The reflections on the XXVIII propositions touching the doctrine of the Trinity, in a letter to the clergy, &c. maintain'd, against the Third defence of the said propositions by the same hand.
         Tindal, Matthew, 1653?-1733.
      
       
         
           1695
        
      
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             The reflections on the XXVIII propositions touching the doctrine of the Trinity, in a letter to the clergy, &c. maintain'd, against the Third defence of the said propositions by the same hand.
             Tindal, Matthew, 1653?-1733.
          
           36 p.
           
             s.n.],
             [London :
             1695.
          
           
             The "Twenty eight propositions" were written by Edward Fowler.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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           Fowler, Edward, 1632-1714. -- Reflections on the XXVIII propositions.
           Trinity.
        
      
    
     
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               THE
               REFLECTIONS
               ON
               THE
               XXVIII
               PROPOSITIONS
               TOUCHING
               THE
               DOCTRINE
               OF
               THE
               TRINITY
               ,
               In
               a
               LETTER
               to
               the
               Clergy
               ,
               &c.
               maintain'd
               ,
               against
               the
               
                 Third
                 Defence
              
               of
               the
               said
               Propositions
               .
            
             
               
                 By
                 the
                 same
                 Hand
              
               .
            
             
               
                 1
                 Tim.
                 2.
                 5.
                 
              
               
                 
                   For
                   there
                   is
                   one
                   God
                   ,
                   and
                   one
                   Mediator
                   between
                   God
                   and
                   Men
                   ,
                   the
                   Man
                   Christ
                   Jesus
                   .
                
              
            
             
               Printed
               in
               the
               Year
               MDCXCV
               .
            
          
        
         
           
             
             
             
               The
               REFLECTIONS
               
                 upon
                 the
              
               XXVIII
               PROPOSITIONS
               ,
               
                 &c.
                 maintain'd
              
               .
            
             
               THough
               there
               is
               nothing
               in
               the
               third
               Defence
               of
               the
               28
               Propositions
               ,
               &c.
               that
               can
               (
               as
               far
               as
               I
               can
               perceive
               )
               enervate
               the
               least
               Objection
               that
               is
               urged
               in
               my
               Letter
               ;
               yet
               because
               the
               Doctrine
               therein
               maintained
               tends
               to
               subvert
               the
               Foundation
               of
               the
               Christian
               Religion
               ,
               by
               introducing
               a
               Plurality
               of
               Gods
               ,
               I
               cannot
               but
               think
               my self
               in
               Conscience
               oblig'd
               to
               shew
               the
               Vanity
               of
               those
               Pretences
               that
               are
               urg'd
               in
               its
               behalf
               ,
               especially
               since
               the
               Defender's
               writing
               with
               so
               great
               an
               Assurance
               of
               his
               own
               Performance
               ,
               and
               so
               much
               contempt
               of
               the
               Reflections
               ,
               may
               have
               some
               influence
               upon
               some
               weak
               and
               prejudiced
               Readers
               .
            
             
               Had
               the
               Author
               design'd
               a
               just
               Defence
               of
               the
               Doctrine
               of
               the
               Trinity
               ,
               he
               should
               have
               taken
               notice
               of
               what
               is
               said
               against
               it
               in
               general
               ,
               but
               more
               especially
               of
               what
               is
               urged
               against
               the
               real
               Trinitarians
               ,
               wherein
               he
               is
               equally
               concerned
               with
               them
               ,
               and
               not
               only
               of
               those
               additional
               Absurdities
               of
               his
               own
               Hypothesis
               .
               Therefore
               I
               shall
               now
               set
               down
               his
               Opinion
               ,
               both
               as
               I
               find
               it
               in
               his
               Propositions
               ,
               and
               in
               the
               Defences
               of
               them
               ,
               and
               then
               shew
               the
               weakness
               of
               his
               Notions
               ,
               either
               with
               new
               Arguments
               ,
               or
               at
               least
               with
               enforcing
               those
               that
               were
               mentioned
               in
               my
               Reflections
               .
            
             
               The
               Defender
               in
               his
               Propositions
               asserts
               ,
               
                 That
                 there
                 are
                 three
                 Eternal
                 and
                 necessary
                 Divine
                 Beings
                 or
                 Substances
                 ,
                 each
                 of
                 which
                 has
                 unlimited
                 Power
                 ,
                 Wisdom
                 and
                 Goodness
                 ;
                 and
                 that
                 so
                 many
                 Men
                 or
                 Angels
                 are
                 not
                 more
                 expresly
                 distinguished
                 in
                 Scripture
                 ,
                 as
                 different
                 Persons
                 or
                 Substances
                 ,
                 Prop.
                 16
                 ,
                 17.
                 
                 And
                 pag.
                 8.
                 
                   of
                   the
                   second
                   Defence
                
                 ;
                 I
                 do
                 affirm
                 the
                 Son
                 and
                 Spirit
                 to
                 be
                 absolutely
                 perfect
                 Beings
                 ,
                 in
                 reference
                 to
                 the
                 Perfections
                 of
                 their
                 Nature
                 ,
                 they
                 are
                 all
                 boundless
                 and
                 Infinite
                 ;
                 So
                 pag.
                 10.
                 
                 The
                 Father's
                 Existence
                 being
                 without
                 a
                 Cause
                 ,
                 does
                 not
                 make
                 him
                 to
                 have
                 another
                 sort
                 of
                 Nature
                 from
                 that
                 of
                 the
                 Son
                 and
                 Spirit
                 ,
                 which
                 may
                 be
                 a
                 necessary
                 Nature
                 and
                 uncreated
                 ,
                 and
                 constituted
                 of
                 all
                 the
                 boundless
                 Perfections
                 of
                 which
                 the
                 Nature
                 of
                 the
                 Father
                 consists
                 ,
                 abstracted
                 from
                 the
                 consideration
                 of
                 the
                 manner
                 of
                 his
                 Existence
                 :
                 
                   and
                   in
                   the
                   same
                   
                   Page
                   ,
                
                 The
                 Divine
                 Nature
                 (
                 speaking
                 of
                 the
                 Nature
                 of
                 each
                 )
                 doth
                 comprehend
                 all
                 Perfections
                 .
                 So
                 pag.
                 11.
                 
                 An
                 Essence
                 of
                 the
                 same
                 Kind
                 ,
                 though
                 not
                 the
                 same
                 numerical
                 One.
                 
              
               So
               that
               here
               are
               three
               divine
               eternal
               necessary
               Natures
               or
               Essences
               ,
               as
               different
               as
               three
               Human
               or
               Angelical
               Natures
               ;
               which
               at
               first
               sight
               appear
               as
               much
               to
               be
               three
               Gods
               as
               three
               human
               Natures
               to
               be
               three
               Men
               ;
               which
               is
               a
               revolting
               to
               Polytheism
               or
               Plurality
               of
               Gods
               ,
               except
               he
               can
               shew
               that
               either
               two
               of
               these
               Divine
               Natures
               are
               not
               Gods
               ,
               or
               that
               these
               three
               Divine
               Natures
               are
               but
               one
               God.
               We
               will
               therefore
               see
               what
               he
               saith
               to
               these
               two
               Points
               .
            
             
               1.
               
               He
               says
               ,
               that
               the
               Name
               of
               God
               is
               used
               in
               more
               senses
               than
               one
               in
               Scripture
               .
               In
               the
               highest
               Sense
               the
               Father
               alone
               is
               God
               ;
               he
               is
               the
               only
               Independent
               ,
               the
               only
               True
               ,
               the
               only
               Good
               and
               Great
               ,
               and
               Self-existent
               God.
               The
               Son
               and
               Spirit
               have
               a
               right
               to
               the
               Name
               of
               God
               ,
               next
               to
               that
               which
               is
               appropriated
               to
               the
               Father
               ;
               they
               depend
               on
               him
               with
               an
               entire
               dependance
               ,
               both
               for
               their
               Being
               and
               continuance
               in
               Being
               .
               But
               is
               not
               this
               inconsistent
               with
               what
               is
               said
               before
               ,
               because
               it
               is
               first
               to
               assert
               ,
               that
               the
               different
               Ways
               or
               Manners
               of
               having
               their
               Natures
               does
               not
               make
               any
               difference
               in
               their
               Natures
               ,
               the
               second
               and
               third
               are
               as
               truly
               Divine
               as
               the
               First
               ;
               and
               then
               in
               effect
               to
               suppose
               it
               does
               ,
               because
               the
               Father
               has
               several
               Perfections
               the
               others
               are
               uncapable
               of
               ?
               To
               this
               he
               replies
               ,
               the
               Perfections
               the
               Father
               has
               above
               them
               belong
               immediately
               to
               his
               Existence
               ,
               not
               to
               his
               Nature
               :
               but
               what
               is
               Existence
               abstracted
               from
               the
               Nature
               that
               exists
               ,
               but
               a
               Chimera
               ?
               If
               the
               Nature
               did
               not
               exist
               ,
               it
               would
               not
               be
               a
               Nature
               .
               To
               say
               such
               a
               Nature
               exists
               ,
               is
               to
               say
               ,
               it
               is
               not
               only
               in
               our
               imagination
               ,
               but
               really
               or
               in
               act
               :
               To
               make
               the
               Existence
               of
               a
               Nature
               a
               distinct
               thing
               from
               the
               Nature
               that
               exists
               ,
               and
               to
               suppose
               it
               to
               be
               the
               Subject
               in
               which
               the
               Attributes
               or
               Perfections
               of
               Independance
               ,
               and
               being
               the
               first
               Original
               of
               all
               things
               ,
               do
               exist
               ,
               is
               to
               suppose
               it
               a
               Substance
               ,
               because
               we
               have
               no
               other
               Idea
               of
               a
               Substance
               ,
               but
               that
               it
               is
               a
               Subject
               in
               which
               Properties
               exist
               ,
               which
               would
               be
               to
               make
               two
               distinct
               Substances
               in
               God
               ;
               his
               Nature
               that
               exists
               ,
               and
               the
               Existence
               of
               his
               Nature
               abstracted
               from
               the
               Nature
               .
               What
               is
               the
               Existence
               of
               God
               the
               Father
               ,
               but
               the
               Existence
               of
               the
               Nature
               of
               God
               the
               Father
               ,
               except
               he
               exists
               distinct
               from
               his
               Nature
               ?
               And
               consequently
               ,
               if
               Self-existence
               be
               so
               great
               a
               Perfection
               ,
               it
               sheweth
               that
               the
               self-existent
               Nature
               of
               the
               Father
               is
               more
               perfect
               than
               the
               not
               self-existent
               Nature
               of
               the
               Son.
               
            
             
               But
               suppose
               Self-existence
               ,
               which
               is
               Existence
               of
               the
               Father
               ,
               belongs
               to
               the
               Existence
               of
               the
               Father
               ,
               (
               which
               by
               the
               way
               is
               only
               supposing
               Existence
               to
               belong
               to
               Existence
               )
               ;
               yet
               Self-existence
               ,
               as
               I
               observed
               in
               my
               Letter
               ,
               is
               only
               a
               Perfection
               as
               it
               supposeth
               necessary
               
               or
               independant
               Existence
               ,
               and
               all
               those
               Perfections
               that
               belong
               to
               a
               necessary
               or
               self-existent
               Nature
               :
               so
               that
               Self-existence
               barely
               considered
               in
               it self
               ,
               abstractedly
               from
               those
               Perfections
               ,
               notwithstanding
               his
               denial
               ,
               is
               no
               more
               a
               Perfection
               than
               any
               other
               way
               of
               having
               Existence
               ,
               if
               that
               way
               supposeth
               the
               same
               Perfections
               .
               As
               suppose
               there
               was
               some
               Matter
               self-existent
               ,
               and
               some
               other
               Matter
               not
               self-existent
               ,
               and
               the
               Nature
               of
               the
               one
               were
               not
               any
               way
               different
               from
               the
               Nature
               of
               the
               other
               ,
               would
               they
               not
               be
               both
               equally
               Perfect
               ?
               and
               a
               parcel
               of
               Guinea's
               made
               of
               the
               One
               ,
               be
               as
               good
               as
               a
               parcel
               of
               Guinea's
               made
               of
               the
               other
               ?
               Or
               how
               could
               it
               be
               possible
               (
               they
               being
               alike
               for
               Weight
               ,
               Colour
               ,
               Duration
               ,
               &c.
               )
               to
               distinguish
               them
               ?
               And
               if
               it
               be
               so
               in
               lower
               Natures
               ,
               the
               reason
               is
               the
               same
               in
               the
               highest
               Natures
               .
               But
               however
               ,
               to
               carry
               the
               Simily
               as
               high
               as
               we
               can
               :
               suppose
               a
               Human
               self-existent
               Father
               had
               two
               Sons
               ,
               who
               had
               all
               the
               Perfections
               of
               Human
               Nature
               ,
               and
               did
               as
               necessarily
               and
               independently
               exist
               as
               He
               ;
               there
               can
               be
               no
               reason
               assigned
               ,
               but
               that
               they
               would
               be
               Men
               in
               the
               highest
               Sense
               ,
               and
               as
               absolutely
               perfect
               as
               the
               Father
               .
               He
               saith
               ,
               in
               pag.
               44.
               of
               the
               first
               Defence
               ,
               That
               
                 if
                 a
                 Human
                 Father
                 could
                 be
                 suppos'd
                 to
                 be
                 Self-existent
                 ,
                 and
                 that
                 his
                 Sons
                 had
                 the
                 now
                 mentioned
                 kind
                 of
                 Dependance
                 upon
                 him
                 ,
              
               (
               viz.
               
                 as
                 the
                 Light
                 on
                 the
                 Sun
                 )
                 the
                 consequence
                 must
                 be
                 ,
                 that
                 their
                 Nature
                 is
                 short
                 of
                 the
                 Perfection
                 of
                 their
                 Father's
                 Nature
                 ,
                 notwithstanding
                 the
                 many
                 Properties
                 they
                 agree
                 in
                 :
              
               which
               is
               owning
               ,
               that
               Self-existence
               and
               Independence
               belong
               to
               the
               Nature
               ,
               and
               that
               therefore
               the
               Nature
               of
               the
               Father
               is
               different
               from
               the
               Nature
               of
               the
               Son
               and
               Spirit
               ,
               whose
               Natures
               are
               short
               of
               the
               Perfections
               of
               the
               Father's
               Nature
               ,
               and
               consequently
               their
               Natures
               are
               not
               Divine
               ,
               because
               the
               Divine
               Nature
               contains
               all
               Perfections
               ;
               but
               theirs
               want
               those
               that
               not
               only
               in
               themselves
               are
               the
               greatest
               and
               most
               excellent
               ,
               but
               the
               want
               of
               which
               is
               (
               as
               he
               saith
               pag.
               7.
               )
               an
               abatement
               of
               all
               other
               Perfections
               :
               And
               if
               the
               Father's
               Nature
               is
               independent
               ,
               and
               the
               Son
               's
               and
               Spirit
               's
               dependent
               ,
               it
               shews
               they
               have
               different
               kinds
               of
               Nature
               ,
               as
               different
               ,
               nay
               as
               opposite
               as
               Dependent
               and
               Independent
               .
            
             
               But
               what
               can
               be
               a
               more
               staring
               Contradiction
               ,
               than
               that
               Beings
               that
               do
               eternally
               and
               necessarily
               exist
               ,
               and
               are
               Almighty
               ,
               yet
               notwithstanding
               this
               have
               not
               a
               Power
               to
               keep
               themselves
               in
               Life
               and
               Being
               ,
               no
               not
               a
               Moment
               ,
               and
               yet
               at
               the
               same
               time
               have
               a
               Power
               inherent
               in
               themselves
               from
               all
               Eternity
               ,
               to
               give
               Life
               and
               Being
               to
               all
               things
               whatever
               ;
               which
               also
               do
               entirely
               depend
               on
               them
               for
               the
               continuation
               of
               the
               same
               ?
               It
               is
               a
               contradiction
               to
               say
               a
               necessary
               Nature
               is
               dependent
               ,
               because
               a
               necessary
               Nature
               is
               that
               Nature
               which
               contains
               in
               it self
               the
               formal
               Reason
               why
               it
               cannot
               but
               be
               :
               but
               a
               dependent
               Nature
               
               is
               so
               far
               from
               having
               any
               thing
               in
               it self
               that
               makes
               it
               necessarily
               exist
               ,
               that
               it
               not
               only
               owes
               to
               another
               its
               Existence
               ,
               but
               hourly
               depends
               upon
               another
               (
               having
               no
               Power
               in
               its
               self
               )
               to
               continue
               it
               in
               Existence
               ;
               which
               is
               the
               dependence
               of
               a
               Creature
               ,
               not
               of
               a
               Creator
               :
               Is
               not
               a
               dependent
               Creator
               as
               great
               a
               Contradiction
               as
               an
               independent
               Creature
               ?
               And
               did
               ever
               any
               but
               our
               Author
               join
               necessary
               Existence
               and
               Dependence
               together
               ?
               How
               can
               they
               ,
               as
               I
               intimated
               Sect.
               62.
               having
               necessary
               Existence
               ,
               be
               said
               more
               to
               depend
               on
               the
               Father
               for
               their
               continuance
               in
               Being
               ,
               than
               the
               Father
               on
               them
               ?
               since
               they
               as
               necessarily
               and
               as
               eternally
               exist
               as
               he
               ,
               who
               can
               no
               more
               hinder
               theirs
               ,
               than
               his
               own
               Existence
               ;
               nor
               could
               he
               more
               forbear
               emaning
               them
               from
               all
               Eternity
               ,
               than
               existing
               himself
               .
               And
               if
               his
               Existence
               was
               without
               a
               Cause
               ,
               his
               emaning
               must
               be
               so
               too
               ,
               since
               the
               one
               was
               as
               necessary
               and
               eternal
               as
               the
               other
               :
               In
               created
               Beings
               all
               necessary
               Emanations
               have
               the
               same
               cause
               as
               the
               Beings
               from
               whence
               they
               emane
               ;
               but
               God
               having
               no
               Cause
               of
               his
               Being
               ,
               his
               necessary
               Emanations
               must
               have
               no
               cause
               also
               .
               And
               consequently
               eternal
               and
               necessary
               Existence
               ,
               as
               I
               observ'd
               in
               the
               same
               Sect.
               62.
               is
               as
               great
               a
               Perfection
               as
               Self-existence
               ,
               since
               one
               is
               without
               a
               Cause
               as
               much
               as
               the
               other
               ;
               nay
               ,
               there
               can
               be
               no
               difference
               between
               them
               ;
               for
               if
               the
               Father
               is
               self-existent
               ,
               the
               Emanations
               that
               
                 issue
                 forth
              
               from
               him
               must
               be
               so
               too
               ,
               since
               they
               are
               emanatory
               Substances
               ,
               which
               were
               not
               produced
               by
               the
               Will
               and
               Power
               of
               the
               Father
               from
               nothing
               ,
               but
               they
               emaned
               from
               something
               ;
               which
               since
               there
               was
               nothing
               else
               to
               emane
               from
               ,
               must
               be
               the
               Father's
               self-existent
               Substance
               ,
               to
               which
               it
               was
               essential
               to
               have
               Emanations
               ,
               and
               consequently
               they
               have
               the
               same
               Existence
               as
               the
               Substance
               in
               which
               they
               existed
               when
               they
               emaned
               ;
               nor
               could
               their
               emaning
               make
               them
               lose
               their
               Self-existence
               .
               But
               more
               of
               this
               hereafter
               .
            
             
               But
               he
               says
               they
               depend
               on
               the
               Father
               
                 for
                 the
                 continuation
                 of
                 their
                 Being
                 ,
                 as
                 the
                 Streams
                 on
                 the
                 Fountain
                 ,
                 or
                 the
                 Rays
                 on
                 the
                 Sun
              
               ;
               But
               there
               's
               no
               material
               Substance
               that
               depends
               upon
               another
               for
               its
               Existence
               or
               continuance
               in
               Existence
               ;
               all
               Matter
               is
               equally
               old
               ,
               and
               has
               subsisted
               ever
               since
               the
               Creation
               ;
               and
               Generation
               and
               Corruption
               is
               nothing
               but
               Matter
               according
               to
               the
               Laws
               of
               Motion
               changing
               its
               Shapes
               and
               Figures
               :
               and
               therefore
               such
               Similies
               are
               not
               to
               the
               purpose
               ,
               because
               we
               are
               not
               speaking
               of
               any
               supposed
               Form
               or
               Figure
               of
               the
               Son
               and
               Spirit
               ,
               but
               of
               the
               Existence
               of
               their
               Substances
               ,
               viz.
               whether
               they
               have
               them
               by
               any
               third
               way
               different
               from
               both
               Creation
               and
               Self-existence
               .
               As
               to
               the
               Streams
               depending
               on
               the
               Fountain
               ,
               it
               is
               no
               more
               than
               this
               ,
               that
               if
               the
               Water
               did
               not
               issue
               out
               of
               the
               Ground
               ,
               it
               could
               not
               run
               along
               the
               Ground
               ;
               if
               it
               did
               not
               bubble
               up
               in
               the
               Fountain
               ,
               it
               
               could
               no
               more
               flow
               to
               the
               next
               Place
               ,
               than
               if
               it
               stop'd
               there
               it
               could
               flow
               to
               a
               third
               :
               but
               this
               does
               not
               make
               one
               part
               of
               the
               Water
               give
               being
               to
               another
               part
               ,
               or
               continue
               it
               in
               Being
               ;
               it
               is
               the
               same
               Body
               of
               Water
               which
               was
               in
               the
               Fountain
               that
               is
               now
               in
               the
               Streams
               .
               And
               as
               to
               the
               Rays
               ,
               they
               no
               way
               depend
               on
               the
               Sun
               for
               their
               Being
               or
               continuance
               in
               Being
               ,
               except
               the
               Sun
               by
               a
               creating
               Power
               makes
               them
               to
               exist
               ,
               and
               by
               the
               same
               Power
               continues
               them
               in
               Existence
               :
               If
               the
               Rays
               are
               (
               as
               some
               imagin
               )
               parts
               of
               the
               AEther
               set
               in
               motion
               by
               the
               Sun
               ,
               they
               no
               more
               depend
               on
               the
               Sun
               for
               their
               Being
               or
               continuance
               in
               Being
               ,
               than
               the
               Sun
               does
               on
               them
               ;
               but
               if
               they
               emane
               from
               the
               Body
               of
               the
               Sun
               ,
               they
               have
               the
               same
               cause
               of
               their
               Being
               and
               continuance
               in
               Being
               as
               the
               Sun
               it self
               ,
               because
               they
               like
               unto
               all
               other
               necessary
               Emanations
               ,
               were
               parts
               of
               the
               Body
               whence
               they
               emaned
               ,
               and
               consequently
               have
               the
               same
               Origin
               as
               the
               Sun
               it self
               .
               And
               if
               the
               Sun
               had
               been
               self-existent
               ,
               they
               ,
               because
               parts
               of
               it
               ,
               would
               have
               been
               so
               too
               :
               nor
               would
               their
               emaning
               destroy
               their
               Self-existing
               ,
               or
               any
               ways
               cause
               them
               then
               to
               depend
               on
               the
               Sun
               for
               their
               continuance
               in
               Being
               ;
               since
               the
               least
               Substance
               is
               as
               much
               a
               Substance
               as
               the
               greatest
               ,
               and
               consequently
               equally
               able
               to
               subsist
               by
               it self
               ;
               so
               that
               notwithstanding
               his
               altogether
               unlike
               Similies
               it
               's
               evident
               ,
               if
               the
               Son
               and
               H.
               Spirit
               are
               Eternal
               and
               Necessary
               ,
               they
               are
               as
               self-existent
               and
               independent
               as
               the
               Father
               ;
               and
               consequently
               Gods
               in
               as
               high
               a
               Sense
               as
               he
               ,
               who
               if
               he
               were
               not
               a
               necessary
               Being
               would
               not
               be
               independent
               nor
               self-existent
               ,
               and
               consequently
               those
               three
               must
               go
               together
               :
               but
               if
               their
               Natures
               are
               dependent
               and
               not
               self-existent
               ,
               they
               are
               so
               far
               from
               containing
               all
               Perfections
               ,
               and
               being
               as
               truly
               Divine
               as
               the
               Father's
               ,
               that
               they
               are
               truly
               created
               Natures
               ,
               or
               from
               no-beings
               made
               to
               be
               ,
               and
               like
               all
               such
               Beings
               (
               as
               I
               observ'd
               Sect.
               62.
               )
               
                 in
                 God
                 they
                 live
                 ,
                 and
                 move
                 ,
                 and
                 have
                 their
                 Being
                 .
              
            
             
               I
               said
               Sect.
               62.
               
               If
               the
               Persons
               have
               the
               same
               unlimited
               Perfections
               ,
               tho
               the
               manner
               of
               their
               getting
               them
               was
               different
               ,
               this
               would
               not
               cause
               any
               inequality
               between
               them
               :
               to
               which
               he
               answers
               it
               would
               ;
               that
               is
               ,
               in
               reference
               to
               their
               manner
               of
               Existence
               ,
               though
               not
               in
               reference
               to
               their
               meer
               Essence
               .
               But
               if
               there
               is
               not
               only
               a
               different
               manner
               of
               their
               getting
               their
               Essences
               ,
               but
               their
               Essences
               when
               gotten
               exist
               after
               a
               different
               manner
               ,
               (
               which
               he
               must
               mean
               ,
               or
               else
               contradict
               himself
               and
               agree
               with
               me
               )
               it
               's
               impossible
               they
               should
               have
               the
               same
               kind
               of
               Nature
               ,
               because
               to
               exist
               is
               common
               to
               all
               Natures
               :
               it
               's
               the
               different
               manner
               of
               Existence
               that
               makes
               the
               difference
               between
               Natures
               ;
               and
               consequently
               a
               Nature
               that
               has
               a
               more
               excellent
               manner
               of
               Existing
               ,
               will
               be
               a
               more
               excellent
               kind
               of
               Nature
               .
               And
               therefore
               if
               the
               Natures
               of
               the
               Son
               and
               Spirit
               had
               not
               only
               a
               
               different
               way
               of
               having
               their
               Existence
               ,
               but
               do
               exist
               after
               a
               different
               manner
               ;
               their
               Natures
               or
               Essences
               must
               be
               of
               different
               kinds
               or
               sorts
               :
               But
               if
               they
               exist
               after
               the
               same
               manner
               ,
               though
               they
               have
               different
               ways
               of
               coming
               by
               their
               Existence
               ,
               there
               can
               be
               no
               inequality
               or
               difference
               between
               them
               .
            
             
               I
               asked
               Sect.
               63.
               
               How
               the
               Father
               could
               be
               greater
               than
               the
               Son
               and
               Holy
               Spirit
               ,
               and
               be
               the
               only
               Good
               when
               they
               have
               the
               same
               ,
               that
               is
               ,
               unlimited
               Power
               and
               Goodness
               :
               he
               answers
               ,
               
                 they
                 have
                 unlimited
                 Power
                 ,
                 but
                 not
                 the
                 same
                 ,
              
               which
               is
               ,
               since
               the
               Father's
               Power
               exceeds
               theirs
               ,
               to
               suppose
               that
               there
               is
               some
               Bounds
               and
               Limits
               of
               their
               Power
               ,
               and
               consequently
               theirs
               is
               an
               
                 unlimited
                 limited
              
               Power
               and
               Goodness
               .
               He
               further
               adds
               ,
               That
               the
               Son's
               Power
               is
               not
               as
               great
               as
               the
               Father's
               
                 ad
                 intra
              
               ,
               because
               he
               could
               not
               beget
               the
               Father
               ,
               as
               the
               Father
               begat
               him
               :
               But
               it
               being
               a
               Contradiction
               to
               suppose
               the
               Son
               could
               beget
               the
               Father
               ,
               and
               
                 Contradictions
                 being
              
               (
               as
               he
               observes
               ,
               pag.
               50.
               )
               
                 Objects
                 of
                 no
                 Power
              
               ,
               cannot
               be
               Objects
               of
               Divine
               Power
               ;
               therefore
               it
               could
               be
               no
               diminution
               to
               the
               Son's
               Greatness
               ,
               that
               he
               could
               not
               beget
               the
               Father
               who
               always
               was
               in
               Being
               :
               though
               upon
               supposition
               that
               the
               Son
               always
               was
               in
               Being
               ,
               it
               is
               equally
               a
               Contradiction
               to
               say
               ,
               That
               the
               Father
               gave
               him
               a
               Being
               .
               But
               if
               it
               were
               an
               essential
               and
               necessary
               Perfection
               of
               the
               Father's
               Nature
               ,
               to
               beget
               or
               emane
               two
               Sons
               ,
               and
               the
               Son
               and
               Holy
               Spirit
               are
               not
               capable
               to
               emane
               Sons
               ;
               it
               shows
               there
               is
               a
               mighty
               Difference
               in
               their
               Natures
               ,
               or
               that
               they
               want
               some
               Perfections
               that
               is
               necessary
               and
               essential
               to
               the
               Nature
               of
               the
               Father
               ,
               nay
               ,
               
                 which
                 belongs
              
               (
               as
               he
               observes
               ,
               pag.
               13.
               )
               
                 to
                 every
                 Creature
              
               ,
               where
               he
               makes
               this
               remark
               ,
               
                 That
                 if
                 there
                 is
                 not
                 a
                 Creature
                 but
                 can
                 communicate
                 his
                 Nature
                 ;
                 what
                 a
                 Boldness
                 is
                 it
                 to
                 affirm
                 ,
                 That
                 the
                 infinite
                 Creator
                 cannot
                 do
                 the
                 like
                 ?
                 
                   He
                   that
                   hath
                   planted
                   the
                   Ear
                   ,
                   shall
                   he
                   not
                   hear
                   ?
                   and
                   he
                   that
                   hath
                   form'd
                   the
                   Eye
                   ,
                   shall
                   he
                   not
                   see
                   ?
                
                 He
                 that
                 has
                 given
                 a
                 Generative
                 Power
                 to
                 the
                 meanest
                 of
                 Creatures
                 ,
                 shall
                 he
                 not
                 have
                 the
                 same
                 Power
                 himself
                 ?
                 &c.
                 
              
               So
               that
               by
               his
               Argument
               ,
               to
               deny
               to
               the
               Son
               and
               Spirit
               a
               Power
               to
               multiply
               their
               Species
               as
               the
               Father
               does
               ,
               is
               to
               deny
               to
               the
               infinite
               Creator
               (
               since
               each
               is
               the
               infinite
               Creator
               )
               a
               Perfection
               the
               meanest
               of
               Creatures
               have
               .
            
             
               As
               to
               the
               Father's
               being
               called
               
                 the
                 only
                 Good
              
               by
               our
               Saviour
               ,
               
                 There
                 is
                 none
                 good
                 but
                 God
              
               ;
               that
               Phrase
               (
               says
               he
               )
               
                 signifies
                 the
                 Father's
                 being
                 the
                 Original
                 and
                 Fountain
                 of
                 Goodness
                 ,
                 which
                 he
                 may
                 be
                 ,
                 though
                 not
                 the
                 only
                 perfect
                 Good
                 :
              
               He
               refers
               to
               Grotius
               ,
               but
               Grotius
               speaks
               of
               the
               Goodness
               of
               God
               ,
               as
               the
               Fountain
               of
               Goodness
               in
               Creatures
               .
               But
               if
               the
               Streams
               be
               as
               perfectly
               good
               as
               the
               Fountain
               ,
               it
               would
               be
               very
               false
               to
               say
               ,
               the
               Fountain
               is
               the
               only
               Good.
               I
               shall
               only
               apply
               to
               himself
               ,
               which
               he
               justly
               
               
                 (
                 Prop.
              
               11.
               )
               says
               concerning
               the
               other
               Trinitarians
               ,
               
                 If
                 such
                 a
                 Liberty
                 as
                 this
                 in
                 Interpreting
                 Scripture
                 be
                 allowable
                 ,
                 what
                 Work
                 may
                 be
                 made
                 with
                 Scripture
                 ?
              
               Besides
               ,
               if
               the
               Son
               and
               Spirit
               are
               ,
               as
               he
               saith
               ,
               necessary
               and
               eternal
               ,
               they
               must
               be
               as
               much
               the
               Original
               and
               Fountain
               of
               Goodness
               ,
               as
               the
               Father
               himself
               who
               is
               so
               ,
               because
               he
               is
               the
               eternal
               and
               necessary
               Being
               .
            
             
               The
               notion
               of
               Three
               necessary
               eternal
               Beings
               is
               in
               it self
               sufficiently
               absurd
               ;
               for
               the
               meaning
               of
               a
               necessary
               eternal
               Being
               ,
               is
               a
               Being
               which
               in
               the
               Nature
               of
               things
               ,
               and
               our
               conceptions
               concerning
               them
               ,
               could
               not
               but
               be
               or
               exist
               :
               it
               was
               impossible
               it
               should
               be
               otherwise
               ,
               because
               it
               implies
               a
               contradiction
               that
               any
               Being
               or
               Person
               should
               now
               be
               ,
               if
               either
               it
               had
               not
               been
               from
               all
               Eternity
               ,
               or
               were
               not
               produced
               from
               that
               which
               was
               from
               Eternity
               ;
               for
               of
               nothing
               comes
               nothing
               :
               but
               it
               was
               not
               necessary
               there
               should
               be
               more
               than
               one
               such
               Being
               ,
               because
               one
               such
               Being
               ,
               since
               he
               is
               all-sufficient
               ,
               is
               in
               all
               Reason
               sufficient
               for
               it self
               and
               all
               other
               Beings
               whatever
               ;
               and
               if
               one
               is
               sufficient
               ,
               two
               or
               more
               cannot
               be
               necessary
               ;
               for
               that
               implies
               this
               Contradiction
               ,
               That
               one
               is
               sufficient
               and
               not
               sufficient
               ,
               another
               is
               necessary
               where
               one
               is
               All-sufficient
               .
            
