Evident
             and
             most
             Necessary
             Truths
             ,
             may
             be
             as
             Gross
             and
             Dangerous
             Errors
             ;
             and
             that
             his
             Understanding
             is
             not
             so
             much
             above
             the
             Pitch
             os
             other
             fallible
             Mortals
             ,
             but
             that
             he
             may
             be
             mightily
             Mistaken
             when
             he
             is
             most
             Confident
             .
             And
             I
             heartily
             Pray
             ,
             that
             you
             both
             may
             with
             all
             Sincerity
             and
             Impartiality
             Consider
             what
             is
             here
             offered
             to
             you
             ,
             and
             that
             God
             would
             give
             us
             all
             a
             right
             Understanding
             in
             all
             Divine
             Truths
             .
             These
             things
             I
             say
             ,
             are
             heartily
             Prayed
             for
             ,
             by
          
           
             
               Your
               Affectionate
               Friend
               ,
               E.
               G.
               
            
          
        
      
       
         
         
           The
           Latter
           Defence
           .
        
         
           THERE
           are
           other
           Trinitarians
           Concerned
           with
           me
           ,
           in
           this
           Gentlemans
           Book
           of
           Reflexions
           mentioned
           in
           the
           Title-Page
           .
           His
           
             7th
             .
             Chapter
          
           Conteins
           those
           he
           hath
           made
           upon
           the
           28.
           
           Propositions
           ,
           which
           consists
           of
           15.
           
           Sections
           ,
           that
           begin
           with
           Numb
           .
           56.
           
           The
           First
           is
           no
           more
           than
           a
           Recital
           of
           3.
           or
           4.
           of
           my
           Propositions
           .
           The
           Writer
           saith
           upon
           them
           ,
        
         
           Sect.
           57.
           1.
           
           
             That
             two
             Infinite
             Substances
             should
             Emane
             from
             one
             Infinite
             Substance
             ,
             is
             so
             gross
             a
             Notion
             ,
             that
             I
             wonder
             any
             Man
             of
             Sense
             should
             be
             guilty
             of
             it
             :
             And
             my
             Reason
             is
             ,
             because
             all
             Infinites
             ,
             of
             what
             sort
             or
             nature
             soever
             ,
             are
             equal
             ;
             for
             if
             one
             Infinite
             be
             less
             than
             another
             ,
             there
             must
             be
             some
          
           Terminus
           
             Bound
             or
             End
             of
             it
             ,
             and
             Consequently
             it
             cannot
             be
             Infinite
             ,
             of
             which
             there
             can
             be
             no
             Bound
             or
             End
             ;
             or
             if
             one
             Infinite
             were
             any
             ways
             more
             than
             another
             ,
             there
             would
             be
             somewhat
             more
             than
             Infinite
             ;
             which
             is
             Evidently
             Absurd
             :
             Therefore
             to
             suppose
             two
             Infinites
             to
             Emane
             from
             one
             ,
             is
             to
             suppose
             two
             to
             Emane
             from
             one
             ,
             when
             each
             is
             equal
             to
             the
             one
             from
             which
             it
             Emanes
             .
          
        
         
           Here
           ,
           and
           in
           the
           remaining
           part
           of
           this
           Section
           ,
           is
           Demonstration
           with
           a
           Witness
           against
           the
           Ancient
           Fathers
           Hypothesis
           ,
           of
           the
           
             Sons
             and
             H.
             Spirits
             being
             from
             the
             Deity
             by
             Emanation
          
           ;
           and
           against
           my
           Hypothesis
           ,
           of
           the
           
             Possibility
             hereof
          
           .
           I
           will
           take
           a
           little
           more
           Liberty
           with
           this
           Subtil
           Gentleman
           ,
           when
           I
           am
           better
           acquainted
           with
           him
           (
           as
           I
           shall
           be
           quickly
           )
           than
           I
           will
           at
           present
           .
           For
           he
           may
           think
           it
           no
           good
           Breeding
           to
           tell
           him
           homely
           all
           my
           mind
           ,
           at
           our
           very
           first
           Meeting
           .
           But
           now
           a
           Complement
           is
           more
           
           Civil
           ,
           as
           I
           thank
           him
           ,
           he
           begins
           with
           too
           great
           a
           one
           to
           me
           .
           And
           my
           Complement
           is
           ,
           
             Sir
             ,
             I
             Commend
             your
             Wisdom
             in
             Changing
             all
             along
          
           my
           Phrases
           ,
           viz.
           
             Beings
             whose
             Perfections
             are
             unlimited
          
           ,
           and
           
             who
             have
             all
             they
             can
             have
             without
             a
             most
             manifest
             Contradiction
             ,
          
           for
           a
           Phrase
           I
           not
           once
           use
           in
           my
           Propositions
           ,
           viz.
           
             Infinite
             Substances
          
           ;
           because
           I
           understand
           it
           nothing
           so
           well
           as
           those
           Phrases
           .
           And
           I
           say
           he
           did
           Wisely
           herein
           ,
           Since
           had
           he
           used
           my
           Phrases
           ,
           this
           Section
           would
           not
           have
           looked
           quite
           so
           scaringly
           .
           But
           let
           the
           Reader
           still
           put
           one
           of
           my
           Phrases
           in
           the
           place
           of
           
             Infinite
             Substances
          
           ,
           and
           then
           Consider
           whether
           Contradictions
           would
           so
           Immediately
           and
           at
           first
           Sight
           seem
           to
           appear
           in
           this
           Hypothesis
           .
        
         
           But
           I
           shall
           deliver
           my
           mind
           a
           little
           more
           freely
           to
           him
           ,
           relating
           to
           the
           matter
           of
           this
           Section
           when
           I
           come
           to
           his
           63d
           .
        
         
           But
           I
           have
           not
           so
           done
           with
           this
           ,
           but
           shall
           farther
           Consider
           what
           it
           sayes
           .
           And
           be
           he
           pleased
           to
           take
           notice
           ,
           that
           there
           is
           nothing
           in
           this
           Acute
           Arguing
           ,
           except
           he
           means
           by
           
             Infinite
             Substances
          
           ,
           Substances
           of
           an
           Infinite
           Quantity
           ,
           or
           Bigness
           .
           But
           I
           hope
           he
           will
           be
           so
           far
           from
           attributing
           Quantity
           or
           Bigness
           to
           the
           Substance
           of
           the
           Deity
           ,
           that
           he
           will
           not
           do
           it
           to
           the
           Substance
           of
           an
           Angel
           or
           
             Humane
             Soul.
          
           2.
           
           It
           next
           follows
           ,
           
             To
             suppose
             one
             Infinite
             Substance
             to
             Emane
             from
             another
             ,
             is
             to
             suppose
             the
             whole
             entire
             Substance
             to
             Emane
             from
             it self
             .
          
           But
           this
           I
           deny
           ,
           and
           do
           Acknowledg
           that
           if
           I
           granted
           it
           ,
           I
           must
           without
           any
           farther
           troubling
           either
           him
           or
           any
           of
           his
           Brethren
           ,
           bid
           adieu
           to
           the
           Fathers
           Hypothesis
           they
           are
           so
           displeased
           with
           ,
           as
           a
           plainly
           Contradictions
           one
           :
           Seeing
           it
           asserts
           a
           real
           Distinction
           of
           the
           Divine
           Substances
           ,
           tho'
           no
           Difference
           in
           them
           .
           It
           follows
           3.
           
           
             And
             what
             makes
             it
             stranger
             ,
             is
             ,
             that
             the
             two
             Infinite
             Substances
             Emaned
             from
             the
             Fathers
             single
             Substance
             ,
             yet
             there
             was
             no
             diminution
          
           
           
             in
             the
             Substance
             of
             the
             Father
             ;
             it
             is
             as
             Infinite
             as
             it
             was
             at
             first
             .
          
           But
           how
           should
           this
           make
           the
           Hypothesis
           Stranger
           ,
           when
           it
           would
           be
           the
           Strangest
           thing
           in
           the
           World
           ,
           if
           the
           Divine
           Substance
           were
           Capable
           of
           the
           least
           Diminution
           ,
           since
           those
           that
           believe
           Spiritual
           Substances
           ,
           know
           that
           none
           of
           them
           are
           :
           But
           anon
           a
           little
           more
           of
           
             this
             .
             But
             it
             may
             be
             said
             ,
          
           saith
           he
           ,
           4.
           
           
             Why
             may
             not
             one
             Infinite
             ,
             as
             well
             as
             one
             Finite
             ,
             proceed
             from
             another
             ?
          
           And
           then
           he
           thus
           answers
           himself
           ,
           
             But
             nothing
             can
             be
             more
             absurd
             ,
             than
             to
             suppose
             one
             Finite
             (
             much
             more
             two
             )
             to
             Proceed
             from
             one
             but
             of
             the
             same
             Bigness
             .
          
           Yes
           ,
           I
           'le
           tell
           him
           what
           is
           
             more
             Absurd
          
           ,
           viz.
           To
           suppose
           one
           or
           more
           Infinite
           Substances
           ,
           to
           Proceed
           from
           another
           Infinite
           Substance
           of
           the
           
             same
             Bigness
          
           .
           This
           is
           more
           Absurd
           ,
           because
           there
           is
           one
           more
           Contradiction
           in
           this
           Supposition
           than
           in
           
             that
             ,
             viz.
          
           That
           Bigness
           belongs
           to
           a
           Spiritual
           Substance
           ;
           which
           kind
           of
           Substance
           ,
           I
           hope
           he
           will
           acknowledg
           to
           be
           alone
           Capable
           of
           Infinity
           .
        
         
           But
           as
           notable
           Work
           as
           our
           Author
           makes
           ,
           at
           demonstrating
           the
           Absurdity
           of
           two
           infinite
           Substances
           Emaning
           from
           one
           ,
           I
           fancy
           I
           know
           those
           who
           may
           almost
           as
           much
           put
           him
           to
           it
           ,
           to
           defend
           the
           Non-Absurdity
           of
           a
           Sparks
           being
           kindled
           by
           (
           or
           Emaning
           from
           )
           a
           Spark
           (
           both
           being
           of
           the
           same
           bigness
           )
           as
           a
           Trinitarian
           shall
           need
           to
           be
           by
           his
           Arguments
           (
           I
           will
           not
           be
           so
           rude
           as
           to
           Call
           them
           Cavils
           )
           against
           the
           Possibility
           of
           the
           Other
           Emanation
           .
        
         
           But
           to
           use
           his
           own
           Phrase
           
             infinite
             Substance
          
           ,
           't
           is
           so
           far
           from
           being
           impossible
           ,
           that
           an
           infinite
           Substance
           ,
           should
           Emane
           from
           an
           infinite
           Substance
           ,
           or
           (
           to
           use
           the
           
           Scripture-Phrase
           )
           be
           begotten
           by
           it
           ,
           that
           if
           any
           Being
           can
           Emane
           or
           be
           begotten
           by
           an
           infinite
           Substance
           ,
           it
           must
           be
           infinite
           too
           .
           For
           ,
           as
           Athanasius
           saith
           ,
           
           
             It
             is
             impossible
             that
             that
             which
             is
             begotten
             ,
             should
             be
             a
             different
          
           
           
             Essence
             from
             that
             which
             Begat
          
           .
           The
           Reader
           may
           see
           what
           is
           farther
           said
           of
           Emanations
           ,
           in
           
             2d
             Defence
          
           p.
           26.
           
           I
           have
           abundantly
           too
           much
           business
           lying
           now
           upon
           my
           hands
           ,
           to
           find
           Leisure
           for
           so
           Close
           a
           Consideration
           of
           all
           that
           this
           Gentleman
           hath
           reflected
           on
           the
           28.
           
           Propositions
           ,
           as
           possibly
           I
           might
           apply
           my self
           to
           ,
           had
           I
           time
           to
           Spare
           .
           But
           the
           Truth
           is
           ,
           I
           find
           his
           Arguing
           to
           be
           such
           ,
           as
           if
           well
           followed
           upon
           Other
           Arguments
           ,
           it
           might
           make
           those
           ,
           who
           are
           willing
           to
           be
           so
           ,
           down
           right
           Scepticks
           ,
           as
           to
           almost
           Every
           thing
           .
        
         
           He
           needs
           not
           to
           be
           informed
           ,
           what
           doughty
           Dexterity
           a
           Sophister
           might
           shew
           in
           making
           it
           out
           ,
           that
           
             Creation
             is
             a
             Perfect
             Impossibility
          
           :
           That
           
             Eternity
             in
             both
             the
             Notions
             thereof
             ,
             is
             a
             Monstrous
             Contradiction
             to
             the
             Reason
             of
             our
             Minds
             .
          
           And
           that
           so
           is
           also
           the
           
             Notion
             of
             an
             Incorporal
             Substance
          
           .
           And
           of
           Liberty
           ,
           nay
           even
           in
           God
           Himself
           :
           And
           of
           
             the
             Divine
             Omnipresence
          
           :
           And
           that
           
             both
             parts
             of
             a
             Contradiction
             may
             possibly
             be
             true
             .
          
           And
           perhaps
           a
           thousand
           other
           things
           ,
           for
           which
           we
           have
           the
           highest
           Rational
           Evidence
           ,
           may
           be
           Exposed
           to
           Ridicule
           ,
           by
           a
           Man
           who
           loves
           to
           
             Chop
             Logick
          
           .
           And
           likewise
           a
           many
           other
           things
           ,
           the
           Contrarys
           to
           which
           ,
           we
           have
           even
           Ocular
           and
           the
           most
           Sensible
           demonstrations
           of
           ,
           may
           one
           make
           such
           a
           shew
           of
           demonstrating
           ,
           as
           to
           Baffle
           most
           men
           .
           As
           that
           
             there
             is
             no
             such
             thing
             as
             Motion
             :
          
           That
           a
           
             Body
             can
             have
             no
             influence
             upon
             a
             Spirit
             ,
             nor
             a
             Spirit
             upon
             a
             Body
             :
             and
             much
             less
             can
             they
             be
             vitally
             United
             :
          
           That
           't
           is
           
             impossible
             that
             Will
             and
             Thought
             should
             Stir
             a
             Finger
             :
          
           That
           
             all
             Bodies
             are
             alike
             Big
          
           ,
           &c.
           
           I
           say
           most
           ,
           if
           not
           all
           ,
           these
           Strange
           Propositions
           ,
           are
           Capable
           of
           being
           with
           as
           Plausible
           a
           shew
           of
           reason
           defended
           by
           a
           Subtile
           Sophister
           ,
           as
           the
           
             Emanation
             of
             the
             Son
             and
             Holy
             Ghost
             from
             the
          
           Father
           hath
           bin
           now
           Confuted
           by
           this
           Gentleman
           .
           So
           that
           I
           cannot
           but
           apply
           those
           words
           of
           
           the
           Apostle
           to
           such
           Disputers
           ,
           
             They
             have
             turned
             aside
             unto
             vain
             jangling
             ,
             understanding
             neither
             what
             they
             say
             ,
             nor
             whereof
             they
             affirm
             .
          
           But
           I
           have
           said
           Enough
           to
           this
           Section
           :
           Each
           of
           the
           following
           ,
           I
           shall
           (
           I
           think
           )
           dispatch
           as
           Easily
           .
        
         
           Sect.
           58.
           
           He
           saith
           ,
           that
           
             whatsoever
             Emanes
             ,
             or
             any
             way
             proceeds
             ,
             from
             a
             Self-Existent
             Substance
             (
             except
             it
             were
             Created
             and
             then
             joyned
             to
             it
             )
             is
             as
             Self-Existent
             as
             that
             Substance
             .
          
           But
           I
           say
           with
           as
           great
           assurance
           ,
           that
           whatsoever
           Substance
           Emanes
           from
           another
           ,
           must
           Owe
           its
           Existence
           to
           that
           other
           ;
           and
           the
           Contrary
           is
           a
           manifest
           Contradiction
           .
           As
           to
           his
           Reason
           for
           thus
           asserting
           ,
           viz.
           
             Because
             before
             its
             Emanation
             ,
             it
             was
             a
             Part
             of
             the
             Self-Existent
             Substance
             ,
          
           it
           is
           taken
           from
           Material
           Substances
           ,
           which
           do
           Consist
           of
           Parts
           ;
           but
           this
           cannot
           be
           said
           of
           Spiritual
           ones
           ,
           because
           they
           are
           not
           divisible
           ,
           and
           therefore
           have
           no
           Parts
           .
           And
           it
           is
           Observable
           too
           ,
           how
           well
           this
           Reason
           Suits
           to
           Eternal
           Emanations
           .
        
         
           Sect.
           59.
           
           This
           Section
           hath
           several
           very
           Surprizing
           things
           in
           it
           .
           As
           1.
           
           Our
           Author
           
             cannot
             see
             ,
             since
             the
             Son
             and
             Spirit
             are
             necessary
             Emanations
             ,
             how
             they
             owe
             their
             Origin
             more
             to
             the
             Father
             ,
             than
             the
             Father
             Owes
             His
             to
             them
             .
          
           Which
           is
           as
           much
           as
           to
           say
           ,
           since
           the
           Tree
           necessarily
           issues
           forth
           from
           the
           Root
           ,
           and
           the
           Rays
           from
           the
           Sun
           ,
           therefore
           the
           Root
           owes
           its
           Origin
           no
           less
           to
           the
           Tree
           ,
           and
           the
           Sun
           to
           its
           Rays
           ,
           than
           the
           Tree
           to
           the
           Root
           ,
           and
           the
           Rays
           to
           the
           Sun.
           2.
           
           His
           Reason
           for
           that
           Assertion
           is
           ,
           that
           
             the
             Father
             Son
             and
             Spirit
             are
             all
             three
             of
             a
             Substance
             ,
             that
             is
             Self-Existent
             .
          
           But
           I
           say
           onely
           the
           
             two
             latter
          
           are
           so
           ,
           for
           the
           First
           (
           as
           he
           needs
           not
           to
           be
           told
           )
           is
           the
           Self
           Existent
           Substance
           ;
           not
           of
           or
           from
           such
           a
           substance
           .
           But
           if
           he
           asks
           me
           How
           they
           Emane
           from
           the
           Father
           ,
           I
           know
           not
           which
           of
           us
           would
           be
           the
           more
           Presumptuous
           ,
           he
           for
           Asking
           ,
           and
           for
           Endeavouring
           to
           
           Answer
           thatQuestion
           .
           But
           (
           on
           second
           thoughts
           )
           I
           will
           undertake
           to
           Answer
           it
           ,
           when
           he
           shall
           be
           pleased
           to
           Answer
           me
           
             this
             ,
             How
             did
             your self
             come
             into
             Being
             ?
          
           Or
           ,
           What
           is
           the
           Modus
           how
           any
           thing
           comes
           to
           be
           what
           it
           is
           ,
           or
           to
           be
           at
           all
           ?
           3.
           
           He
           adds
           ,
           
             Nor
             could
             the
             Father
             more
             than
             They
             ,
             be
             the
             cause
             of
             the
             Separation
             ,
             since
             They
             necessarily
             Separated
             from
             one
             another
             .
          
           But
           can
           I
           need
           to
           mind
           him
           ,
           that
           our
           Hypothesis
           will
           not
           bear
           a
           Separation
           between
           the
           Divine
           Persons
           ,
           and
           only
           asserts
           a
           Distinction
           betwen
           them
           ?
           And
           sure
           I
           need
           not
           tell
           him
           ,
           that
           he
           is
           not
           over-fit
           to
           Write
           Books
           ,
           who
           knows
           not
           that
           Distinction
           ,
           and
           Separation
           ,
           and
           Difference
           too
           ,
           are
           Several
           things
           .
           But
           4.
           