             
               As
               the
               supposition
               of
               three
               necessary
               perfect
               Beings
               is
               in
               it self
               absurd
               ,
               so
               it
               is
               more
               absurd
               to
               say
               ,
               that
               two
               of
               these
               necessary
               perfect
               Beings
               want
               some
               Perfections
               ;
               because
               necessary
               perfect
               Beings
               cannot
               want
               any
               Perfections
               .
               There
               was
               ,
               't
               is
               true
               ,
               an
               eternal
               necessity
               that
               some
               Being
               should
               exist
               of
               it self
               ,
               or
               without
               a
               Cause
               ,
               and
               have
               all
               Perfections
               ;
               yet
               there
               could
               not
               be
               any
               necessity
               of
               another
               Being
               which
               should
               want
               any
               of
               those
               Perfections
               the
               first
               had
               ;
               for
               it
               is
               as
               much
               as
               to
               say
               ,
               that
               it
               was
               eternally
               necessary
               there
               should
               exist
               a
               Being
               in
               some
               respects
               imperfect
               ,
               that
               is
               ,
               an
               imperfect
               God
               ;
               nay
               ,
               not
               only
               imperfect
               ,
               but
               useless
               and
               superfluous
               .
               And
               therefore
               it
               must
               be
               absurd
               to
               suppose
               it
               should
               be
               necessary
               and
               essential
               to
               the
               Divine
               Nature
               of
               the
               Father
               ,
               to
               have
               two
               Natures
               to
               emane
               from
               him
               ,
               which
               though
               they
               are
               supposed
               to
               be
               each
               Almighty
               and
               All-sufficient
               ,
               yet
               must
               be
               as
               needless
               to
               himself
               or
               to
               any
               Creation
               ,
               as
               he
               is
               All-sufficient
               for
               both
               ;
               and
               who
               can
               serve
               for
               no
               other
               end
               ,
               than
               to
               rob
               Him
               of
               that
               Honour
               ,
               Power
               ,
               Dominion
               ,
               Glory
               ,
               Praise
               ,
               Adoration
               ,
               Love
               ,
               &c.
               which
               without
               those
               Emanations
               he
               would
               wholly
               enjoy
               to
               himself
               ,
               and
               which
               he
               can
               now
               only
               share
               with
               two
               others
               ;
               so
               that
               nothing
               can
               be
               a
               wilder
               Notion
               ,
               than
               of
               one
               God
               emaning
               two
               Gods.
               
            
             
               If
               it
               be
               not
               contrary
               to
               Reason
               there
               should
               be
               more
               than
               one
               necessary
               Divine
               Nature
               ;
               I
               demand
               a
               Reason
               why
               the
               Heathens
               were
               blam'd
               for
               believing
               a
               Plurality
               of
               such
               ,
               since
               there
               can
               be
               no
               reason
               assign'd
               for
               above
               one
               ,
               which
               will
               not
               equally
               hold
               for
               as
               many
               or
               more
               than
               they
               worshipped
               ;
               all
               which
               but
               one
               they
               supposed
               were
               not
               self-existent
               ,
               but
               emaned
               Gods.
               And
               if
               they
               were
               without
               excuse
               for
               worshipping
               more
               
               than
               one
               God
               ,
               it
               must
               be
               plain
               by
               the
               Light
               of
               Nature
               what
               that
               one
               God
               is
               ;
               otherwise
               the
               generality
               of
               Mankind
               could
               not
               distinguish
               between
               Theism
               and
               Polytheism
               .
               And
               does
               not
               the
               Light
               of
               Nature
               demonstrate
               ,
               that
               one
               God
               is
               but
               one
               eternal
               necessary
               Being
               ?
               And
               can
               it
               be
               suppos'd
               that
               the
               Scripture
               should
               so
               severely
               condemn
               the
               Heathens
               as
               sinning
               against
               the
               clearest
               Light
               of
               Nature
               ,
               in
               adoring
               more
               than
               one
               ;
               and
               at
               the
               same
               time
               require
               the
               Christians
               upon
               pain
               of
               eternal
               Damnation
               ,
               to
               worship
               three
               eternal
               necessary
               Natures
               ?
               which
               is
               to
               make
               the
               Holy
               Scripture
               to
               contradict
               not
               only
               the
               Light
               of
               Nature
               ,
               but
               it self
               ;
               and
               let
               him
               if
               he
               can
               produce
               any
               one
               Argument
               against
               a
               plurality
               of
               Gods
               ,
               which
               will
               not
               equally
               hold
               against
               a
               plurality
               of
               Divine
               Natures
               .
               There
               are
               none
               that
               have
               wrote
               against
               Heathenism
               ,
               but
               have
               thought
               the
               Impossibility
               of
               more
               than
               one
               necessary
               Nature
               ,
               a
               Demonstration
               against
               the
               Plurality
               of
               Gods
               ;
               and
               consequently
               they
               suppos'd
               it
               most
               evident
               ,
               that
               there
               can
               be
               no
               more
               but
               one
               such
               Nature
               ,
               because
               they
               use
               it
               as
               a
               Medium
               (
               which
               ought
               always
               to
               be
               clearer
               than
               that
               which
               is
               prov'd
               by
               it
               )
               to
               prove
               the
               Existence
               of
               but
               one
               God.
               
            
             
               I
               shall
               only
               instance
               one
               Authority
               which
               may
               be
               
                 instar
                 omnium
              
               ,
               and
               that
               is
               
                 Grotius
                 de
                 verit
                 .
                 relig
                 .
                 Christ.
                 The
                 first
                 Attribute
                 of
                 God
              
               (
               saith
               he
               in
               the
               beginning
               of
               that
               excellent
               Book
               )
               
                 is
                 ,
                 that
                 he
                 is
                 one
                 God
                 and
                 no
                 more
                 .
                 This
                 is
                 thence
                 collected
                 ,
                 that
                 he
                 is
                 that
                 Being
                 which
                 is
                 necessarily
                 and
                 by
                 himself
                 ;
                 for
                 whatsoever
                 is
                 necessarily
                 or
                 by
                 it self
                 ,
                 is
                 not
                 considered
                 in
                 Kind
                 ,
                 but
                 as
                 it
                 is
                 in
                 Act
                 :
                 but
                 if
                 you
                 suppose
                 more
                 Gods
                 ,
                 then
                 you
                 will
                 find
                 nothing
                 in
                 each
                 of
                 them
                 ,
                 why
                 any
                 of
                 them
                 should
                 necessarily
                 be
                 ,
                 and
                 no
                 reason
                 why
                 there
                 should
                 be
                 rather
                 two
                 than
                 three
                 ,
                 or
                 ten
                 than
                 five
                 :
                 Add
                 hereunto
                 ,
                 that
                 the
                 multiplicity
                 of
                 singular
                 things
                 of
                 the
                 same
                 kind
                 ,
                 proceeds
                 from
                 the
                 fecundity
                 of
                 Causes
                 ,
                 by
                 reason
                 of
                 which
                 fewer
                 or
                 more
                 things
                 are
                 brought
                 forth
                 ;
                 but
                 God
                 has
                 no
                 Origin
                 nor
                 Cause
                 .
              
               So
               that
               this
               great
               Man
               is
               contrary
               to
               our
               Author
               in
               every
               thing
               .
               1.
               
               In
               supposing
               it
               impossible
               there
               should
               be
               more
               than
               one
               necessary
               Being
               .
               2.
               
               That
               more
               than
               one
               such
               necessary
               Being
               would
               infer
               more
               than
               one
               God
               ;
               and
               that
               God
               could
               not
               out
               of
               the
               Fecundity
               of
               Causes
               multiply
               his
               Kind
               .
               3.
               
               Whatever
               had
               a
               Cause
               or
               Origin
               ,
               could
               not
               be
               God.
               4.
               
               That
               there
               is
               no
               difference
               between
               necessary
               Being
               ,
               or
               Being
               by
               it self
               ,
               or
               without
               a
               Cause
               ;
               they
               are
               really
               one
               and
               the
               same
               with
               Him
               ,
               and
               so
               they
               are
               with
               all
               that
               have
               writ
               on
               this
               Subject
               :
               They
               suppose
               God
               self-existent
               or
               without
               a
               Cause
               ,
               because
               he
               is
               necessary
               and
               eternal
               .
               They
               never
               make
               use
               of
               our
               Author
               's
               admirable
               distinction
               ,
               pag.
               50.
               
                 of
                 having
                 necessary
                 Existence
                 from
                 another
                 ,
                 and
                 necessary
                 Existence
                 from
                 one's
                 self
                 .
              
            
             
               He
               asks
               me
               pag.
               48.
               whether
               
                 I
                 think
                 that
                 God
                 can
                 be
                 the
                 necessary
                 Cause
                 of
                 nothing
                 ;
                 or
                 whether
                 the
                 Perfection
                 of
                 his
                 Nature
                 does
                 not
                 determin
                 Him
                 to
                 do
                 what
                 is
                 best
                 ,
                 or
                 to
                 do
                 what
                 
                 he
                 in
                 his
                 infinite
                 Wisdom
                 knows
                 fit
                 to
                 be
                 done
                 ?
              
               To
               which
               I
               answer
               ,
               That
               the
               Question
               between
               us
               is
               not
               what
               the
               Perfection
               of
               his
               Nature
               doth
               determin
               him
               to
               ;
               but
               what
               the
               Perfection
               of
               his
               Nature
               is
               ?
               whether
               three
               perfect
               necessary
               Natures
               or
               one
               only
               ?
               which
               is
               questioning
               whether
               the
               Unity
               of
               God
               be
               a
               Perfection
               or
               not
               .
               Whatsoever
               is
               necessarily
               in
               God
               must
               contain
               the
               highest
               Perfection
               ,
               otherwise
               it
               would
               not
               be
               essential
               to
               his
               Nature
               :
               but
               God
               being
               in
               his
               own
               numerically
               one
               Nature
               ,
               absolutely
               and
               infinitely
               Happy
               and
               Perfect
               ,
               two
               other
               Divine
               Natures
               cannot
               be
               in
               Him
               ,
               or
               (
               which
               is
               all
               one
               with
               our
               Author
               )
               emane
               from
               him
               necessarily
               ,
               because
               they
               can
               add
               no
               Perfection
               great
               or
               little
               to
               Him
               ,
               who
               in
               his
               one
               Nature
               contains
               all
               Perfections
               whatever
               .
               He
               and
               they
               together
               can
               be
               no
               more
               Good
               ,
               Powerful
               ,
               Wise
               ,
               than
               he
               is
               alone
               :
               He
               alone
               is
               All-sufficient
               ,
               and
               two
               other
               such
               Natures
               can
               make
               him
               no
               more
               .
               Therefore
               it
               must
               be
               directly
               contrary
               to
               the
               Nature
               of
               God
               and
               highly
               injurious
               to
               his
               Honour
               ,
               to
               suppose
               his
               Nature
               necessarily
               to
               emane
               two
               Persons
               ,
               who
               must
               be
               needless
               
                 ad
                 intra
              
               to
               God
               himself
               ,
               and
               as
               useless
               
                 ad
                 extra
              
               as
               God
               himself
               is
               All-sufficient
               .
               But
               if
               God
               gave
               a
               Being
               freely
               to
               the
               Son
               and
               Holy
               Spirit
               ,
               because
               he
               in
               his
               infinite
               Wisdom
               knew
               it
               fit
               to
               be
               done
               ,
               they
               are
               no
               more
               necessary
               Beings
               than
               all
               other
               Beings
               which
               God
               also
               produced
               ,
               because
               he
               in
               his
               infinite
               Wisdom
               knew
               it
               fit
               to
               be
               done
               ,
               or
               that
               the
               Perfection
               of
               his
               Nature
               did
               determin
               him
               to
               what
               was
               best
               ;
               and
               consequently
               they
               as
               all
               others
               continue
               in
               Being
               ,
               because
               God's
               Wisdom
               thinks
               it
               best
               .
               But
               to
               say
               that
               God
               acted
               otherways
               than
               so
               ,
               that
               is
               necessarily
               ,
               in
               producing
               or
               causing
               the
               Son
               and
               Holy
               Spirit
               to
               exist
               ,
               who
               are
               as
               distinct
               and
               different
               from
               Him
               as
               two
               Men
               are
               from
               all
               other
               Men
               ,
               is
               either
               to
               make
               him
               act
               without
               understanding
               ,
               or
               else
               to
               act
               contrary
               to
               his
               Mind
               :
               for
               Necessity
               only
               takes
               Place
               where
               Thoughts
               are
               wholly
               wanting
               ,
               or
               else
               the
               Power
               to
               act
               or
               forbear
               acting
               according
               to
               the
               Direction
               of
               Thought
               .
               But
               if
               God
               did
               not
               give
               them
               then
               Beings
               ,
               neither
               as
               necessitated
               ,
               nor
               because
               he
               in
               his
               Wisdom
               thought
               fit
               ,
               (
               which
               our
               Author
               calls
               necessarily
               )
               he
               could
               not
               (
               there
               being
               no
               middle
               way
               )
               give
               them
               their
               Beings
               at
               all
               ,
               or
               be
               the
               Original
               or
               Cause
               of
               them
               ;
               and
               consequently
               they
               having
               no
               Origin
               or
               Cause
               ,
               must
               be
               as
               much
               without
               a
               Cause
               ,
               or
               self-existent
               ,
               as
               the
               Father
               and
               the
               same
               necessity
               (
               if
               I
               may
               so
               say
               )
               that
               made
               the
               Father
               to
               exist
               ,
               must
               make
               them
               exist
               .
               And
               the
               Father
               ,
               upon
               supposition
               that
               they
               necessarily
               eman'd
               ,
               can
               be
               no
               more
               the
               Original
               of
               them
               than
               of
               his
               own
               Nature
               ,
               because
               the
               same
               Necessity
               that
               made
               his
               Nature
               exist
               ,
               made
               it
               emane
               :
               It
               was
               as
               essential
               to
               it
               to
               emane
               ,
               as
               to
               exist
               ;
               and
               consequently
               the
               emaning
               Natures
               must
               be
               as
               self-existent
               ,
               and
               independent
               as
               his
               own
               Nature
               ,
               since
               they
               no
               more
               depend
               on
               him
               for
               Existence
               ,
               or
               continuance
               in
               Existence
               ,
               than
               his
               own
               Nature
               does
               .
               Which
               very
               thing
               would
               the
               Defender
               seriously
               consider
               ,
               it
               
               would
               make
               him
               abate
               of
               his
               confidence
               in
               his
               Hypothesis
               .
               But
               more
               of
               this
               hereafter
               .
            
             
               2.
               
               Now
               I
               shall
               remind
               him
               ,
               that
               tho
               the
               Design
               of
               his
               Propositions
               is
               to
               prove
               the
               Doctrine
               of
               the
               Trinity
               is
               not
               contradictory
               to
               natural
               Reason
               ,
               yet
               they
               (
               as
               I
               observ'd
               ,
               Sect.
               64.
               )
               directly
               destroy
               the
               Unity
               of
               God
               ,
               which
               is
               the
               second
               Point
               I
               am
               to
               examine
               :
               and
               that
               we
               may
               be
               assured
               there
               are
               not
               three
               Persons
               or
               Divine
               Natures
               in
               the
               Godhead
               ,
               he
               affirms
               ,
               Prop.
               13.
               
               
                 That
                 the
                 Godhead
                 ,
                 or
                 GOD
                 in
                 the
                 highest
                 Sense
                 ,
                 can
                 be
                 but
                 ONE
                 NUMERICALLY
                 ,
                 and
                 therefore
                 the
                 Oneness
                 so
                 frequently
                 affirmed
                 of
                 him
                 in
                 Scripture
                 ,
                 is
                 a
                 numerical
                 Oneness
                 :
              
               and
               in
               his
               Answer
               to
               the
               Consid.
               (
               to
               which
               he
               refers
               me
               )
               he
               says
               pag.
               23.
               
               
                 That
                 the
                 Name
                 of
                 GOD
                 in
                 Scripture
                 is
                 ever
                 to
                 be
                 understood
                 in
                 the
                 absolutely
                 highest
                 Sense
                 .
              
               How
               could
               an
               Unitarian
               in
               more
               direct
               Terms
               deny
               a
               Trinity
               ?
               What
               he
               urges
               in
               behalf
               of
               the
               Trinity
               is
               pag.
               17.
               where
               he
               says
               ,
               
                 The
                 Holy
                 Scripture
                 doth
                 abundantly
                 declare
                 the
                 Unity
                 of
                 God
                 ,
                 but
                 no
                 where
                 distinguisheth
                 of
                 Unity
                 ,
                 nor
                 says
                 of
                 what
                 Nature
                 that
                 Unity
                 is
                 which
                 it
                 ascribes
                 to
                 God.
              
               But
               is
               not
               this
               directly
               contradicting
               Prop.
               13.
               where
               he
               declares
               of
               what
               Nature
               or
               sort
               the
               Unity
               of
               God
               is
               ,
               to
               wit
               ,
               
                 a
                 numerical
                 Unity
              
               ;
               and
               pag.
               22.
               
               That
               
                 the
                 Name
                 of
                 God
                 in
                 Scripture
                 is
                 ever
                 to
                 be
                 understood
                 in
                 that
                 highest
                 Sense
                 ?
              
               And
               indeed
               it
               had
               been
               very
               absurd
               to
               suppose
               the
               Scripture
               did
               frequently
               inculcate
               that
               
                 God
                 is
                 one
              
               ,
               and
               yet
               not
               let
               us
               know
               in
               what
               Sense
               he
               is
               one
               ,
               except
               it
               be
               obvious
               to
               common
               Reason
               what
               that
               Oneness
               is
               ,
               to
               wit
               ,
               one
               eternal
               absolutely
               perfect
               necessary
               Being
               .
               It
               's
               most
               certain
               that
               when
               we
               ascribe
               any
               thing
               to
               God
               as
               a
               Perfection
               ,
               we
               ascribe
               it
               in
               the
               highest
               Sense
               ,
               and
               consequently
               the
               Oneness
               of
               God
               must
               be
               taken
               in
               that
               Sense
               .
               I
               desire
               to
               know
               what
               will
               destroy
               the
               Unity
               of
               God
               ,
               if
               every
               thing
               Treble
               in
               him
               will
               not
               do
               it
               ,
               as
               three
               Natures
               with
               three
               unlimited
               Powers
               ,
               Wisdoms
               ,
               Goodnesses
               .
            
             
               But
               he
               pleads
               ,
               they
               are
               not
               three
               Gods
               ,
               because
               
                 there
                 is
                 an
                 immediate
                 Union
                 in
                 their
                 spiritual
                 Substances
                 :
              
               But
               I
               say
               ,
               no
               Union
               whatever
               can
               make
               three
               ,
               each
               of
               which
               is
               one
               God
               ,
               to
               be
               but
               one
               God
               ;
               because
               it
               is
               first
               saying
               ,
               each
               is
               one
               God
               ,
               and
               then
               denying
               it
               by
               saying
               ,
               all
               three
               are
               but
               
                 one
                 God
              
               ;
               so
               that
               it
               cannot
               without
               a
               manifest
               Contradiction
               be
               said
               ,
               that
               while
               each
               remains
               one
               God
               ,
               they
               can
               any
               way
               be
               united
               into
               one
               God
               :
               for
               three
               of
               the
               same
               kind
               will
               be
               thrice
               what
               one
               of
               the
               same
               kind
               is
               .
               If
               Union
               make
               them
               one
               God
               ,
               it
               must
               either
               identify
               them
               by
               making
               them
               one
               and
               the
               same
               God
               ;
               and
               consequently
               there
               can
               be
               no
               real
               distinction
               between
               them
               ,
               or
               it
               must
               make
               none
               of
               them
               God
               by
               making
               them
               parts
               of
               God
               ,
               which
               by
               Union
               compose
               one
               God.
               For
               we
               have
               no
               other
               Idea
               of
               Composition
               ,
               but
               of
               one
               thing
               being
               made
               up
               of
               several
               ,
               which
               by
               being
               united
               constitute
               that
               one
               ;
               and
               which
               whether
               material
               or
               immaterial
               we
               cannot
               conceive
               ,
               but
               as
               parts
               of
               the
               thing
               they
               constitute
               .
               For
               since
               each
               is
               not
               the
               whole
               ,
               it
               must
               be
               only
               a
               part
               of
               
               the
               whole
               ,
               whatever
               our
               Author
               pag.
               54.
               says
               to
               the
               contrary
               .
               I
               would
               willingly
               know
               why
               they
               are
               not
               as
               much
               three
               Gods
               ,
               though
               suppos'd
               substantially
               united
               ,
               as
               if
               they
               were
               not
               united
               ,
               since
               each
               has
               in
               himself
               distinctly
               from
               the
               others
               all
               the
               Perfections
               of
               the
               Divine
               Nature
               ,
               and
               they
               could
               have
               no
               more
               if
               they
               were
               separate
               .
               It
               is
               as
               much
               Idolatry
               to
               adore
               three
               united
               as
               three
               ununited
               Gods
               ,
               since
               in
               both
               Cases
               you
               equally
               rob
               God
               of
               his
               Honour
               ,
               by
               paying
               it
               to
               two
               numerically
               diverse
               and
               different
               Gods
               :
               And
               being
               Substances
               ,
               they
               are
               in
               their
               Natures
               capable
               of
               subsisting
               apart
               from
               one
               another
               .
            
             
               He
               pag.
               53.
               misrepresents
               what
               I
               say
               concerning
               Union
               ,
               as
               though
               I
               argued
               against
               the
               bare
               possibility
               of
               their
               being
               united
               ,
               and
               not
               of
               their
               becoming
               
                 one
                 God
                 by
                 Union
              
               ,
               while
               each
               remain'd
               God
               distinct
               from
               the
               others
               :
               and
               then
               makes
               a
               long
               Harangue
               about
               Mystery
               ,
               in
               which
               he
               says
               ,
               if
               he
               do
               not
               seriously
               cry
               Mystery
               ,
               I
               
                 know
                 what
                 I
                 know
                 of
                 him
                 .
              
            
             
               But
               however
               to
               do
               him
               the
               fuller
               Justice
               ,
               I
               will
               mention
               what
               he
               further
               says
               concerning
               this
               Union
               .
               In
               his
               first
               Defence
               ,
               pag.
               19.
               
               He
               saith
               ,
               
                 They
                 are
                 as
                 much
                 one
                 with
                 one
                 another
                 ,
                 as
                 they
                 without
                 the
                 most
                 apparent
                 contradiction
                 are
                 capable
                 of
                 being
                 one
                 .
              
               A
               Heathen
               would
               not
               have
               scrupled
               to
               have
               said
               as
               much
               of
               his
               Gods.
               But
               he
               goes
               on
               and
               says
               ,
               
                 They
                 are
                 much
                 more
                 than
                 specifically
                 one
                 :
              
               but
               then
               it
               is
               evident
               they
               cannot
               be
               so
               much
               distinguished
               as
               so
               many
               Men
               or
               Angels
               which
               are
               but
               specifically
               one
               .
               But
               he
               will
               not
               allow
               that
               they
               are
               identified
               or
               numerically
               one
               ,
               
                 (
                 p.
              
               53.
               )
               but
               if
               we
               cannot
               apprehend
               any
               Medium
               between
               numerical
               and
               specifical
               Oneness
               ,
               then
               in
               professing
               to
               believe
               it
               ,
               we
               profess
               we
               know
               not
               what
               .
               But
               I
               suppose
               he
               will
               say
               at
               this
               turn
               ,
               as
               he
               does
               in
               his
               
                 second
                 Defence
              
               ,
               pag.
               26.
               
               
                 Well
                 ,
                 suppose
                 this
                 !
                 Is
                 it
                 impossible
                 for
                 a
                 thing
                 to
                 be
                 of
                 which
                 we
                 sorry
                 Mortals
                 have
                 no
                 Idea
                 ?
              
               I
               say
               no
               ,
               by
               no
               means
               ;
               but
               with
               humble
               Submission
               he
               's
               a
               very
               sorry
               Mortal
               that
               requires
               us
               to
               believe
               Words
               without
               any
               Idea's
               annex'd
               to
               them
               .
               But
               let
               our
               Author
               say
               what
               he
               will
               ,
               he
               has
               still
               a
               Simily
               to
               help
               him
               out
               .
               This
               Medium
               between
               specifick
               and
               numerical
               Unity
               ,
               is
               as
               great
               a
               Unity
               as
               that
               between
               the
               Sun
               ,
               its
               Splendour
               ,
               and
               the
               Light
               of
               both
               :
               But
               those
               must
               be
               either
               different
               or
               the
               same
               thing
               ;
               if
               different
               ,
               though
               of
               the
               same
               Kind
               ,
               there
               can
               be
               but
               a
               specifick
               Unity
               ,
               or
               if
               the
               same
               ,
               a
               numerical
               Unity
               .
               If
               by
               the
               Light
               he
               means
               
                 a
                 thin
                 Collection
                 of
                 minute
                 Particles
                 ,
              
               as
               he
               ,
               pag.
               58.
               defines
               it
               ,
               then
               he
               supposes
               the
               Splendor
               to
               be
               a
               second
               Sun
               ,
               
                 emitting
                 a
                 small
                 sort
                 of
                 active
                 ,
                 subtile
                 and
                 piercing
                 Particles
                 :
              
               but
               if
               by
               Light
               and
               Splendor
               he
               means
               those
               Idea's
               those
               Particles
               cause
               in
               us
               ,
               he
               cannot
               distinguish
               between
               Splendour
               and
               the
               Light
               of
               the
               Splendor
               ,
               because
               Splendour
               is
               but
               a
               greater
               degree
               of
               Light
               caused
               by
               those
               minute
               Particles
               in
               a
               greater
               Quantity
               ,
               or
               more
               directly
               striking
               our
               Eyes
               ;
               so
               that
               his
               Simily
               is
               every
               way
               faulty
               .
            
             
               But
               because
               in
               his
               often
               repeated
               Similies
               about
               the
               Sun
               ,
               its
               Light
               and
               
               Heat
               ,
               he
               supposes
               somewhat
               in
               the
               Sun
               ,
               or
               which
               does
               exist
               by
               emaning
               from
               it
               ,
               analogous
               to
               our
               Idea's
               of
               Light
               and
               Heat
               ;
               I
               told
               him
               ,
               Sect.
               69.
               
               That
               though
               there
               is
               in
               the
               Sun
               a
               Power
               to
               produce
               in
               us
               Heat
               and
               Light
               ,
               as
               well
               as
               Pain
               and
               Pleasure
               ,
               yet
               there
               are
               no
               such
               Sensations
               or
               Qualities
               in
               the
               Sun
               ,
               which
               though
               
                 (
                 pag.
              
               57.
               )
               he
               argues
               against
               ,
               yet
               he
               says
               the
               very
               same
               thing
               ;
               but
               lest
               his
               Reader
               should
               perceive
               it
               ,
               he
               calls
               the
               Effects
               (
               which
               when
               one
               pretends
               to
               talk
               Philosophically
               ,
               is
               very
               improper
               )
               by
               the
               Names
               of
               the
               Causes
               ,
               and
               will
               not
               say
               that
               Heat
               is
               caused
               by
               ,
               but
               that
               Heat
               is
               a
               close
               Collection
               of
               minute
               ,
               subtile
               ,
               active
               ,
               piercing
               Particles
               ,
               and
               Light
               a
               thinner
               Collection
               of
               them
               .
               But
               do
               Clothes
               and
               Exercise
               by
               causing
               Heat
               ,
               Produce
               a
               Collection
               of
               such
               Particles
               ?
               Why
               do
               they
               not
               sometimes
               produce
               Light
               ,
               which
               is
               but
               a
               less
               close
               Collection
               ?
               But
               in
               arguing
               thus
               ,
               he
               grants
               all
               I
               would
               have
               ,
               viz.
               That
               there
               are
               no
               such
               Qualities
               in
               the
               Sun
               ,
               or
               emaning
               from
               it
               :
               but
               the
               Sun
               being
               a
               Body
               in
               perpetual
               Agitation
               ,
               there
               are
               minute
               Particles
               flowing
               from
               it
               ,
               which
               by
               their
               Figure
               ,
               Texture
               and
               Motion
               ,
               alter
               the
               Figure
               ,
               Texture
               and
               Motion
               of
               some
               of
               the
               smallest
               parts
               of
               our
               Hands
               and
               Eyes
               ,
               and
               thereby
               produce
               in
               us
               Light
               and
               Heat
               ,
               which
               are
               as
               much
               meer
               perceptions
               as
               Pain
               and
               Pleasure
               .
               And
               I
               say
               again
               ,
               there
               has
               not
               been
               any
               Book
               writ
               these
               late
               Years
               on
               this
               Subject
               ,
               but
               what
               proves
               there
               's
               nothing
               in
               Matter
               ,
               besides
               Bulk
               ,
               external
               Figure
               ,
               and
               internal
               Configuration
               of
               its
               minute
               Parts
               ,
               which
               by
               their
               Motion
               produce
               in
               us
               Heat
               ,
               Light
               ,
               Colour
               ,
               Sound
               ,
               Taste
               ,
               &c.
               
               But
               enough
               of
               this
               .
            
             
               Our
               Author
               says
               in
               his
               first
               Defence
               ,
               pag.
               20.
               
               
                 That
                 outwardly
                 and
                 in
                 reference
                 to
                 the
                 Creation
                 ,
                 they
              
               [
               the
               three
               Divine
               Natures
               ]
               
                 are
                 perfectly
                 one
                 and
                 the
                 same
                 God
                 ,
                 as
                 concurring
                 in
                 all
                 the
                 same
                 external
                 Actions
                 ,
                 though
                 in
                 relation
                 to
                 one
                 another
                 there
                 is
                 a
                 real
                 distinction
                 between
                 them
                 .
              
               But
               if
               there
               is
               no
               distinction
               between
               them
               in
               respect
               of
               the
               Creatures
               to
               whom
               they
               are
               one
               and
               the
               same
               God
               ;
               why
               do
               the
               Trinitarians
               worship
               them
               as
               numerically
               different
               Gods
               ?
               for
               if
               they
               adored
               them
               as
               the
               same
               God
               ,
               it
               would
               be
               as
               impossible
               to
               worship
               the
               one
               and
               not
               the
               other
               ,
               as
               to
               worship
               and
               not
               to
               worship
               the
               same
               God.
               But
               can
               there
               be
               a
               real
               and
               not
               a
               real
               distinction
               between
               them
               ?
               The
               reason
               he
               gives
               why
               the
               three
               Divine
               Natures
               are
               but
               one
               God
               ,
               is
               as
               surprizing
               as
               the
               thing
               it self
               ;
               it
               is
               because
               they
               concur
               in
               all
               the
               same
               external
               Actions
               :
               But
               if
               each
               is
               God
               ,
               does
               it
               not
               suppose
               three
               concurring
               Gods
               ?
               Can
               one
               and
               the
               same
               God
               be
               said
               to
               concur
               with
               himself
               ?
               Is
               it
               not
               directly
               agaisnt
               the
               Honour
               of
               the
               Father
               ,
               who
               is
               God
               in
               the
               highest
               Sense
               ,
               to
               suppose
               him
               but
               a
               concurring
               God
               ?
               It
               is
               in
               a
               manner
               ungodding
               him
               ,
               since
               we
               cannot
               say
               then
               that
               we
               owe
               more
               than
               the
               third
               part
               of
               our
               Being
               ,
               Preservation
               and
               Happiness
               to
               him
               .
               For
               to
               attribute
               them
               wholly
               to
               him
               ,
               would
               be
               robbing
               the
               other
               two
               who
               equally
               concur
               with
               him
               ,
               of
               what
               is
               their
               
               due
               :
               and
               no
               Action
               can
               be
               wholly
               attributed
               to
               one
               ,
               which
               jointly
               belongs
               to
               Three
               .
               But
               if
               it
               be
               injurious
               to
               each
               Divine
               Nature
               to
               ascribe
               to
               it
               but
               a
               Third
               of
               those
               Benefits
               we
               receive
               ;
               it
               must
               be
               injurious
               to
               say
               they
               concur'd
               in
               conferring
               them
               .
               But
               if
               he
               says
               each
               wholly
               does
               all
               external
               Actions
               ,
               then
               he
               contradicts
               himself
               in
               supposing
               each
               concurs
               ;
               for
               he
               that
               wholly
               does
               an
               Action
               ,
               can
               never
               be
               said
               to
               concur
               in
               doing
               it
               .
               And
               if
               the
               Father
               be
               the
               Original
               of
               Mankind
               ,
               there
               cannot
               be
               a
               second
               and
               third
               Original
               ,
               except
               Men
               can
               have
               as
               many
               Origins
               .
               A
               second
               Original
               is
               as
               great
               nonsense
               as
               a
               Second
               First
               ,
               and
               a
               first
               Original
               is
               no
               more
               Sense
               than
               a
               First
               First
               :
               But
               I
               refer
               the
               Desender
               to
               my
               Letter
               ,
               from
               Sect.
               77
               ,
               to
               83.
               where
               I
               have
               handled
               this
               Point
               more
               fully
               .
               By
               this
               time
               I
               believe
               it
               is
               evident
               to
               an
               impartial
               Reader
               ,
               that
               nothing
               our
               Author
               has
               affirmed
               of
               the
               Son
               and
               Holy
               Spirit
               does
               abate
               of
               their
               being
               Gods
               in
               the
               highest
               Sense
               ,
               or
               make
               them
               one
               and
               the
               same
               God
               with
               the
               Father
               ;
               and
               consequently
               there
               cannot
               be
               a
               more
               open
               and
               grosser
               Polytheism
               than
               his
               Hypothesis
               of
               three
               eternal
               and
               necessary
               Divine
               Natures
               .
               But
               ,
            
             
               The
               Defender
               is
               not
               content
               with
               asserting
               three
               such
               Natures
               ,
               (
               which
               one
               would
               think
               sufficiently
               absurd
               )
               but
               he
               also
               runs
               into
               a
               Number
               of
               Inconsistences
               concerning
               the
               Manner
               of
               the
               Existence
               of
               two
               of
               these
               Natures
               in
               making
               them
               such
               ,
               and
               yet
               not
               self-existent
               ,
               or
               from
               none
               ;
               but
               that
               they
               had
               their
               eternal
               Beings
               from
               another
               .
               Now
               as
               it
               is
               evident
               that
               whatsoever
               is
               self-existent
               is
               eternal
               ,
               because
               there
               is
               no
               Author
               or
               Cause
               of
               its
               being
               ;
               so
               it
               is
               as
               evident
               ,
               that
               whatsoever
               is
               not
               self-existent
               ,
               but
               has
               receiv'd
               its
               Being
               from
               another
               ,
               or
               has
               been
               caused
               to
               be
               ,
               cannot
               be
               from
               Eternity
               ;
               because
               to
               receive
               a
               Being
               ,
               or
               to
               be
               caused
               to
               be
               ,
               supposeth
               the
               Non-being
               to
               precede
               Being
               .
               They
               must
               once
               not
               be
               ,
               otherwise
               they
               were
               not
               capable
               of
               being
               caused
               to
               be
               ;
               and
               consequently
               they
               could
               not
               always
               have
               been
               in
               being
               or
               from
               Eternity
               .
               What
               can
               be
               a
               more
               manifest
               Contradiction
               ,
               than
               that
               that
               which
               had
               ever
               been
               ,
               should
               once
               be
               caused
               to
               be
               ?
               or
               that
               that
               which
               had
               been
               from
               all
               Eternity
               ,
               should
               from
               not-being
               be
               produced
               ,
               caused
               or
               emaned
               into
               Being
               ?
               Or
               must
               not
               that
               which
               is
               emaned
               into
               being
               ,
               sometime
               or
               other
               begin
               to
               be
               ?
               Or
               can
               that
               which
               has
               a
               Beginning
               be
               from
               Eternity
               ,
               which
               necessarily
               supposeth
               no
               Beginning
               ?
               For
               we
               have
               no
               Idea
               of
               any
               thing
               being
               from
               Eternity
               ,
               but
               that
               it
               had
               no
               Origin
               .
               But
               our
               Author
               ,
               pag.
               46.
               says
               ,
               That
               
                 the
                 Son
                 and
                 Spirit
                 had
                 an
                 Origin
                 .
              