           Whereas
           he
           saith
           that
           ,
           no
           one
           of
           these
           Persons
           can
           be
           the
           cause
           of
           their
           Separation
           ,
           because
           they
           Necessarily
           Separated
           ,
           doth
           he
           think
           that
           God
           can
           be
           the
           Necessary
           Cause
           of
           nothing
           ?
           Or
           that
           He
           is
           in
           His
           own
           nature
           Indifferent
           to
           every
           thing
           ?
           If
           he
           believes
           (
           for
           Instance
           )
           that
           the
           Perfection
           of
           His
           Nature
           doth
           not
           Necessarily
           determine
           Him
           ,
           to
           what
           is
           best
           ;
           or
           to
           do
           whatsoever
           He
           in
           His
           Infinite
           Wisdom
           knows
           fit
           to
           be
           done
           ,
           I
           hope
           there
           are
           not
           many
           of
           his
           mind
           .
           He
           saith
           ,
           5.
           
           That
           
             it
             is
             another
             Contradiction
             to
             Affirm
             ,
             that
             an
             Infinite
             Substance
             is
             divided
             into
             Three
             Infinite
             Parts
             .
          
           How
           does
           our
           Author
           already
           
             run
             Taplash
          
           !
           But
           I
           will
           not
           therefore
           forbear
           Replying
           ,
           and
           I
           Answer
           ,
           No
           doubt
           it
           is
           a
           Horrid
           Contradiction
           so
           to
           Affirm
           .
           But
           how
           rank
           does
           this
           smell
           of
           the
           Gross
           thing
           called
           Body
           !
           His
           mind
           runs
           altogether
           upon
           Material
           Substances
           ,
           which
           alone
           I
           say
           have
           Parts
           to
           be
           divided
           into
           .
           And
           if
           a
           Spiritual
           Substance
           cannot
           be
           divided
           into
           spiritual
           Parts
           ,
           much
           less
           can
           an
           Insinite
           Spiritual
           Substance
           be
           divided
           into
           Infinite
           Spiritual
           Parts
           .
           And
           he
           who
           thinks
           that
           a
           Spirit
           can
           be
           divided
           into
           parts
           ,
           had
           as
           good
           never
           take
           that
           word
           into
           his
           Mouth
           ,
           and
           much
           less
           can
           he
           Pretend
           to
           believe
           it
           a
           thing
           of
           an
           Immortal
           nature
           ,
           which
           whosoever
           
           does
           not
           ,
           whatever
           Theologers
           they
           may
           be
           ,
           I
           can't
           admire
           them
           for
           Philosophers
           .
           6.
           
           He
           makes
           it
           in
           what
           follows
           an
           Absurdity
           to
           deny
           that
           whatsoever
           proceeds
           from
           another
           thing
           ,
           must
           be
           in
           Order
           of
           Time
           after
           it
           .
           These
           are
           his
           words
           ,
           
             Whatsoever
             Proceeds
             from
             a
             thing
             must
             first
             be
             in
             it
             ,
             Except
             it
             can
             be
             in
             it
             and
             Proceed
             from
             it
             ,
             at
             the
             same
             time
             .
          
           But
           as
           we
           never
           thought
           of
           such
           a
           thing
           ,
           as
           the
           Two
           Persons
           so
           Proceeding
           ,
           as
           to
           be
           Separated
           from
           the
           First
           ;
           nor
           of
           any
           more
           than
           their
           having
           their
           Origin
           from
           Him
           ,
           so
           this
           they
           may
           have
           and
           yet
           still
           be
           in
           Him
           ,
           and
           might
           ever
           have
           been
           in
           Him.
           Can
           our
           Author
           think
           (
           not
           to
           trouble
           him
           too
           often
           with
           the
           Rays
           being
           from
           the
           Sun
           ,
           and
           yet
           as
           Old
           as
           it
           )
           that
           all
           Thoughts
           must
           be
           Younger
           than
           Minds
           ,
           because
           they
           have
           their
           Original
           from
           them
           .
           This
           can
           be
           denied
           by
           none
           ,
           that
           make
           Minds
           to
           be
           
             Thinking
             Beings
          
           :
           I
           mean
           ,
           that
           do
           acknowledg
           Thinking
           to
           be
           Essential
           to
           Minds
           .
           But
           this
           I
           have
           spoken
           to
           in
           the
           
             Preceding
             Defence
          
           .
           p.
           29
           ,
           30
           ,
           &c.
           
        
         
           Sect.
           60.
           
           He
           saith
           ,
           
             That
             it
             had
             bin
             Intolerable
             in
             the
          
           Pagans
           ,
           
             to
             believe
             those
             Rays
             that
             come
             from
             the
             Sun
             ,
             to
             be
             the
             Sun
             it self
             .
          
           And
           I
           need
           say
           no
           more
           ,
           than
           that
           it
           is
           as
           Intolerable
           to
           believe
           the
           Son
           and
           Spirit
           ,
           who
           have
           their
           Existence
           from
           the
           Father
           ,
           to
           be
           the
           
             Father
             Himself
          
           .
           But
           I
           desire
           him
           to
           think
           sedately
           with
           himself
           ,
           whether
           Gods
           Decrees
           could
           none
           of
           them
           be
           Eternal
           ,
           I
           Phansy
           he
           is
           not
           so
           much
           a
           School-man
           as
           to
           answer
           ,
           Gods
           Decrees
           are
           God
           Himself
           .
        
         
           Sect.
           61.
           
           He
           saith
           ,
           
             what
             I
             further
             add
             are
             direct
             Contradictions
             ,
          
           reciting
           several
           more
           things
           Conteined
           in
           my
           Propositions
           ;
           and
           this
           is
           the
           whole
           of
           this
           Section
           .
           Here
           is
           not
           one
           word
           of
           Proof
           ,
           that
           any
           one
           of
           them
           is
           a
           Contradiction
           ;
           and
           therefore
           I
           have
           nothing
           to
           add
           here
           .
        
         
         
           Sect.
           62.
           
           He
           affirms
           ,
           1.
           
           That
           
             Necessary
             Existence
             from
             Eternity
             is
             as
             great
             a
             Perfection
             ,
             as
             Self-Existence
             .
          
           But
           not
           to
           tell
           him
           ,
           that
           whatsoever
           doth
           necessarily
           Exist
           ,
           must
           have
           bin
           from
           Eternity
           ,
           and
           therefore
           such
           an
           Existence
           is
           never
           attributed
           to
           a
           Creature
           ;
           I
           do
           absolutely
           deny
           ,
           that
           necessary
           Existence
           from
           Another
           ,
           is
           as
           great
           a
           Perfection
           as
           necessary
           Existence
           from
           
             Ones
             self
          
           .
           Can
           our
           Author
           in
           his
           Cool
           thoughts
           imagine
           it
           is
           ?
           He
           saith
           2.
           
           
             If
             the
             Father
             hath
             given
             Existence
             to
             any
             Being
             ,
             which
             he
             cannot
             take
             away
             ,
             He
             would
             Cease
             to
             be
             Almighty
             .
          
           But
           I
           conceive
           ,
           that
           to
           suppose
           that
           the
           Father
           can
           make
           a
           Being
           to
           Cease
           ,
           which
           hath
           a
           Necessary
           Existence
           from
           Him
           ,
           would
           be
           a
           Contradictions
           supposal
           ;
           and
           that
           Contradictions
           being
           Objects
           of
           no
           Power
           ,
           cannot
           be
           Objects
           of
           Divine
           Power
           ;
           and
           that
           therefore
           the
           Almightiness
           thereof
           Consisteth
           in
           an
           Ability
           to
           do
           whatsoever
           Implyes
           not
           a
           Contradiction
           ,
           or
           that
           Power
           can
           do
           :
           And
           so
           doth
           our
           Author
           conceive
           too
           .
           He
           saith
           ,
           3.
           
           That
           
             Self
             .
             Existence
             Separate
             from
             those
             Powers
             ,
             which
             can
             only
             belong
             to
             a
             Self-Existent
             Being
             ,
             is
             no
             Perfection
             .
          
           But
           I
           ask
           him
           ,
           how
           Self-Existence
           can
           be
           Separated
           from
           those
           Powers
           ?
           and
           if
           it
           cannot
           ,
           What
           does
           this
           saying
           Signifie
           ?
           And
           it
           is
           certain
           it
           cannot
           .
           But
           if
           he
           means
           Abstracted
           by
           Separate
           ,
           as
           he
           used
           a
           very
           Improper
           word
           to
           express
           his
           thoughts
           by
           ,
           I
           deny
           that
           the
           Notion
           of
           Self-Existence
           abstracted
           from
           all
           other
           Considerations
           whatsoever
           ,
           Implyeth
           no
           Persection
           .
           And
           I
           have
           as
           much
           Liberty
           to
           Contradict
           him
           without
           giving
           my
           Reason
           ,
           as
           he
           hath
           to
           Affirm
           this
           without
           giving
           his
           .
           But
           indeed
           this
           denial
           of
           mine
           needs
           no
           Reason
           ,
           for
           that
           Self-Existence
           is
           as
           Such
           a
           Perfection
           is
           Self-Evident
           ,
           or
           I
           know
           not
           what
           is
           so
           .
           But
           were
           it
           not
           that
           I
           find
           him
           in
           one
           of
           these
           Sections
           ,
           asserting
           
             Creation
             out
             of
             nothing
          
           ,
           this
           Passage
           would
           lead
           me
           to
           a
           very
           shrewd
           Suspicion
           ,
           that
           he
           is
           of
           Wolzogenius
           his
           Mind
           ,
           and
           some
           
           others
           of
           his
           Brethren
           ,
           
             That
             God
             is
             not
             the
             only
             Self-Existent
             Being
             ,
          
           but
           that
           the
           
             Rude
             Chaos
          
           was
           ,
           and
           therefore
           
             all
             Matter
          
           now
           is
           ,
           Self-Existent
           too
           .
           And
           if
           they
           could
           demonstrate
           this
           to
           me
           ,
           I
           Confess
           I
           should
           do
           what
           lyes
           in
           me
           ,
           to
           think
           Self-Existence
           to
           be
           no
           Perfection
           at
           all
           ,
           in
           spight
           of
           its
           being
           Self-Evident
           that
           it
           is
           a
           great
           Perfection
           ,
           if
           not
           the
           greatest
           .
           4.
           