               And
               Prop.
               6.
               
               
                 The
                 Father
                 is
                 the
                 Original
                 of
                 all
                 other
                 Beings
                 ,
                 in
                 which
                 the
                 Son
                 and
                 Holy
                 Spirit
                 are
                 comprehended
                 .
              
               So
               that
               we
               must
               (
               if
               we
               can
               )
               believe
               that
               two
               necessary
               Natures
               had
               an
               eternal
               Origin
               or
               Beginning
               ;
               and
               that
               they
               have
               been
               caused
               to
               be
               ,
               tho
               they
               have
               always
               been
               .
               It
               's
               as
               great
               a
               Contradiction
               to
               say
               ,
               that
               that
               which
               has
               had
               an
               Origin
               has
               been
               from
               Eternity
               ,
               as
               that
               that
               which
               will
               have
               an
               End
               shall
               
               last
               to
               Eternity
               :
               And
               if
               what
               has
               had
               an
               Origin
               ,
               can
               be
               from
               Eternity
               ,
               Creation
               ,
               which
               is
               but
               giving
               an
               Origin
               to
               things
               ,
               may
               be
               from
               Eternity
               .
               And
               why
               might
               not
               God
               cause
               a
               thing
               to
               be
               voluntarily
               as
               well
               as
               necessarily
               from
               Eternity
               ,
               since
               in
               both
               Cases
               Being
               is
               equally
               bestow'd
               ?
               And
               every
               Being
               that
               is
               not
               without
               a
               Cause
               ,
               (
               as
               God
               the
               Father
               alone
               is
               )
               must
               have
               a
               Beginning
               ;
               for
               there
               is
               no
               Medium
               between
               having
               Being
               from
               none
               ,
               and
               from
               some
               one
               :
               and
               what
               has
               Being
               from
               some
               one
               ,
               must
               once
               be
               without
               Being
               ,
               and
               so
               have
               a
               Beginning
               .
               And
               if
               God
               be
               Eternal
               because
               he
               is
               Self-existent
               ,
               by
               parity
               of
               Reason
               ,
               what
               is
               not
               Self-existent
               cannot
               be
               from
               Eternity
               :
               
                 Eadem
                 est
                 ratio
                 contrariorum
              
               ,
               is
               as
               undoubted
               a
               Maxim
               as
               any
               whatever
               ;
               so
               that
               nothing
               can
               be
               more
               evident
               than
               that
               ,
               To
               have
               an
               Origin
               or
               Cause
               ,
               or
               not
               to
               be
               self-existent
               ,
               and
               to
               be
               from
               Eternity
               ,
               are
               inconsistent
               .
               And
               if
               they
               are
               inconsistent
               in
               themselves
               ,
               whatever
               Terms
               you
               express
               them
               in
               ,
               they
               will
               be
               still
               inconsistent
               .
               Whence
               it
               favours
               (
               to
               say
               no
               worse
               )
               of
               great
               prejudice
               ,
               and
               fondness
               of
               an
               Hypothesis
               ,
               that
               when
               a
               thing
               is
               a
               Contradiction
               in
               some
               Terms
               ,
               to
               seek
               out
               others
               to
               hide
               the
               Contradiction
               .
            
             
               But
               our
               Author
               is
               so
               unhappy
               in
               his
               Attempt
               ,
               that
               the
               very
               Terms
               he
               makes
               use
               of
               ,
               (
               viz.
               
                 To
                 have
                 Existence
                 from
                 God
                 by
                 way
                 of
                 necessary
                 emanation
                 )
              
               contain
               in
               themselves
               a
               direct
               Contradiction
               :
               for
               whatsoever
               substantial
               Being
               or
               Nature
               emaneth
               from
               another
               ,
               must
               before
               its
               Emanation
               exist
               some
               way
               or
               other
               in
               the
               Nature
               it
               emaneth
               from
               ,
               otherwise
               it
               is
               impossible
               to
               emane
               from
               it
               ,
               but
               it
               must
               emane
               from
               nothing
               ,
               which
               is
               the
               very
               same
               as
               Creation
               :
               For
               every
               Nature
               must
               either
               emane
               from
               nothing
               ,
               or
               from
               the
               Nature
               in
               which
               it
               pre-existed
               .
               But
               to
               suppose
               a
               Nature
               to
               exist
               by
               emaning
               ,
               is
               to
               suppose
               it
               did
               not
               exist
               before
               its
               Emanation
               ,
               and
               consequently
               could
               not
               emane
               from
               another
               Nature
               ,
               but
               from
               nothing
               :
               Except
               it
               first
               emaned
               from
               the
               Nature
               and
               afterward
               existed
               ;
               which
               puts
               me
               in
               mind
               of
               a
               certain
               Poet
               ,
               who
               introduces
               Adam
               in
               great
               haste
               going
               to
               be
               created
               .
               So
               that
               if
               the
               Son
               and
               H.
               Spirit
               did
               not
               exist
               before
               their
               Emanation
               ,
               it
               is
               impossible
               they
               should
               emane
               from
               God
               ,
               otherwise
               than
               that
               God
               by
               the
               voluntary
               exercise
               of
               his
               Divine
               Power
               emaned
               them
               from
               nothing
               ;
               and
               consequently
               they
               could
               not
               emane
               or
               
                 issue
                 forth
              
               (
               as
               he
               Prop.
               15.
               terms
               it
               )
               from
               the
               Divine
               Nature
               .
               But
               if
               the
               Son
               and
               Holy
               Spirit
               did
               exist
               before
               they
               emaned
               ,
               they
               did
               not
               exist
               by
               Emanation
               ,
               but
               were
               self-existent
               as
               the
               Nature
               of
               the
               Father
               .
               Upon
               my
               asserting
               of
               which
               ,
               Sect.
               58.
               he
               answers
               pag.
               47.
               
               
                 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
                 ,
              
               but
               to
               whom
               I
               know
               not
               except
               to
               himself
               .
               But
               I
               must
               beg
               leave
               to
               dissent
               and
               tell
               him
               ,
               that
               all
               Substances
               whatsoever
               owe
               their
               existence
               to
               God
               ,
               and
               not
               to
               the
               Substance
               they
               emane
               from
               ;
               and
               that
               all
               Generation
               ,
               
               Emanation
               ,
               or
               Procession
               in
               created
               Beings
               ,
               is
               only
               the
               different
               Forms
               and
               Figures
               which
               the
               various
               Coalitions
               of
               Matter
               ,
               according
               to
               the
               Laws
               of
               Motion
               ,
               do
               produce
               :
               and
               consequently
               whatever
               Substance
               emanes
               from
               another
               ,
               however
               it
               may
               be
               modified
               by
               it
               ,
               does
               not
               owe
               its
               Existence
               to
               it
               ,
               but
               is
               as
               old
               as
               the
               Creation
               it self
               .
               And
               by
               Parity
               of
               Reason
               ,
               whatsoever
               emanes
               from
               a
               self-existent
               Substance
               ,
               does
               not
               owe
               its
               Existence
               to
               the
               Substance
               it
               emanes
               from
               ,
               but
               is
               as
               self-existent
               as
               that
               Substance
               .
               Though
               to
               exist
               by
               emaning
               except
               from
               nothing
               ,
               be
               ,
               as
               hath
               been
               shown
               ,
               nothing
               less
               than
               a
               Contradiction
               ;
               yet
               our
               Author
               tells
               us
               ,
               pag.
               18.
               
                 it
                 is
                 a
                 very
                 presumptuous
                 Conceit
                 ,
              
               and
               in
               the
               second
               Defence
               ,
               pag.
               25.
               
                 an
                 intolerable
                 Presumption
                 not
                 to
                 conclude
                 it
                 possible
                 .
              
               Though
               he
               further
               says
               ,
               
                 we
                 have
                 a
                 clearer
                 Idea
                 of
                 it
                 than
                 voluntary
                 Creation
              
               ;
               yet
               all
               the
               Idea
               he
               gives
               us
               of
               it
               is
               ,
               That
               it
               's
               a
               more
               excellent
               way
               of
               existing
               than
               that
               of
               Creation
               .
            
             
               But
               before
               I
               proceed
               in
               the
               Examination
               of
               his
               Hypothesis
               ,
               it
               will
               be
               necessary
               to
               obviate
               an
               exception
               he
               takes
               at
               my
               using
               words
               taken
               from
               material
               Substances
               ,
               in
               discoursing
               of
               Spiritual
               ones
               ;
               which
               is
               a
               most
               frivolous
               exception
               ,
               because
               it
               is
               impossible
               to
               be
               avoided
               ,
               since
               we
               have
               no
               Ideas
               ,
               and
               consequently
               no
               words
               to
               express
               them
               in
               ,
               but
               what
               we
               have
               from
               sensible
               or
               material
               Objects
               ,
               and
               the
               operations
               of
               our
               Minds
               about
               them
               ,
               as
               is
               fully
               demonstrated
               in
               Mr.
               
               Lock
               's
               
                 Essay
                 of
                 Human
                 Understanding
              
               :
               And
               it
               is
               sufficiently
               evident
               from
               Holy
               Scripture
               it self
               ,
               which
               that
               we
               may
               understand
               it
               ,
               represents
               God
               with
               Face
               ,
               Eyes
               ,
               Hands
               ,
               Bowels
               ,
               back
               parts
               ,
               Motion
               from
               Place
               to
               Place
               ,
               &c.
               and
               so
               Spirits
               are
               describ'd
               as
               Standing
               ,
               Falling
               down
               ,
               &c.
               and
               in
               a
               Word
               ,
               so
               are
               all
               other
               things
               relating
               to
               spiritual
               Beings
               .
               But
               this
               exception
               is
               very
               strange
               from
               one
               whose
               Hypothesis
               is
               built
               chiefly
               upon
               Emanations
               ,
               which
               is
               a
               Word
               borrow'd
               from
               Matter
               ,
               and
               signifies
               those
               minute
               Parts
               or
               Effluvia's
               of
               Matter
               which
               flow
               from
               Bodies
               :
               and
               his
               Hypothesis
               makes
               the
               whole
               ,
               or
               the
               one
               Divine
               Essence
               ,
               either
               to
               emane
               from
               it self
               ,
               or
               to
               be
               divisible
               ,
               and
               have
               parts
               emane
               from
               it
               ;
               or
               else
               what
               he
               says
               is
               wholly
               unintelligible
               .
            
             
               The
               first
               Argument
               I
               made
               use
               of
               ,
               Sect.
               57.
               to
               shew
               it
               impossible
               the
               Son
               and
               Spirit
               could
               emane
               from
               the
               Father
               ,
               was
               ,
               That
               they
               being
               both
               infinite
               Substances
               ,
               and
               as
               such
               being
               equal
               ;
               to
               suppose
               two
               Infinites
               to
               emane
               from
               one
               ,
               is
               to
               suppose
               twice
               as
               much
               to
               emane
               from
               a
               Being
               or
               Substance
               ,
               as
               the
               Being
               is
               .
               To
               which
               he
               answers
               ,
               
                 I
                 change
                 his
                 Phrase
                 ,
                 Beings
                 whose
                 Perfections
                 are
                 unlimited
                 ,
                 and
                 who
                 have
                 all
                 they
                 can
                 have
                 without
                 a
                 manifest
                 Contradiction
              
               ;
               which
               Phrase
               by
               the
               way
               ,
               is
               not
               to
               be
               found
               in
               his
               Propositions
               .
               But
               why
               might
               not
               I
               call
               them
               
                 infinite
                 Substances
              
               ,
               since
               twice
               in
               his
               Propositions
               by
               way
               of
               Explication
               ,
               he
               calls
               them
               Substances
               ,
               and
               every
               where
               talks
               of
               the
               Union
               of
               their
               Substances
               :
               and
               pag.
               56.
               of
               his
               
                 third
                 Defence
              
               ,
               defines
               
               Person
               by
               Substance
               ?
               And
               it
               is
               evident
               ,
               that
               if
               the
               Substances
               do
               not
               emane
               ,
               the
               Perfections
               that
               subsist
               in
               them
               cannot
               emane
               ;
               and
               if
               the
               Perfections
               are
               infinite
               or
               unlimited
               ,
               the
               Substances
               cannot
               be
               finite
               or
               limited
               :
               and
               pag.
               8.
               he
               expresly
               says
               ,
               
                 The
                 Son
                 and
                 Holy
                 Ghost
                 are
                 all
                 boundless
                 and
                 infinite
                 .
              
               But
               where
               is
               the
               Difference
               between
               Infinite
               and
               his
               own
               term
               unlimited
               ?
               Does
               not
               the
               one
               signify
               without
               Bounds
               ,
               as
               the
               other
               without
               End
               ?
               and
               the
               Argument
               will
               equally
               hold
               with
               the
               one
               Term
               or
               the
               other
               .
               Therefore
               I
               have
               no
               Reason
               to
               change
               those
               Terms
               ,
               nor
               did
               I
               injure
               him
               in
               using
               them
               .
               But
               that
               all
               Infinites
               are
               equal
               ,
               is
               as
               evident
               as
               that
               there
               is
               an
               inequality
               between
               Finite
               and
               Infinite
               :
               for
               if
               one
               Infinite
               were
               less
               than
               another
               ,
               there
               must
               be
               some
               bound
               or
               end
               of
               that
               Infinite
               ,
               which
               would
               be
               to
               make
               it
               Finite
               ;
               wherefore
               for
               two
               Infinites
               to
               emane
               from
               one
               ,
               is
               to
               say
               ,
               twice
               as
               much
               emanes
               from
               a
               Being
               as
               the
               Being
               is
               .
               Nay
               ,
               if
               the
               Son
               and
               Holy
               Spirit
               were
               both
               but
               one
               Infinite
               ,
               to
               suppose
               them
               to
               emane
               from
               but
               one
               other
               Infinite
               ,
               is
               to
               suppose
               the
               whole
               Infinite
               to
               emane
               from
               it self
               ;
               but
               if
               their
               Nature
               each
               of
               them
               is
               as
               truly
               Divine
               and
               Infinite
               as
               that
               of
               the
               Father
               ,
               they
               must
               each
               of
               them
               be
               equal
               to
               him
               ,
               and
               consequently
               cannot
               emane
               from
               him
               .
               Can
               two
               Suns
               (
               which
               is
               a
               more
               proper
               Simily
               for
               equal
               Natures
               ,
               than
               the
               Sun
               and
               the
               Rays
               )
               emane
               from
               one
               Sun
               ?
               Would
               it
               not
               be
               to
               suppose
               twice
               as
               much
               to
               emane
               from
               the
               Sun
               as
               was
               in
               it
               ?
            
             
               The
               Defender
               upon
               better
               thoughts
               ,
               though
               I
               did
               not
               make
               use
               of
               his
               Phrases
               ,
               thus
               replies
               ,
               
                 Be
                 he
                 pleased
                 to
                 take
                 notice
                 ,
                 that
                 there
                 is
                 nothing
                 in
                 this
                 acute
                 arguing
                 ,
                 except
                 he
                 means
                 by
                 infinite
                 Substances
                 ,
                 Substances
                 of
                 an
                 infinite
                 bigness
                 .
              
               He
               might
               as
               well
               have
               said
               ,
               
                 To
                 be
                 and
                 not
                 to
                 be
              
               was
               a
               Contradiction
               only
               in
               Substances
               of
               infinite
               bigness
               ;
               for
               the
               Reason
               is
               the
               same
               ,
               of
               what
               Nature
               or
               sort
               soever
               the
               Substances
               be
               ,
               provided
               they
               were
               capable
               of
               emaning
               :
               Because
               the
               Argument
               does
               not
               depend
               upon
               a
               Being
               having
               Bigness
               or
               Quantity
               ,
               but
               upon
               the
               equality
               of
               Beings
               that
               emane
               from
               one
               another
               :
               For
               let
               an
               equal
               number
               which
               has
               neither
               Matter
               nor
               Bulk
               emane
               from
               an
               equal
               ;
               does
               not
               the
               whole
               Number
               emane
               from
               it self
               ?
               So
               substract
               an
               Hour
               from
               an
               Hour
               ,
               and
               see
               what
               becomes
               of
               the
               first
               Hour
               .
               So
               that
               if
               the
               Nature
               of
               the
               Father
               emanes
               from
               it self
               an
               infinite
               and
               boundless
               Nature
               ,
               it
               must
               wholly
               exhaust
               the
               Nature
               of
               the
               Father
               ,
               which
               is
               but
               Boundless
               and
               Infinite
               .
               But
               to
               suppose
               two
               such
               Natures
               to
               emane
               from
               him
               ,
               is
               to
               suppose
               twice
               as
               much
               to
               emane
               as
               the
               Father's
               Nature
               is
               .
               It
               is
               (
               as
               I
               observed
               Sect.
               59.
               )
               dividing
               one
               infinite
               Substance
               into
               three
               infinite
               Parts
               .
               To
               which
               he
               replies
               ,
               
                 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
                 doth
                 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
                 .
              
               Then
               he
               goes
               on
               to
               demonstrate
               ,
               that
               an
               infinite
               Spiritual
               Substance
               cannot
               be
               divided
               into
               infinite
               Spiritual
               Parts
               ;
               which
               is
               the
               absurdity
               ,
               or
               if
               he
               pleases
               ,
               the
               Taplash
               I
               am
               condemning
               as
               the
               immediate
               consequence
               of
               his
               Hypothesis
               .
               For
               what
               difference
               can
               we
               perceive
               between
               one
               infinite
               Nature
               emaning
               out
               of
               it self
               two
               infinite
               Natures
               ,
               by
               which
               it
               so
               far
               parts
               with
               them
               ,
               as
               they
               become
               two
               distinct
               and
               diverse
               Natures
               from
               it
               ,
               as
               distinct
               and
               different
               as
               so
               many
               Men
               or
               Angels
               ,
               and
               one
               infinite
               Nature
               divided
               into
               three
               infinite
               Parts
               ?
               And
               by
               our
               Author's
               leave
               we
               not
               only
               attribute
               Parts
               to
               Matter
               ,
               but
               we
               are
               forc'd
               to
               do
               so
               to
               every
               thing
               (
               whether
               Finite
               or
               Infinite
               )
               we
               can
               in
               our
               Minds
               add
               to
               and
               abstract
               from
               ,
               which
               we
               cannot
               but
               conceive
               as
               Parts
               .
               So
               we
               say
               that
               Numbers
               and
               Duration
               ,
               and
               Space
               though
               Infinite
               ,
               have
               Parts
               .
               And
               the
               sober
               Enquirer
               ,
               in
               his
               
                 View
                 of
                 the
                 Considerations
              
               ,
               pag.
               92.
               owns
               that
               
                 conceptible
                 parts
                 in
                 the
                 Deity
                 no
                 Man
                 can
                 avoid
                 :
              
               And
               if
               neither
               the
               whole
               Divine
               Nature
               nor
               a
               part
               of
               it
               emaned
               from
               it self
               ,
               it
               is
               a
               Contradiction
               to
               our
               Idea's
               ,
               that
               any
               thing
               should
               emane
               from
               it
               :
               What
               is
               a
               Contradiction
               in
               those
               Terms
               ,
               will
               be
               so
               in
               any
               other
               .
            
             
               But
               to
               gratify
               our
               Author
               as
               much
               as
               possible
               ,
               we
               will
               express
               his
               Doctrine
               in
               the
               softest
               Terms
               we
               can
               ,
               viz.
               one
               self-existent
               ,
               eternal
               and
               necessary
               Nature
               ,
               which
               alone
               is
               first
               in
               Nature
               ,
               not
               in
               Time
               ,
               whilst
               it
               remains
               such
               ,
               being
               not
               subject
               to
               any
               alteration
               whatever
               ,
               becomes
               necessarily
               and
               eternally
               ,
               three
               eternal
               and
               necessary
               Natures
               ,
               two
               of
               which
               are
               not
               self existent
               .
               Or
               in
               other
               words
               ,
               one
               immutable
               God
               necessarily
               and
               eternally
               becomes
               three
               Gods
               of
               the
               same
               Nature
               ,
               but
               not
               three
               self-existent
               Gods
               :
               which
               though
               they
               are
               monstrous
               Contradictions
               in
               themselves
               ,
               and
               to
               our
               conception
               of
               but
               one
               God
               ;
               yet
               our
               Author
               is
               so
               happy
               as
               to
               be
               able
               to
               tell
               us
               how
               this
               is
               done
               ,
               namely
               ,
               by
               Emanation
               ,
               whereby
               two
               of
               these
               Natures
               
                 issued
                 forth
              
               (
               as
               he
               terms
               it
               )
               from
               the
               self-existent
               Nature
               .
               And
               though
               each
               of
               these
               Natures
               is
               equal
               to
               the
               Nature
               from
               whence
               they
               emaned
               ;
               yet
               the
               emaning
               Nature
               is
               not
               capable
               of
               the
               least
               Diminution
               :
               Though
               one
               would
               think
               to
               have
               two
               Natures
               to
               emane
               from
               one
               single
               Nature
               ,
               so
               as
               to
               be
               distinct
               and
               different
               in
               Number
               from
               it
               ,
               must
               be
               a
               diminution
               to
               that
               Nature
               ,
               since
               it
               has
               two
               Natures
               by
               emaning
               them
               from
               it self
               less
               than
               it
               had
               .
               But
               if
               the
               Nature
               of
               God
               is
               indivisible
               ,
               and
               consequently
               no
               part
               nor
               any
               thing
               of
               it
               can
               emane
               ;
               nothing
               can
               be
               more
               evident
               but
               that
               all
               other
               Natures
               ,
               because
               not
               self-existent
               ,
               must
               be
               produc'd
               from
               nothing
               .
               But
               he
               says
               ,
               pag.
               13.
               
               
                 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
                 forgoes
                 not
                 its
                 own
                 individual
                 Nature
                 ,
                 nor
                 any
                 part
                 of
                 it
                 .
              
               But
               by
               his
               leave
               every
               generating
               Creature
               does
               part
               with
               some
               of
               its
               Substance
               ,
               (
               which
               he
               may
               call
               Nature
               )
               
               whereof
               the
               Foetus
               is
               form'd
               ,
               and
               which
               by
               Accession
               of
               Nourishment
               grows
               at
               length
               to
               be
               a
               Nature
               or
               Substance
               equal
               to
               its
               Parent
               .
               But
               in
               the
               divine
               Generation
               the
               Son
               and
               Spirit
               have
               their
               whole
               Beings
               and
               Natures
               from
               the
               Father's
               Nature
               ,
               and
               not
               by
               accession
               from
               without
               ,
               but
               all
               at
               once
               ,
               and
               from
               all
               Eternity
               .
               So
               that
               for
               the
               Father
               to
               communicate
               his
               Nature
               to
               each
               of
               them
               ,
               whose
               Natures
               are
               equal
               to
               his
               ,
               would
               be
               doubly
               to
               annihilate
               himself
               .
            
             
               For
               a
               Nature
               to
               multiply
               its
               kind
               ,
               is
               a
               sign
               of
               Defect
               and
               Weakness
               in
               that
               kind
               of
               Nature
               :
               for
               the
               same
               Reason
               that
               makes
               it
               capable
               of
               Propagating
               ,
               makes
               it
               subject
               to
               Corruption
               and
               Dissolution
               ,
               because
               it
               supposes
               it
               divisible
               and
               subject
               to
               augmentation
               and
               diminution
               ,
               which
               Beings
               in
               their
               Nature
               immortal
               are
               not
               ;
               and
               therefore
               what
               can
               be
               more
               absurd
               than
               to
               argue
               from
               Beings
               that
               are
               divisible
               ,
               and
               for
               that
               reason
               alone
               capable
               of
               Generation
               or
               Emanation
               ,
               to
               Beings
               that
               are
               indivisible
               ,
               and
               consequently
               not
               capable
               of
               having
               Emanations
               flow
               from
               their
               Substances
               ?
               I
               know
               none
               in
               his
               Senses
               ever
               supposed
               so
               gross
               a
               thing
               of
               finite
               Spirits
               as
               propagating
               their
               kind
               :
               however
               some
               Men
               take
               the
               Liberty
               not
               only
               to
               suppose
               it
               of
               God
               himself
               ,
               but
               that
               he
               acts
               therein
               necessarily
               as
               inanimate
               Beings
               do
               ;
               nay
               ,
               they
               suppose
               it
               to
               be
               one
               of
               the
               highest
               and
               most
               essential
               Perfections
               of
               his
               Nature
               ,
               which
               I
               conceive
               to
               be
               most
               absurd
               ,
               as
               well
               as
               a
               most
               high
               Affront
               to
               the
               sole
               infinite
               Majesty
               of
               God
               ;
               and
               it
               carries
               this
               in
               it
               ,
               that
               it
               necessarily
               inferreth
               not
               only
               a
               Plurality
               ,
               but
               an
               Infinity
               of
               Gods
               :
               For
               if
               God
               does
               not
               constantly
               and
               necessarily
               multiply
               Divine
               Natures
               ,
               he
               has
               lost
               a
               Perfection
               which
               they
               say
               is
               essential
               and
               necessary
               to
               his
               Nature
               ;
               which
               change
               cannot
               happen
               in
               the
               Nature
               of
               God
               ,
               but
               if
               (
               as
               the
               Sun
               successively
               emits
               an
               innumerable
               company
               of
               new
               Rays
               )
               he
               does
               from
               Eternity
               to
               Eternity
               produce
               new
               Natures
               ,
               they
               must
               needs
               be
               infinite
               in
               Number
               .
               But
               if
               he
               says
               God
               is
               eternally
               emaning
               into
               Existence
               the
               Son
               and
               Holy
               Spirit
               ,
               it
               is
               so
               far
               from
               being
               true
               ,
               that
               they
               were
               eternally
               begotten
               or
               emaned
               into
               actual
               Being
               ,
               that
               they
               never
               will
               be
               ,
               so
               ,
               though
               the
               Father
               is
               in
               doing
               it
               from
               Eternity
               to
               Eternity
               ,
               by
               a
               continued
               successive
               Generating
               .
               But
               how
               can
               they
               that
               were
               ,
               as
               he
               says
               ,
               boundless
               and
               infinite
               from
               Eternity
               ,
               be
               capable
               of
               any
               farther
               Production
               ?
               And
               every
               new
               or
               farther
               Production
               must
               be
               as
               infinite
               and
               boundless
               as
               each
               of
               them
               .
            
             
               Having
               thus
               fully
               (
               as
               I
               suppose
               )
               shown
               the
               impossibility
               of
               the
               Father's
               issuing
               forth
               Emanations
               from
               his
               own
               Nature
               ,
               I
               shall
               be
               the
               shorter
               in
               my
               Remarks
               upon
               his
               Answers
               .
            
             
               I
               said
               ,
               Sect.
               59.
               upon
               Supposition
               that
               the
               Son
               and
               Spirit
               are
               necessary
               Emanations
               ,
               I
               cannot
               see
               how
               they
               owe
               their
               Origin
               more
               to
               the
               Father
               ,
               than
               the
               Father
               to
               them
               ,
               since
               they
               are
               all
               three
               of
               a
               Substance
               ,
               which
               is
               self-existent
               ;
               
                 Which
                 is
              
               (
               he
               says
               )
               
                 very
                 surprizing
              
               ,
               and
               
                 as
                 much
                 as
                 to
                 say
                 ,
                 that
                 the
                 Root
                 no
                 less
                 owes
                 its
                 Origin
                 
                 to
                 the
                 Tree
                 ,
                 or
                 the
                 Rays
                 to
                 the
                 Sun
                 ,
                 than
                 vice
                 versâ
                 .
              
               As
               to
               his
               Simily
               from
               the
               Sun
               ,
               I
               have
               sufficiently
               spoken
               to
               it
               already
               .
               As
               to
               that
               about
               the
               Root
               and
               the
               Tree
               ,
               it
               is
               evident
               (
               not
               to
               mention
               that
               the
               Tree
               cannot
               owe
               its
               Origin
               to
               the
               Root
               ,
               because
               it
               is
               part
               of
               the
               Tree
               )
               that
               the
               Trunk
               and
               Branches
               do
               not
               owe
               their
               Origin
               to
               the
               Root
               ,
               but
               are
               all
               visibly
               in
               the
               Seed
               ,
               which
               by
               Nourishment
               received
               from
               without
               ,
               do
               equally
               increase
               to
               their
               designed
               Bulk
               .
               But
               to
               make
               it
               any
               ways
               parallel
               ,
               Suppose
               a
               self-existent
               Root
               to
               emane
               necessarily
               from
               it self
               (
               without
               any
               new
               Matter
               added
               to
               it
               )
               two
               Trunks
               ,
               each
               of
               which
               is
               as
               big
               as
               the
               emaning
               Root
               ;
               would
               not
               the
               Substances
               of
               all
               three
               be
               self-existent
               ,
               since
               they
               are
               all
               three
               of
               the
               self-same
               self-existent
               Substance
               ;
               and
               consequently
               one
               can
               no
               more
               owe
               its
               Origin
               to
               another
               ,
               than
               the
               self-same
               Substance
               can
               owe
               its
               Origin
               to
               it self
               ?
            
             
               In
               the
               same
               Section
               I
               said
               ,
               Whatsoever
               [
               Substance
               ]
               proceeds
               from
               another
               ,
               must
               first
               be
               in
               it
               ,
               except
               it
               can
               be
               in
               it
               and
               proceed
               from
               it
               at
               the
               same
               time
               .
               Upon
               which
               he
               asks
               ,
               
                 Whether
                 the
                 Rays
                 are
                 not
                 as
                 old
                 as
                 the
                 Sun
                 ?
                 or
                 whether
                 all
                 Thoughts
                 must
                 be
                 younger
                 than
                 Minds
                 ,
                 because
                 they
                 have
                 their
                 Original
                 from
                 them
                 ?
              
               As
               to
               the
               first
               ,
               I
               grant
               the
               Rays
               are
               as
               old
               as
               the
               Sun
               ,
               and
               the
               reason
               is
               ,
               because
               they
               have
               the
               same
               Origin
               as
               the
               Sun
               ;
               yet
               they
               cannot
               be
               in
               the
               Sun
               ,
               and
               emane
               from
               it
               at
               the
               same
               time
               .
               As
               to
               the
               second
               ,
               Whether
               Thoughts
               are
               younger
               than
               Minds
               ,
               it
               is
               not
               to
               the
               purpose
               ,
               because
               we
               are
               discoursing
               of
               Substances
               ,
               and
               of
               substantial
               Emanations
               ;
               which
               if
               he
               supposes
               Thoughts
               to
               be
               ,
               how
               many
               Substances
               would
               be
               created
               and
               annihilated
               in
               a
               Minute
               ?
               But
               however
               ,
               to
               answer
               his
               Question
               ,
               All
               Thoughts
               must
               be
               younger
               than
               Minds
               ,
               because
               Thoughts
               are
               Operations
               of
               the
               Mind
               ,
               in
               conceiving
               and
               comparing
               Idea's
               together
               ,
               consequently
               Minds
               must
               be
               before
               Thoughts
               .
               But
               though
               all
               Thoughts
               must
               be
               younger
               than
               Minds
               ,
               because
               they
               owe
               their
               Origin
               to
               the
               Mind
               ,
               as
               being
               meer
               Operations
               of
               the
               Mind
               ;
               yet
               the
               Powers
               or
               Abilities
               that
               are
               essential
               to
               the
               Mind
               ,
               must
               be
               as
               old
               as
               the
               Mind
               ,
               because
               they
               do
               not
               owe
               their
               Origin
               to
               the
               Mind
               .
               Here
               he
               blames
               me
               for
               calling
               Emanation
               a
               Separation
               ,
               and
               says
               ,
               That
               
                 Distinction
                 ,
                 Separation
                 and
                 Difference
                 ,
                 are
                 several
                 things
                 .
              
               I
               suppose
               most
               of
               the
               Trinitarians
               think
               Distinction
               and
               Difference
               to
               be
               so
               ,
               because
               their
               Books
               are
               full
               of
               Distinctions
               without
               Difference
               .
               He
               further
               says
               ,
               That
               
                 tho
                 the
                 Son
                 and
                 Spirit
                 proceed
                 from
                 the
                 Father
                 ,
                 yet
                 they
                 are
                 still
                 in
                 him
                 ,
                 and
                 ever
                 have
                 been
                 in
                 him
                 .
              
               But
               to
               emane
               from
               ,
               to
               issue
               forth
               and
               proceed
               from
               ,
               and
               yet
               still
               to
               be
               in
               ,
               are
               Contradictions
               in
               our
               Conceptions
               .
               And
               our
               Author
               ,
               Pag.
               45.
               makes
               
                 emaning
                 from
                 ,
                 and
                 kindling
              
               ,
               the
               same
               .
               But
               what
               is
               kindling
               ,
               but
               separating
               the
               Parts
               of
               any
               thing
               one
               from
               another
               ,
               by
               a
               violent
               rapid
               Motion
               ?
               And
               what
               is
               the
               Emanation
               of
               the
               Rays
               ,
               which
               he
               so
               much
               insists
               on
               ,
               but
               their
               separation
               
               from
               the
               Body
               of
               the
               Sun
               ?
            