           He
           saith
           ,
           That
           
             if
             the
             Persons
             have
             the
             some
             Unlimited
             Perfections
             ,
             but
             their
             Manner
             of
             getting
             them
             was
             different
             ,
             that
             would
             not
             cause
             any
             Inequality
             betwen
             them
             .
          
           But
           I
           say
           it
           would
           ;
           that
           is
           in
           reference
           to
           their
           Manner
           of
           Existence
           ,
           tho'
           not
           in
           reference
           to
           their
           mere
           Essence
           .
        
         
           What
           follows
           ,
           is
           but
           dilating
           on
           the
           same
           thing
           ,
           and
           repeating
           what
           hath
           been
           already
           Considered
           .
        
         
           Sect.
           63.
           
           He
           asks
           ,
           1.
           
           
             How
             the
             Father
             can
             be
             greater
             than
             the
             Son
             and
             H.
             Spirit
             ,
             and
             be
             the
             only
             Good
             ,
             when
             they
             have
             the
             same
             Unlimited
             Power
             and
             Goodness
             ?
          
           I
           Answer
           ,
           They
           have
           an
           Unlimited
           Power
           ,
           but
           not
           the
           Same
           Unlimited
           Power
           with
           the
           
             Father
             .
             Ad
             Extrà
          
           ,
           or
           in
           relation
           to
           the
           Creation
           ,
           their
           Power
           is
           Unlimited
           ;
           but
           no
           body
           will
           say
           ,
           that
           
             ad
             Intrà
          
           ,
           it
           is
           the
           same
           with
           the
           Fathers
           ,
           Except
           he
           can
           believe
           ,
           that
           the
           Son
           could
           Beget
           the
           Father
           ,
           as
           the
           Father
           hath
           Begot
           the
           Son.
           And
           as
           to
           the
           Fathers
           being
           called
           by
           our
           Saviour
           the
           
             Only
             Good
          
           ,
           in
           that
           he
           saith
           
             There
             is
             none
             Good
             but
             God
             ,
          
           I
           have
           said
           in
           my
           Propositions
           (
           with
           Grotius
           and
           others
           )
           that
           that
           Phrase
           must
           needs
           signifie
           the
           Only
           Original
           Good
           ,
           or
           the
           Only
           Fountain
           of
           Goodness
           ;
           which
           the
           Father
           may
           be
           ,
           and
           yet
           not
           the
           onely
           Perfectly
           Good.
           And
           I
           think
           that
           the
           Perfection
           of
           Self-Existence
           belonging
           to
           the
           Father
           alone
           ,
           and
           therefore
           those
           Perfections
           too
           ,
           which
           do
           necessarily
           suppose
           Self-Existence
           ,
           the
           Father
           may
           most
           truly
           be
           said
           to
           be
           greater
           than
           the
           Son
           and
           H.
           Spirit
           ,
           although
           all
           the
           Perfections
           of
           these
           Persons
           are
           Unlimited
           .
           
           2.
           
           He
           asks
           ,
           
             What
             greater
             Absurdity
             there
             can
             be
             ,
             than
             that
             Beings
             which
             have
             Infinite
             Unlimited
             Perfections
             ,
             should
             want
             some
             Perfections
             ?
          
           I
           Answer
           ,
           that
           indeed
           there
           cannot
           be
           a
           greater
           Absurdity
           than
           to
           say
           ,
           that
           a
           Being
           which
           hath
           an
           Infinite
           Number
           of
           Unlimited
           Perfections
           ,
           can
           want
           some
           ;
           this
           would
           be
           an
           Ab'urdity
           with
           a
           Vengeance
           :
           But
           I
           doubt
           I
           am
           not
           Capable
           of
           understanding
           where
           lyes
           the
           Absurdity
           of
           asserting
           ,
           That
           a
           Being
           which
           hath
           not
           the
           Perfection
           of
           Self-Existence
           ,
           and
           those
           that
           suppose
           it
           ,
           may
           notwithstanding
           have
           in
           as
           high
           a
           degree
           as
           can
           be
           those
           Perfections
           which
           they
           have
           .
           3.
           
           He
           saith
           ,
           That
           
             a
             Being
             cannot
             be
             partly
             Infinite
             and
             partly
             Finite
             .
          
           And
           so
           he
           runs
           on
           upon
           
             Infinite
             ,
             Infinite
          
           ,
           which
           he
           all
           along
           does
           ;
           and
           the
           reason
           of
           it
           is
           obvious
           enough
           ,
           viz.
           because
           it
           is
           a
           rare
           Amusing
           Confounding
           Word
           ,
           for
           my
           Brains
           ,
           and
           the
           Brains
           of
           his
           Readers
           ;
           there
           is
           not
           such
           another
           to
           be
           met
           with
           for
           the
           purpose
           .
           But
           Infinity
           is
           not
           a
           thing
           to
           be
           made
           so
           bold
           with
           ,
           or
           talk't
           of
           with
           such
           freedom
           and
           Confidence
           ,
           as
           he
           still
           does
           ,
           as
           if
           it
           were
           a
           very
           familiar
           matter
           .
           But
           I
           say
           again
           ,
           it
           is
           no
           such
           Monstrous
           business
           to
           Imagine
           ,
           that
           a
           Being
           which
           hath
           not
           Every
           Perfection
           ,
           may
           have
           those
           it
           is
           possessed
           of
           ,
           in
           the
           Highest
           degree
           .
           If
           I
           cared
           to
           talk
           things
           which
           I
           understand
           nothing
           of
           ,
           I
           could
           talk
           too
           of
           Infinity
           ;
           and
           say
           ,
           that
           there
           are
           several
           sorts
           of
           Infinity
           :
           That
           there
           is
           Infinity
           of
           Substance
           :
           And
           Infinity
           of
           Quantity
           :
           And
           Infinity
           of
           Duration
           :
           And
           Infinity
           of
           Space
           ;
           and
           God
           knows
           how
           many
           more
           Infinities
           :
           And
           could
           shew
           that
           there
           is
           no
           Absurdity
           in
           saying
           ,
           that
           all
           these
           Infinities
           do
           not
           necessarily
           belong
           to
           every
           one
           of
           these
           ,
           and
           I
           should
           get
           great
           Reputation
           among
           Wise
           men
           for
           my
           pains
           ,
           should
           they
           Catch
           me
           thus
           Employing
           my
           Tongue
           or
           Pen.
           
        
         
         
           But
           now
           I
           think
           better
           of
           it
           ,
           I
           find
           I
           am
           not
           quite
           so
           Ignorant
           ,
           as
           I
           thought
           I
           was
           ;
           for
           I
           can
           tell
           this
           Gentleman
           ,
           that
           a
           Being
           Can
           be
           partly
           infinite
           and
           partly
           not
           ;
           since
           I
           have
           learned
           that
           Angels
           and
           Humane
           Souls
           are
           so
           :
           That
           is
           ,
           with
           respect
           to
           the
           Infinity
           of
           Duration
           they
           are
           infinite
           
             à
             Parte
             Post
          
           ,
           tho'
           not
           
             à
             Parte
             antè
          
           .
           And
           what
           a
           rare
           Notion
           is
           this
           !
        
         
           Sect.
           64.
           
           As
           to
           the
           little
           that
           is
           here
           said
           ,
           viz.
           Upon
           the
           Odious
           Topick
           of
           Tritheism
           ,
           I
           referr
           him
           to
           my
           Reply
           to
           the
           Considerator
           ,
           my
           much
           more
           Ingenuous
           Adversary
           ,
           which
           I
           presume
           he
           hath
           read
           ,
           tho'
           he
           takes
           no
           notice
           of
           it
           .
        
         
           Sect.
           65.
           
           Here
           is
           nothing
           to
           be
           spoken
           to
           without
           Repetitions
           ;
           and
           I
           want
           time
           to
           make
           them
           ,
           and
           he
           is
           not
           in
           such
           want
           of
           Sense
           as
           to
           need
           them
           .
        
         
           Sect.
           66.
           
           Here
           he
           Misrepresents
           me
           ,
           and
           argues
           upon
           his
           Misrepresentation
           .
           See
           Prop.
           13th
           .
        
         
           Sect.
           67.
           
           Considering
           what
           I
           have
           said
           to
           the
           Considerator
           ,
           and
           already
           to
           this
           Person
           ,
           relating
           to
           the
           matter
           of
           this
           Section
           ,
           I
           shall
           onely
           observe
           upon
           it
           ,
           1.
           
           That
           I
           wonder
           how
           any
           man
           that
           hath
           a
           due
           Awe
           of
           the
           Infinite
           Majesty
           of
           God
           upon
           his
           Mind
           ,
           can
           give
           himself
           leave
           to
           use
           such
           an
           Expression
           ,
           as
           
             Tacking
             two
             Persons
             to
             God
             the
             Father
             .
          
           I
           scrupled
           a
           while
           ,
           whether
           I
           might
           foul
           my
           Pen
           with
           Transcribing
           it
           .
           2.
           
           He
           tells
           us
           that
           
             Nothing
             can
             be
             more
             Absurd
             than
             to
             say
             ,
             that
             the
          
           3.
           
           
             Persons
             are
             One
             God
             by
             Union
             ,
             and
             yet
             are
             distinct
             from
             One
             Another
             .
          
           But
           is
           there
           no
           difference
           betwixt
           Union
           and
           Identity
           or
           
             self
             samenefs
          
           ?
           Is
           there
           not
           a
           real
           distinction
           between
           our
           Souls
           and
           Bodys
           ,
           tho'
           United
           so
           closely
           as
           that
           he
           cannot
           conceive
           how
           closely
           ,
           nor
           any
           Man
           else
           ?
           If
           he
           shall
           say
           ,
           that
           Union
           is
           but
           another
           word
           for
           Composition
           ,
           I
           shall
           say
           he
           is
           Extreamly
           out
           .
           Composition
           being
           a
           blending
           or
           mixing
           of
           the
           Parts
           of
           distinct
           
           things
           .
           The
           word
           is
           Commonly
           used
           onely
           of
           Heterogeneous
           things
           :
           Spiritual
           Substances
           therefore
           having
           no
           parts
           ,
           are
           incapable
           of
           being
           Compounded
           .
           And
           ,
           in
           my
           poor
           Opinion
           ,
           tho'
           a
           Man
           Consists
           of
           a
           Soul
           and
           Body
           ,
           he
           cannot
           be
           said
           to
           be
           Compounded
           of
           them
           ,
           because
           onely
           one
           of
           these
           hath
           parts
           .
           Our
           Author
           't
           is
           like
           will
           Cry
           Mystery
           !
           Mystery
           !
           to
           this
           Talk
           ;
           as
           he
           despiseth
           Trinitarians
           for
           calling
           the
           Union
           of
           the
           three
           Divine
           Persons
           a
           Mystery
           :
           But
           if
           even
           to
           the
           Union
           of
           the
           two
           Created
           Beings
           himself
           Consists
           of
           ,
           he
           cannot
           Seriously
           Cry
           Mystery
           ,
           I
           know
           what
           I
           know
           of
           him
           .
           I
           will
           not
           say
           Every
           Witty
           Man
           ,
           but
           I
           am
           sure
           
             Every
             Wise
          
           Man
           will
           cry
           Mystery
           !
           to
           Every
           thing
           ,
           as
           ill
           as
           some
           can
           bear
           that
           word
           .
           I
           confess
           no
           Man
           shall
           perswade
           me
           any
           more
           than
           him
           and
           his
           Friends
           ,
           to
           swallow
           a
           
             Palpable
             Contradiction
          
           by
           calling
           it
           a
           Mystery
           ,
           till
           he
           can
           perswade
           me
           too
           that
           God
           Almighty
           indued
           me
           with
           false
           Faculties
           ;
           and
           then
           ,
           do
           what
           I
           can
           ,
           I
           am
           like
           to
           believe
           but
           few
           things
           more
           than
           
             Cogito
             ergo
             Sum.
          
           But
           I
           am
           as
           certain
           as
           I
           can
           be
           of
           any
           thing
           but
           what
           I
           see
           or
           feel
           ,
           that
           it
           is
           not
           more
           difficult
           to
           understand
           this
           Union
           ,
           than
           Abundance
           of
           other
           things
           Relating
           to
           the
           Deity
           ,
           and
           innumerable
           things
           which
           our
           Author
           must
           believe
           in
           spight
           of
           Fate
           ,
           if
           he
           will
           be
           a
           Christian
           ,
           or
           a
           Theist
           ,
           or
           but
           a
           Man.
           
        
         
           Sest
           .
           68.
           
           He
           here
           Banters
           the
           real
           Trinitarians
           ,
           as
           
             doing
             very
             Wisely
             in
             supposing
             their
             three
             infinite
             Substances
             ,
             to
             be
             as
             close
             together
             as
             can
             be
             ,
             lest
             there
             should
             not
             be
             room
             enough
             for
             them
             ,
             in
             but
             one
             infinite
             Space
             ,
          
           &c.
           
           And
           then
           he
           Enquires
           ,
           
             if
             the
             Substance
             of
             the
             Father
             be
             Every
             where
             ,
             how
             the
             Substance
             of
             the
             Son
             can
             be
             every
             where
             too
             ?
          
           I
           shall
           be
           a
           little
           closer
           upon
           this
           Gentleman
           for
           the
           strange
           liberty
           he
           takes
           in
           talking
           of
           
             Infinite
             Substances
          
           ,
           as
           soon
           as
           I
           have
           done
           with
           his
           Sections
           ,
           than
           
           I
           have
           bin
           yet
           or
           will
           now
           be
           .
           In
           the
           mean
           time
           ,
           I
           will
           be
           satisfied
           to
           Reply
           thus
           to
           this
           Section
           ,
           viz.
           Doth
           not
           this
           kind
           of
           Talk
           Suppose
           ,
           that
           he
           takes
           the
           three
           Divine
           Persons
           (
           if
           he
           thinks
           two
           of
           them
           are
           any
           thing
           )
           to
           be
           Corporeal
           Substances
           ?
           which
           is
           so
           gross
           a
           Conceit
           ,
           and
           speaks
           such
           beastly
           Stupidity
           ,
           that
           I
           would
           charge
           no
           Man
           therewith
           ,
           who
           doth
           not
           Expresly
           own
           it
           .
           But
           ,
           hoping
           he
           doubts
           not
           of
           the
           Being
           of
           Spiritual
           substances
           ,
           nor
           of
           the
           Divine
           Omnipresence
           ,
           I
           ask
           him
           how
           the
           Substance
           of
           God
           the
           Father
           can
           be
           in
           those
           spaces
           which
           are
           filled
           with
           Bodies
           ?
           Or
           how
           can
           his
           Soul
           and
           Body
           ,
           or
           that
           part
           of
           his
           Body
           which
           his
           Soul
           possesseth
           (
           if
           his
           Philosophy
           will
           permit
           him
           to
           think
           it
           doth
           not
           pervade
           the
           whole
           of
           his
           Body
           )
           how
           can
           they
           be
           ,
           I
           say
           ,
           in
           the
           Self-same
           place
           or
           Ubi
           ,
           call
           it
           which
           he
           pleases
           ?
           Surely
           ,
           one
           would
           think
           ,
           that
           several
           Spirits
           may
           be
           together
           in
           the
           same
           individual
           space
           ,
           seeing
           the
           Penetrability
           of
           Spirits
           must
           be
           acknowledg'd
           by
           all
           that
           believe
           there
           are
           such
           Substances
           (
           except
           they
           have
           no
           manner
           of
           Notion
           of
           what
           they
           believe
           )
           as
           well
           as
           that
           a
           Spirit
           and
           an
           Impenetrable
           Body
           may
           be
           together
           in
           the
           same
           space
           .
           As
           to
           his
           adding
           
             [
             and
             after
             the
             same
             manner
             ]
          
           to
           
             [
             at
             the
             same
             time
          
           ]
           this
           can
           be
           onely
           for
           a
           Blind
           .
           But
           we
           may
           talk
           Endlesly
           upon
           this
           Subject
           ,
           and
           little
           understand
           one
           another
           or
           Our selves
           ;
           for
           this
           ,
           for
           certain
           ,
           is
           one
           of
           those
           things
           ,
           which
           our
           minds
           were
           never
           made
           for
           any
           thing
           like
           a
           clear
           perception
           of
           ;
           at
           least
           in
           these
           gross
           Bodies
           .
           And
           much
           more
           then
           (
           as
           he
           will
           be
           shewed
           anon
           )
           is
           the
           infinity
           of
           the
           Divine
           Substance
           to
           be
           reckoned
           of
           that
           number
           .
           And
           he
           is
           an
           intolerably
           Conceited
           Fop
           ,
           who
           will
           not
           Confess
           so
           much
           Ignorance
           ,
           as
           to
           have
           no
           other
           Idea
           of
           Gods
           Infinity
           ,
           than
           that
           He
           hath
           all
           Possible
           Perfections
           ,
           and
           that
           all
           His
           Perfections
           are
           Unlimited
           .
           And
           we
           are
           at
           a
           perfect
           loss
           what
           
           to
           say
           or
           think
           further
           about
           the
           Divine
           Essence
           .
           Nay
           ,
           we
           have
           now
           no
           Cognizance
           of
           more
           than
           the
           Modes
           and
           Properties
           of
           Bodily
           Substance
           ,
           we
           have
           none
           at
           all
           of
           its
           Naked
           Essence
           .
           All
           we
           can
           say
           of
           Body
           as
           Body
           ,
           is
           ,
           that
           't
           is
           
             Extended
             Penetrable
             Bulk
          
           .
        
         
           Sect.
           69.
           
           He
           saith
           ,
           1.
           
           That
           
             the
             Trinitarians
             say
             ,
             the
             Persons
             are
             one
             God
             ,
             as
             the
             Soul
             and
             Body
             are
             one
             Man
             :
          
           And
           then
           he
           Exposeth
           the
           folly
           of
           that
           Simile
           .
           But
           he
           might
           have
           saved
           himself
           this
           little
           labour
           ;
           for
           as
           I
           never
           said
           so
           ,
           so
           neither
           know
           I
           of
           any
           other
           Trinitarian
           that
           hath
           .
           The
           Creed
           indeed
           which
           is
           called
           the
           Athenasian
           ,
           saith
           ,
           That
           
             as
             the
             Soul
             and
             Body
             are
             one
             Man
             ,
             so
             God
             and
             Man
             are
             one
             Christ
          
           ;
           but
           what
           is
           this
           to
           his
           Purpose
           ?
           But
           what
           I
           have
           said
           ,
           is
           ,
           That
           the
           Union
           between
           the
           three
           Divine
           Persons
           ,
           is
           not
           more
           Unaccountable
           ,
           than
           is
           the
           Union
           between
           the
           Soul
           and
           Body
           ;
           and
           that
           in
           one
           respect
           it
           is
           less
           Unaccountable
           than
           this
           Union
           ,
           viz.
           because
           this
           is
           between
           Beings
           of
           perfectly
           Unlike
           Natures
           ;
           whereas
           that
           is
           between
           Persons
           of
           the
           same
           Nature
           .
           And
           why
           distinct
           intelligent
           substances
           ,
           which
           is
           the
           onely
           definition
           I
           can
           give
           of
           Persons
           ,
           may
           not
           be
           as
           closely
           United
           because
           they
           are
           all
           intelligent
           ,
           as
           one
           intelligent
           Substance
           and
           a
           Body
           ,
           is
           above
           the
           little
           Philosophy
           that
           I
           can
           pretend
           to
           be
           Master
           of
           ,
           to
           understand
           .
           2.
           