             
               In
               the
               next
               ,
               Sect.
               60.
               he
               wholly
               mistakes
               the
               Argument
               ,
               and
               then
               wanders
               to
               God's
               Decrees
               ;
               which
               is
               nothing
               to
               the
               Purpose
               ,
               in
               a
               Discourse
               of
               substantial
               Emanations
               .
            
             
               Upon
               my
               saying
               ,
               Sect.
               63.
               
               What
               greater
               Absurdity
               can
               there
               be
               ,
               than
               that
               Beings
               which
               have
               infinite
               Perfections
               ,
               should
               want
               some
               ?
               Besides
               a
               long
               Harangue
               about
               Infinite
               ,
               he
               answers
               ,
               
                 It
                 is
                 no
                 monstrous
                 Business
                 to
                 imagine
                 ,
                 that
                 a
                 Being
                 which
                 has
                 not
                 every
                 Perfection
                 ,
                 may
                 have
                 those
                 it
                 is
                 possest
                 of
                 ,
                 in
                 the
                 highest
                 degree
                 .
              
               To
               which
               I
               reply
               ,
               that
               it
               is
               monstrous
               that
               a
               Divine
               Nature
               which
               he
               owns
               contains
               all
               Perfections
               ,
               should
               want
               some
               Perfections
               ,
               and
               those
               the
               chiefest
               :
               Or
               that
               Natures
               ,
               that
               are
               ,
               as
               he
               says
               ,
               
                 boundless
                 and
                 infinite
              
               ,
               should
               not
               have
               infinite
               Perfections
               ;
               which
               is
               to
               make
               them
               (
               to
               use
               his
               Word
               )
               unlimited
               in
               Essence
               ,
               but
               limited
               in
               the
               Perfections
               of
               Essence
               ,
               as
               wanting
               the
               greatest
               ;
               the
               want
               of
               which
               abates
               ,
               (
               as
               he
               says
               ,
               pag.
               7.
               )
               and
               consequently
               bounds
               their
               boundless
               Perfections
               .
               Nor
               can
               they
               have
               in
               the
               highest
               Degree
               those
               Perfections
               they
               are
               possest
               of
               ,
               as
               unlimited
               Power
               ,
               Wisdom
               and
               Goodness
               :
               For
               if
               the
               Father
               be
               the
               only
               Wise
               ,
               the
               only
               Good
               ,
               and
               greater
               than
               the
               Son
               and
               Spirit
               ,
               they
               have
               not
               those
               Perfections
               in
               the
               highest
               Degree
               ,
               nor
               are
               they
               (
               as
               I
               have
               already
               proved
               )
               unlimited
               .
               God
               cannot
               communicate
               any
               of
               his
               Attributes
               ,
               without
               communicating
               all
               ;
               because
               he
               cannot
               communicate
               any
               ,
               without
               communicating
               his
               Divine
               Essence
               ,
               in
               which
               (
               as
               all
               Properties
               do
               in
               a
               Substance
               )
               they
               inseparably
               exist
               .
               And
               if
               God
               communicate
               his
               Essence
               ,
               he
               must
               communicate
               with
               it
               his
               Self-existence
               and
               Independency
               ,
               which
               are
               also
               inseparable
               from
               his
               Essence
               .
            
             
               I
               must
               now
               beg
               leave
               to
               transcribe
               my
               Sect.
               68.
               that
               the
               Reader
               may
               the
               better
               see
               whether
               it
               contains
               so
               GROSS
               A
               CONCEIT
               ,
               and
               such
               BEASTLY
               STUPIDITY
               ,
               as
               our
               Author
               ,
               pag.
               55.
               charges
               it
               with
               .
               —
               
                 If
                 they
                 ,
                 the
                 three
                 supposed
                 infinite
                 Substances
                 ,
                 are
                 more
                 than
                 one
                 ,
                 they
                 cannot
                 be
                 Infinite
                 ,
                 because
                 being
                 Substances
                 of
                 the
                 same
                 Sort
                 ,
                 they
                 must
                 be
                 bounded
                 and
                 limited
                 one
                 by
                 another
                 .
                 If
                 the
                 Substance
                 of
                 the
                 Father
                 be
                 every
                 where
                 ,
                 How
                 can
                 the
                 Substance
                 of
                 the
                 Son
                 be
                 every
                 where
                 too
                 ,
                 
                   at
                   the
                   same
                   time
                   ,
                   and
                   after
                   the
                   same
                   manner
                   ?
                
                 For
                 if
                 Beings
                 can
                 be
                 in
                 the
                 same
                 Place
                 at
                 the
                 same
                 time
                 ,
                 in
                 the
                 same
                 manner
                 as
                 they
                 must
                 be
                 if
                 they
                 are
                 of
                 the
                 same
                 sort
                 ,
                 it
                 is
                 impossible
                 to
                 distinguish
                 them
                 ;
                 because
                 we
                 have
                 no
                 other
                 mark
                 of
                 distinction
                 between
                 Beings
                 ,
                 but
                 that
                 they
                 cannot
                 be
                 in
                 the
                 same
                 Place
                 ,
                 at
                 the
                 same
                 time
                 ,
                 in
                 the
                 same
                 manner
                 .
              
            
             
               I
               hope
               our
               Author
               will
               grant
               that
               two
               Numbers
               will
               determine
               one
               the
               other
               ,
               because
               if
               they
               did
               not
               ,
               they
               would
               be
               one
               and
               the
               same
               :
               and
               consequently
               whatever
               things
               we
               predicate
               two
               or
               more
               of
               ,
               they
               must
               bound
               one
               another
               ,
               otherwise
               they
               could
               not
               be
               two
               :
               what
               makes
               them
               two
               ,
               must
               necessarily
               limit
               them
               ;
               so
               that
               two
               
               Infinites
               are
               a
               plain
               Contradiction
               ,
               because
               nothing
               can
               be
               Infinite
               which
               is
               determined
               :
               but
               if
               they
               are
               two
               ,
               they
               must
               be
               determined
               ,
               otherwise
               they
               would
               not
               be
               two
               but
               one
               and
               the
               same
               .
               One
               Infinite
               cannot
               contain
               or
               comprehend
               another
               Infinite
               ;
               if
               it
               did
               ,
               it
               would
               be
               the
               same
               and
               not
               another
               ;
               therefore
               that
               other
               must
               determine
               it
               :
               What
               is
               not
               all
               of
               the
               same
               kind
               ,
               and
               so
               is
               singular
               ,
               must
               have
               bounds
               or
               limits
               ,
               otherwise
               it
               would
               be
               all
               ;
               and
               this
               is
               so
               very
               plain
               ,
               that
               should
               a
               Man
               in
               any
               other
               Case
               affirm
               more
               than
               one
               Infinite
               of
               the
               same
               kind
               ,
               he
               would
               scarce
               be
               thought
               to
               be
               in
               his
               Senses
               .
               Who
               was
               ever
               so
               ridiculous
               as
               to
               assert
               more
               than
               one
               Infinite
               Space
               ,
               more
               than
               one
               infinite
               Duration
               ?
               yet
               neither
               Space
               nor
               Duration
               are
               corporeal
               Substances
               .
               To
               suppose
               two
               infinite
               Spaces
               or
               Durations
               ,
               must
               we
               not
               necessarily
               suppose
               an
               end
               or
               limit
               to
               one
               ,
               before
               the
               other
               can
               commence
               ?
               To
               suppose
               two
               Infinites
               of
               the
               same
               sort
               ,
               is
               to
               suppose
               an
               infinite
               addition
               to
               that
               which
               is
               already
               Infinite
               ;
               therefore
               it
               's
               very
               evident
               that
               whatever
               Nature
               or
               sort
               a
               Being
               is
               of
               ,
               if
               we
               conceive
               more
               than
               one
               ,
               we
               cannot
               conceive
               any
               of
               them
               as
               Infinite
               ;
               nor
               can
               we
               believe
               that
               the
               three
               Persons
               are
               (
               as
               he
               supposes
               )
               as
               different
               as
               so
               many
               Men
               or
               Angels
               ,
               and
               yet
               believe
               that
               each
               of
               them
               can
               be
               after
               the
               same
               manner
               every
               where
               ,
               because
               holding
               both
               ,
               is
               to
               believe
               them
               distinct
               and
               not
               distinct
               ,
               different
               yet
               the
               same
               .
               And
               this
               must
               necessarily
               be
               ,
               as
               long
               as
               we
               have
               no
               other
               marks
               of
               Identity
               and
               Diversity
               ,
               but
               that
               Beings
               cannot
               be
               after
               the
               same
               manner
               ,
               in
               the
               same
               Place
               ,
               at
               the
               same
               time
               :
               If
               our
               Author
               had
               any
               other
               marks
               of
               Identity
               and
               Diversity
               ,
               he
               ought
               to
               have
               discovered
               them
               before
               he
               was
               so
               free
               of
               his
               obliging
               Expressions
               .
               If
               there
               can
               be
               more
               than
               one
               Infinite
               of
               a
               sort
               ,
               there
               can
               no
               reason
               be
               assign'd
               why
               there
               may
               not
               be
               an
               infinite
               Number
               as
               well
               as
               two
               or
               three
               ;
               so
               that
               it
               would
               not
               be
               absurd
               :
               to
               suppose
               an
               infinite
               number
               of
               Spaces
               ,
               Durations
               ,
               &c.
               
               And
               if
               more
               than
               one
               infinite
               Being
               can
               be
               every
               where
               ,
               an
               infinite
               Number
               may
               as
               well
               be
               every
               where
               ;
               and
               by
               parity
               of
               Reason
               a
               vast
               Number
               of
               finite
               Spirits
               may
               be
               in
               the
               very
               same
               Space
               as
               contains
               one
               ,
               which
               our
               Author
               very
               roundly
               supposes
               ,
               and
               says
               ,
               
                 They
                 that
                 do
                 not
                 suppose
                 it
                 have
                 no
                 manner
                 of
                 Notion
                 of
                 what
                 they
                 believe
                 .
              
               But
               Mr.
               Lock
               (
               whom
               I
               never
               heard
               charg'd
               with
               
                 beastly
                 stupidity
              
               ,
               or
               of
               having
               no
               Notion
               of
               what
               he
               says
               )
               in
               his
               Essay
               of
               Human
               Understanding
               ,
               Ch.
               Identity
               ,
               speaks
               thus
               :
               
                 We
                 have
                 Idea's
                 but
                 of
                 three
                 sorts
                 of
                 Substances
                 ;
                 first
                 God
                 ,
                 second
                 finite
                 Intelligences
                 ,
                 third
                 Bodies
                 .
                 Though
                 these
                 three
                 sorts
                 of
                 Substances
                 do
                 not
                 exclude
                 one
                 another
                 out
                 of
                 the
                 same
                 Place
                 ,
                 yet
                 we
                 cannot
                 conceive
                 but
                 that
                 they
                 must
                 necessarily
                 each
                 of
                 them
                 ,
                 exclude
                 any
                 of
                 the
                 same
                 kind
                 out
                 of
                 the
                 same
                 Place
                 ,
                 or
                 else
                 the
                 Notions
                 of
                 Identity
                 and
                 Diversity
                 would
                 be
                 in
                 vain
                 .
                 There
                 could
                 be
                 no
                 such
                 distinction
                 of
                 Substances
                 or
                 any
                 thing
                 else
                 from
                 one
                 another
                 .
              
            
             
             
               And
               if
               other
               Authorities
               after
               this
               great
               Man
               were
               not
               needless
               ,
               I
               might
               add
               the
               Learned
               Cusanus
               ,
               who
               Lib.
               3.
               
                 de
                 mente
              
               ,
               says
               ,
               
                 Impossibile
                 est
                 plura
                 esse
                 Infinita
                 ,
                 quoniam
                 alterum
                 esset
                 in
                 altero
                 finitum
                 .
              
               There
               cannot
               be
               more
               than
               one
               Infinite
               ,
               because
               the
               one
               would
               make
               the
               other
               Finite
               .
               And
               another
               Learned
               Author
               says
               ,
               
                 Quicquid
                 actu
                 est
                 infinitum
                 ,
                 ei
                 nequit
                 dari
                 mensura
                 .
                 Deus
                 est
                 actu
                 infinitus
                 ,
                 nequit
                 ergo
                 ei
                 dari
                 mensura
                 qua
                 mensuretur
                 .
                 At
                 si
                 plures
                 essent
                 Dei
                 ,
                 unus
                 esset
                 mensura
                 aliorum
                 ,
                 &
                 sic
                 nullus
                 eorum
                 esset
                 infinitus
                 .
                 There
                 can
                 be
                 no
                 measure
                 of
                 that
                 which
                 is
                 actually
                 infinite
                 :
                 God
                 is
                 actually
                 infinite
                 ,
                 therefore
                 there
                 can
                 be
                 no
                 measure
                 of
                 him
                 .
                 But
                 if
                 there
                 were
                 more
                 Gods
                 than
                 one
                 ,
                 none
                 of
                 them
                 would
                 be
                 Infinite
                 ,
                 because
                 they
                 would
                 be
                 a
                 Measure
                 one
                 to
                 another
                 .
              
               Therefore
               his
               three
               Divine
               Natures
               being
               (
               as
               he
               supposes
               )
               every
               way
               united
               to
               one
               another
               ,
               cannot
               but
               be
               a
               Measure
               to
               one
               another
               .
               And
               the
               greater
               part
               even
               of
               the
               Trinitarians
               the
               Modalists
               ,
               look
               upon
               our
               Author's
               Doctrine
               of
               three
               infinite
               Natures
               ,
               as
               a
               notorious
               Contradiction
               .
            
             
               But
               the
               Defender
               to
               prove
               his
               assertion
               asks
               ,
               
                 How
                 can
                 God
                 be
                 in
                 those
                 Spaces
                 fill'd
                 with
                 Body
                 ?
                 or
                 how
                 can
                 Body
                 and
                 Soul
                 be
                 in
                 the
                 same
                 Space
                 ?
              
               Which
               Questions
               I
               thought
               I
               had
               prevented
               ,
               by
               adding
               
                 —
                 Beings
                 of
                 the
                 same
                 sort
                 after
                 the
                 same
                 manner
                 :
              
               but
               that
               he
               says
               ,
               
                 can
                 be
                 only
                 for
                 a
                 Blind
                 .
              
               To
               which
               I
               shall
               no
               otherwise
               reply
               ,
               than
               by
               putting
               him
               in
               mind
               of
               the
               Proverb
               ,
               
                 There
                 are
                 none
                 so
                 blind
                 as
                 those
                 that
                 will
                 not
                 see
                 .
              
               However
               by
               the
               by
               ,
               it
               's
               a
               pretty-way
               of
               answering
               Arguments
               ,
               to
               tell
               his
               Reader
               ,
               That
               that
               wherein
               the
               Strength
               of
               his
               Argument
               lies
               ,
               
                 can
                 be
                 only
                 for
                 a
                 Blind
                 ,
              
               pag.
               55.
               
               But
               this
               Argument
               holds
               not
               only
               in
               Substances
               of
               all
               sorts
               ,
               but
               in
               Modes
               and
               Properties
               ;
               as
               for
               instance
               ,
               more
               than
               one
               with
               infinite
               Power
               is
               a
               Contradiction
               ;
               because
               infinite
               Power
               necessarily
               supposes
               Supream
               Power
               ,
               which
               because
               all
               delegated
               Power
               is
               contain'd
               in
               it
               ,
               comprehends
               
                 all
                 Power
              
               .
               And
               since
               our
               Author
               ,
               pag.
               61.
               has
               
                 a
                 distinct
                 Notion
                 of
                 a
                 Being
                 absolutely
                 Perfect
                 ,
                 and
                 Beings
                 of
                 unlimited
                 Perfections
              
               ;
               I
               desire
               to
               know
               what
               Idea's
               he
               has
               of
               three
               having
               each
               of
               them
               supream
               or
               unlimited
               Power
               over
               the
               Universe
               ?
               Is
               it
               not
               first
               asserting
               that
               one
               has
               it
               ,
               then
               denying
               it
               by
               saying
               another
               has
               it
               ?
               The
               Christians
               of
               the
               first
               Ages
               thought
               it
               an
               unanswerable
               Argument
               against
               the
               Heathens
               ,
               that
               there
               could
               not
               be
               more
               than
               one
               God
               ,
               because
               there
               could
               not
               be
               (
               supream
               Power
               being
               indivisible
               )
               more
               than
               one
               that
               could
               enjoy
               it
               .
               How
               easily
               could
               the
               Heathens
               have
               retorted
               this
               Argument
               upon
               the
               Christians
               ,
               had
               they
               held
               with
               our
               Author
               more
               Natures
               than
               one
               ,
               each
               with
               supream
               or
               unlimited
               Power
               :
               So
               that
               if
               the
               Father
               has
               all
               or
               supream
               Power
               ,
               it
               's
               evident
               the
               Power
               of
               the
               Son
               can
               be
               no
               other
               than
               a
               delegated
               subordinate
               Power
               ,
               and
               consequently
               not
               unlimited
               and
               infinite
               ;
               and
               the
               Reason
               will
               equally
               hold
               for
               all
               other
               Divine
               Perfections
               :
               So
               that
               by
               what
               has
               been
               
               said
               it
               appears
               ,
               that
               to
               suppose
               more
               than
               one
               Divine
               Nature
               ,
               is
               to
               make
               God
               a
               Finite
               and
               limited
               Nature
               with
               Finite
               and
               limited
               Perfections
               ,
               which
               is
               in
               a
               manner
               as
               dishonourable
               to
               God
               ,
               as
               to
               deny
               he
               has
               any
               Being
               at
               all
               .
            
             
               But
               our
               Author
               is
               not
               content
               with
               what
               he
               says
               here
               ,
               but
               pag.
               58.
               after
               a
               long
               Dialogue
               of
               his
               own
               framing
               ,
               (
               where
               he
               makes
               
                 a
                 Man
                 of
                 my
                 Head-piece
              
               (
               as
               he
               phrases
               it
               )
               
                 not
                 hesitate
                 at
                 replying
              
               that
               Space
               is
               a
               real
               nothing
               ,
               and
               a
               great
               many
               silly
               things
               besides
               )
               he
               charges
               me
               with
               
                 prodigious
                 ,
                 monstrous
                 Presumption
                 ,
                 in
                 drawing
                 most
                 confident
                 conclusions
                 from
                 Premises
                 that
                 are
                 unspeakab●y
                 above
                 the
                 reach
                 of
                 human
                 Understanding
                 —
              
               and
               
                 with
                 Folly
                 and
                 Madness
                 in
                 the
                 Liberty
                 I
                 take
                 with
                 the
                 most
                 profoundly
                 adorable
                 Deity
              
               (
               he
               should
               have
               said
               
                 Deities
                 .
              
               )
               In
               answer
               to
               which
               ,
               and
               all
               his
               harangue
               concerning
               Mystery
               ,
               and
               the
               difficulties
               pag.
               +6
               )
               about
               
                 Eternity
                 ,
                 &c.
              
               which
               a
               Polytheist
               might
               as
               well
               make
               use
               of
               for
               a
               Million
               of
               Gods
               ,
               or
               a
               Papist
               for
               Transubstantiation
               ,
               or
               any
               other
               Contradiction
               though
               never
               so
               palpable
               ;
               I
               shall
               only
               ask
               our
               Author
               ,
               Are
               Infinity
               and
               Eternity
               mere
               empty
               Sounds
               without
               Idea's
               annext
               to
               them
               ?
               If
               they
               are
               ,
               why
               does
               he
               use
               such
               words
               ?
               If
               they
               are
               not
               ,
               is
               it
               not
               possible
               to
               join
               other
               Idea's
               to
               them
               ,
               which
               are
               manifestly
               inconsistent
               with
               them
               ?
               which
               if
               he
               has
               done
               ,
               then
               all
               his
               Common-place-Harangue
               will
               not
               make
               them
               consistent
               .
               To
               what
               end
               is
               such
               an
               Harangue
               ?
               except
               he
               will
               say
               ,
               there
               's
               no
               knowing
               a
               Contradiction
               from
               a
               Difficulty
               .
               Or
               must
               a
               Man
               be
               oblig'd
               to
               solve
               all
               the
               difficulties
               in
               Nature
               and
               Metaphysicks
               ,
               before
               he
               can
               have
               a
               Right
               to
               tell
               him
               ,
               that
               he
               is
               chargeable
               with
               as
               gross
               Contradictions
               ,
               as
               
                 to
                 be
              
               ,
               and
               
                 not
                 to
                 be
              
               .
               For
               though
               our
               Idea's
               of
               Infinity
               and
               Eternity
               are
               not
               compleat
               and
               adequate
               ,
               (
               as
               perhaps
               our
               Idea's
               of
               few
               other
               things
               are
               )
               yet
               as
               far
               as
               they
               reach
               ,
               they
               are
               as
               distinct
               and
               clear
               as
               any
               other
               ;
               otherwise
               we
               could
               not
               demonstrate
               that
               there
               is
               an
               infinite
               eternal
               Being
               ,
               of
               which
               we
               have
               as
               great
               a
               certainty
               as
               of
               any
               Mathematical
               Demonstration
               .
               Our
               Idea
               of
               Infinity
               consists
               in
               a
               supposed
               endless
               Progression
               of
               the
               Mind
               ,
               which
               is
               still
               adding
               on
               to
               those
               large
               steps
               it
               first
               takes
               :
               Whatever
               besides
               the
               Inexhaustibility
               of
               the
               Subject
               ,
               puts
               a
               stop
               to
               the
               Mind
               's
               adding
               on
               ,
               is
               directly
               contrary
               to
               our
               Idea
               of
               Infinity
               .
               As
               for
               instance
               ,
               suppose
               you
               join
               a
               beginning
               to
               infinite
               Duration
               ,
               you
               thereby
               necessarily
               put
               a
               stop
               to
               the
               Mind
               's
               adding
               :
               and
               therefore
               our
               Author's
               assertion
               of
               an
               eternal
               Beginning
               or
               Origin
               ,
               is
               as
               plain
               a
               Contradiction
               as
               To
               be
               ,
               and
               Not
               to
               be
               eternal
               .
               So
               in
               adding
               one
               Infinite
               to
               another
               ,
               you
               put
               a
               stop
               to
               the
               progression
               of
               the
               Mind
               concerning
               the
               first
               Infinite
               ;
               because
               instead
               of
               adding
               on
               ,
               the
               Mind
               has
               actually
               past
               over
               one
               Infinite
               ,
               and
               is
               viewing
               another
               .
               To
               add
               two
               Infinites
               together
               ,
               is
               (
               as
               Mr.
               Lock
               says
               ,
               Ch.
               Infinity
               ,
               §
               .
               20.
               )
               
                 too
                 gross
                 an
                 absurdity
                 to
                 be
                 confuted
                 .
              
               What
               is
               it
               then
               to
               suppose
               three
               Infinites
               ,
               and
               those
               two
               every
               
               way
               closely
               united
               to
               one
               another
               ?
               In
               this
               case
               ,
               which
               way
               soever
               the
               Mind
               turns
               it self
               ,
               its
               Idea
               of
               Infinity
               is
               destroy'd
               ;
               their
               Continuity
               or
               Union
               every
               way
               terminating
               one
               another
               .
            
             
               So
               that
               at
               last
               all
               the
               monstrous
               prodigious
               Presumption
               I
               am
               guilty
               of
               ,
               is
               ,
               in
               owning
               the
               weakness
               of
               my
               Understanding
               ,
               the
               shortness
               of
               my
               Idea's
               ,
               and
               consequently
               the
               narrowness
               of
               my
               Belief
               ,
               in
               not
               giving
               assent
               to
               what
               appears
               to
               be
               a
               Contradiction
               to
               the
               Unity
               and
               Infinity
               of
               the
               Divine
               Nature
               .
            
             
               I
               hope
               by
               this
               time
               the
               Reader
               is
               satisfied
               ,
               that
               the
               
                 68th
                 Section
              
               in
               my
               Letter
               ,
               did
               not
               deserve
               those
               hard
               words
               the
               Defender
               was
               pleas'd
               to
               bestow
               upon
               it
               .
               Had
               I
               asserted
               (
               as
               he
               does
               ,
               pag.
               52.
               )
               the
               
                 Infinity
                 of
                 Quantity
              
               ,
               I
               had
               deserv'd
               some
               such
               Compliments
               .
               But
               I
               must
               excuse
               him
               since
               I
               find
               what
               he
               there
               says
               is
               too
               true
               ,
               that
               he
               
                 understands
                 nothing
                 of
                 Infinite
              
               ,
               and
               that
               
                 it
                 is
                 an
                 amusing
                 confounding
                 word
                 for
                 his
                 Brains
              
               ;
               which
               ,
               all
               Unitarians
               must
               think
               ,
               is
               some
               excuse
               for
               his
               asserting
               the
               Son
               and
               Holy
               Spirit
               to
               be
               
                 all
                 Boundless
                 and
                 Infinite
              
               ,
               as
               pag.
               8.
               
            
             
               I
               said
               ,
               Sect.
               70.
               
               As
               there
               can
               be
               no
               Inequality
               ,
               such
               as
               he
               supposes
               between
               infinite
               Beings
               ;
               so
               we
               cannot
               pay
               a
               lower
               degree
               of
               Honour
               to
               the
               Son
               and
               Spirit
               than
               to
               the
               Father
               ,
               without
               supposing
               an
               infinite
               distance
               between
               them
               .
               For
               as
               long
               as
               we
               pray
               to
               each
               as
               having
               necessarily
               inherent
               in
               himself
               infinite
               Power
               ,
               Wisdom
               ,
               &c.
               our
               Devotion
               terminates
               in
               each
               ,
               we
               give
               each
               the
               same
               Divine
               Honour
               .
               To
               which
               he
               says
               ,
               p.
               58.
               
               
                 This
                 is
                 a
                 very
                 false
                 Charge
                 ,
                 for
                 we
                 heartily
                 acknowledg
                 that
                 all
                 the
                 Honour
                 we
                 pay
                 to
                 the
                 Son
                 and
                 H.
                 Spirit
                 ,
                 ought
                 to
                 be
                 ultimately
                 terminated
                 in
                 the
                 Father
                 ;
                 and
                 I
                 am
                 sure
                 he
                 cannot
                 think
                 otherwise
                 of
                 those
                 he
                 calls
                 the
                 real
                 Trinitarians
                 ,
                 because
                 their
                 Hypothesis
                 necessarily
                 obliges
                 them
                 so
                 to
                 believe
                 ,
                 whatever
                 the
                 Hypothesis
                 of
                 the
                 others
                 does
                 .
                 But
                 the
                 Holy
                 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
                 oother
                 Text
                 but
                 this
                 for
                 it
                 ,
                 
                   viz.
                   —
                   That
                   at
                   the
                   Name
                   of
                   Jesus
                   every
                   Knee
                   should
                   bow
                   —
                   to
                   the
                   glory
                   of
                   God
                   the
                   Father
                   ,
                
                 Phil.
                 2.
                 9
                 ,
                 10
                 ,
                 11.
                 
              
            
             
               We
               will
               now
               first
               set
               when
               it
               can
               be
               said
               ,
               that
               the
               Honour
               we
               give
               a
               Person
               is
               not
               for
               his
               own
               ,
               but
               for
               the
               sake
               of
               another
               on
               whom
               it
               ultimately
               terminates
               ;
               and
               then
               examine
               whether
               it
               be
               such
               an
               Honour
               which
               the
               Trinitarians
               give
               to
               the
               Son
               and
               Holy
               Spirit
               .
            
             
               The
               Honour
               we
               give
               a
               Person
               ,
               does
               not
               ultimately
               terminate
               on
               him
               when
               it
               is
               not
               for
               any
               inherent
               Quality
               in
               himself
               ,
               but
               for
               the
               sake
               of
               some
               Power
               ,
               Trust
               or
               Office
               that
               is
               receiv'd
               from
               another
               ,
               and
               which
               he
               holds
               during
               the
               Will
               of
               that
               other
               .
               Thus
               we
               pay
               Honour
               to
               a
               Vice-roy
               ,
               a
               Judg
               ,
               a
               Magistrate
               ,
               because
               they
               are
               the
               Image
               ,
               or
               some
               way
               represent
               that
               Person
               who
               endued
               them
               with
               Power
               .
               Whatever
               Honour
               or
               Deference
               we
               pay
               such
               Persons
               ,
               it
               still
               terminates
               in
               the
               Supreme
               ;
               it
               is
               for
               his
               Sake
               and
               to
               his
               
               Honour
               :
               And
               the
               Reason
               is
               ,
               because
               such
               Persons
               ,
               how
               much
               soever
               they
               may
               be
               advanced
               above
               their
               fellow-Subjects
               ;
               yet
               in
               respect
               of
               the
               Person
               that
               advanced
               them
               ,
               they
               have
               no
               Power
               at
               all
               ,
               but
               are
               meer
               Ministers
               and
               Servants
               .
               So
               our
               Lord
               Christ
               ,
               tho
               he
               is
               highly
               advanced
               as
               a
               Reward
               of
               his
               perfect
               Obedience
               above
               all
               his
               fellow-Creatures
               ;
               yet
               in
               respect
               of
               God
               he
               is
               a
               meer
               Minister
               and
               Servant
               ,
               wholly
               impotent
               ,
               can
               (
               as
               he
               saith
               )
               do
               nothing
               of
               himself
               :
               and
               the
               Reason
               why
               the
               Honour
               given
               him
               in
               Scripture
               is
               not
               for
               his
               own
               sake
               ,
               but
               for
               the
               Glory
               of
               God
               the
               Father
               ,
               is
               ,
               because
               it
               is
               a
               delegated
               Honour
               ,
               God
               has
               made
               him
               a
               
                 Prince
                 and
                 Saviour
              
               ,
               giving
               him
               all
               Power
               after
               his
               Resurrection
               :
               or
               because
               (
               as
               this
               Text
               says
               )
               
                 God
                 has
                 highly
                 exalted
                 him
                 ,
                 and
                 given
                 him
                 a
                 Name
                 above
                 every
                 Name
                 .
              
               And
               there
               is
               no
               instance
               in
               Scripture
               where
               any
               Honour
               ,
               Glory
               ,
               Power
               and
               Dignity
               is
               ascribed
               to
               Christ
               ,
               either
               by
               himself
               or
               any
               Man
               or
               Angel
               ,
               but
               is
               expresly
               given
               to
               him
               either
               as
               a
               Man
               ,
               or
               as
               the
               free
               gift
               of
               God
               to
               a
               Man.
               And
               it
               's
               more
               than
               probable
               ,
               that
               this
               is
               so
               done
               ,
               lest
               it
               should
               administer
               occasion
               to
               People
               to
               terminate
               their
               Worship
               on
               him
               ,
               as
               a
               Divine
               Nature
               ,
               with
               all
               Perfections
               necessarily
               and
               eternally
               inhering
               in
               him
               .
               It
               would
               be
               absurd
               ,
               if
               he
               had
               such
               a
               Nature
               ,
               not
               to
               worship
               him
               for
               himself
               ultimately
               ;
               except
               an
               eternal
               and
               necessary
               Divine
               Nature
               is
               not
               to
               be
               worship'd
               for
               its
               own
               sake
               ,
               which
               would
               be
               to
               say
               ,
               that
               the
               Father
               is
               not
               to
               be
               worship'd
               ultimately
               for
               the
               sake
               of
               his
               Divine
               Nature
               .
               The
               Honour
               that
               does
               not
               terminate
               on
               the
               Person
               ,
               is
               never
               given
               to
               the
               Creator
               but
               to
               the
               Creature
               :
               and
               of
               this
               Nature
               is
               that
               Honour
               or
               Worship
               we
               give
               to
               those
               Gods
               or
               supreme
               Powers
               which
               are
               the
               Deputies
               or
               Representatives
               of
               the
               most
               high
               God
               :
               which
               Worship
               does
               not
               ultimately
               terminate
               on
               them
               ,
               because
               what
               they
               have
               they
               have
               from
               God
               ,
               and
               hold
               it
               only
               during
               his
               Pleasure
               :
               What
               then
               can
               be
               a
               stronger
               Argument
               that
               the
               Son
               is
               not
               God
               than
               this
               ,
               that
               the
               Honour
               we
               are
               oblig'd
               to
               pay
               him
               ,
               does
               not
               ultimately
               terminate
               in
               him
               but
               in
               another
               ?
               If
               any
               thing
               were
               strange
               from
               our
               Author
               ,
               this
               would
               be
               ,
               that
               he
               that
               is
               God
               is
               not
               to
               be
               worship'd
               for
               his
               own
               sake
               ,
               or
               that
               a
               supream
               Being
               must
               not
               have
               supream
               Honour
               .
            
             
               But
               let
               us
               now
               see
               what
               sort
               of
               Worship
               it
               is
               which
               the
               Trinitarians
               pay
               to
               the
               Son.
               They
               ,
               of
               whatsoever
               Denomination
               ,
               are
               so
               far
               from
               honouring
               the
               Son
               for
               the
               sake
               ,
               and
               to
               the
               Glory
               of
               God
               the
               Father
               ,
               that
               in
               their
               publick
               Prayers
               and
               Liturgies
               ,
               they
               give
               him
               equal
               Honour
               with
               God
               the
               Father
               ;
               and
               both
               Papist
               and
               Protestant
               Trinitarians
               in
               their
               damning
               Creed
               make
               them
               equal
               ,
               and
               declare
               that
               
                 none
                 is
                 before
                 nor
                 after
                 another
                 ,
                 none
                 greater
                 or
                 less
                 than
                 another
                 ,
                 the
                 Glory
                 equal
                 ,
                 the
                 Majesty
                 coeternal
                 .
              