           Upon
           the
           Simile
           ,
           of
           
             the
             Close
             Union
             of
             the
             Sun
             with
             its
             Light
             and
             Heat
             ,
          
           as
           he
           words
           it
           ;
           he
           saith
           ,
           
             There
             are
             no
             such
             Perceptions
             as
             those
             we
             call
             Light
             and
             Heat
             ,
             in
             any
             Beings
             ,
             but
             those
             that
             are
             Capable
             of
             seeing
             and
             feeling
             ;
             And
             that
             this
             every
             Common
             Systeme
             demonstrates
             :
          
           And
           
             that
             this
             is
             Obvious
             to
             all
             but
             Children
             and
             Metaphysicians
             .
          
           What
           a
           Wonderful
           Piece
           of
           Learning
           is
           here
           !
           1.
           
           
             Light
             and
             Heat
             Perceptions
          
           !
           I
           have
           heard
           of
           Perceptions
           and
           Sensations
           of
           Light
           and
           Heat
           ,
           but
           that
           they
           are
           Perceptions
           and
           Sensations
           themselves
           ,
           I
           have
           
           hitherto
           bin
           to
           learn.
           2.
           
           But
           they
           are
           not
           (
           tho'
           )
           
             Perceptions
             in
             any
             Beings
             ,
             but
             such
             as
             have
             faculties
             Capable
             of
             Seeing
             and
             Feeling
             .
          
           And
           't
           would
           be
           some
           what
           Extraordinary
           ,
           if
           any
           thing
           could
           perceive
           Light
           and
           Heat
           ,
           that
           can
           neither
           see
           nor
           feel
           .
           Yet
           I
           am
           a
           little
           mistaken
           ,
           if
           Heat
           ,
           and
           Light
           too
           ,
           cannot
           have
           some
           Operation
           on
           Bodies
           ,
           which
           have
           never
           a
           One
           of
           the
           Five
           Senses
           .
           3.
           
           He
           saith
           ,
           that
           
             every
             Common
             Systeme
             demonstrates
             ,
             that
             there
             are
             no
             such
             Perceptions
             as
             Light
             and
             Heat
             ,
             but
             in
             things
             that
             are
             Capable
             of
             seeing
             and
             feeling
             .
          
           A
           goodly
           Demonstration
           !
           But
           the
           Commonness
           of
           it
           may
           make
           it
           the
           less
           Observable
           .
           But
           it
           is
           pretty
           much
           it
           should
           be
           demonstrated
           in
           Every
           Common
           Systeme
           ,
           and
           I
           should
           never
           Light
           on
           it
           in
           any
           one
           Systeme
           .
           But
           't
           is
           no
           matter
           ,
           since
           I
           am
           a
           little
           too
           Old
           to
           be
           a
           Child
           (
           unless
           twice
           one
           )
           and
           then
           to
           be
           a
           Metaphysician
           too
           ;
           for
           I
           am
           told
           to
           my
           Comfort
           ,
           4.
           
           That
           
             this
             Notion
             is
             Obvious
             to
             all
             but
             Children
             and
             Metaphysicians
             .
          
           Yet
           't
           is
           Obvious
           to
           this
           Gentleman
           ,
           tho'
           a
           Metaphysician
           ;
           as
           I
           dare
           warrant
           him
           he
           is
           (
           whether
           he
           knows
           it
           or
           no
           ,
           as
           't
           is
           like
           he
           does
           not
           since
           he
           so
           despising
           them
           )
           or
           he
           could
           never
           be
           so
           Notable
           at
           infinity
           ,
           and
           other
           most
           Sublime
           and
           Abstruse
           Matters
           .
           5.
           
           But
           in
           good
           Earnest
           ,
           I
           am
           so
           dull
           as
           to
           be
           utterly
           unable
           to
           imagine
           ,
           but
           that
           Light
           would
           be
           Light
           (
           whatsoever
           is
           to
           be
           thought
           of
           Colours
           )
           tho'
           there
           were
           no
           Eyes
           to
           Perceive
           it
           :
           And
           such
           a
           Heretick
           in
           Philosophy
           (
           whether
           I
           am
           in
           Divinity
           or
           no
           )
           as
           to
           think
           ,
           that
           it
           is
           an
           Aggregation
           of
           a
           certain
           sort
           of
           Particles
           ,
           as
           much
           as
           Air
           is
           .
           And
           therefore
           I
           am
           not
           like
           in
           haste
           to
           be
           shamed
           out
           of
           the
           Fathers
           Simile
           ,
           of
           Emanations
           of
           Light
           from
           the
           Sun.
           Nor
           do
           I
           think
           that
           our
           Author
           himself
           ,
           will
           ever
           be
           able
           to
           demonstrate
           any
           Absurdity
           in
           conceiving
           ,
           that
           Heat
           differs
           onely
           gradually
           from
           Fire
           ,
           and
           Light
           from
           both
           :
           And
           that
           Fire
           is
           a
           fluid
           Constituted
           of
           
           an
           Excessively
           small
           sort
           of
           Particles
           ,
           and
           therefore
           very
           Active
           ,
           Subtile
           and
           Piercing
           ;
           and
           that
           a
           Collection
           of
           these
           Minute
           bodys
           in
           such
           a
           quantity
           ,
           and
           so
           closely
           as
           to
           become
           an
           Object
           of
           Sight
           ,
           is
           that
           which
           we
           Express
           by
           the
           words
           Fire
           and
           Flame
           ;
           and
           a
           less
           close
           Collection
           is
           what
           we
           call
           Heat
           .
           And
           that
           Flame
           differs
           from
           Fire
           ,
           as
           it
           is
           a
           more
           dispersed
           Collection
           of
           these
           Particles
           ,
           than
           Fire
           ;
           and
           Light
           from
           both
           ,
           as
           it
           is
           a
           thinner
           Collection
           of
           them
           than
           either
           of
           the
           other
           :
           I
           say
           ,
           I
           do
           not
           think
           that
           our
           Author
           ,
           as
           Skilled
           as
           he
           is
           content
           to
           be
           thought
           to
           be
           in
           Physicks
           (
           tho'
           not
           in
           Metaphysicks
           )
           can
           demonstrate
           that
           these
           are
           Absurd
           Notions
           .
        
         
           Sect.
           70.
           
           There
           is
           nothing
           to
           be
           taken
           notice
           of
           in
           this
           very
           small
           Section
           ,
           But
           our
           being
           Charged
           with
           
             Terminating
             our
             Devotions
             in
             Each
             of
             the
             three
             Persons
             in
             our
             Praying
             to
             Each
             of
             them
             .
          
           But
           I
           say
           ,
           this
           is
           a
           very
           false
           Charge
           ;
           for
           we
           as
           heartily
           acknowledg
           that
           all
           the
           Honour
           we
           pay
           to
           the
           Son
           ,
           and
           H.
           Spirit
           ,
           ought
           to
           be
           Ultimately
           terminated
           in
           God
           the
           Father
           ,
           tho'
           we
           believe
           they
           are
           not
           Creatures
           ,
           as
           
             those
             Socinians
          
           do
           who
           are
           for
           giving
           Divine
           Honour
           to
           the
           Son
           ,
           believing
           Him
           to
           be
           a
           Creature
           and
           a
           mere
           Man.
           And
           I
           am
           sure
           he
           cannot
           think
           otherwise
           ,
           of
           those
           whom
           he
           calls
           the
           Real
           Trinitarians
           ,
           because
           their
           Hypothesis
           necessarily
           obligeth
           them
           so
           to
           believe
           ,
           what
           ever
           the
           Hypothesis
           of
           the
           Other
           does
           .
           But
           the
           
             H.
             Scripture
          
           is
           so
           Express
           upon
           this
           point
           ,
           that
           I
           should
           think
           no
           Christian
           should
           find
           it
           hard
           to
           believe
           it
           :
           No
           ,
           tho'
           there
           were
           no
           Other
           Text
           but
           this
           for
           it
           ,
           viz.
           —
           
             That
             at
             the
             Name
             of
             Jesus
             ,
             every
             knee
             should
             bow
             ,
             of
             things
             in
             Heaven
             ,
             and
             things
             on
             Earth
             ,
             and
             things
             under
             the
             Earth
             :
             And
             that
             Every
             Tongue
             should
             confess
             ,
             that
             Jesus
             Christ
             is
             Lord
             ,
             to
             the
             Glory
             of
             God
             the
             Father
             .
          
        
         
           Having
           now
           done
           with
           my
           Adversarie's
           Reflexions
           upon
           
           the
           28.
           
           Propositions
           ,
           I
           will
           make
           bold
           to
           Argue
           a
           while
           with
           himself
           ;
           and
           to
           give
           him
           a
           Sample
           of
           his
           Reasoning
           .
        
         
           
             With
             as
             Infallible
             Assurance
             ,
             Sir
             ,
             as
             you
             Talk
             of
             Infinite
             Substances
             ,
             and
             Reason
             against
             the
             Possibility
             of
             the
          
           Sons
           and
           H.
           Spirits
           
             being
             Infinite
             Substances
             from
             the
          
           Nature
           
             of
             such
             Substances
             ;
             I
             never
             yet
             met
             with
             your
          
           Fellow
           ,
           
             if
             you
             will
             pretend
             to
             have
             a
             distinct
             and
             Explicite
             Idea
             of
             the
             thing
             call'd
          
           Substance
           ;
           
             but
             I
             know
             not
             what
          
           Epithet
           
             to
             give
             you
             ,
             if
             you
             can
             take
             the
             Liberty
             to
             tell
             me
             ,
             that
             you
             have
             any
             such
             Idea
             of
          
           Infinity
           ,
           
             as
             it
             relates
          
           immediately
           
             to
             a
             Substance
          
           .
        
         
           
             You
             have
             indeed
             told
             us
             ,
             that
             an
             Infinite
             Substance
             is
             that
             which
             hath
          
           no
           Bounds
           or
           Limits
           ;
           
             but
             did
             you
             think
             you
             then
             gave
             us
          
           a
           Definition
           
             of
             an
             infinite
             Substance
             ?
             No
             ,
             you
             are
             a
             Wiser
             Man
             than
          
           so
           ;
           
             or
             than
             to
             hope
             that
             the
          
           Construing
           of
           a
           Word
           ,
           
             would
             pass
             with
             any
             but
             Children
             and
             Fools
             for
             a
          
           Definition
           of
           a
           thing
           .
           
             But
             suppose
             ,
             Sir
             ,
             that
             I
             were
             so
             Easy
             ,
             as
             to
             accept
             of
          
           Boundlesness
           and
           Unlimitedness
           
             for
             a
             Definition
             ,
             or
             Description
             of
          
           Infinity
           ,
           
             yet
             I
             should
             (
             Ten
             to
             One
             )
             put
          
           this
           
             Question
             (
             whether
             an
          
           Easy
           
             one
             or
             no
             )
             What
             is
             the
             Infinity
             of
             a
          
           Substance
           ?
           
             You
             will
             not
             say
             ,
             this
             is
             an
             Easy
             Question
             because
             Answered
             already
             ,
          
           viz.
           That
           the
           Infinity
           of
           a
           Substance
           ,
           is
           the
           Boundlesness
           thereof
           ;
           
             for
             you
             know
             you
             must
             tell
             us
             what
             a
             Substance
          
           is
           ,
           
             before
             you
             can
             make
             us
             the
             Wiser
             ,
             by
             discoursing
             upon
          
           Infinite
           
             Substances
             ,
             Or
             the
          
           Infinity
           
             of
             a
             Substance
             .
             If
             you
             will
             now
             be
             defining
             this
             Thing
             Called
          
           Substance
           ,
           
             by
             certain
             of
             its
          
           Properties
           ,
           
             I
             cannot
             for
             bear
             Proceeding
             to
             ask
             ,
             What
             is
             the
          
           Subject
           
             of
             these
             Properties
          
           ?
           Or
           ,
           
             What
             is
             Substance
             Considered
          
           abstractedly
           
             from
             all
          
           Accidents
           ?
           If
           
             you
             tell
             me
          
           ,
           it
           is
           something
           that
           doth
           
             Substare
             Accidentibus
          
           ,
           and
           needs
           no
           Support
           it self
           ,
           
             I
             must
             be
             Satisfied
             with
             this
             Answer
             ,
             since
             I
             know
             you
             will
             not
          
           Attempt
           
             to
             give
             a
             better
             .
             But
             however
             I
             will
             not
             be
             discouraged
             ,
             from
             Asking
          
           on
           
             a
             while
             longer
             ,
             tho'
             you
             should
             give
             me
             the
          
           Proverb
           
             for
             my
             Pains
             :
             And
          
           this
           
             Question
             next
             Occurrs
          
           ,
           viz.
           Since
           
           
             an
             Insinite
             Substance
             is
             something
             that
             hath
             no
             Bounds
             ,
             must
             it
             not
             reach
             to
             all
             the
             dimensions
             of
          
           Infinite
           Space
           ,
           
             which
             you
             were
             up
             with
             in
             your
          
           68th
           .
           Section
           ?
           
             One
             might
             be
             tempted
             to
             think
             ,
             that
             after
             you
             had
             said
             absolutely
             ,
             as
             you
             did
          
           Sect.
           57.
           
           There
           can
           be
           no
           Bound
           or
           End
           of
           what
           is
           Infinite
           ,
           
             you
             will
             grant
          
           this
           ;
           
             for
             if
             it
             were
             Extended
             through
             the
             length
             and
             breadth
             of
             a
          
           Million
           of
           Worlds
           ,
           
             if
             there
             be
             so
             many
          
           ,
           this
           
             would
             not
             speak
             it
             to
             have
          
           no
           Bound
           or
           End
           ;
           
             since
             all
             these
             Worlds
             put
             together
             will
             not
             fill
             a
          
           Boundless
           
             Space
             .
             But
             then
             I
             ask
             what
             is
             Space
             ?
             Or
             (
             to
             speak
             a
             little
          
           Learnedly
           )
           
             What
             is
             the
          
           Ratio
           formalis
           
             of
             Space
             ?
             And
             you
             have
             a
             ready
             Answer
             for
             me
             ,
          
           viz.
           'T
           is
           Vacuity
           or
           Emptiness
           .
           
             Then
             demand
             I
             ,
             What
             kind
             of
             thing
             is
          
           Emptiness
           ?
           
             And
             you
             have
             an
             Answer
             at
             hand
             to
             this
             too
             ,
          
           viz.
           
             'T
             is
             an
          
           Imaginary
           
             thing
             .
             And
             when
             I
             have
             asked
             ,
             What
             is
             a
             mere
          
           Imaginary
           
             thing
             ?
             I
             am
             much
             mistaken
             ,
             if
             a
             Man
             of
             your
             Head-Piece
             will
             in
             the
             least
             hesitate
             at
             Replying
             ,
          
           A
           mere
           Imaginary
           thing
           ,
           is
           a
           real
           Nothing
           .
           And
           then
           ,
           Sir
           ,
           This
           
             is
             your
             Disinition
             of
             an
          
           Infinite
           Substance
           ,
           
             It
             is
             a
             thing
             that
             is
             of
             Equal
             Extent
             with
             an
          
           Infinite
           Nothing
           .
           But
           hold
           !
           
             Cry
             you
          
           ,
           Who
           gave
           you
           leave
           thus
           to
           ask
           me
           Questions
           ,
           and
           then
           to
           answer
           them
           as
           you
           list
           for
           me
           ?
           I
           would
           have
           told
           you
           ,
           that
           my
           Phrase
           
             without
             Bounds
             or
             Limits
          
           ,
           is
           not
           to
           be
           taken
           
             so
             Strictly
          
           ,
           as
           to
           surpass
           the
           Space
           which
           holds
           All
           Worlds
           .
           
             But
             ,
             Sir
             ,
             will
          
           this
           Answer
           do
           ?
           
             Is
             ,
             after
             all
             your
             Arguing
             from
             the
             Infinity
             of
             the
             Divine
             Substance
             ,
             your
             Notion
             of
             it
             onely
          
           this
           ,
           
             that
             it
             is
             as
             much
             without
             Bounds
             as
             Gods
          
           Creature
           the
           Universe
           ?
           
             And
             can
             this
             Consist
             with
             your
             having
             Asserted
             ,
             that
             't
             is
             a
          
           Contradiction
           
             to
             say
             ,
             that
             there
             can
             be
             more
             than
          
           One
           
             Infinite
             Being
             ?
             But
             I
             foresee
             you
             will
             go
             near
             to
             Reply
             ,
          
           My
           Notion
           thereof
           is
           far
           from
           being
           
             so
             scanty
          
           a
           one
           as
           you
           Imagine
           ;
           for
           I
           hold
           ,
           that
           the
           Infinity
           of
           the
           Divine
           Substance
           ,
           Consists
           in
           its
           Power
           to
           Extend
           its
           Presence
           thro'
           all
           the
           parts
           of
           New
           Worlds
           ,
           as
           they
           are
           Created
           ;
           which
           God
           Almighty
           can
           if
           he
           pleases
           
           Create
           to
           All
           Eternity
           .
           
             But
             then
             say
             I
             ,
             will
             you
             pretend
             ,
             Sir
             ,
             to
             have
             any
             the
             least
             Idea
             ,
          
           How
           
             the
             Divine
             Substance
             can
             do
          
           this
           ?
           
             And
             is
             not
             this
             Dilatation
             and
             farther
             Expansion
             thereof
             ,
             think
             you
             ,
             Capable
             of
             being
             made
             as
             Ridiculous
             and
             Contradictory
             a
             thing
             ,
             by
             such
             a
             Wit
             as
          
           yours
           ,
           
             as
             you
             think
             you
             have
             made
          
           Emanations
           
             from
             thence
             to
             be
             ?
             I
             know
             you
             cannot
             but
             be
             Aware
             ,
             that
             it
             is
             certainly
             so
             .
          
        
         
           And
           therefore
           let
           the
           Reader
           judg
           ,
           what
           
             Prodigious
             Monstruous
          
           Presumption
           it
           is
           ,
           Excuse
           me
           if
           I
           am
           now
           a
           little
           warm
           ,
           to
           draw
           most
           Confident
           Conclusions
           from
           Premises
           ,
           which
           are
           Unspeakably
           above
           the
           reach
           of
           Humane
           Understandings
           ;
           as
           the
           Gentleman
           I
           have
           now
           bin
           Socratically
           talking
           with
           ,
           must
           Confess
           the
           Premises
           are
           ,
           from
           which
           he
           hath
           Argued
           against
           me
           .
           Nay
           ,
           they
           must
           be
           above
           the
           Comprehension
           of
           all
           Finite
           ,
           as
           well
           as
           Humane
           Understandings
           ;
           Or
           Nothing
           is
           so
           .
           For
           my
           part
           ,
           I
           dare
           not
           trust
           my
           Shallowness
           with
           two
           Thoughts
           upon
           such
           a
           Subject
           as
           this
           of
           
             Infinite
             Substances
          
           ,
           nor
           of
           an
           infinite
           Substance
           neither
           .
           I
           have
           a
           distinct
           Notion
           of
           a
           
             Being
             Absolutely
             Perfect
          
           ,
           and
           
             Beings
             of
             Unlimited
             Perfections
          
           ,
           tho'
           infinitely
           Short
           of
           a
           Comprehensive
           One
           ,
           and
           therefore
           I
           chose
           to
           use
           onely
           such
           Expressions
           in
           my
           Propositions
           .
           And
           because
           these
           are
           in
           some
           measure
           adapted
           to
           Humane
           Capacities
           ,
           the
           Deity
           is
           Every
           where
           described
           in
           
             H.
             Scripture
          
           ,
           by
           its
           Glorious
           Perfections
           of
           
             Wisdom
             ,
             Power
             ,
             Goodness
             ,
             Mercy
             ,
             Righteousness
          
           and
           Purity
           ;
           and
           by
           its
           most
           Wonderful
           Exertions
           and
           Displayings
           of
           them
           in
           the
           Creation
           :
           And
           by
           these
           are
           the
           Son
           and
           
             H.
             Spirit
          
           described
           there
           as
           well
           as
           
             God
             the
             Father
          
           .
           Wherefore
           I
           could
           not
           without
           mighty
           Regret
           
             Critizare
             Cum
             Cr●tensi
          
           (
           taking
           the
           Phrase
           ,
           for
           
             paying
             our
             Author
             in
             his
             own
             Coyn
             )
          
           as
           I
           now
           did
           ,
           had
           I
           not
           so
           good
           a
           design
           therein
           ,
           as
           to
           Expose
           the
           Folly
           and
           Madness
           of
           the
           Liberty
           which
           he
           and
           others
           take
           ,
           with
           the
           most
           Profoundly
           Adorable
           Deity
           .
        