               Which
               equality
               is
               as
               much
               to
               the
               Glory
               of
               God
               the
               Father
               ,
               as
               it
               would
               be
               to
               the
               Glory
               of
               a
               King
               to
               have
               his
               Subjects
               set
               up
               two
               others
               with
               equal
               Power
               and
               Majesty
               .
               Therefore
               I
               
               wonder
               with
               what
               assurance
               our
               Author
               can
               deny
               ,
               that
               the
               Trinitarians
               have
               3
               Objects
               of
               supream
               Worship
               :
               and
               he
               himself
               in
               this
               Treatise
               is
               for
               giving
               Divine
               Worship
               to
               the
               Son
               and
               Holy
               Spirit
               ;
               and
               Divine
               Worship
               can
               be
               no
               other
               than
               Supream
               ,
               and
               consequently
               must
               terminate
               in
               the
               Person
               to
               whom
               it
               is
               given
               .
               Nay
               ,
               he
               cannot
               terminate
               his
               Worship
               more
               in
               one
               than
               in
               another
               ,
               since
               all
               three
               are
               (
               as
               he
               says
               )
               one
               and
               the
               same
               God
               with
               respect
               to
               the
               Creatures
               .
            
             
               All
               that
               our
               Author
               can
               say
               is
               ,
               that
               it
               is
               to
               the
               Honour
               of
               God
               the
               Father
               ,
               because
               they
               depend
               on
               him
               ;
               but
               the
               more
               dependent
               he
               supposes
               them
               ,
               the
               more
               absurd
               it
               is
               to
               pay
               the
               same
               Honour
               to
               a
               dependent
               ,
               as
               he
               does
               to
               the
               independent
               Being
               .
               But
               their
               dependence
               ,
               since
               he
               makes
               them
               necessary
               Beings
               ,
               is
               Independence
               :
               And
               because
               our
               Author
               is
               much
               taken
               with
               Similies
               ,
               I
               shall
               oblige
               him
               with
               one
               that
               is
               more
               parallel
               than
               that
               of
               the
               Sun
               and
               Rays
               .
               Suppose
               (
               for
               there
               has
               been
               such
               a
               thing
               in
               Nature
               )
               one
               Man
               born
               with
               ,
               and
               growing
               out
               of
               the
               side
               of
               another
               ,
               who
               was
               a
               distinct
               Man
               ,
               though
               necessarily
               united
               to
               him
               ,
               which
               was
               manifest
               by
               their
               discoursing
               one
               with
               another
               .
               Now
               in
               this
               instance
               ,
               we
               have
               one
               intelligent
               Substance
               emaning
               from
               another
               ;
               yet
               this
               did
               not
               make
               him
               owe
               his
               Being
               or
               continuance
               in
               Being
               to
               the
               other
               ,
               since
               they
               had
               the
               same
               cause
               of
               Being
               and
               continuance
               in
               Being
               ,
               on
               which
               cause
               both
               were
               equally
               dependent
               ,
               and
               not
               one
               upon
               the
               other
               :
               nor
               did
               the
               Honour
               and
               Respect
               Men
               paid
               the
               side-man
               terminate
               in
               the
               other
               ;
               for
               in
               honouring
               the
               one
               ,
               they
               no
               way
               honour
               the
               other
               .
               The
               Parallel
               is
               very
               easy
               and
               natural
               :
               for
               as
               the
               two
               Men
               depended
               on
               the
               same
               Cause
               ,
               and
               therefore
               the
               emaned
               Man
               was
               no
               way
               obliged
               to
               the
               other
               ;
               so
               God's
               Nature
               having
               no
               Cause
               ,
               his
               supposed
               Emanations
               must
               be
               as
               much
               without
               a
               Cause
               ;
               for
               what
               is
               necessary
               to
               the
               Nature
               ,
               is
               as
               much
               without
               a
               Cause
               as
               the
               Nature
               it self
               :
               therefore
               they
               could
               no
               more
               be
               obliged
               to
               God
               for
               their
               Divine
               Natures
               or
               their
               being
               Gods
               ,
               than
               God
               is
               beholden
               to
               himself
               for
               his
               own
               Nature
               ;
               since
               there
               was
               the
               same
               necessity
               of
               his
               emaning
               them
               as
               of
               existing
               himself
               ,
               and
               consequently
               they
               are
               as
               independent
               as
               he
               and
               therefore
               have
               a
               right
               to
               be
               worshipped
               ultimately
               without
               reference
               to
               him
               ,
               who
               can
               be
               no
               more
               said
               to
               give
               them
               that
               right
               than
               to
               give
               it
               himself
               .
               So
               that
               if
               our
               Author's
               Hypothesis
               be
               true
               ,
               there
               are
               two
               Divine
               Natures
               or
               Gods
               ,
               who
               enjoy
               all
               the
               Rights
               of
               their
               Godheads
               by
               as
               good
               a
               Title
               as
               the
               most
               High
               God
               himself
               ;
               which
               if
               they
               are
               not
               three
               Gods
               in
               the
               highest
               Sense
               ,
               it
               is
               impossible
               to
               imagine
               what
               are
               three
               Gods
               ,
               and
               as
               such
               it
               is
               too
               notorious
               that
               all
               Trinitarians
               worship
               them
               .
               And
               tho
               they
               may
               with
               the
               help
               of
               Distinctions
               ,
               without
               any
               difference
               ,
               deny
               and
               wrangle
               about
               the
               plainest
               Contradictions
               ;
               yet
               it
               would
               be
               in
               vain
               to
               deny
               matters
               of
               Fact
               ,
               since
               it
               is
               evident
               they
               have
               three
               Objects
               of
               supream
               Worship
               ,
               each
               of
               which
               they
               adore
               apart
               one
               from
               the
               other
               ;
               which
               is
               
               either
               owning
               three
               Gods
               ,
               or
               else
               owning
               themselves
               guilty
               of
               wilful
               Idolatry
               ,
               in
               paying
               Supream
               Worship
               to
               what
               they
               do
               not
               believe
               to
               be
               God.
               
            
             
               The
               reason
               why
               it
               is
               so
               necessary
               a
               Duty
               to
               believe
               the
               Unity
               of
               God
               ,
               is
               ,
               because
               we
               ought
               to
               have
               but
               one
               Object
               of
               supream
               Worship
               ;
               whoever
               has
               more
               ,
               destroys
               that
               Unity
               ,
               and
               is
               guilty
               of
               Idolatry
               :
               For
               it
               is
               most
               evident
               that
               if
               the
               having
               one
               Object
               of
               Supream
               Worship
               ,
               be
               the
               adoring
               of
               one
               God
               or
               supream
               Being
               ;
               the
               having
               three
               such
               Objects
               and
               the
               adoring
               each
               singly
               and
               by
               himself
               ,
               is
               the
               Worship
               of
               three
               Gods.
               And
               in
               this
               point
               ,
               whether
               it
               be
               lawful
               to
               have
               more
               than
               one
               Object
               of
               supream
               Worship
               ,
               turns
               at
               present
               the
               whole
               controversy
               between
               the
               Trinitarians
               and
               Antitrinitarians
               .
               This
               was
               the
               Point
               I
               chiefly
               insisted
               on
               in
               my
               Letter
               ;
               and
               this
               is
               what
               I
               still
               desire
               a
               serious
               answer
               to
               :
               For
               our
               Author's
               answer
               is
               a
               plain
               denial
               of
               Matter
               of
               Fact
               in
               their
               Worship
               ,
               and
               a
               condemnation
               of
               those
               that
               so
               worship
               .
            
             
               But
               to
               return
               ,
               let
               the
               Relation
               between
               the
               Divine
               Persons
               be
               what
               it
               will
               ,
               that
               is
               wholly
               
                 ad
                 intra
              
               ,
               without
               any
               respect
               or
               reference
               to
               Creatures
               ,
               who
               being
               equally
               oblig'd
               to
               each
               for
               their
               Beings
               and
               all
               the
               Blessings
               they
               do
               here
               or
               shall
               hereafter
               enjoy
               ,
               (
               which
               are
               the
               things
               they
               ought
               to
               pay
               the
               highest
               Adoration
               for
               )
               ought
               to
               pay
               to
               each
               the
               highest
               ;
               and
               consequently
               not
               worship
               one
               for
               the
               Sake
               of
               the
               other
               ,
               but
               each
               for
               his
               own
               sake
               .
               And
               this
               is
               evident
               from
               this
               farther
               Reason
               :
               For
               suppose
               (
               as
               we
               very
               well
               may
               ,
               if
               there
               are
               three
               Divine
               Natures
               )
               that
               two
               of
               them
               no
               way
               concern'd
               themselves
               with
               human
               Affairs
               ,
               and
               that
               our
               Happiness
               or
               Misery
               no
               way
               depended
               upon
               them
               ,
               there
               would
               be
               no
               reason
               why
               we
               should
               give
               them
               Divine
               Worship
               ;
               but
               we
               ought
               to
               give
               it
               to
               him
               wholly
               from
               whom
               we
               have
               our
               Being
               ,
               and
               expect
               our
               Happiness
               :
               and
               for
               the
               same
               Reason
               ,
               if
               we
               are
               equally
               indebted
               to
               each
               ,
               Justice
               and
               Gratitude
               will
               oblige
               us
               to
               pay
               to
               each
               equal
               acknowledgment
               ,
               and
               to
               terminate
               our
               Devotions
               no
               more
               on
               one
               than
               on
               the
               others
               .
               And
               I
               challenge
               him
               to
               produce
               any
               Text
               of
               Scripture
               where
               there
               is
               any
               ground
               laid
               for
               the
               Worship
               of
               God
               ,
               but
               it
               will
               agree
               to
               him
               that
               has
               unlimited
               Wisdom
               ,
               Power
               and
               Goodness
               ,
               &c.
               necessarily
               and
               eternally
               ;
               and
               who
               bestows
               upon
               us
               our
               Life
               and
               Happiness
               :
               and
               what
               Worship
               we
               exhibit
               to
               God
               is
               certainly
               for
               his
               own
               Sake
               ,
               and
               ultimately
               terminates
               in
               him
               .
               Thus
               if
               there
               be
               the
               same
               Reason
               for
               terminating
               our
               Worship
               on
               the
               Son
               as
               on
               the
               Father
               ,
               it
               's
               absurd
               to
               do
               otherwise
               .
            
             
               Nay
               ,
               were
               the
               Trinitarians
               consistent
               with
               themselves
               ,
               they
               ought
               to
               pay
               a
               thousand
               times
               more
               Acknowledgments
               to
               the
               Son
               than
               to
               the
               Father
               ,
               since
               the
               Benefits
               they
               receive
               from
               the
               one
               ,
               so
               much
               exceed
               the
               Benefits
               they
               receive
               from
               the
               other
               .
               For
               suppose
               one
               should
               owe
               to
               two
               Persons
               ,
               to
               whom
               he
               was
               otherwise
               equally
               oblig'd
               ,
               an
               immense
               Sum
               ,
               without
               payment
               of
               which
               he
               must
               for
               
               ever
               suffer
               the
               Miseries
               of
               an
               intolerable
               Imprisonment
               :
               would
               he
               not
               owe
               almost
               infinitely
               more
               to
               that
               Person
               who
               not
               only
               freely
               and
               generously
               forgave
               him
               himself
               ,
               but
               even
               voluntarily
               paid
               to
               the
               other
               ,
               though
               with
               loss
               of
               his
               Life
               by
               an
               ignominious
               and
               painful
               Death
               ,
               whatsoever
               their
               common
               Debter
               owed
               him
               ;
               to
               whom
               he
               was
               no
               further
               oblig'd
               than
               for
               accepting
               the
               full
               Satisfaction
               of
               him
               that
               became
               his
               Surety
               .
               The
               application
               to
               the
               Father
               and
               the
               Son
               is
               very
               easy
               .
               As
               to
               the
               Father's
               sending
               his
               Son
               ,
               if
               the
               Son
               were
               not
               his
               Subject
               ,
               and
               so
               he
               could
               command
               him
               ,
               it
               could
               amount
               to
               no
               more
               than
               the
               Father's
               being
               willing
               to
               receive
               and
               accept
               of
               the
               Satisfaction
               the
               Son
               was
               as
               willing
               to
               pay
               in
               the
               stead
               of
               the
               Debter
               .
            
             
               But
               let
               us
               suppose
               the
               Father
               ,
               Son
               and
               H.
               Spirit
               as
               equal
               in
               Nature
               ,
               so
               also
               equally
               obliging
               to
               us
               ,
               and
               therefore
               each
               of
               them
               deserving
               from
               us
               our
               whole
               Hearts
               and
               Souls
               ,
               which
               it
               is
               impossible
               for
               us
               to
               give
               to
               more
               than
               one
               :
               we
               must
               wittingly
               and
               willingly
               by
               bestowing
               them
               on
               one
               ,
               either
               commit
               Sacrilege
               against
               the
               other
               two
               ,
               or
               else
               by
               dividing
               them
               ,
               give
               each
               but
               a
               Third
               of
               that
               which
               is
               wholly
               due
               to
               each
               of
               them
               ,
               which
               would
               be
               Sacrilege
               against
               all
               three
               .
               These
               are
               the
               Mischiefs
               of
               our
               Author's
               Scheme
               of
               Religion
               ,
               which
               it
               is
               impossible
               for
               him
               to
               avoid
               ,
               but
               by
               owning
               with
               the
               Unitarians
               ,
               that
               there
               is
               but
               one
               eternal
               necessary
               Nature
               ,
               which
               is
               to
               be
               lov'd
               and
               honoured
               infinitely
               above
               all
               ,
               and
               all
               others
               as
               his
               Creatures
               ,
               but
               for
               his
               Sake
               and
               for
               his
               Glory
               .
            
             
               And
               now
               let
               the
               Reader
               judg
               what
               great
               reason
               our
               Author
               has
               to
               triumph
               and
               insult
               over
               his
               Antagonist
               ,
               as
               he
               does
               all
               along
               ,
               but
               more
               especially
               p.
               62
               ,
               63
               ,
               64.
               where
               amongst
               other
               things
               he
               says
               ,
               
                 he
                 cannot
                 but
                 suspect
                 ,
                 it
                 is
                 the
                 encreasing
                 or
                 upholding
                 of
                 a
                 Party
                 ,
              
               &c.
               
                 which
                 has
                 very
                 much
                 the
                 ascendent
                 of
                 the
                 Love
                 of
                 Truth
                 .
                 How
                 may
                 the
                 Learned
              
               Socrates
               
                 shame
                 the
                 self-conceited
                 Dogmatizers
                 ?
                 How
                 much
                 rather
                 would
                 I
                 be
                 modest
              
               Socrates
               ,
               
                 than
                 a
                 Christian
                 who
                 so
                 leans
                 to
                 his
                 own
                 or
                 his
                 Party's
                 Understanding
                 ?
              
               Our
               Author
               is
               a
               little
               unlucky
               in
               so
               much
               mentioning
               Socrates
               ,
               who
               chose
               rather
               to
               embrace
               Death
               than
               our
               Author
               's
               beloved
               Hypothesis
               of
               more
               than
               one
               Divine
               Nature
               ,
               though
               that
               was
               the
               Religion
               of
               his
               Country
               and
               of
               the
               World
               :
               but
               I
               cannot
               blame
               him
               that
               sets
               up
               for
               more
               than
               one
               such
               Nature
               ,
               (
               which
               appears
               to
               be
               contrary
               to
               the
               clearest
               Reason
               ,
               as
               well
               as
               the
               most
               express
               Scripture
               )
               for
               condemning
               others
               for
               leaning
               upon
               that
               Guide
               ,
               which
               the
               one
               God
               has
               obliged
               them
               to
               follow
               ,
               their
               own
               and
               not
               others
               Understanding
               .
               As
               to
               his
               suggestion
               of
               our
               having
               other
               Motives
               ,
               not
               the
               Love
               of
               Truth
               ,
               in
               opposing
               him
               ,
               it
               is
               as
               groundless
               as
               uncharitable
               .
               For
               what
               design
               but
               the
               Love
               of
               Truth
               is
               it
               almost
               possible
               for
               a
               Man
               to
               have
               in
               defending
               a
               Doctrine
               ,
               the
               doing
               of
               which
               exposes
               him
               to
               be
               ruin'd
               by
               Penal
               Laws
               ,
               and
               which
               is
               worse
               ,
               makes
               him
               an
               Object
               of
               the
               Aversion
               and
               Detestation
               of
               all
               Sects
               ?
               But
               since
               our
               Author
               has
               given
               me
               the
               occasion
               ,
               I
               shall
               presume
               
               to
               ask
               him
               ,
               how
               he
               can
               ,
               not
               only
               own
               the
               Churches
               Faith
               ,
               the
               Athanasian
               Creed
               ,
               but
               (
               if
               he
               is
               of
               the
               Clergy
               )
               solemnly
               subscribe
               to
               it
               ,
               and
               devoutly
               read
               it
               with
               all
               its
               damnatory
               Clauses
               ,
               when
               it
               asserts
               but
               one
               Substance
               ,
               one
               Uncreate
               ,
               one
               Eternal
               ,
               &c.
               and
               affirms
               the
               Holy
               Spirit
               to
               proceed
               from
               both
               the
               Father
               and
               the
               Son
               ?
               the
               contrary
               of
               all
               which
               he
               asserts
               in
               his
               Propositions
               ,
               and
               makes
               God
               the
               Father
               to
               have
               two
               Sons
               ,
               both
               issuing
               from
               him
               by
               way
               of
               Emanation
               :
               and
               consequently
               the
               Son
               is
               not
               (
               as
               contrary
               to
               all
               Creeds
               as
               well
               as
               the
               Scripture
               )
               God's
               only
               Son.
               
            
             
               But
               I
               shall
               conclude
               ,
               only
               adding
               ,
               that
               as
               it
               is
               contrary
               to
               the
               Genius
               of
               Religion
               ,
               and
               is
               the
               way
               to
               eternize
               Errors
               ,
               so
               it
               betrays
               a
               mean
               and
               low
               Spirit
               ,
               to
               embrace
               an
               Opinion
               for
               the
               sake
               of
               a
               Party
               though
               never
               so
               venerable
               .
               And
               for
               my
               part
               ,
               as
               I
               have
               been
               taught
               to
               call
               no
               Man
               Master
               but
               Christ
               ,
               so
               I
               will
               own
               no
               other
               Name
               but
               that
               of
               Christian
               ,
               and
               not
               of
               any
               distinguishing
               Party
               or
               Sect
               ;
               and
               therefore
               will
               be
               chargeable
               with
               no
               controverted
               Doctrine
               further
               than
               what
               I
               expresly
               own
               ;
               and
               that
               I
               do
               the
               Unity
               of
               the
               Nature
               of
               God
               ,
               which
               is
               certainly
               of
               all
               Doctrines
               the
               most
               fundamental
               ;
               and
               which
               I
               have
               abundantly
               shown
               from
               the
               Consideration
               of
               his
               Essence
               ,
               his
               Attributes
               ,
               his
               Works
               ,
               and
               from
               the
               Duty
               and
               Worship
               we
               owe
               him
               .
            
          
           
             
               POSTSCRIPT
               .
            
             
               AND
               now
               I
               am
               at
               leisure
               to
               bestow
               a
               word
               or
               two
               upon
               my
               pert
               Adversary
               the
               Enquirer
               ,
               who
               in
               an
               Advertisement
               to
               his
               
                 View
                 of
                 the
                 Considerations
              
               ,
               charges
               me
               presently
               with
               
                 a
                 double
                 deplorable
                 Impotency
              
               ;
               and
               that
               for
               no
               other
               reason
               ,
               but
               saying
               the
               
                 Enquiry
                 being
                 so
                 fully
                 examined
                 by
                 an
                 abler
                 Hand
                 ,
                 I
                 shall
                 only
                 observe
                 ,
              
               &c.
               but
               instead
               of
               answering
               and
               shewing
               the
               weakness
               of
               those
               few
               Observations
               I
               added
               ,
               he
               only
               vents
               his
               spleen
               in
               studied
               Raillery
               ,
               and
               contemptuous
               Expressions
               .
               But
               it
               's
               usual
               for
               Men
               highly
               conceited
               ,
               when
               their
               weaknesses
               are
               expos'd
               ,
               to
               grow
               angry
               .
               And
               I
               find
               the
               calm
               and
               sober
               Enquirer
               not
               exempt
               from
               the
               same
               Infirmity
               .
               He
               says
               ,
               
                 I
                 rave
                 in
                 my
                 Dream
                 in
                 supposing
                 he
                 makes
                 Parts
                 in
                 God
                 ,
              
               or
               
                 three
                 inadequate
                 Gods.
              
               And
               for
               reply
               says
               ,
               
                 I
                 appeal
                 to
                 that
                 little
                 Sense
                 he
                 has
                 left
                 himself
                 ,
                 whether
                 Power
                 alone
                 be
                 God
                 exclusively
                 of
                 Wisdom
                 and
                 Goodness
                 ?
                 Then
                 ,
              
               adds
               he
               ,
               
                 't
                 is
                 an
                 inadequate
                 or
                 a
                 notcompleat
                 Notion
                 of
                 God
                 ,
                 and
                 then
                 by
                 his
                 profound
                 reasoning
                 not
                 eternal
                 .
              
               But
               is
               not
               this
               disowning
               and
               owning
               three
               inadequate
               Gods
               ?
               For
               where
               is
               the
               Difference
               between
               three
               inadequate
               Gods
               ,
               and
               three
               each
               of
               which
               is
               
               God
               ,
               and
               yet
               none
               of
               them
               is
               God
               in
               a
               compleat
               and
               adequate
               Sense
               ?
               And
               if
               the
               Father
               alone
               be
               no
               more
               God
               ,
               than
               Power
               alone
               exclusive
               of
               Wisdom
               and
               Goodness
               ,
               he
               must
               certainly
               be
               God
               in
               a
               very
               inadequate
               Sense
               :
               for
               neither
               Power
               ,
               exclusive
               nor
               inclusive
               of
               Wisdom
               and
               Goodness
               ,
               is
               God
               ,
               but
               all
               three
               Properties
               of
               the
               Father
               ,
               who
               could
               not
               be
               said
               to
               be
               eternal
               ,
               except
               he
               had
               not
               only
               Power
               but
               all
               the
               Divine
               Attributes
               .
               I
               wonder
               with
               what
               assurance
               he
               can
               deny
               ,
               that
               his
               Hypothesis
               makes
               
                 three
                 inadequate
                 Gods
              
               ;
               since
               he
               says
               ,
               pag.
               47.
               
               
                 When
                 you
                 predicate
                 the
                 Name
                 of
                 God
                 of
                 any
                 one
                 of
                 them
                 [
                 the
                 Persons
                 ]
                 ,
                 you
                 herein
                 express
                 a
                 true
                 but
                 inadequate
                 conception
                 of
                 God
                 ?
              
               Now
               if
               you
               predicate
               the
               Name
               of
               God
               of
               every
               one
               of
               them
               singly
               ,
               and
               then
               add
               them
               together
               in
               one
               Number
               ,
               I
               appeal
               to
               the
               Enquirer's
               
                 great
                 Sense
              
               ,
               how
               far
               short
               that
               comes
               of
               
                 three
                 inadequate
                 Gods
              
               And
               he
               further
               adds
               in
               the
               same
               Place
               ,
               
                 As
                 the
                 Body
                 is
                 the
                 Man
                 not
                 excluding
                 the
                 Soul
                 ,
                 and
                 the
                 Soul
                 the
                 Man
                 not
                 excluding
                 the
                 Body
                 ,
                 so
                 each
                 is
                 God
                 not
                 excluding
                 the
                 others
              
               ;
               which
               at
               best
               is
               but
               making
               each
               to
               be
               God
               but
               in
               part
               ,
               as
               the
               Body
               or
               the
               Soul
               is
               but
               Man
               in
               part
               ;
               though
               with
               this
               difference
               ,
               that
               each
               of
               the
               three
               Persons
               is
               but
               the
               third
               of
               God
               ,
               when
               the
               Body
               or
               the
               Soul
               is
               the
               Moiety
               of
               the
               Man.
               
                 For
                 each
                 of
                 these
                 conceived
                 by
                 it self
                 ,
                 are
              
               (
               as
               he
               words
               it
               ,
               pag.
               51.
               )
               
                 individual
                 Essences
                 ;
                 but
                 conceived
                 together
                 ,
                 they
                 are
                 the
                 entire
                 individual
                 Essence
                 of
                 God.
              
               Which
               I
               aver
               is
               destroying
               the
               Godhead
               of
               each
               ,
               since
               each
               can
               be
               no
               more
               God
               ,
               than
               the
               Third
               of
               an
               Essence
               can
               be
               the
               entire
               Essence
               it self
               .
               And
               whether
               this
               is
               not
               making
               parts
               and
               composition
               in
               God
               ,
               I
               refer
               the
               Reader
               to
               what
               I
               have
               said
               ,
               pag.
               12.
               
               And
               this
               notion
               was
               by
               the
               Antients
               counted
               a
               kind
               of
               Sabellianism
               ,
               
                 vid.
                 Petav.
                 Adden
                 .
                 ad
                 Tom.
              
               2.
               
                 de
                 Trin.
                 pag.
              
               866.
               and
               it
               was
               by
               some
               of
               the
               Fathers
               called
               
                 Atheism
                 ,
                 Id.
                 L.
              
               1.
               
                 de
                 Tr.
                 C.
              
               6.
               
               §
               .
               3.
               as
               observ'd
               by
               an
               Answer
               to
               the
               Animadversions
               on
               the
               Dean
               of
               
                 P.
                 &c.
                 pag.
              
               164.
               
               And
               it
               is
               ,
               by
               the
               acknowledgment
               of
               his
               own
               Party
               ,
               Blasphemy
               against
               God
               the
               Father
               ,
               whom
               they
               all
               own
               to
               be
               God
               in
               the
               most
               perfect
               Sense
               ;
               and
               who
               ,
               if
               he
               were
               not
               so
               ,
               the
               addition
               of
               the
               other
               two
               would
               not
               make
               one
               God
               in
               the
               most
               perfect
               Sense
               ;
               because
               he
               could
               not
               communicate
               to
               his
               Son
               and
               his
               Holy
               Spirit
               ,
               those
               Perfections
               he
               had
               not
               in
               himself
               .
               But
               to
               do
               him
               Justice
               ,
               he
               seems
               ,
               pag.
               48.
               to
               be
               asham'd
               of
               this
               Notion
               ,
               and
               says
               ,
               That
               the
               Father
               is
               the
               only
               true
               God
               ,
               but
               withal
               adds
               ,
               
                 THAT
                 neither
                 excludes
                 the
                 Son
                 nor
                 Spirit
                 from
                 being
                 the
                 true
                 God.
              
               [
               Not
               to
               take
               notice
               of
               the
               Contradiction
               ,
               that
               the
               Father
               is
               the
               only
               true
               God
               ,
               and
               yet
               others
               are
               the
               true
               God
               as
               well
               as
               he
               .
               ]
               This
               is
               directly
               to
               destroy
               his
               Hypothesis
               ,
               and
               is
               asserting
               what
               ,
               pag.
               6.
               of
               his
               Enquiry
               ,
               he
               says
               ,
               
                 no
                 Man
                 that
                 considers
                 with
                 ever
                 so
                 little
                 Intention
                 and
                 Sincerity
                 will
                 offer
                 at
                 ,
              
               namely
               ,
               
                 That
                 they
                 are
                 three
                 and
                 one
                 in
                 the
                 same
                 respect
                 :
              
               for
               if
               the
               Father
               be
               the
               one
               only
               true
               God
               ,
               and
               all
               three
               but
               the
               same
               one
               only
               true
               God
               ,
               the
               
               three
               and
               the
               one
               are
               the
               same
               in
               all
               respects
               whatever
               ;
               and
               there
               can
               be
               no
               more
               difference
               between
               them
               than
               between
               the
               self-same
               God
               and
               himself
               .
               So
               that
               if
               each
               single
               Person
               be
               God
               but
               in
               an
               inadequate
               Sense
               ,
               the
               Trinity
               must
               be
               so
               too
               ,
               because
               that
               is
               no
               more
               than
               what
               each
               Person
               is
               ,
               the
               true
               God.
               And
               ,
               p.
               78.
               of
               
                 the
                 View
              
               ,
               he
               is
               forc'd
               to
               own
               that
               the
               Father
               is
               God
               in
               the
               most
               adequate
               and
               perfect
               Sense
               of
               the
               Word
               ,
               and
               consequently
               all
               three
               can
               be
               no
               more
               .
               Thus
               the
               three
               and
               the
               one
               are
               the
               same
               in
               the
               same
               respect
               :
               and
               if
               there
               is
               more
               in
               the
               three
               in
               any
               respect
               whatever
               ,
               than
               in
               the
               Father
               ,
               it
               must
               either
               be
               a
               Perfection
               or
               an
               Imperfection
               ;
               if
               a
               Perfection
               ,
               the
               Father
               is
               not
               God
               in
               the
               most
               perfect
               sense
               of
               the
               Word
               ;
               if
               an
               Imperfection
               ,
               then
               the
               Father
               is
               God
               in
               a
               more
               perfect
               Sense
               than
               all
               three
               together
               .
               But
               I
               will
               say
               no
               more
               on
               this
               Point
               ,
               since
               I
               have
               in
               my
               Letter
               fully
               proved
               that
               neither
               Son
               nor
               Holy
               Spirit
               can
               be
               the
               same
               God
               with
               the
               Father
               ,
               and
               consequently
               if
               there
               is
               but
               one
               God
               ,
               the
               Father
               is
               that
               one
               God
               exclusively
               both
               of
               Son
               and
               Spirit
               .
            
             
               I
               cannot
               but
               remark
               ,
               that
               this
               calm
               Enquirer
               has
               no
               fixt
               or
               certain
               Faith
               of
               what
               the
               three
               are
               ,
               which
               he
               says
               ,
               are
               in
               the
               Godhead
               .
               Sometimes
               he
               is
               no
               more
               a
               Trinitarian
               than
               those
               he
               writes
               against
               ,
               supposing
               the
               three
               in
               the
               Godhead
               are
               Wisdom
               ,
               Power
               and
               Goodness
               :
               sometimes
               he
               's
               a
               Modalist
               ,
               as
               ,
               page
               48.
               where
               he
               says
               ,
               Father
               ,
               Son
               and
               Holy
               Ghost
               are
               each
               the
               true
               God
               ,
               because
               each
               of
               them
               communicates
               in
               the
               Godhead
               ,
               which
               is
               the
               Cant
               of
               the
               Modalists
               ;
               and
               is
               as
               much
               as
               to
               say
               ,
               the
               Father
               ,
               Son
               and
               H.
               Ghost
               communicate
               in
               the
               Godhead
               ,
               or
               in
               Father
               ,
               Son
               and
               Holy
               Ghost
               .
               Sometimes
               he
               talks
               like
               a
               Realist
               ,
               in
               supposing
               it
               possible
               ,
               though
               not
               certain
               ,
               that
               the
               three
               are
               three
               individual
               Essences
               ;
               and
               this
               last
               seems
               to
               be
               his
               more
               settled
               Opinion
               ,
               because
               he
               talks
               so
               much
               of
               the
               
                 mutual
                 Complacency
              
               and
               
                 delicious
                 Society
              
               that
               is
               between
               them
               .
               Which
               is
               to
               make
               God
               a
               collective
               Name
               of
               several
               intelligent
               Beings
               conversing
               together
               .
               Which
               Notion
               as
               to
               one
               part
               of
               it
               well
               agrees
               with
               that
               of
               the
               old
               Pagans
               ;
               who
               as
               well
               as
               our
               Author
               could
               not
               think
               a
               Divine
               Being
               absolutely
               happy
               in
               it self
               ;
               or
               (
               to
               use
               his
               expressions
               )
               
                 had
                 no
                 gustful
                 Idea
                 of
                 a
                 happy
                 State
                 in
                 meer
                 eternal
                 Solitude
                 ,
              
               therefore
               did
               suppose
               
                 a
                 delicious
                 Society
              
               of
               Gods
               ,
               solacing
               one
               another
               
                 with
                 everlasting
                 Harmony
                 ,
                 and
                 mutual
                 Complacency
                 into
                 highest
                 Delectation
                 :
              
               but
               as
               to
               the
               other
               ,
               they
               could
               never
               suppose
               this
               delicious
               Society
               ,
               each
               of
               which
               was
               one
               God
               ,
               to
               be
               still
               but
               one
               and
               the
               same
               God.
               
            
             
               He
               says
               ,
               
                 His
                 (
                 meaning
                 me
                 )
                 confidently
                 taking
                 it
                 for
                 granted
                 on
                 all
                 Hands
                 ,
                 that
                 
                   all
                   Infinites
                   are
                   equal
                
                 ,
                 shews
                 his
                 little
                 compass
                 of
                 Thought
                 ,
                 and
                 how
                 unacquainted
                 he
                 is
                 with
                 the
                 Difficulties
                 of
                 a
                 Controversy
                 ,
                 wherein
                 yet
                 he
                 will
                 be
                 so
                 overmeddlesom
                 ,
                 
                   Qui
                   pauca
                   respicit
                   ▪
                   &c.
                
                 
                 But
                 who
                 so
                 bold
                 as
                 —
                 ?
              
               I
               challenge
               him
               to
               produce
               any
               one
               that
               ever
               suppos'd
               somewhat
               more
               than
               Infinite
               ,
               
               which
               must
               be
               ,
               if
               Infinites
               are
               unequal
               :
               and
               if
               one
               Infinite
               be
               less
               than
               another
               ,
               the
               less
               would
               cease
               to
               be
               Infinite
               ,
               by
               having
               a
               bound
               or
               end
               put
               to
               it
               .
               And
               there
               would
               be
               no
               Difficulty
               (
               which
               he
               there
               hints
               at
               )
               in
               supposing
               unequal
               parcels
               of
               Matter
               to
               be
               divided
               each
               into
               infinite
               Parts
               ,
               if
               they
               could
               be
               divided
               into
               unequal
               Parts
               .
               But
               I
               would
               willingly
               know
               ,
               whether
               it
               is
               a
               Finite
               or
               an
               Infinite
               Inequality
               that
               is
               between
               Infinites
               .
               But
               I
               have
               spoken
               sufficiently
               of
               this
               Matter
               already
               ,
               and
               so
               I
               have
               of
               
                 necessary
                 Emanations
              
               .
            
             
               He
               says
               of
               me
               ,
               
                 He
                 did
                 not
                 need
                 when
                 he
                 writ
                 ,
                 to
                 have
                 abandon'd
                 all
                 Logick
                 and
                 common
                 Sense
                 ,
                 that
                 would
                 have
                 told
                 him
                 ,
                 Relata
                 sunt
                 simul
                 natura
                 .
              