         
         
           Can
           such
           Persons
           read
           those
           Questions
           of
           Zophar
           ,
           without
           Astonishment
           ,
           which
           he
           put
           to
           Job
           ,
           Ch.
           11.
           7
           ,
           &c.
           
           
             Canst
             thou
             by
             Searching
             find
             out
             God
             ?
             Canst
             thou
             find
             out
             The
             Almighty
             to
             Perfection
             ?
             It
             is
             as
             High
             as
             Heaven
             ,
             what
             Canst
             thou
             do
             ?
             Deeper
             than
             Hell
             ,
             what
             Canst
             thou
             know
             ?
             The
             Measure
             thereof
             is
             longer
             than
             the
             Earth
             ,
             and
             Broader
             than
             the
             Sea.
             
          
        
         
           And
           now
           I
           have
           done
           with
           this
           Author
           ,
           as
           well
           as
           with
           his
           Reflexions
           ;
           who
           must
           not
           take
           it
           unkindly
           ,
           that
           I
           have
           been
           so
           plain
           with
           him
           ;
           there
           being
           not
           the
           least
           of
           Ill-Will
           in
           it
           ,
           but
           the
           greatest
           Good-Will
           I
           am
           sure
           .
           And
           notwithstanding
           we
           differ
           so
           mightily
           in
           our
           Sentiments
           ,
           I
           wish
           him
           as
           well
           as
           I
           do
           my self
           .
        
         
           If
           any
           do
           expect
           that
           I
           will
           be
           still
           Replying
           on
           ,
           as
           I
           am
           farther
           Attackt
           ,
           they
           'l
           find
           themselves
           disappointed
           ,
           Unless
           such
           Objections
           shall
           happen
           to
           be
           offered
           ,
           against
           the
           Hypothesis
           of
           the
           Fathers
           ,
           the
           Non-Absurdity
           of
           which
           I
           Endeavour
           to
           desend
           ,
           as
           have
           not
           yet
           appeared
           .
           And
           if
           such
           hereafter
           appear
           ,
           as
           upon
           Impartial
           Consideration
           I
           shall
           think
           Convictive
           ,
           I
           will
           not
           (
           by
           God's
           Grace
           )
           be
           ashamed
           to
           Confess
           that
           I
           have
           bin
           in
           an
           Errour
           .
           But
           rather
           shall
           think
           ,
           I
           cannot
           do
           my self
           a
           greater
           Honour
           ,
           as
           I
           cannot
           do
           a
           greater
           Right
           to
           Truth
           ,
           than
           by
           publishing
           a
           Recantation
           .
        
         
           But
           I
           will
           not
           be
           so
           Idle
           ,
           as
           to
           Contend
           for
           the
           
             Last
             Word
          
           with
           such
           Men
           as
           I
           know
           will
           never
           yield
           it
           me
           ;
           I
           mean
           those
           who
           will
           not
           distinguish
           between
           
             dicibile
             &
             dicendum
          
           ,
           what
           it
           is
           possible
           to
           say
           and
           what
           ought
           to
           be
           said
           ;
           but
           will
           adventure
           to
           say
           any
           thing
           ,
           and
           turn
           Every
           Stone
           ,
           and
           put
           their
           Wits
           to
           their
           utmost
           Stretch
           ,
           to
           invent
           Replys
           and
           Rejoynders
           ,
           rather
           than
           let
           their
           Pens
           rest
           ;
           and
           much
           more
           ,
           rather
           than
           they
           'l
           own
           the
           least
           Mistake
           .
        
         
         
           And
           where-ever
           I
           find
           a
           deal
           of
           Art
           and
           Subtilty
           ,
           and
           mightily
           Laboured
           Oppositions
           ,
           Defences
           or
           Provings
           ,
           I
           cannot
           but
           Suspect
           ,
           that
           the
           desire
           of
           Victory
           ,
           and
           the
           Encreasing
           or
           Upholding
           of
           a
           Party
           ,
           or
           Mens
           great
           Opinion
           of
           their
           own
           Understandings
           ,
           have
           very
           much
           the
           Ascendent
           of
           the
           Love
           of
           Truth
           .
        
         
           But
           how
           may
           the
           Learned
           Socrates
           shame
           the
           Self-conceited
           Dogmatizers
           ?
           Who
           would
           not
           acknowledg
           that
           the
           Oracle
           could
           have
           any
           other
           Reason
           to
           Pronounce
           himself
           
             The
             Wisest
             of
             all
             Men
          
           ,
           but
           
             Because
             he
             knew
             how
             ignorant
             he
             was
             ;
             and
             did
             not
             think
             he
             knew
             ,
             what
             indeed
             he
             did
             not
             .
          
           
        
         
           And
           how
           may
           those
           words
           of
           S
           Paul
           ,
           lay
           the
           Plumes
           of
           these
           Gnosticks
           ,
           viz.
           
             If
             any
             man
             thinketh
             he
             knoweth
             any
             thing
             ,
          
           (
           or
           Prideth
           himself
           in
           an
           Opinion
           of
           his
           being
           a
           Knowing
           Person
           )
           
             he
             knoweth
             nothing
             yet
             ,
             as
             he
             ought
             to
             know
             .
          
        
         
           And
           it
           is
           certain
           ,
           that
           the
           more
           Sincerely
           and
           Impartially
           Inquisitive
           any
           Man
           is
           after
           Truth
           ,
           the
           less
           Stiff
           ,
           Opiniative
           and
           Pertinacious
           he
           will
           be
           ;
           and
           the
           less
           Confident
           of
           those
           Notions
           which
           are
           very
           disputable
           :
           Because
           such
           a
           man
           is
           no
           less
           acquainted
           ,
           with
           the
           Strongest
           Objections
           against
           them
           ,
           than
           with
           the
           best
           Arguments
           for
           them
           .
        
         
           And
           the
           more
           Extensive
           Knowledge
           any
           one
           hath
           acquired
           ,
           the
           more
           vigorously
           sensible
           will
           he
           be
           ,
           that
           he
           knows
           but
           very
           little
           .
           Nor
           is
           any
           Man
           in
           a
           Capacity
           of
           Perceiving
           such
           Shallowness
           and
           Emptiness
           in
           his
           Mind
           ,
           as
           he
           who
           is
           surnished
           with
           the
           Largest
           Stock
           of
           the
           most
           Useful
           Knowledge
           .
        
         
           The
           more
           we
           know
           of
           the
           Deity
           ,
           and
           the
           Stupendious
           works
           of
           Creation
           and
           Providence
           ,
           with
           the
           greater
           Amazement
           shall
           we
           Cry
           out
           with
           Holy
           
             Job
             ,
             How
             little
             a
             Portion
             is
             heard
             of
             Him
             !
          
           How
           little
           am
           I
           Capable
           of
           understanding
           ,
           either
           of
           
             Him
             or
             them
          
           !
           And
           the
           more
           a
           
           Man
           hath
           enquired
           into
           the
           Works
           of
           Nature
           ,
           the
           more
           Conscious
           will
           he
           be
           to
           himself
           ,
           how
           Extreamly
           little
           he
           hath
           bin
           able
           to
           discover
           ,
           even
           of
           the
           most
           despised
           things
           ;
           and
           such
           as
           the
           Vulgar
           take
           for
           granted
           ,
           to
           have
           nothing
           belonging
           to
           them
           ,
           that
           will
           afford
           any
           Matter
           for
           Enquiry
           .
        
         
           There
           is
           no
           such
           Antidote
           therefore
           against
           Pride
           ,
           as
           the
           most
           Substantial
           and
           Comprehensive
           Knowledg
           ,
           whereas
           nothing
           makes
           a
           Man
           so
           Conceited
           and
           Self-assuming
           ,
           as
           a
           small
           Smattering
           of
           Learning
           .
        
         
           And
           there
           are
           no
           such
           Masters
           of
           Reason
           (
           in
           their
           own
           Opinion
           )
           as
           such
           Men.
           The
           most
           Ancient
           Fathers
           ,
           when
           they
           han't
           the
           good
           Luck
           to
           be
           of
           these
           Mens
           mind
           ,
           are
           
             Old
             Dunces
          
           ;
           and
           as
           nothing
           is
           the
           truer
           for
           their
           saying
           it
           ,
           so
           neither
           is
           it
           one
           jot
           the
           more
           like
           to
           be
           true
           .
           Nor
           is
           Novelty
           and
           Objection
           to
           them
           ,
           against
           the
           Probability
           of
           any
           darling
           Opinion
           .
        
         
           How
           much
           rather
           would
           I
           be
           Modest
           Socrates
           ,
           than
           a
           Christian
           who
           
             so
             leans
             to
             his
             own
          
           (
           or
           his
           Parties
           )
           Understanding
           .
           In
           what
           I
           have
           now
           bin
           saying
           ,
           I
           cannot
           for
           bear
           thinking
           ,
           of
           more
           Denominations
           than
           One
           of
           Professors
           of
           Christianity
           .
           But
           yet
           I
           have
           bin
           far
           from
           Reflecting
           upon
           all
           of
           any
           Denomination
           .
           I
           am
           not
           such
           a
           Censurer
           .
        
         
           
             God
             give
             us
          
           All
           
             more
             Humility
          
           .
        
         
           THE
           END
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A40088-e570
           
             Dr.
             Cudworth
             ,
             and
             Dr.
             Bull.
             
          
        
         
           Notes for div A40088-e14570
           
             Orat.
             ●
             .
          
           
             
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