               But
               why
               that
               Reflection
               on
               me
               ,
               except
               it
               be
               that
               ,
               §
               .
               55.
               (
               which
               is
               the
               only
               Place
               he
               can
               mean
               )
               I
               expresly
               say
               ,
               Relatives
               cannot
               exist
               but
               at
               the
               same
               time
               ?
               If
               I
               had
               asserted
               a
               First
               in
               Nature
               in
               contradiction
               to
               Time
               ,
               I
               should
               have
               had
               as
               little
               Honesty
               as
               he
               supposes
               I
               have
               Sense
               ,
               in
               making
               use
               of
               a
               distinction
               of
               which
               I
               had
               no
               Idea
               ;
               nor
               can
               they
               who
               use
               it
               ,
               explain
               to
               others
               what
               they
               mean
               by
               it
               .
               And
               now
               having
               taken
               notice
               of
               all
               his
               Flurts
               and
               Misrepresentations
               ,
               I
               take
               leave
               of
               him
               as
               civilly
               as
               he
               of
               me
               .
               
                 Good
                 Night
                 Mr.
                 Enquirer
              
               .
            
             
               But
               now
               having
               (
               as
               I
               suppose
               )
               sufficiently
               maintain'd
               my
               Reflections
               ,
               I
               shall
               address
               my self
               to
               the
               Reader
               ,
               and
               mind
               him
               ,
               that
               not
               only
               the
               Real
               and
               Nominal
               Trinitarians
               differ
               one
               from
               another
               ,
               but
               the
               Real
               among
               themselves
               ,
               as
               these
               two
               Authors
               I
               have
               been
               considering
               ,
               and
               the
               Nominal
               among
               themselves
               ;
               and
               every
               one
               is
               dissatisfied
               with
               all
               other
               Explications
               besides
               his
               own
               ,
               as
               contradictory
               ,
               absurd
               ,
               or
               unintelligible
               ,
               and
               inconsistent
               with
               either
               the
               Unity
               or
               the
               Trinity
               :
               and
               they
               attack
               one
               another
               with
               Arguments
               borrow'd
               from
               their
               common
               Adversary
               the
               Unitarian
               ,
               which
               every
               one
               counts
               valid
               against
               the
               rest
               .
               Whence
               I
               cannot
               but
               remark
               ,
               how
               wonderful
               the
               Power
               of
               Prejudice
               and
               Education
               is
               ,
               whereby
               it
               comes
               to
               pafs
               ,
               that
               though
               they
               cannot
               reconcile
               their
               Father-God
               ,
               and
               Son-God
               ,
               and
               Holy-Ghost-God
               ,
               with
               the
               Unity
               of
               God
               ;
               and
               though
               both
               Scripture
               and
               Reason
               do
               most
               expresly
               and
               clearly
               assert
               ,
               that
               there
               is
               but
               one
               only
               God
               the
               Father
               of
               all
               ;
               yet
               they
               cannot
               quit
               their
               inveterable
               Doctrine
               .
               And
               though
               the
               Nominals
               plainly
               perceive
               the
               Realists
               guilty
               of
               Polytheism
               ,
               yet
               they
               join
               with
               them
               in
               the
               same
               Form
               of
               Worship
               ,
               wherein
               they
               adore
               equally
               with
               them
               three
               Divine
               Persons
               under
               distinct
               and
               different
               Characters
               ,
               each
               by
               himself
               as
               one
               entire
               perfect
               God.
               And
               though
               the
               Ignoramus-Trinitarians
               cannot
               satisfy
               themselves
               with
               any
               explication
               ,
               yet
               they
               think
               themselves
               still
               oblig'd
               to
               profess
               in
               words
               a
               Doctrine
               they
               cannot
               in
               their
               own
               Minds
               make
               consistent
               with
               it self
               .
               But
               I
               shall
               ask
               these
               Gentlemen
               ,
               whether
               God
               requires
               impossibilities
               of
               them
               ,
               or
               whether
               it
               is
               possible
               for
               them
               to
               believe
               what
               they
               cannot
               apprehend
               but
               inconsistent
               with
               ,
               and
               
               contradictory
               to
               it self
               ;
               or
               whether
               the
               Christian
               Religion
               ,
               which
               all
               grant
               is
               plain
               and
               easy
               in
               its
               Fundamentals
               ,
               as
               suted
               to
               the
               simplicity
               of
               the
               bulk
               of
               Mankind
               ,
               can
               chiefly
               be
               built
               upon
               a
               Doctrine
               so
               unintelligible
               ,
               that
               the
               most
               Learned
               Men
               of
               that
               Perswasion
               for
               above
               Thirteen
               hundred
               Years
               ,
               have
               in
               vain
               laboured
               to
               make
               it
               intelligible
               and
               consistent
               with
               it self
               ;
               and
               sober
               Men
               esteem
               it
               as
               vain
               an
               attempt
               as
               squaring
               the
               Circle
               ,
               or
               finding
               out
               the
               Philosophers-stone
               ,
               
                 &
                 c
              
               ?
            
             
               But
               since
               my
               present
               Business
               has
               been
               with
               the
               real
               Trinitarians
               ,
               I
               shall
               conclude
               with
               an
               Argument
               of
               Athenagoras
               a
               most
               Learned
               Writer
               of
               the
               second
               Century
               ,
               in
               his
               Apology
               for
               the
               Christians
               to
               
                 Marcus
                 Antoninus
              
               .
               Which
               being
               urged
               against
               a
               Plurality
               of
               Gods
               ,
               is
               as
               strong
               against
               a
               plurality
               of
               Divine
               Natures
               ,
               Essences
               ,
               &c.
               
               And
               it
               seems
               to
               be
               but
               an
               abstract
               of
               what
               I
               have
               more
               at
               large
               said
               against
               my
               Adversaries
               ;
               which
               I
               quote
               not
               for
               his
               Authority
               ,
               but
               for
               the
               Reason
               of
               it
               .
               Translated
               into
               English
               it
               runs
               thus
               :
            
             
               
                 Pray
                 consider
                 (
                 saith
                 he
                 )
                 the
                 Reasons
                 why
                 we
                 affirm
                 ,
                 that
                 from
                 Eternity
                 there
                 was
                 but
                 one
                 God
                 the
                 Creator
                 of
                 the
                 Universe
                 .
                 If
                 from
                 Eternity
                 there
                 have
                 been
                 two
                 or
                 more
                 Gods
                 ,
                 either
                 they
                 are
                 united
                 in
                 one
                 and
                 the
                 same
                 Essence
                 ,
                 or
                 each
                 of
                 them
                 has
                 a
                 distinct
                 Essence
                 to
                 himself
                 .
                 But
                 for
                 them
                 to
                 exist
                 in
                 one
                 and
                 the
                 same
                 Essence
                 ,
                 is
                 impossible
                 ;
                 for
                 though
                 they
                 should
                 be
                 one
                 in
                 their
                 denomination
                 of
                 Gods
                 ,
                 yet
                 as
                 begotten
                 and
                 unbegotten
                 they
                 must
                 be
                 different
                 :
                 seeing
                 what
                 is
                 begotten
                 resembles
                 its
                 Parent
                 ,
                 whereas
                 the
                 unbegotten
                 is
                 like
                 nothing
                 ,
                 being
                 neither
                 made
                 of
                 ,
                 nor
                 for
                 any
                 thing
                 .
                 But
                 if
                 it
                 should
                 be
                 said
                 that
                 many
                 Gods
                 are
                 one
                 ,
                 as
                 the
                 Hand
                 ,
                 Foot
                 ,
                 and
                 Eye
                 are
                 but
                 Parts
                 of
                 the
                 same
                 Body
                 ,
                 Socrates
                 will
                 tell
                 you
                 ,
                 that
                 what
                 is
                 compounded
                 of
                 and
                 divisible
                 into
                 Parts
                 ,
                 is
                 both
                 made
                 and
                 corruptible
                 :
                 But
                 God
                 is
                 uncreated
                 ,
                 impassible
                 ,
                 and
                 undivisible
                 ,
                 therefore
                 not
                 consisting
                 of
                 Parts
                 .
                 But
                 if
                 every
                 one
                 has
                 a
                 distinct
                 Existence
                 ,
                 where
                 shall
                 the
                 other
                 or
                 the
                 rest
                 be
                 ,
                 whilst
                 he
                 that
                 made
                 this
                 World
                 surrounds
                 and
                 governs
                 the
                 Creatures
                 which
                 he
                 form'd
                 ?
                 If
                 the
                 Architect
                 of
                 this
                 Earth
                 (
                 which
                 is
                 of
                 a
                 Spherical
                 Figure
                 ,
                 inclos'd
                 within
                 the
                 Celestial
                 Orbs
                 )
                 be
                 over
                 his
                 Works
                 ,
                 and
                 rule
                 them
                 by
                 his
                 Providence
                 ;
                 what
                 Place
                 shall
                 we
                 assign
                 to
                 another
                 God
                 ?
                 Not
                 in
                 this
                 World
                 ,
                 for
                 it
                 belongs
                 to
                 another
                 ;
                 nor
                 over
                 the
                 World
                 ,
                 for
                 he
                 that
                 made
                 it
                 ,
                 is
                 above
                 it
                 :
                 And
                 if
                 he
                 be
                 not
                 in
                 the
                 World
                 nor
                 over
                 the
                 World
                 ,
                 where
                 can
                 he
                 be
                 above
                 the
                 World
                 or
                 God
                 ?
                 Is
                 it
                 in
                 another
                 World
                 ?
                 If
                 so
                 ,
                 then
                 he
                 is
                 nothing
                 to
                 us
                 that
                 governs
                 not
                 our
                 World
                 ;
                 nor
                 can
                 his
                 Power
                 be
                 great
                 ,
                 being
                 confin'd
                 to
                 a
                 certain
                 Place
                 .
                 If
                 therefore
                 he
                 is
                 neither
                 in
                 nor
                 over
                 this
                 World
                 ,
                 nor
                 any
                 other
                 ,
                 (
                 for
                 there
                 is
                 no
                 other
                 ,
                 seeing
                 all
                 Parts
                 of
                 the
                 Universe
                 make
                 but
                 one
                 World
                 ,
                 whereof
                 the
                 entire
                 extent
                 is
                 fill'd
                 
                 by
                 its
                 Maker
                 )
                 therefore
                 he
                 is
                 no
                 where
                 ,
                 for
                 there
                 is
                 no
                 Place
                 for
                 him
                 .
                 But
                 supposing
                 him
                 somewhere
                 ,
                 pray
                 to
                 what
                 purpose
                 ?
                 plainly
                 to
                 none
                 at
                 all
                 ,
                 &c.
                 
                 It
                 will
                 be
                 said
                 ,
                 perhaps
                 to
                 provide
                 for
                 us
                 ;
                 but
                 certainly
                 he
                 cannot
                 provide
                 for
                 those
                 he
                 has
                 not
                 made
                 .
                 It
                 follows
                 therefore
                 that
                 if
                 he
                 created
                 nothing
                 ,
                 nor
                 provides
                 ,
                 nor
                 can
                 be
                 confin'd
                 to
                 a
                 Place
                 ;
                 there
                 is
                 no
                 other
                 God
                 at
                 all
                 ,
                 but
                 one
                 from
                 Eternity
                 ,
                 the
                 only
                 Creator
                 of
                 the
                 Universe
                 .
              
            
             
               FINIS
               .
            
          
        
      
       
         
           
             
             
               A
               REPLY
               TO
               
                 The
                 Second
                 Defence
              
               OF
               THE
               XXVIII
               PROPOSITIONS
               ,
               Said
               to
               be
               wrote
               in
               Answer
               to
               a
               
                 Socinian
                 Manuscript
              
               .
            
             
               BY
               The
               AUTHOR
               of
               that
               MS.
               no
               Socinian
               ,
               but
               a
               Christian
               and
               Unitarian
               .
            
             
               
                 Nullius
                 addictus
                 jurare
                 in
                 verba
                 Magistri
                 .
              
            
             
               LONDON
               ,
               Printed
               in
               the
               Year
               MDC
               XCV
               .
            
          
        
         
           
             
             
             
               
                 A
                 REPLY
                 to
                 the
              
               SECOND
               DEFENCE
               
                 of
                 the
                 XXVIII
                 Propositions
                 ,
                 said
                 to
                 be
                 wrote
                 in
                 Answer
                 to
                 a
              
               Socinian
               Manuscript
               .
            
             
               
                 SIR
                 ,
              
            
             
               I
               NOW
               find
               by
               Notice
               in
               the
               Gazette
               ,
               that
               your
               Learned
               and
               Worthy
               Friend
               ,
               whose
               Name
               you
               concealed
               from
               me
               ,
               is
               the
               Lord
               Bishop
               of
               Glocester
               .
               He
               has
               published
               an
               Answer
               (
               which
               he
               calls
               ,
               
                 A
                 Second
                 Defence
                 of
                 his
                 Propositions
                 )
              
               to
               a
               private
               Manuscript
               ,
               which
               he
               calls
               Socinian
               .
               Which
               MS.
               to
               excuse
               his
               not
               publishing
               it
               ,
               he
               tells
               his
               Reader
               he
               had
               returned
               to
               you
               ,
               and
               had
               it
               not
               by
               him
               ,
               nor
               a
               Copy
               of
               it
               .
               He
               saith
               he
               collected
               the
               Substance
               of
               it
               :
               I
               believe
               what
               he
               thought
               the
               Substance
               ;
               but
               how
               shall
               the
               Reader
               judg
               of
               that
               ?
               since
               as
               a
               great
               Master
               tells
               us
               ,
               The
               Context
               ,
               the
               Stile
               ,
               and
               the
               Phraseology
               of
               an
               Author
               must
               be
               well
               considered
               by
               one
               that
               means
               to
               understand
               him
               perfectly
               .
               But
               it
               seems
               he
               was
               not
               willing
               to
               lose
               an
               Opportunity
               to
               expose
               a
               Heretick
               ,
               tho'
               he
               strain'd
               Civility
               in
               so
               doing
               .
               In
               the
               mean
               time
               ,
               my
               MS.
               gave
               occasion
               to
               encrease
               the
               Number
               of
               his
               explanatory
               Propositions
               .
               But
               after
               this
               farther
               Explanation
               of
               his
               Explanation
               ,
               he
               is
               as
               obscure
               as
               ever
               ,
               tho'
               that
               (
               to
               deal
               ingenuously
               )
               is
               rather
               his
               Misfortune
               than
               his
               Fault
               ;
               for
               there
               are
               some
               things
               which
               will
               never
               be
               explain'd
               while
               the
               World
               stands
               :
               such
               as
               
                 necessary
                 and
                 eternal
                 Emanation
                 ,
                 Divine
                 Fecundity
                 ,
                 the
                 Difference
                 between
                 Order
                 of
                 Time
                 and
                 Order
                 of
                 Nature
                 .
              
            
             
               One
               thing
               ,
               before
               I
               begin
               my
               Reply
               ,
               let
               me
               acquaint
               you
               with
               :
               I
               am
               advised
               to
               pass
               by
               whatever
               does
               not
               concern
               the
               Cause
               ,
               to
               bear
               the
               Imputation
               of
               affected
               Poedantry
               ,
               Ignorance
               and
               Arrogance
               .
               Contemptuous
               Charges
               enough
               to
               exercise
               the
               Patience
               of
               a
               well-compos'd
               Man
               ,
               and
               urge
               one
               of
               my
               Make
               to
               take
               out
               Letters
               of
               Reprisal
               ;
               at
               least
               by
               way
               of
               Self-defence
               ,
               to
               say
               something
               like
               that
               of
               
                 Tully
                 ,
                 Non
                 video
                 in
                 hâc
                 meâ
                 mediocritate
                 ingenii
                 quid
                 despicere
                 possit
                 Antonius
                 .
              
               But
               I
               will
               submit
               my
               Resentment
               to
               my
               Adviser
               ,
               as
               obedient
               Sons
               are
               wont
               their
               Faith
               to
               their
               Mother
               ;
               and
               that
               not
               only
               for
               the
               Reason
               aim'd
               at
               by
               my
               Friend
               ,
               but
               also
               out
               of
               Respect
               to
               my
               Adversary
               ,
               (
               and
               therein
               I
               shall
               please
               you
               )
               whom
               I
               believe
               to
               
               be
               as
               you
               character
               him
               ,
               one
               of
               the
               most
               deserving
               of
               his
               Order
               .
               But
               yet
               I
               beg
               leave
               to
               tell
               you
               ,
               that
               I
               do
               not
               hold
               my self
               oblig'd
               by
               this
               Promise
               ,
               to
               forbear
               exposing
               the
               Weakness
               of
               an
               unconcluding
               Argument
               ,
               or
               setting
               two
               contrary
               Sayings
               to
               stare
               one
               another
               in
               the
               face
               :
               but
               from
               all
               Revilings
               ,
               from
               foolish
               Words
               ,
               designed
               to
               lessen
               his
               Lordship's
               just
               Esteem
               ,
               I
               shall
               religiously
               forbear
               .
               If
               I
               sprinkle
               Salt
               ,
               it
               shall
               not
               grieve
               his
               Person
               .
            
             
               P.
               1.
               of
               the
               Defence
               ,
               &c.
               ]
               whereas
               I
               had
               affirmed
               that
               the
               Trinitarians
               had
               in
               vain
               tried
               their
               Strength
               against
               the
               Unitarians
               ;
               his
               Lordship
               answers
               ,
               
                 There
                 's
                 no
                 doubt
                 of
                 it
                 ,
                 if
                 their
                 Adversaries
                 may
                 be
                 Judges
                 .
              
               I
               now
               affirm
               it
               ,
               if
               the
               Trinitarians
               themselves
               be
               Judges
               ;
               for
               the
               Modalists
               will
               not
               allow
               the
               Hypothesis
               of
               the
               Realists
               ,
               and
               the
               Realists
               despise
               theirs
               :
               and
               then
               again
               ,
               the
               Ignoramus
               ,
               or
               Mystery-trinitarians
               ,
               esteem
               the
               Methods
               taken
               by
               both
               these
               Parties
               ,
               not
               only
               vain
               and
               fruitless
               ,
               as
               to
               the
               refuting
               the
               Unitarians
               ;
               but
               also
               dangerous
               ,
               and
               likely
               to
               overthrow
               their
               own
               great
               Article
               ;
               while
               both
               these
               Parties
               join
               ,
               and
               with
               full
               consent
               condemn
               the
               
               Ignoramus-trinitarians
               ,
               who
               press
               the
               Belief
               of
               a
               Trinity
               in
               the
               Godhead
               ,
               but
               cannot
               say
               what
               is
               meant
               by
               it
               .
               What
               the
               modern
               Unitarians
               have
               taught
               in
               their
               late
               Tracts
               concerning
               this
               controverted
               Article
               ,
               some
               or
               other
               of
               their
               Adversaries
               teach
               as
               well
               as
               they
               .
               For
               example
               ,
               the
               Unitarians
               have
               taught
               ,
               that
               if
               by
               Persons
               are
               meant
               
                 Relations
                 ,
                 Capacities
              
               ,
               or
               Respects
               of
               God
               to
               his
               Creatutes
               ,
               then
               there
               may
               be
               more
               Persons
               than
               3
               in
               the
               Godhead
               ;
               because
               God
               hath
               the
               Capacities
               ,
               Respects
               or
               Relations
               of
               a
               Judg
               ,
               of
               an
               Oeconomus
               ,
               or
               Provider
               ,
               &c.
               
               They
               have
               taught
               ,
               that
               a
               Mode
               or
               a
               Posture
               cannot
               be
               a
               Person
               ;
               that
               a
               Mode
               cannot
               be
               in
               God
               ,
               because
               Modes
               are
               changeable
               ,
               and
               God
               is
               not
               .
               They
               look
               upon
               it
               as
               an
               inconceivable
               Extravagancy
               ,
               to
               fancy
               that
               God
               in
               one
               Mode
               or
               Posture
               ,
               begat
               himself
               in
               another
               ;
               and
               breath'd
               forth
               his
               Self
               ,
               by
               the
               help
               of
               his
               begotten
               Self
               ,
               in
               a
               proceeding
               third-Self
               :
               And
               as
               to
               all
               these
               things
               ,
               Dean
               
                 Sh
                 —
                 k
              
               ,
               Mr.
               
                 H
                 —
                 w
              
               ,
               and
               the
               Bp.
               of
               Gl.
               have
               the
               same
               Sense
               as
               the
               Unitarians
               .
               The
               Unitarians
               have
               taught
               ,
               that
               there
               are
               not
               3
               Persons
               in
               the
               proper
               Sense
               of
               that
               word
               ,
               not
               3
               distinct
               Essences
               ,
               Natures
               ,
               Spirits
               ,
               Minds
               ,
               or
               intelligent
               Beings
               ,
               in
               the
               Unity
               of
               the
               Godhead
               ;
               but
               that
               it
               's
               down-right
               Tritheism
               to
               say
               it
               ,
               and
               equally
               idolatrous
               with
               the
               Polytheism
               of
               the
               Heathens
               .
               Dr.
               
                 S
                 —
                 th
              
               teaches
               so
               likewise
               ;
               Dr.
               Wallis
               is
               of
               the
               same
               Opinion
               ;
               and
               the
               famous
               Bps.
               of
               Worcester
               and
               Sarum
               ,
               who
               will
               not
               declare
               plainly
               their
               own
               Sense
               ,
               both
               declare
               against
               this
               .
               The
               Unitarians
               have
               taught
               ,
               that
               that
               Article
               ,
               which
               is
               propos'd
               ro
               be
               believ'd
               as
               necessary
               to
               Salvation
               ,
               is
               capable
               of
               being
               explained
               ;
               and
               that
               it
               's
               very
               unjust
               ,
               not
               to
               say
               ridiculous
               ,
               to
               require
               Men
               to
               believe
               words
               ,
               whereof
               no
               certain
               Signification
               can
               be
               given
               :
               Now
               if
               Dean
               Sherlock
               ,
               with
               all
               the
               Realists
               ,
               and
               his
               Friend
               Dr.
               South
               ,
               with
               all
               the
               Modalists
               ,
               were
               not
               of
               the
               Mind
               of
               the
               Unitarians
               in
               this
               Point
               ;
               would
               they
               ,
               
               think
               you
               ,
               take
               such
               Pains
               to
               explain
               the
               Article
               ,
               each
               after
               his
               own
               particular
               Manner
               ?
               Whatsoever
               single
               Affirmation
               you
               arraign
               the
               Unitarians
               upon
               ,
               upon
               the
               same
               you
               arraign
               a
               Majority
               of
               Trinitarians
               .
               For
               I
               think
               I
               may
               reckon
               ,
               that
               no
               one
               of
               the
               three
               chief
               Divisions
               ,
               is
               equal
               to
               the
               other
               two
               .
               In
               short
               ,
               the
               Majority
               of
               the
               Church
               must
               be
               guilty
               of
               Heresy
               with
               the
               Unitarians
               ,
               or
               the
               Unitarians
               must
               be
               Orthodox
               with
               them
               .
               Thus
               ,
               I
               think
               ,
               I
               have
               justified
               that
               Censure
               ,
               
                 The
                 Trinitarians
                 have
                 in
                 vain
                 tried
                 their
                 Strength
                 against
                 their
                 Adversaries
                 ;
                 and
                 that
                 not
                 those
                 Adversaries
                 ,
                 but
                 even
                 the
                 Trinitarians
                 themselves
                 being
                 Judges
                 .
              
            
             
               His
               Lordship
               seems
               angry
               that
               I
               should
               be
               amaz'd
               at
               his
               distinguishing
               between
               Intelligible
               and
               Comprehensible
               :
               But
               that
               I
               have
               since
               consider'd
               the
               Necessities
               which
               a
               good
               Man
               may
               be
               put
               to
               ,
               in
               the
               Defence
               of
               a
               bad
               Cause
               ,
               I
               should
               be
               more
               amaz'd
               at
               his
               Lordship's
               Defence
               of
               that
               idle
               Distinction
               .
               I
               have
               many
               things
               to
               say
               in
               answer
               ,
               but
               because
               I
               hear
               you
               are
               not
               pleas'd
               with
               this
               fruitless
               Contention
               ,
               I
               will
               wave
               it
               ;
               and
               only
               tell
               you
               ,
               that
               since
               his
               Lordship
               sent
               me
               to
               the
               Dictionary
               to
               learn
               that
               comprehendere
               signifies
               something
               that
               intelligere
               doth
               not
               ,
               I
               put
               that
               Labour
               on
               one
               of
               my
               Children
               ,
               and
               I
               'll
               take
               his
               word
               ,
               that
               the
               metaphorical
               Signification
               of
               comprehendo
               ,
               is
               just
               the
               same
               with
               intelligo
               .
            
             
               P.
               6.
               l.
               9.
               his
               Lordship
               has
               an
               obscure
               Period
               ;
               in
               which
               ,
               if
               there
               be
               any
               Meaning
               ,
               it
               must
               be
               this
               ,
               
                 That
                 he
                 holds
                 it
                 possible
                 to
                 understand
                 the
                 Manner
                 how
                 Three
                 are
                 One
                 ;
                 else
                 he
                 would
                 not
                 have
                 offer'd
                 at
                 an
                 Explication
                 of
                 the
                 Doctrine
                 of
                 the
                 Trinity
                 agreeable
                 to
                 natural
                 Reason
                 .
              
               And
               what
               Account
               has
               he
               given
               of
               the
               Manner
               ?
               why
               ,
               in
               pr.
               15.
               of
               21.
               but
               22.
               of
               28.
               he
               declares
               ,
               that
               
                 there
                 is
              
               an
               
                 UNCONCEIVABLY
                 close
                 ,
                 and
                 inseparable
                 Union
                 in
                 Will
                 and
                 Nature
                 between
                 them
                 ,
              
               [
               the
               3
               numerically
               distinct
               Persons
               .
               ]
               And
               is
               this
               all
               he
               knows
               of
               the
               Manner
               how
               they
               are
               one
               ?
               
                 i.
                 e.
              
               after
               such
               a
               Manner
               as
               cannot
               be
               known
               nor
               told
               ?
               Well!
               those
               Sophists
               (
               in
               rebuke
               of
               whom
               Socrates
               professed
               ,
               all
               that
               he
               knew
               was
               ,
               that
               he
               knew
               nothing
               )
               were
               not
               so
               unreasonable
               as
               to
               make
               the
               Inconceivableness
               of
               the
               Manner
               ,
               wherein
               a
               Doctrine
               might
               be
               true
               ,
               a
               Proof
               that
               they
               knew
               the
               Manner
               in
               which
               it
               was
               true
               .
            
             
               I
               said
               ,
               that
               
                 Three
                 are
                 One
              
               is
               not
               true
               in
               a
               Sense
               disagreeable
               to
               Reason
               :
               The
               Explication
               which
               he
               gives
               how
               3
               are
               1
               ,
               is
               disagreeable
               to
               Reason
               ,
               and
               therefore
               not
               intelligible
               ,
               not
               comprehensible
               ,
               not
               true
               .
               The
               latter
               part
               he
               answers
               with
               his
               usual
               Distinction
               ,
               
                 Tho'
                 intelligible
                 ,
                 yet
                 not
                 therefore
                 comprehensible
                 :
              
               But
               I
               pray
               him
               to
               tell
               me
               ,
               why
               a
               Prop.
               not
               disagreeble
               to
               Reason
               ,
               should
               not
               be
               capable
               of
               being
               
                 compleatly
                 understood
              
               ,
               when
               it
               is
               compleatly
               revealed
               .
            
             
               I
               said
               ,
               2.
               
               
                 He
                 that
                 understands
                 the
                 Truth
                 of
                 a
                 Prop.
                 understands
                 the
                 Manner
                 in
                 which
                 it
                 is
                 true
                 ,
              
               &c.
               
               I
               now
               apply
               it
               thus
               :
               He
               that
               understands
               the
               Truth
               of
               this
               Prop.
               
                 There
                 are
                 three
                 Persons
                 in
                 one
                 God
                 ,
              
               understands
               the
               
               Manner
               how
               that
               can
               be
               ,
               or
               the
               Sense
               in
               which
               it
               is
               true
               ;
               and
               if
               he
               does
               not
               understand
               the
               Manner
               or
               Sense
               ,
               then
               ,
               let
               him
               pretend
               what
               he
               will
               ,
               he
               does
               not
               understand
               the
               Truth
               of
               the
               Prop.
               and
               if
               not
               understanding
               the
               Manner
               or
               Sense
               how
               the
               Prop.
               is
               true
               ,
               he
               professes
               to
               believe
               it
               ;
               then
               it
               's
               manifest
               he
               takes
               it
               on
               Authority
               ,
               believes
               it
               in
               deference
               to
               others
               .
            
             
               Prop.
               2.
               
               
                 That
                 Being
                 which
                 wants
                 any
                 one
                 Perfection
                 ,
                 cannot
                 be
                 absolutely
                 or
                 infinitely
                 perfect
                 .
              
               Upon
               this
               I
               observed
               this
               Consequence
               ,
               
                 That
                 Christ
                 was
                 God
                 only
                 in
                 a
                 metaphorical
                 Sense
                 .
              
               Nor
               shall
               he
               ever
               be
               able
               to
               avoid
               the
               Consequence
               ;
               for
               the
               strict
               Sense
               of
               a
               Word
               or
               Phrase
               is
               the
               proper
               Sense
               of
               it
               ;
               and
               every
               Sense
               besides
               the
               strict
               and
               proper
               ,
               is
               metaphorical
               .
            
             
               Prop.
               4.
               
               
                 God
                 the
                 Father
                 alone
                 [
                 strictly
                 speaking
                 ]
                 is
                 a
                 Being
                 absolutely
                 perfect
                 ,
                 because
                 he
                 alone
                 is
                 self-existent
                 ;
                 and
                 all
                 other
                 Beings
                 ,
                 even
                 the
                 Son
                 and
                 H.
                 Ghost
                 ,
                 are
                 from
                 him
                 .
              
               He
               seems
               to
               allow
               my
               former
               Censure
               :
               I
               now
               observe
               ,
               That
               his
               Hypothesis
               is
               unluckily
               built
               on
               vain
               Distinctions
               .
               Indeed
               he
               could
               tell
               me
               ,
               that
               Intelligible
               and
               Comprehensible
               was
               an
               old
               Distinction
               ,
               and
               very
               common
               ;
               but
               now
               he
               brings
               forth
               one
               ,
               which
               is
               wholly
               new
               ,
               which
               no
               Man
               ever
               us'd
               before
               him
               .
               It
               is
               
                 this
                 :
                 ABSOLUTELY
                 PERFECT
                 in
                 the
                 stristest
                 Sense
                 ,
                 and
                 ABSOLUTELY
                 PERFECT
                 with
                 reference
                 to
                 the
                 Nature
                 of
                 a
                 Being
                 .
              
               Of
               which
               (
               to
               be
               as
               free
               with
               him
               as
               he
               with
               me
               )
               I
               can
               make
               no
               better
               Sense
               than
               this
               ;
               That
               a
               Being
               which
               hath
               all
               the
               Perfections
               of
               its
               Nature
               ,
               may
               in
               some
               sort
               be
               said
               to
               have
               all
               Perfections
               without
               Restriction
               ,
               all
               whatsoever
               .
               That
               a
               Magistrate
               may
               be
               said
               to
               exercise
               all
               Power
               without
               Limitation
               ,
               when
               he
               exercises
               all
               that
               was
               delegated
               to
               him
               .
               But
               if
               one
               Being
               can
               be
               more
               absolutely
               perfect
               than
               another
               ,
               I
               would
               fain
               know
               why
               one
               cannot
               be
               more
               omniscient
               ,
               more
               omnipotent
               than
               another
               ;
               more
               infinite
               ,
               more
               eternal
               ,
               both
               
                 à
                 parte
                 post
              
               ,
               and
               
                 à
                 parte
                 ante
              
               .
               If
               a
               Man
               would
               study
               to
               restrain
               a
               word
               of
               some
               Latitude
               ,
               he
               could
               not
               do
               it
               more
               effectually
               than
               his
               Lordship
               has
               restrain'd
               the
               Predicate
               perfect
               ,
               by
               the
               Adjunct
               absolutely
               .
               Supposing
               the
               word
               Perfect
               may
               be
               taken
               in
               a
               stricter
               and
               a
               looser
               Sense
               ,
               yet
               the
               Phrase
               
                 absolutely
                 Perfect
              
               ,
               cannot
               possibly
               admit
               of
               any
               other
               Sense
               —
               Having
               all
               Perfections
               .
               Every
               Man
               understands
               this
               Term
               absolutely
               so
               as
               to
               imply
               ,
               that
               nothing
               more
               than
               what
               thereby
               is
               ,
               can
               be
               predicated
               of
               the
               Subject
               .
               But
               if
               this
               Distinction
               must
               pass
               in
               this
               Controversy
               against
               the
               common
               Sense
               of
               Mankind
               ;
               then
               let
               the
               equivocating
               Jesuits
               ,
               who
               were
               formerly
               content
               with
               very
               childish
               Salvo's
               ,
               to
               take
               off
               the
               Infamy
               of
               a
               Lie
               ,
               learn
               the
               way
               of
               distinguishing
               ,
               worth
               a
               Volume
               of
               their
               old
               mental
               Reservations
               ,
               when
               the
               Treason
               they
               solemnly
               disavow
               ,
               is
               unluckily
               discovered
               .
            
             
               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
                 .
              
               It
               seems
               I
               was
               so
               rude
               as
               to
               call
               this
               
                 a
                 gross
                 Prop.
                 contrary
                 to
                 Sense
                 and
                 Reason
                 ,
              
               and
               to
               all
               that
               the
               Proposer
               had
               rationally
               advanc'd
               before
               ;
               nay
               ,
               I
               was
               so
               perverse
               as
               to
               prove
               it
               by
               Induction
               of
               Particulars
               .
               I
               refer
               to
               my
               Animadversions
               .
               His
               Lordship
               here
               complains
               ,
               1.
               
               That
               
                 I
                 us'd
                 too
                 many
                 words
              
               :
               but
               the
               Nature
               of
               the
               Argument
               required
               them
               .
               2.
               
               He
               tells
               me
               ,
               
                 he
                 had
                 no
                 such
                 Expression
                 as
                 ,
                 DERIVES
                 it self
                 from
                 God
                 :
              
               But
               he
               has
               a
               bad
               Memory
               ;
               for
               in
               his
               
                 3d
                 Prop.
              
               he
               says
               ,
               
                 'T
                 is
                 an
                 Abatement
                 of
                 a
                 boundless
                 Perfection
                 ,
                 not
                 to
                 be
                 originally
                 in
                 him
                 who
                 hath
                 it
                 ,
                 but
                 DERIVATIVELY
                 .
              
               3.
               
               He
               affirms
               that
               I
               am
               a
               little
               injurious
               ,
               in
               representing
               him
               saying
               ,
               that
               
                 the
                 Son
                 and
                 H.
                 Ghost
                 have
                 only
                 SOME
                 Perfections
                 ;
                 whereas
                 I
                 ought
                 to
                 have
                 represented
                 him
                 as
                 saying
                 ,
                 that
                 they
                 have
                 all
                 that
                 are
                 capable
                 of
                 being
                 communicated
                 .
              
               But
               I
               'll
               justify
               it
               ,
               that
               I
               ought
               to
               have
               represented
               him
               as
               I
               have
               done
               ;
               for
               't
               is
               my
               Business
               to
               expose
               ,
               not
               to
               cover
               the
               Weakness
               of
               his
               Arguments
               ,
               and
               I
               have
               not
               misrepresented
               him
               ;
               for
               if
               the
               Son
               and
               H.
               Spirit
               have
               not
               absolutely
               all
               Perfections
               ,
               then
               they
               have
               but
               some
               :
               But
               how
               comes
               it
               to
               pass
               that
               they
               have
               no
               more
               than
               they
               have
               ?
               That
               's
               nothing
               to
               my
               Purpose
               ,
               let
               him
               look
               to
               that
               .
               Incapacity
               to
               be
               greater
               ,
               cannot
               surely
               make
               a
               rational
               Being
               as
               great
               as
               the
               greatest
               .
               I
               come
               next
               to
               consider
               how
               his
               Lordship
               has
               answered
               4
               Questions
               which
               I
               put
               .
            
             
               1.
               
               
                 Does
                 the
                 Divine
                 Nature
                 comprehend
                 all
                 Perfections
                 ,
                 or
                 can
                 it
                 want
                 one
                 or
                 two
                 of
                 the
                 chiefest
                 ,
                 and
                 be
                 still
                 the
                 same
                 Divine
                 Nature
                 ?
              
               To
               this
               ,
               thus
               he
               ;
               
                 Self-existence
                 is
                 a
                 Perfection
                 relating
                 immediately
                 to
                 the
                 Father's
                 Existence
                 ,
                 not
                 to
                 his
                 Nature
                 or
                 Essence
                 .
              
               I
               reply
               ,
               that
               this
               is
               not
               answering
               the
               Question
               ,
               but
               a
               very
               sorry
               shuffling
               it
               off
               ;
               for
               let
               the
               Perfection
               of
               Self-existence
               belong
               to
               what
               he
               pleases
               ,
               yet
               I
               hope
               it
               is
               a
               Perfection
               ;
               and
               if
               the
               Divine
               Nature
               comprehends
               all
               Perfections
               ,
               that
               Nature
               which
               does
               not
               comprehend
               all
               ,
               must
               not
               be
               the
               Divine
               Nature
               .
               2.
               
               If
               Self-existence
               (
               as
               he
               teaches
               )
               relates
               immediately
               to
               the
               Father's
               Existence
               ,
               and
               (
               as
               he
               seems
               to
               mean
               )
               be
               but
               as
               good
               as
               no
               Perfection
               ;
               yet
               to
               be
               first
               Original
               of
               all
               things
               ,
               and
               Independent
               ,
               must
               relate
               to
               his
               Nature
               ,
               or
               none
               of
               all
               the
               rest
               relate
               to
               his
               Nature
               .
               The
               Nature
               of
               a
               Being
               is
               that
               
                 by
                 which
                 he
                 is
                 ,
                 that
                 which
                 he
                 is
                 :
              
               and
               if
               you
               abstract
               from
               the
               Divine
               Nature
               ,
               Independence
               ,
               and
               being
               the
               first
               Original
               of
               all
               things
               ,
               you
               do
               not
               conceive
               God
               to
               be
               that
               which
               he
               is
               .
               3.
               
               Even
               the
               Manner
               of
               God's
               Existence
               (
               as
               his
               Lordship
               once
               phras'd
               it
               )
               belongs
               to
               his
               Essence
               ;
               nay
               ,
               it
               is
               the
               very
               fundamental
               Notion
               of
               a
               God.
               Whatever
               Excellencies
               you
               ascribe
               to
               a
               rational
               Being
               without
               self-existence
               ,
               you
               raise
               him
               not
               above
               the
               Character
               of
               a
               most
               excellent
               Creature
               ;
               nay
               more
               ,
               you
               cannot
               ascribe
               infinite
               Perfections
               to
               any
               but
               the
               Self-existent
               God
               :
               For
               his
               Lordship
               grants
               ,
               that
               the
               Perfections
               of
               all
               other
               Creatures
               are
               in
               them
               but
               derivatively
               ,
               and
               by
               being
               so
               ,
               receive
               Abatement
               .
               But
               if
               he
               can
               make
               these
               two
               things
               consist
               ,
               I
               will
               give
               
               him
               this
               Gift
               ,
               he
               shall
               never
               be
               able
               to
               contradict
               himself
               while
               he
               breathes
               .
               4.
               
               Tho'
               he
               will
               not
               allow
               Self-existence
               to
               belong
               to
               the
               Essence
               of
               God
               ;
               yet
               he
               says
               ,
               that
               it
               speaks
               a
               more
               excellent
               Manner
               of
               Existence
               ,
               peculiar
               to
               the
               Father
               .
               I
               argue
               then
               ,
               If
               the
               Father
               does
               exist
               after
               a
               more
               excellent
               Manner
               than
               the
               Son
               ;
               then
               he
               is
               a
               more
               excellent
               Person
               than
               the
               Son
               ,
               and
               has
               a
               more
               excellent
               Nature
               :
               even
               as
               created
               Adam
               (
               it
               is
               his
               Lordship's
               Simily
               )
               is
               more
               excellent
               than
               any
               of
               the
               Sons
               of
               Men.
               And
               if
               the
               more
               excellent
               Nature
               of
               the
               Father
               be
               not
               another
               sort
               of
               Nature
               than
               the
               less
               excellent
               Nature
               of
               the
               Son
               ,
               who
               can
               help
               it
               ?
               But
               then
               I
               'll
               tell
               him
               ,
               that
               One
               absolutely
               perfect
               God
               with
               all
               Perfections
               ;
               all
               and
               every
               ,
               Self-existence
               ,
               Being
               the
               first
               Original
               ,
               and
               Independence
               not
               excluded
               ;
               and
               his
               2
               Gods
               not
               absolutely
               perfect
               ,
               but
               as
               perfect
               as
               2
               Gods
               can
               be
               ,
               that
               are
               not
               absolutely
               perfect
               ;
               is
               a
               Dream
               ,
               which
               would
               make
               sport
               for
               any
               Man
               ,
               that
               has
               not
               more
               Reverence
               for
               his
               Vertue
               than
               his
               Reasoning
               .
            
             
               But
               his
               Lordship
               is
               positive
               that
               the
               Nature
               of
               the
               Son
               may
               be
               a
               necessary
               Nature
               ,
               and
               uncreated
               ,
               for
               all
               that
               I
               can
               object
               ,
               or
               he
               has
               said
               :
               Well!
               I
               will
               try
               that
               ;
               I
               object
               that
               the
               Nature
               of
               the
               Son
               is
               not
               said
               to
               be
               necessary
               or
               uncreated
               in
               Scripture
               .
               He
               offers
               no
               Reasons
               why
               it
               should
               be
               thought
               so
               ;
               I
               will
               produce
               some
               why
               it
               should
               not
               .
               1.
               
               Because
               there
               can
               be
               but
               one
               numerically
               necessary
               Existent
               :
               Dr.
               Cudworth
               ,
               tho'a
               Trinitarian
               ,
               could
               not
               but
               own
               this
               ,
               p.
               200.
               
               
                 The
                 true
                 and
                 proper
                 Idea
                 of
                 God
                 ,
                 is
                 a
                 Being
                 absolutely
                 perfect
                 :
                 absolute
                 Perfection
                 includes
                 in
                 it
                 all
                 that
                 belongs
                 to
                 the
                 Deity
                 ,
                 and
                 is
                 that
                 alone
                 to
                 which
                 necessary
                 Existence
                 is
                 essential
                 ,
                 and
                 of
                 which
                 it
                 is
                 demonstrable
                 .
              
               The
               Nature
               of
               the
               Son
               cannot
               be
               uncreated
               ,
               because
               there
               can
               be
               but
               One
               numerical
               uncreated
               Nature
               .
               Indeed
               the
               Athanasian
               Creed
               pronounceth
               ,
               
                 The
                 Father
                 uncreate
                 ,
                 the
                 Son
                 uncreate
                 ,
                 the
                 H.
                 Ghost
                 uncreate
                 :
              
               but
               the
               Compiler
               did
               not
               believe
               it
               ;
               for
               he
               determines
               ,
               
                 not
                 Three
                 uncreate
                 ,
                 but
                 One
                 uncreate
                 .
              
               His
               Lordship
               hints
               sometimes
               ,
               that
               the
               Nature
               of
               the
               Father
               ,
               Son
               ,
               and
               H.
               Ghost
               is
               specifically
               the
               same
               ;
               sometimes
               that
               it
               is
               closely
               ,
               inseparably
               ,
               unconceivably
               the
               same
               :
               but
               he
               constantly
               teaches
               ,
               that
               their
               Natures
               are
               numerically
               distinct
               :
               and
               now
               if
               every
               one
               of
               them
               is
               uncreate
               ,
               it
               undeniably
               follows
               ,
               that
               there
               are
               3
               numerical
               ,
               distinct
               ,
               uncreated
               Natures
               :
               But
               this
               methinks
               he
               should
               scarcely
               venture
               to
               assert
               ,
               if
               it
               be
               but
               out
               of
               Reverence
               to
               the
               Athanasian
               Creed
               ,
               how
               much
               soever
               he
               may
               be
               tempted
               to
               trespass
               upon
               evident
               Principles
               of
               Reason
               .
               2.
               
               Neither
               the
               Son
               ,
               nor
               the
               H.
               Ghost
               ,
               is
               a
               necessary
               Nature
               ;
               because
               a
               necessary
               Nature
               must
               be
               also
               self-existent
               ,
               and
               independent
               .
               That
               Being
               which
               exists
               necessarily
               ,
               could
               exist
               from
               no
               other
               :
               but
               the
               Son
               exists
               from
               the
               Father
               ,
               therefore
               does
               not
               exist
               necessarily
               .
               He
               will
               say
               ,
               The
               Son
               exists
               from
               the
               Father
               by
               eternal
               necessary
               Emanation
               ;
               what
               that
               is
               ,
               I
               shall
               presently
               enquire
               :
               I
               argue
               on
               ,
               If
               a
               Being
               could
               exist
               necessarily
               ,
               then
               
               it
               would
               not
               depend
               on
               God
               for
               its
               Existence
               ;
               but
               the
               Son
               (
               according
               to
               his
               Lordship
               )
               does
               depend
               on
               the
               Father
               for
               his
               Existence
               ,
               therefore
               he
               does
               not
               exist
               necessarily
               .
               If
               the
               Nature
               of
               the
               Son
               were
               necessary
               ,
               as
               is
               the
               Nature
               of
               the
               Father
               ,
               no
               reason
               could
               be
               assigned
               why
               the
               Father
               should
               not
               as
               much
               depend
               on
               the
               Son
               ,
               as
               the
               Son
               on
               the
               Father
               .
               In
               short
               ,
               two
               necessary
               Natures
               there
               cannot
               be
               :
               but
               if
               there
               were
               ,
               they
               would
               both
               be
               independent
               .
            
             
               To
               my
               2d
               Question
               ,
               he
               bids
               you
               ,
               Sir
               ,
               read
               again
               what
               he
               said
               to
               the
               former
               ;
               I
               have
               done
               so
               ,
               and
               find
               I
               have
               not
               censur'd
               these
               words
               :
               
                 God
                 the
                 Father's
                 Existence
                 being
                 without
                 a
                 Cause
                 ,
                 doth
                 not
                 make
                 him
                 to
                 have
                 another
                 sort
                 of
                 Nature
                 ,
                 from
                 the
                 Son
                 and
                 H.
                 Ghost
                 .
                 ]
              
               Here
               it
               is
               implied
               ,
               that
               the
               Nature
               of
               the
               Son
               ,
               and
               of
               the
               H.
               Ghost
               ,
               had
               a
               Cause
               ;
               whereas
               the
               Nature
               of
               God
               had
               none
               :
               Will
               not
               this
               pass
               for
               a
               sufficient
               Character
               ,
               to
               distinguish
               them
               as
               different
               Natures
               ?
               I
               'm
               sure
               ,
               no
               two
               different
               Natures
               which
               he
               can
               name
               ,
               do
               differ
               half
               so
               much
               as
               a
               Nature
               that
               had
               a
               Cause
               ,
               and
               a
               Nature
               that
               had
               not
               .
               And
               then
               again
               ,
               To
               have
               a
               Cause
               ,
               and
               to
               be
               uncreated
               :
               if
               that
               be
               not
               a
               Contradiction
               ,
               I
               am
               satisfied
               he
               may
               talk
               backward
               and
               forward
               securely
               .
            
             
               My
               3d
               Question
               ,
               
                 Can
                 a
                 Being
                 that
                 depends
                 on
                 God
                 ,
                 be
                 properly
                 said
                 to
                 be
                 essentially
                 that
                 God
                 on
                 whom
                 it
                 depends
                 ?
              
               He
               answers
               ,
               
                 Such
                 a
                 Being
                 can
                 be
                 properly
                 said
                 to
                 be
                 essentially
                 that
                 God
                 in
                 one
                 Sense
                 ,
                 but
                 cannot
                 in
                 another
              
               ;
               i.
               e.
               
                 can
                 have
                 an
                 Essence
                 of
                 the
                 same
                 kind
                 ,
                 tho'
                 not
                 the
                 same
                 numerical
                 One.
              
               But
               by
               his
               favour
               ,
               an
               Essence
               of
               the
               same
               kind
               ,
               can
               at
               most
               but
               make
               a
               Being
               to
               be
               
                 a
                 God
              
               ,
               not
               make
               him
               to
               be
               
                 that
                 God
              
               ,
               on
               whom
               himself
               depends
               .
               If
               a
               Being
               can
               be
               that
               God
               which
               depends
               on
               another
               ;
               and
               
                 that
                 very
              
               God
               also
               ,
               on
               whom
               himself
               depends
               ,
               then
               such
               Being
               may
               at
               once
               be
               Two
               Gods
               ;
               and
               so
               the
               Second
               Person
               in
               the
               Trinity
               is
               the
               Father
               that
               caus'd
               the
               Son
               to
               be
               ,
               and
               the
               Son
               that
               was
               caus'd
               by
               the
               Father
               .
               Thus
               by
               his
               Lordship's
               Answer
               to
               my
               3d
               Question
               ,
               it
               appears
               he
               holds
               the
               Three
               Persons
               to
               be
               
                 One
                 God
              
               ,
               as
               having
               an
               Essence
               of
               the
               
                 same
                 kind
              
               ;
               but
               to
               be
               Three
               numerical
               Gods.
               And
               to
               make
               his
               Polytheism
               look
               as
               heathenishly
               as
               possible
               ,
               he
               saith
               ,
               p.
               19.
               
                 that
                 the
                 individual
                 Nature
                 of
                 the
                 Father
                 ,
                 is
                 not
                 a
                 Divine
                 Nature
                 more
                 truly
                 than
              
               that
               
                 of
                 the
                 Two
                 other
                 Persons
              
               .
               And
               then
               Self-existence
               ,
               Being
               the
               first
               Original
               ,
               and
               Independence
               ,
               signify
               much
               .
            
             
               His
               Lordship
               makes
               the
               same
               Answer
               to
               my
               
                 4th
                 Prop.
              
               as
               he
               did
               to
               my
               
                 2d
                 ;
                 i.
                 e.
              
               he
               has
               answered
               it
               already
               .
               What
               can
               be
               more
               extravagant
               than
               this
               Fancy
               ,
               on
               which
               the
               Weight
               of
               more
               Hypotheses
               than
               one
               depends
               ;
               viz.
               that
               Angels
               exist
               by
               
                 voluntary
                 Creation
              
               ,
               but
               the
               Son
               and
               H.
               Ghost
               by
               
                 necessary
                 Emanation
              
               ?
               It
               's
               common
               with
               the
               Trinitarians
               ,
               to
               use
               these
               Terms
               ,
               
                 Generation
                 ,
                 Emanation
                 ,
                 Procession
              
               :
               it
               's
               common
               also
               with
               the
               most
               eminent
               of
               them
               to
               acknowledg
               ,
               that
               it
               's
               a
               difficult
               Thing
               to
               understand
               ,
               a
               dangerous
               Curiosity
               to
               enquire
               ,
               
               a
               bold
               Presumption
               to
               determine
               ,
               wherein
               these
               Terms
               differ
               :
               and
               the
               Reason
               is
               ,
               (
               tho'
               they
               are
               asham'd
               to
               own
               it
               )
               because
               they
               know
               not
               what
               they
               would
               have
               their
               Terms
               signify
               .
            
             
               In
               common
               speaking
               we
               know
               what
               is
               meant
               by
               To
               generate
               or
               beget
               ,
               To
               emanate
               or
               flow
               from
               ,
               To
               proceed
               ,
               To
               go
               or
               come
               forth
               :
               but
               those
               Terms
               cannot
               be
               applied
               to
               the
               Father
               ,
               Son
               ,
               and
               H.
               Ghost
               ,
               in
               that
               natural
               obvious
               Sense
               ;
               why
               then
               should
               they
               be
               applied
               to
               them
               at
               all
               ,
               when
               no
               Man
               can
               distinctly
               say
               what
               they
               are
               to
               signify
               ?
               'T
               is
               granted
               we
               have
               not
               an
               adequate
               Conception
               of
               God
               ;
               there
               may
               be
               something
               in
               his
               Nature
               ,
               whereof
               we
               have
               no
               just
               Idea
               :
               but
               that
               which
               we
               cannot
               understand
               ,
               how
               can
               we
               talk
               of
               ?
               How
               can
               we
               form
               Propositions
               of
               Things
               out
               of
               the
               reach
               of
               our
               Knowledg
               ?
               But
               by
               this
               one
               particular
               Term
               EMANATION
               ,
               his
               Lordship
               will
               venture
               to
               say
               ,
               This
               is
               what
               is
               meant
               ,
               A
               
                 more
                 excellent
                 Way
                 of
                 Existence
                 than
                 by
                 Creation
              
               ;
               and
               to
               his
               Term
               Emanation
               ,
               he
               adds
               this
               Epithet
               Necessary
               :
               so
               then
               ,
               the
               more
               excellent
               Way
               of
               Existence
               than
               by
               Creation
               ,
               is
               necessary
               Existence
               ;
               and
               so
               it
               is
               :
               but
               then
               the
               Son
               does
               not
               necessarily
               exist
               .
               That
               Being
               which
               could
               not
               but
               be
               ,
               ever
               was
               ;
               and
               that
               Being
               which
               ever
               was
               ,
               could
               be
               from
               no
               other
               .
               But
               because
               his
               Lordship
               is
               wont
               sarcastically
               to
               deride
               my
               Arguing
               ,
               (
               who
               am
               indeed
               an
               obscure
               and
               unlearned
               little
               Fellow
               )
               tho'
               for
               ought
               he
               knows
               ,
               I
               may
               equal
               the
               very
               great
               Abilities
               of
               that
               
                 DYING
                 MARTYR
              
               (
               yet
               a
               Trinitarian
               to
               my
               Knowledg
               )
               who
               starves
               ,
               to
               the
               Reproach
               of
               this
               Nation
               ;
               to
               whom
               the
               envious
               Jovian
               allow'd
               the
               Praise
               of
               Mediocrity
               :
               I
               shall
               therefore
               seek
               a
               little
               shelter
               from
               Authority
               ;
               that
               his
               Lordship
               may
               not
               
                 renounce
                 his
                 Senses
                 ,
                 if
                 any
                 Man
                 of
                 Sense
                 be
                 of
                 his
                 Mind
                 .
              
               The
               Author
               I
               am
               going
               to
               quote
               is
               Dr.
               Cudworth
               ,
               a
               good
               Man
               ,
               and
               very
               near
               of
               his
               Lordship's
               Make
               too
               ;
               who
               in
               his
               
                 Intellectual
                 System
              
               ,
               contradicts
               his
               own
               and
               his
               Lordship's
               Hypothesis
               ,
               as
               plainly
               and
               liberally
               as
               heart
               can
               wish
               ;
               p.
               210.
               
               
                 Self-existence
                 and
                 necessary
                 Existence
                 ,
                 are
                 essential
                 to
                 a
                 perfect
                 Being
                 ,
                 and
                 to
                 none
                 else
                 .
              
               But
               his
               Lordship
               teaches
               ,
               that
               the
               latter
               ,
               and
               not
               the
               former
               ,
               is
               essential
               to
               a
               perfect
               Being
               ;
               and
               that
               the
               Son
               is
               absolutely
               perfect
               (
               tho'
               not
               in
               his
               strictest
               Sense
               )
               without
               Self-existence
               ,
               and
               that
               the
               Self-existence
               which
               belongs
               to
               the
               Father
               does
               not
               belong
               to
               his
               Essence
               :
               tho'
               he
               who
               can
               separate
               Self-existence
               from
               the
               Father's
               Essence
               ,
               may
               with
               as
               much
               Reason
               deny
               the
               Existence
               of
               his
               Essence
               ;
               for
               the
               Father
               is
               as
               certainly
               self-existent
               ,
               as
               he
               is
               existent
               .
            
             
               Cudworth
               again
               ,
               p.
               726.
               
               
                 Nothing
                 could
                 exist
                 of
                 it self
                 from
                 Eternity
                 ,
                 naturally
                 and
                 necessarily
                 ,
                 but
                 that
                 which
                 contains
                 necessary
                 and
                 eternal
                 Self-existence
                 in
                 its
                 Nature
                 .
              
               I
               am
               apt
               to
               believe
               ,
               this
               Author
               put
               in
               that
               Phrase
               
                 of
                 it self
              
               to
               save
               an
               Emanation
               or
               two
               :
               but
               it
               will
               not
               do
               it
               ;
               for
               he
               constantly
               makes
               Self-existence
               and
               necessary
               Existence
               inseparable
               Perfections
               .
               
               And
               p.
               748.
               he
               speaks
               full
               and
               home
               against
               his
               own
               and
               the
               Bp.
               of
               
               Gloucester's
               Tritheism
               ,
               in
               these
               words
               :
               
                 Tho'
                 it
                 be
                 certain
                 that
                 something
                 did
                 exist
                 of
                 it self
                 necessarily
                 ,
              
               from
               all
               Eternity
               ;
               yet
               it
               is
               certain
               likewise
               ,
               
                 that
                 there
                 can
                 be
                 but
                 one
                 such
                 thing
                 ,
                 Necessity
                 of
                 Existence
                 being
                 essential
                 to
                 no
                 more
                 .
              
               Now
               if
               Necessity
               of
               Existence
               be
               essential
               but
               to
               One
               ,
               I
               pray
               ,
               Sir
               ,
               what
               will
               become
               of
               his
               Lordship's
               
                 necessary
                 Emanations
                 ?
                 Cudw
              
               .
               p.
               764.
               
               
                 Because
                 something
                 did
                 certainly
                 exist
                 of
                 it self
                 from
                 Eternity
                 unmade
                 ,
                 therefore
                 also
                 is
                 there
                 actually
                 a
                 necessary
                 existent
                 Being
                 .
              
               The
               Doctor
               proves
               the
               necessary
               Existence
               of
               a
               Being
               ,
               from
               its
               Existing
               of
               it self
               from
               Eternity
               ;
               
                 i.
                 e.
              
               from
               its
               necessary
               Existence
               ,
               as
               I
               had
               done
               before
               .
               Let
               the
               Reader
               judg
               if
               it
               be
               not
               a
               good
               Argument
               .
            
             
               P.
               13.
               his
               Lordship
               says
               ,
               
                 A
                 Creature
                 communicating
                 its
                 Nature
                 ,
                 does
                 not
                 forgo
                 its
                 own
                 individual
                 Nature
                 ,
              
               [
               but
               neither
               does
               he
               communicate
               his
               own
               individual
               Nature
               ]
               
                 nor
                 any
                 part
                 thereof
              
               .
               Here
               I
               beg
               his
               Pardon
               ;
               for
               the
               Creature
               does
               forgo
               a
               part
               ,
               a
               seminal
               part
               thereof
               ;
               the
               bodily
               Substance
               of
               the
               Foetus
               is
               by
               the
               wonderful
               Providence
               of
               God
               ,
               made
               from
               the
               bodily
               Substance
               of
               the
               Parents
               ;
               and
               as
               far
               as
               the
               bodily
               Substance
               of
               Men
               may
               be
               call'd
               
                 their
                 Nature
              
               ,
               they
               waste
               their
               Nature
               ,
               to
               produce
               their
               like
               .
               How
               Souls
               are
               produced
               ,
               he
               says
               not
               ,
               neither
               I.
               But
               hitherto
               he
               has
               not
               offer'd
               any
               thing
               to
               make
               me
               retract
               my
               Assertion
               ;
               That
               we
               have
               no
               other
               Notion
               of
               the
               word
               Communicate
               ,
               but
               
                 to
                 impart
              
               or
               give
               ;
               and
               what
               one
               Person
               doth
               impart
               or
               give
               ,
               of
               any
               
                 essential
                 and
                 singular
                 thing
                 ,
                 THAT
                 himself
                 hath
                 not
                 ,
                 but
                 he
                 hath
                 it
                 to
                 whom
                 it
                 is
                 given
                 .
              
               Who
               questions
               the
               Power
               of
               God
               to
               generate
               his
               Like
               ?
               He
               made
               Man
               in
               his
               own
               Likeness
               ,
               endued
               him
               with
               rational
               Faculties
               ,
               with
               noble
               Excellencies
               of
               Mind
               :
               but
               the
               Unitarians
               do
               not
               see
               ,
               how
               God
               can
               communicate
               all
               his
               infinite
               Perfections
               ;
               for
               that
               is
               to
               communicate
               himself
               ,
               to
               beget
               himself
               ,
               to
               multiply
               himself
               ;
               which
               deserves
               a
               harder
               Name
               than
               I
               can
               give
               it
               .
            
             
               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
                 .
              
               ]
               Against
               this
               ,
               I
               did
               affirm
               ,
               (
               and
               see
               no
               Cause
               I
               have
               to
               retract
               )
               that
               for
               the
               same
               Reason
               ,
               as
               Self-existence
               ,
               and
               being
               the
               first
               Original
               of
               all
               things
               ,
               are
               incommunicable
               ;
               for
               the
               very
               same
               ,
               Infinite
               Power
               ,
               Wisdom
               ,
               and
               Goodness
               were
               incommunicable
               also
               :
               and
               to
               make
               good
               this
               Affirmation
               ,
               't
               was
               proper
               for
               me
               to
               declare
               why
               the
               former
               were
               incommunicable
               ,
               that
               the
               Reader
               might
               judg
               wherein
               the
               latter
               were
               not
               so
               likewise
               ,
               for
               the
               Reason
               alledg'd
               .
               All
               that
               his
               Lordship
               has
               to
               offer
               ,
               is
               ,
               that
               I
               attempt
               to
               prove
               a
               self-evident
               Principle
               :
               but
               that
               's
               not
               so
               great
               a
               Fault
               I
               hope
               ,
               as
               to
               attempt
               to
               prove
               an
               evident
               Contradiction
               ;
               such
               as
               ,
               
                 That
                 two
                 Persons
                 have
                 all
                 Perfections
                 necessary
                 to
                 essentiate
                 
                 a
                 perfect
                 God
                 ,
                 tho'
                 they
                 have
                 not
                 absolutely
                 all
                 Perfections
                 ;
                 That
                 God
                 the
                 Father
                 has
                 more
                 Perfections
                 than
                 are
                 necessary
                 to
                 essentiate
                 a
                 perfect
                 God
                 ;
                 That
                 the
                 Father
                 who
                 has
                 more
                 ,
                 and
                 the
                 Son
                 and
                 H.
                 Spirit
                 ,
                 who
                 have
                 just
                 so
                 many
                 Perfections
                 ,
                 as
                 are
                 necessary
                 to
                 essentiate
                 a
                 perfect
                 God
                 ,
                 are
                 still
                 all
                 Three
                 of
                 them
                 but
                 One
                 God.
              
               But
               supposing
               I
               have
               us'd
               
                 in
                 re
                 non
                 dubiâ
                 argumentis
                 non
                 necessariis
                 ,
              
               in
               a
               plain
               Case
               needless
               Arguments
               ;
               yet
               he
               cannot
               charge
               me
               to
               have
               obscur'd
               the
               self-evident
               Principle
               :
               but
               I
               defy
               his
               Lordship
               ,
               to
               illustrate
               his
               Obscurities
               .
               I
               proceed
               in
               my
               Defence
               ,
               Whereas
               it
               's
               very
               absurd
               and
               contradictious
               to
               suppose
               more
               than
               One
               self-existent
               ;
               so
               it
               is
               equally
               absurd
               and
               contradictious
               to
               suppose
               more
               than
               One
               infinitely
               powerful
               ,
               wise
               ,
               and
               good
               Being
               .
               And
               by
               equally
               I
               mean
               ,
               as
               evidently
               so
               .
               Nor
               am
               I
               the
               only
               Man
               that
               will
               say
               this
               ,
               as
               I
               shall
               prove
               presently
               ;
               tho'he
               pretends
               to
               be
               sure
               of
               the
               contrary
               ,
               and
               civilly
               tells
               me
               ,
               I
               
                 cannot
                 think
                 so
                 ,
                 let
                 me
              
               say
               
                 what
                 I
                 will.
              
               I
               make
               him
               but
               this
               temperate
               Return
               ;
               I
               will
               suspect
               his
               Understanding
               sooner
               than
               his
               Veracity
               .
               I
               said
               farther
               ,
               that
               Infinite
               Power
               ,
               Infinite
               Wisdom
               ,
               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
               .
               He
               replies
               ,
               that
               this
               as
               much
               needs
               to
               be
               prov'd
               ,
               as
               that
               which
               it
               is
               brought
               to
               prove
               ;
               and
               that
               my
               only
               Answer
               is
               like
               to
               be
               ,
               It
               must
               be
               taken
               on
               the
               Authority
               of
               my
               Lord
               of
               Canterbury
               .
               But
               then
               by
               my
               Lord
               of
               
               Gloucester's
               Favour
               ,
               I
               am
               not
               the
               only
               Man
               that
               will
               say
               ,
               
                 more
                 than
                 One
                 infinitely
                 powerful
                 ,
                 is
                 as
                 absurd
                 as
                 more
                 than
                 One
                 self-existent
                 .
              
               And
               if
               the
               Judgment
               of
               that
               Lord
               of
               Cant.
               (
               which
               he
               passes
               with
               unbecoming
               Contempt
               )
               is
               of
               no
               value
               ,
               I
               will
               laugh
               at
               the
               Man
               who
               thinks
               to
               credit
               his
               Discourse
               with
               the
               Authority
               of
               Athanasius
               ,
               or
               the
               Nicene
               Fathers
               ;
               Men
               moderately
               skill'd
               perhaps
               in
               brangling
               Philosophy
               ,
               amus'd
               with
               mysterious
               Platonism
               ,
               and
               full
               of
               themselves
               :
               whereas
               the
               Name
               of
               TILLOTSON
               shall
               be
               ever
               bless'd
               ,
               if
               sound
               Learning
               and
               wondrous
               Modesty
               ,
               true
               Piety
               and
               just
               Moderation
               do
               not
               grow
               out
               of
               fashion
               and
               esteem
               .
               To
               that
               Passage
               I
               cited
               out
               of
               his
               Sermon
               on
               1
               Tim.
               2.
               5.
               my
               Lord
               of
               Gloucester
               thinks
               it
               enough
               to
               answer
               ,
               that
               he
               had
               not
               the
               Sermon
               by
               him
               ,
               and
               I
               had
               not
               distinguish'd
               his
               words
               .
               A
               fair
               Answer
               !
               I
               will
               now
               cite
               them
               in
               a
               distinguishing
               Character
               .
               P.
               13.
               
               
                 Absolute
                 Perfection
                 is
                 the
                 most
                 essential
                 Notion
                 which
                 Mankind
                 hath
                 always
                 had
                 of
                 God
                 ,
                 and
                 necessarily
                 supposes
                 Unity
                 ;
                 't
                 is
                 essential
                 to
                 the
                 Notion
                 of
                 an
                 absolutely
                 perfect
                 Being
                 ,
                 that
                 all
                 Perfections
                 be
                 united
                 in
                 him
                 :
                 to
                 imagine
                 some
                 Perfections
                 in
                 one
                 ,
                 and
                 some
                 in
                 another
                 ,
                 [
                 i.
                 e.
              
               in
               God
               the
               Father
               ,
               which
               are
               not
               in
               God
               the
               Son
               ]
               
                 is
                 a
                 Contradiction
                 to
                 the
                 most
                 natural
                 and
                 easy
                 Notion
                 Men
                 have
                 of
                 a
                 God
              
               ;
               i.
               e.
               
                 that
                 he
                 is
                 a
                 Being
                 ,
                 in
                 whom
                 all
                 Perfections
                 do
                 meet
                 and
                 are
                 united
                 .
              
               Now
               had
               his
               Grace
               been
               a
               Prophet
               ,
               he
               could
               not
               more
               directly
               have
               pointed
               his
               
               words
               against
               the
               Hypothesis
               of
               the
               28
               Propositions
               .
               And
               if
               his
               Grace
               was
               so
               honest
               as
               to
               believe
               the
               Truth
               of
               what
               he
               affirmed
               ,
               why
               may
               not
               I
               who
               have
               said
               the
               same
               things
               in
               other
               words
               ,
               believe
               what
               I
               have
               said
               ?
               That
               odious
               Insinuation
               to
               the
               contrary
               ,
               must
               needs
               reflect
               hardly
               upon
               his
               Lordship
               ,
               rather
               than
               on
               me
               ;
               for
               I
               will
               be
               his
               Proselyte
               ,
               if
               the
               major
               Part
               of
               the
               Trinitarians
               do
               not
               believe
               with
               me
               ,
               that
               it
               is
               equally
               absurd
               and
               contradictious
               ,
               to
               assert
               more
               than
               One
               infinitely
               powerful
               Being
               ,
               as
               to
               assert
               more
               than
               One
               self-existent
               Being
               :
               Nay
               ,
               amongst
               the
               Trinitarians
               ,
               there
               is
               one
               ,
               a
               late
               eminent
               and
               worthy
               Writer
               ;
               who
               in
               his
               
                 Intellectual
                 System
                 ,
                 p.
              
               652.
               l.
               19.
               teaches
               thus
               :
               
                 The
                 genuine
                 Attributes
                 of
                 the
                 Deity
                 ,
                 namely
                 ,
                 such
                 as
                 are
                 demonstrable
                 of
                 an
                 absolutely
                 perfect
                 Being
                 ,
                 are
                 not
                 only
                 not
                 contradictious
                 ,
                 but
                 also
                 necessarily
                 connected
                 together
                 ,
                 and
                 inseparable
                 from
                 one
                 another
                 .
                 For
                 there
                 could
                 not
                 possibly
                 be
                 one
                 Thing
                 infinite
                 in
                 Wisdom
                 only
                 ,
                 another
                 Thing
                 infinite
                 only
                 in
                 Power
                 ,
                 and
                 another
                 Thing
                 only
                 infinite
                 in
                 Duration
                 ,
                 or
                 eternal
                 ;
                 but
                 the
                 very
                 same
                 Thing
                 which
                 is
                 infinite
                 in
                 Wisdom
                 ,
                 must
                 needs
                 be
                 also
                 infinite
                 in
                 Power
                 ,
                 and
                 infinite
                 in
                 Duration
                 .
                 That
                 which
                 is
                 infinite
                 in
                 any
                 one
                 Perfection
                 ,
                 must
                 needs
                 have
                 all
                 Perfections
                 in
                 it
                 .
                 Thus
                 are
                 all
                 the
                 Perfections
                 of
                 the
                 Deity
                 ,
                 not
                 only
                 not
                 contradictious
                 ,
                 but
                 also
                 inseparably
                 concatenate
                 .
              
               In
               the
               very
               next
               Page
               Dr.
               Cudworth
               farther
               asserts
               ,
               
                 That
                 there
                 is
                 nothing
                 in
                 the
                 genuine
                 Idea
                 of
                 God
                 ,
                 and
                 his
                 Attributes
                 ,
                 but
                 what
                 is
                 demonstrable
                 of
                 a
                 perfect
                 Being
                 ,
                 and
                 that
                 there
                 cannot
                 be
                 the
                 least
                 either
                 aded
                 to
                 that
                 Idea
                 ,
                 or
                 detracted
                 from
                 it
                 ,
                 any
                 more
                 than
                 there
                 can
                 be
                 any
                 thing
                 added
                 to
                 ,
                 or
                 detracted
                 from
                 the
                 Idea
                 of
                 a
                 Triangle
                 ,
                 or
                 of
                 a
                 Square
                 .
              
               ]
               Whence
               it
               follows
               unavoidably
               ,
               that
               the
               Son
               and
               H.
               Spirit
               can
               no
               more
               be
               omnipotent
               than
               self-existent
               ,
               independent
               ,
               and
               first
               Originals
               ;
               if
               they
               have
               one
               infinite
               Perfection
               ,
               they
               have
               all
               ;
               if
               they
               want
               one
               ,
               they
               want
               all
               :
               and
               if
               Three
               distinct
               Beings
               have
               each
               of
               them
               all
               infinite
               Perfections
               ,
               they
               are
               Three
               Gods
               in
               the
               highest
               Sense
               .
            
             
               Prop.
               11.
               
               
                 It
                 seems
                 evident
                 from
                 H.
                 Scripture
                 ,
                 that
                 the
                 Son
                 and
                 H.
                 Spirit
                 have
                 all
                 Divine
                 Perfections
                 but
                 those
                 two
                 ,
                 such
                 as
                 unlimited
                 Power
                 ,
                 Wisdom
                 and
                 Goodness
                 ,
                 and
                 unspotted
                 Purity
                 .
              
               Here
               his
               Lordship
               notes
               ,
               that
               in
               my
               Animadversions
               I
               said
               ,
               
                 Unspotted
                 Purity
                 was
                 but
                 the
                 Perfection
                 of
                 a
                 Man
                 or
                 Angel
                 ,
                 not
                 an
                 infinite
                 Perfection
                 of
                 a
                 God.
              
               And
               here
               I
               say
               again
               ,
               notwithstanding
               what
               he
               has
               said
               to
               the
               contrary
               ,
               that
               even
               Saints
               made
               perfect
               ,
               and
               Angels
               that
               never
               fell
               from
               their
               blessed
               Estate
               ,
               are
               unspottedly
               pure
               ;
               he
               will
               not
               deny
               it
               ,
               and
               yet
               they
               are
               not
               Gods
               :
               he
               will
               not
               assert
               that
               they
               are
               ,
               and
               therefore
               unspotted
               Purity
               is
               the
               Perfection
               of
               Saints
               and
               Angels
               ,
               not
               the
               infinite
               Perfection
               of
               a
               God.
               As
               to
               his
               Reproach
               ,
               so
               frequently
               cast
               upon
               me
               ,
               that
               I
               have
               a
               large
               Stock
               of
               Confidence
               ;
               I
               reply
               ,
               If
               my
               Discourse
               is
               reasonable
               ,
               my
               Confidence
               is
               just
               .
            
             
             
               I
               excepted
               ,
               as
               I
               justly
               might
               ,
               against
               his
               Lordship's
               Expression
               ,
               
                 It
                 SEEMS
                 evident
                 from
                 Scripture
                 that
                 the
                 Son
                 and
                 H.
                 Spirit
                 have
                 all
                 Perfections
                 but
                 two
                 .
              
               My
               Reflection
               ,
               on
               which
               he
               descants
               ,
               but
               thought
               not
               good
               to
               set
               down
               ,
               was
               this
               :
               
                 That
                 which
                 does
                 but
                 seem
                 evident
                 ,
                 is
                 not
                 really
                 so
                 ;
                 and
                 that
                 which
                 is
                 evident
                 ,
                 does
                 more
                 than
                 seem
                 so
                 .
              
               What
               he
               excepts
               ,
               and
               my
               Reply
               thereto
               ,
               I
               'm
               not
               willing
               to
               trouble
               the
               Reader
               with
               ,
               and
               therefore
               I
               omit
               it
               ,
               and
               proceed
               .
            
             
               In
               my
               Animadversions
               ,
               I
               wish'd
               he
               had
               cited
               some
               of
               the
               plainest
               Texts
               ,
               from
               which
               he
               thinks
               the
               Son
               and
               H.
               Spirit
               have
               all
               Perfections
               but
               two
               .
               He
               now
               has
               cited
               ;
               What!
               plain
               Texts
               ?
               no
               such
               matter
               ,
               but
               naked
               Texts
               ,
               without
               taking
               notice
               of
               the
               Account
               already
               given
               of
               them
               by
               the
               Unitarians
               :
               and
               then
               with
               a
               faint
               stroke
               of
               Rhetorick
               ,
               says
               ,
               This
               Text
               doth
               at
               least
               seem
               to
               speak
               Christ
               infinitely
               powerful
               ,
               and
               that
               seems
               to
               speak
               him
               infinitely
               wise
               ,
               &c.
               
               But
               I
               tell
               him
               ,
               no
               ,
               not
               one
               of
               the
               Texts
               alledg'd
               doth
               so
               much
               as
               seem
               to
               speak
               his
               Sense
               to
               an
               impartial
               Reader
               :
               for
               sometimes
               what
               he
               supposes
               said
               of
               Jesus
               Christ
               ,
               is
               not
               said
               of
               him
               ,
               but
               of
               God
               his
               Father
               ;
               and
               what
               is
               really
               said
               of
               the
               Lord
               Christ
               ,
               does
               only
               prove
               him
               to
               be
               more
               honourable
               than
               his
               Brethren
               ,
               but
               still
               leaves
               him
               inferiour
               to
               his
               Father
               .
               I
               will
               give
               one
               Instance
               of
               each
               Remark
               :
               His
               Lordship
               affirms
               ,
               that
               the
               Author
               to
               the
               
                 Hebrews
                 ,
                 chap.
              
               1.
               ver
               .
               10
               ,
               11
               ,
               12.
               expresly
               applies
               (
               he
               means
               in
               the
               strict
               literal
               Sense
               )
               some
               Verses
               of
               the
               102d
               Psalm
               to
               the
               Son
               of
               God
               :
               I
               affirm
               he
               doth
               not
               ;
               To
               prove
               my
               Negative
               ,
               I
               premise
               ,
               1.
               
               That
               those
               Verses
               ,
               if
               then
               extant
               in
               that
               Epistle
               ,
               did
               not
               seem
               to
               
                 Clemens
                 Romanus
              
               ,
               (
               the
               most
               antient
               Father
               we
               have
               )
               who
               lived
               in
               the
               first
               Century
               ,
               to
               be
               so
               applied
               ;
               neither
               to
               Aquina
               in
               the
               13th
               ,
               nor
               to
               Deodati
               in
               the
               last
               Age.
               The
               two
               last
               were
               Trinitarians
               .
               2.
               
               Allowing
               those
               Verses
               genuine
               as
               we
               have
               them
               ,
               the
               Account
               given
               by
               the
               Unitarians
               is
               most
               agreeable
               .
               3.
               
               Setting
               aside
               those
               two
               Considerations
               ,
               yet
               it
               's
               most
               manifest
               that
               the
               10th
               Verse
               ,
               as
               applied
               to
               the
               Son
               of
               God
               ,
               was
               not
               so
               intended
               by
               the
               Divine
               Author
               :
               for
               ver
               .
               2.
               the
               Author
               says
               ,
               God
               the
               Father
               made
               the
               Worlds
               ;
               and
               if
               he
               should
               ,
               v.
               10.
               ascribe
               laying
               the
               Foundation
               of
               the
               Heavens
               and
               the
               Earth
               to
               the
               Son
               ,
               then
               he
               contradicts
               himself
               in
               the
               same
               Chapter
               .
               If
               his
               Lordship
               should
               say
               the
               Text
               tells
               us
               ,
               God
               made
               the
               Worlds
               
                 by
                 his
                 Son
              
               ;
               I
               reply
               ,
               That
               's
               not
               enough
               for
               his
               Hypothesis
               ;
               it
               will
               not
               therefore
               follow
               that
               the
               Son
               has
               unlimited
               Perfections
               ,
               Infinite
               Power
               ,
               &c.
               but
               rather
               the
               contrary
               .
            
             
               He
               cites
               Rom.
               9.
               5.
               to
               prove
               the
               Knowledg
               and
               Wisdom
               of
               Christ
               to
               be
               Infinite
               ,
               without
               taking
               notice
               of
               the
               different
               Pointings
               ,
               and
               consequently
               Readings
               ,
               mentioned
               by
               Erasmus
               and
               Curcelleus
               ;
               and
               other
               Observations
               given
               in
               the
               Answer
               to
               Mr.
               Milbourn
               :
               and
               besides
               ,
               does
               not
               fairly
               read
               the
               Text
               as
               it
               is
               even
               in
               our
               English
               Translation
               .
               To
               prove
               the
               Power
               of
               Christ
               to
               be
               limited
               ,
               
               and
               not
               infinite
               ,
               I
               cited
               Mat.
               26.
               53.
               where
               he
               says
               to
               
                 Peter
                 ,
                 Thinkest
                 thou
                 that
                 I
                 cannot
                 now
                 pray
                 to
                 my
                 Father
                 ,
                 and
                 he
                 shall
                 presently
                 give
                 me
                 more
                 than
                 twelve
                 Legions
                 of
                 Angels
                 ?
              
               His
               Lordship
               answers
               ,
               
                 There
                 's
                 no
                 Necessity
                 it
                 should
                 be
                 implied
                 in
                 these
                 words
                 ,
                 that
                 Christ
                 had
                 not
                 Power
                 to
                 deliver
                 himself
                 without
                 praying
                 to
                 his
                 Father
                 .
              
               If
               so
               ,
               would
               it
               not
               then
               be
               a
               Mockery
               to
               pray
               to
               his
               Father
               for
               that
               which
               he
               had
               in
               his
               own
               Power
               before
               he
               pray'd
               for
               't
               ?
               He
               pursues
               his
               Answer
               thus
               :
               
                 Greater
                 Works
                 are
                 recorded
                 of
                 Christ
                 ,
                 without
                 any
                 mention
                 of
                 his
                 praying
                 for
                 Ability
                 to
                 do
                 them
                 .
              
               If
               I
               studied
               to
               nick
               him
               with
               his
               own
               Raillery
               on
               me
               ,
               here
               I
               might
               ask
               ,
               
                 Who
                 told
                 him
                 so
              
               ?
               and
               what
               were
               those
               greater
               Works
               ?
               It
               's
               certain
               Christ
               had
               not
               before
               he
               pray'd
               for
               it
               ,
               that
               Power
               for
               which
               he
               pray'd
               .
               Well!
               but
               (
               says
               his
               Ldp.
               )
               
                 Christ's
                 Power
                 being
                 originally
                 from
                 the
                 Father
                 ,
                 he
                 took
                 all
                 Opportunities
                 of
                 giving
                 the
                 Father
                 the
                 Glory
                 of
                 what
                 he
                 did
                 .
              
               If
               he
               designs
               this
               to
               prove
               Christ's
               Power
               infinite
               ,
               he
               has
               very
               ill
               luck
               at
               Argument
               ;
               for
               this
               is
               a
               fair
               and
               full
               yielding
               up
               the
               Cause
               .
               To
               give
               Glory
               to
               the
               Father
               for
               the
               Works
               which
               he
               did
               ,
               signifies
               no
               less
               than
               to
               acknowledg
               he
               did
               them
               ,
               not
               by
               a
               Power
               of
               his
               own
               ,
               but
               by
               a
               Power
               communicated
               from
               the
               Father
               ,
               and
               for
               which
               he
               praises
               the
               Father
               ;
               which
               are
               the
               Characters
               of
               a
               dependent
               finite
               Being
               .
               His
               next
               Remark
               is
               still
               more
               against
               himself
               ,
               viz.
               when
               Christ
               thus
               said
               ,
               that
               he
               could
               have
               obtain'd
               Legions
               of
               Angels
               by
               Prayer
               ,
               
                 he
                 thought
                 fit
                 to
                 declare
                 in
                 the
                 Ears
                 of
                 his
                 Enemies
                 ,
                 how
                 dear
                 he
                 was
                 to
                 God
                 ,
                 tho'
                 they
                 hated
                 him
                 .
              
               The
               dearer
               one
               is
               to
               God
               ,
               the
               greater
               must
               be
               his
               Power
               ;
               but
               he
               that
               is
               dearest
               ,
               acts
               by
               a
               borrowed
               Power
               ;
               and
               that
               may
               perhaps
               be
               greater
               than
               we
               can
               imagine
               ,
               but
               cannot
               be
               infinite
               .
               To
               rivet
               his
               Pleadings
               against
               himself
               ,
               he
               is
               pleas'd
               to
               add
               ,
               that
               
                 Christ
                 did
                 industriously
                 conceal
                 the
                 highest
                 Sense
                 in
                 which
                 he
                 was
                 the
                 Son
                 of
                 God.
              
               This
               is
               a
               most
               weak
               Conceit
               ;
               and
               if
               Chrysostom
               was
               the
               Author
               of
               it
               ,
               his
               Ldp.
               is
               as
               much
               beholden
               to
               him
               as
               Ajax
               was
               to
               Hector
               for
               the
               Sword
               wherewith
               he
               stabb'd
               himself
               .
               If
               Christ
               conceal'd
               the
               highest
               Sense
               wherein
               he
               was
               the
               Son
               of
               God
               ,
               then
               it
               is
               very
               disingenuously
               done
               of
               the
               Trinitarians
               to
               pretend
               to
               prove
               that
               highest
               Sense
               from
               any
               Words
               of
               Christ
               ;
               and
               if
               the
               Words
               of
               Christ
               do
               not
               deliver
               that
               Sense
               ,
               I
               am
               afraid
               it
               will
               be
               found
               ,
               that
               the
               Apostles
               did
               as
               industriously
               conceal
               it
               as
               their
               Master
               ;
               for
               the
               Words
               of
               Christ
               are
               indeed
               strain'd
               when
               interpreted
               this
               way
               ,
               but
               not
               more
               than
               the
               Words
               of
               the
               Apostles
               for
               the
               same
               Purpose
               .
               And
               if
               Christ
               conceal'd
               that
               highest
               Sense
               from
               his
               Enemies
               ,
               he
               also
               conceal'd
               it
               from
               all
               others
               ;
               for
               those
               Discourses
               which
               were
               industriously
               fram'd
               to
               conceal
               it
               from
               Men
               not
               dispos'd
               to
               believe
               it
               ,
               could
               not
               sufficiently
               reveal
               it
               to
               Men
               dispos'd
               to
               believe
               it
               .
            
             
               Prop.
               12.
               
               
                 It
                 's
                 intolerable
                 Presumption
                 to
                 conclude
              
               ,
               &c.
               
               Here
               his
               Ldp.
               is
               pleas'd
               to
               disown
               the
               Grammatical
               and
               Natural
               Signification
               of
               his
               Censure
               ,
               
               in
               that
               angry
               Phrase
               
                 intolerable
                 Presumption
              
               :
               He
               does
               not
               mean
               by
               it
               a
               Presumption
               that
               should
               not
               be
               tolerated
               .
               But
               if
               I
               let
               him
               take
               sanctuary
               in
               his
               Meaning
               ,
               it
               shall
               be
               upon
               condition
               ,
               that
               he
               will
               excuse
               my
               having
               display'd
               the
               odious
               Consequences
               of
               his
               Words
               taken
               in
               their
               proper
               Signification
               .
               By
               
                 intolerable
                 Presumption
              
               ,
               he
               meant
               a
               most
               high
               Presumption
               ;
               and
               he
               will
               still
               say
               ,
               that
               to
               conclude
               ,
               
                 there
                 is
                 no
                 way
                 of
                 being
                 immediately
                 from
                 God
                 but
                 by
                 Creation
                 ,
                 is
                 a
                 wonderful
                 Boldness
                 .
              
               I
               will
               leave
               it
               with
               the
               Reader
               ,
               whether
               it
               be
               not
               a
               greater
               Boldness
               for
               any
               Man
               to
               determine
               ,
               there
               is
               a
               way
               of
               being
               immediately
               from
               God
               ,
               besides
               by
               Creation
               ,
               when
               neither
               do
               the
               Scriptures
               speak
               of
               ,
               nor
               can
               the
               Reason
               of
               Man
               apprehend
               any
               such
               ;
               which
               tho'
               he
               does
               not
               positively
               determine
               ,
               yet
               he
               builds
               upon
               it
               .
               I
               admire
               and
               honour
               him
               ,
               that
               he
               would
               not
               persecute
               when
               it
               was
               in
               his
               Power
               .
               I
               had
               affirmed
               ,
               that
               necessary
               Emanation
               was
               a
               thing
               whereof
               we
               have
               no
               Idea
               ;
               which
               not
               being
               able
               to
               deny
               ,
               he
               asks
               ,
               
                 Is
                 it
                 impossible
                 for
                 a
                 thing
                 to
                 be
                 whereof
                 we
                 have
                 no
                 Idea
                 ?
                 Is
                 God
                 bound
                 to
                 give
                 us
                 Idea's
                 ,
                 of
                 what
                 he
                 can
                 or
                 has
                 produc'd
                 ?
              
               I
               answer
               to
               the
               first
               ,
               It
               is
               possible
               .
               To
               the
               second
               ,
               God
               is
               not
               bound
               to
               give
               us
               Idea's
               of
               what
               he
               can
               or
               has
               produc'd
               ;
               but
               then
               we
               are
               no
               ways
               concern'd
               ,
               nor
               can
               we
               reason
               or
               discourse
               about
               those
               things
               whereof
               we
               have
               no
               Idea's
               :
               Therefore
               it
               's
               high
               Presumption
               to
               affirm
               this
               or
               that
               concerning
               them
               ;
               but
               to
               impose
               such
               Affirmations
               on
               the
               Faith
               of
               others
               ,
               is
               the
               raging
               Madness
               of
               a
               persecuting
               Spirit
               ,
               which
               it
               is
               the
               Honour
               of
               his
               Ldp.
               to
               detest
               .
               But
               what
               he
               seem'd
               but
               just
               now
               afraid
               to
               assert
               ,
               here
               he
               makes
               no
               Scruple
               to
               assert
               :
               
                 We
                 have
              
               (
               says
               he
               )
               
                 a
                 clearer
                 Idea
                 of
                 necessary
                 Emanation
                 than
                 of
                 voluntary
                 Creation
                 .
              
               Of
               voluntary
               Creation
               we
               have
               this
               Idea
               :
               God
               of
               his
               own
               Free-will
               ,
               and
               by
               his
               Almighty
               Power
               ,
               did
               out
               of
               nothing
               bring
               into
               being
               all
               things
               that
               now
               are
               .
               His
               Ldp.
               understands
               the
               Terms
               ,
               and
               believes
               the
               thing
               :
               Let
               him
               ,
               if
               he
               can
               ,
               tell
               me
               as
               distinctly
               what
               Idea
               he
               has
               of
               
                 necessary
                 Emanation
              
               .
               Will
               he
               explain
               it
               by
               
                 eternal
                 Procession
              
               ?
               I
               reply
               ,
               That
               which
               was
               from
               all
               Eternity
               cannot
               be
               imagined
               to
               proceed
               from
               another
               ,
               without
               reversing
               the
               certain
               fixt
               Sense
               of
               words
               .
               He
               says
               ,
               that
               
                 necessary
                 Emanation
                 is
                 the
                 Word
                 of
                 the
                 Fathers
                 ,
                 and
                 a
                 better
                 cannot
                 be
                 found
                 out
                 ,
                 to
                 express
                 what
                 is
                 intended
                 by
                 it
                 :
              
               and
               I
               tell
               him
               ,
               no
               Man
               could
               ever
               yet
               intelligibly
               declare
               ,
               what
               is
               intended
               by
               it
               .
               His
               Ldp.
               bids
               as
               fair
               as
               any
               Man
               for
               it
               ,
               when
               he
               calls
               it
               
                 a
                 more
                 excellent
                 Way
                 of
                 existence
                 than
                 by
                 Creation
              
               ;
               which
               ,
               till
               it
               be
               explained
               ,
               how
               shall
               we
               judg
               whether
               it
               be
               so
               or
               no
               ?
               If
               there
               be
               ,
               which
               I
               know
               not
               ;
               there
               may
               be
               for
               ought
               he
               knows
               ,
               a
               more
               proper
               Phrase
               for
               it
               .
            
             
               P.
               27.
               his
               Ldp.
               quotes
               Lines
               from
               my
               MS.
               
               Papers
               ;
               he
               quotes
               right
               ,
               but
               I
               omitted
               two
               words
               ,
               I
               would
               have
               that
               Period
               read
               thus
               :
               
                 That
                 
                 some
                 thing
                 should
                 NECESS
                 ARILY
                 and
                 ETERNALLY
                 come
                 from
                 God
                 ,
                 which
                 wants
                 some
                 Perfection
                 that
                 God
                 has
                 ,
                 is
              
               A.
               T
               's
               
                 prodigious
                 Supposition
                 ,
                 under
                 the
                 Name
                 of
                 Necessary
                 Emanation
                 .
              
               Now
               whereas
               I
               endeavoured
               to
               display
               the
               Absurdity
               and
               Impossibility
               of
               this
               in
               some
               few
               Questions
               ,
               his
               Ldp.
               seems
               to
               agree
               with
               much
               of
               what
               I
               would
               infer
               ;
               only
               merrily
               taxes
               me
               for
               giving
               Reasons
               for
               things
               so
               plain
               they
               need
               none
               :
               which
               is
               a
               mortifying
               Stroke
               to
               me
               ;
               for
               he
               takes
               such
               care
               of
               giving
               no
               Reasons
               for
               what
               he
               says
               ,
               that
               I
               shall
               never
               have
               an
               Opportunity
               to
               be
               reveng'd
               on
               him
               .
               But
               in
               the
               Conclusion
               of
               the
               Page
               he
               tells
               me
               it
               is
               Nonsense
               to
               talk
               of
               
                 God's
                 begetting
                 infinite
                 Power
                 ,
                 Wisdom
                 and
                 Goodness
                 :
              
               I
               grant
               it
               ,
               just
               such
               Non-sense
               as
               it
               is
               to
               talk
               of
               
                 begetting
                 an
                 infinitely
                 powerful
                 ,
                 wise
                 ,
                 and
                 good
                 Being
                 .
              
            
             
               As
               for
               his
               Lordship
               's
               metaphysical
               Distinction
               of
               
                 Priority
                 of
                 Time
                 ,
                 and
                 Priority
                 of
                 Nature
              
               whereby
               he
               would
               defend
               his
               
                 13th
                 Prop.
              
               't
               is
               a
               dark
               Riddle
               ,
               and
               a
               tempting
               Subject
               for
               Sarcasm
               :
               but
               out
               of
               Reverence
               to
               his
               Ldp.
               all
               I
               shall
               say
               is
               ,
               that
               it
               is
               a
               Distinction
               that
               can
               explain
               nothing
               ,
               nor
               can
               any
               one
               explain
               that
               .
               We
               know
               what
               's
               meant
               by
               Priority
               of
               Time
               ,
               and
               Priority
               of
               Excellence
               ;
               if
               Priority
               of
               Nature
               be
               neither
               of
               these
               ,
               't
               is
               an
               empty
               word
               ,
               devis'd
               ,
               I
               believe
               ,
               with
               a
               bad
               Design
               ;
               but
               us'd
               now
               by
               those
               that
               are
               themselves
               deceiv'd
               by
               it
               .
            
             
               P.
               30.
               his
               Ldp.
               is
               pleas'd
               to
               undertake
               the
               Defence
               of
               an
               Instance
               :
               Which
               ,
               he
               says
               ,
               
                 he
                 gave
                 in
                 this
                 mention'd
                 Prop.
                 of
                 an
                 Effect
                 every
                 whit
                 as
                 old
                 as
                 the
                 Cause
                 of
                 it
              
               ;
               namely
               ,
               of
               the
               Sun
               the
               cause
               of
               Light
               :
               In
               which
               ,
               if
               there
               be
               any
               Possibility
               of
               Truth
               ,
               then
               we
               must
               add
               new
               Significations
               to
               words
               ,
               and
               acutely
               distinguish
               between
               Causes
               ,
               by
               the
               Force
               of
               which
               other
               things
               are
               effected
               ,
               and
               Causes
               which
               have
               no
               Causality
               in
               them
               ;
               between
               Effects
               which
               are
               effected
               by
               their
               Causes
               ,
               and
               Effects
               that
               are
               self-existent
               .
               For
               that
               2
               and
               2
               make
               4
               ,
               is
               not
               more
               evident
               ,
               than
               that
               Causes
               ,
               by
               the
               force
               of
               which
               other
               things
               are
               effected
               ,
               are
               older
               than
               their
               Effects
               ;
               and
               that
               Effects
               that
               are
               effected
               by
               their
               Causes
               ,
               are
               later
               than
               their
               Causes
               .
               He
               may
               as
               well
               make
               one
               and
               the
               same
               Body
               ,
               to
               exist
               in
               more
               places
               than
               one
               ,
               at
               one
               and
               the
               same
               time
               .
               Thus
               Miracles
               are
               confined
               to
               no
               particular
               Church
               nor
               Age
               ;
               only
               there
               is
               this
               Difference
               ,
               Christ
               and
               the
               Apostles
               wrought
               Miracles
               to
               confirm
               their
               Doctrines
               ,
               but
               with
               the
               modern
               Teachers
               the
               Doctrines
               themselves
               are
               the
               Minacles
               .
               To
               what
               I
               objected
               against
               this
               his
               coexisting
               Cause
               and
               Effect
               ,
               the
               Sun
               and
               its
               Light
               ,
               he
               gives
               me
               an
               Answer
               he
               meant
               for
               sacetious
               :
               He
               could
               
                 find
                 in
                 his
                 Heart
                 to
                 grant
                 me
                 ,
                 that
                 the
                 Sun
                 was
              
               not
               
                 the
                 Cause
                 of
                 that
                 Light
                 ,
                 which
                 was
                 created
                 before
                 the
                 Sun.
              
               I
               thank
               him
               :
               But
               upon
               second
               Thoughts
               he
               will
               not
               grant
               me
               that
               ,
               l.
               23.
               
               No
               ,
               not
               for
               all
               the
               Book
               of
               Genesis
               :
               He
               might
               have
               spar'd
               the
               Book
               of
               Genesis
               ;
               he
               may
               use
               me
               as
               pleases
               .
               He
               knows
               the
               
               Sun
               is
               the
               Cause
               of
               Light
               by
               his
               Eye-sight
               :
               He
               might
               as
               well
               say
               ,
               His
               Head
               is
               the
               Cause
               of
               his
               Heel
               by
               his
               Feeling
               .
               I
               say
               ,
               the
               Sun
               and
               Light
               ,
               which
               together
               
                 began
                 to
                 be
              
               ,
               could
               not
               one
               be
               the
               Cause
               of
               the
               other
               ;
               but
               God
               the
               Cause
               of
               both
               ,
               at
               the
               same
               time
               ,
               and
               in
               the
               same
               manner
               of
               Causality
               .
               His
               Lordship
               quotes
               a
               Scrap
               from
               my
               Papers
               ,
               and
               makes
               me
               ,
               by
               mangling
               my
               words
               ,
               talk
               Contradictions
               :
               but
               my
               reasoning
               was
               ,
               what
               I
               have
               said
               ,
               that
               if
               the
               Sun
               and
               Light
               did
               begin
               to
               exist
               in
               the
               same
               Point
               of
               Time
               ,
               then
               the
               one
               cannot
               be
               the
               Cause
               of
               the
               other
               ;
               for
               that
               thing
               which
               is
               the
               Cause
               of
               another
               ,
               must
               be
               in
               respect
               of
               time
               before
               that
               other
               whereof
               it
               is
               the
               Cause
               .
            
             
               That
               I
               may
               not
               omit
               any
               thing
               his
               Lordship
               thinks
               material
               ,
               I
               am
               oblig'd
               to
               take
               notice
               ,
               that
               in
               his
               first
               Defence
               of
               his
               Propositions
               ,
               p.
               19.
               he
               tells
               the
               Reader
               ,
               
                 His
                 Explication
                 speaks
                 as
                 great
                 an
                 Unity
                 between
                 them
              
               [
               the
               Persons
               ,
               ]
               
                 as
                 is
                 between
                 the
                 Sun
                 and
                 its
                 Splendor
                 ,
                 and
                 the
                 Light
                 of
                 both
                 .
              
               Which
               in
               very
               plain
               English
               ,
               sounds
               thus
               ;
               between
               the
               Sun
               and
               its
               Light
               ,
               the
               Light
               of
               the
               Sun
               ,
               and
               the
               Light
               of
               the
               Sun's
               Light.
               But
               that
               he
               may
               not
               pretend
               I
               misrepresent
               him
               ,
               let
               the
               Reader
               take
               his
               Discovery
               in
               his
               own
               Terms
               ;
               1.
               
               Here
               's
               the
               Sun
               ,
               2.
               
               The
               Splendour
               of
               the
               Sun
               ,
               3.
               
               The
               Light
               of
               the
               Sun
               ,
               4.
               
               The
               Light
               of
               the
               Sun's
               Splendour
               .
               After
               the
               Reader
               has
               mus'd
               a
               while
               on
               the
               distinct
               parts
               of
               his
               Lordship's
               Similitude
               ,
               let
               me
               recal
               to
               his
               Mind
               his
               Lordship's
               Notion
               of
               One
               God
               absolutely
               perfect
               in
               the
               highest
               Sense
               ;
               and
               of
               Two
               ,
               each
               of
               which
               is
               God
               ,
               but
               not
               absolutely
               perfect
               in
               the
               highest
               Sense
               ,
               yet
               as
               absolutely
               perfect
               in
               a
               lower
               Sense
               as
               two
               ,
               each
               of
               which
               is
               God
               ,
               can
               be
               ;
               who
               are
               not
               absolutely
               God
               in
               the
               highest
               Sense
               :
               and
               then
               let
               me
               ask
               ,
               whether
               there
               is
               any
               thing
               in
               any
               other
               Hypothesis
               more
               apt
               to
               make
               Sport
               for
               Hereticks
               ?
               In
               truth
               ,
               had
               I
               not
               a
               greater
               Reverence
               for
               his
               Lordship's
               Vertue
               than
               his
               Reasoning
               ,
               I
               should
               not
               slip
               the
               Occasion
               of
               diverting
               my
               Friend
               .
            
             
               Whereas
               I
               have
               told
               him
               ,
               that
               the
               two
               Propositions
               he
               boasts
               of
               ,
               for
               contradicting
               Arianism
               and
               Socinianism
               ,
               do
               also
               contradict
               some
               of
               their
               fellow-Propositions
               ;
               I
               now
               prove
               it
               by
               Induction
               :
               If
               the
               Son
               and
               H.
               Spirit
               do
               necessarily
               and
               eternally
               exist
               ,
               then
               they
               are
               as
               self-existent
               ,
               as
               independent
               ,
               as
               pure
               Originals
               as
               God
               the
               Father
               ;
               if
               they
               necessarily
               and
               eternally
               exist
               ,
               then
               the
               Father
               as
               much
               emanates
               from
               ,
               and
               depends
               upon
               them
               ,
               as
               they
               emanate
               from
               ,
               and
               depend
               upon
               him
               ;
               so
               that
               his
               Hypothesis
               does
               not
               more
               contradict
               Arianism
               and
               Socinianism
               ,
               than
               it
               contradicts
               it self
               .
               Heathenish
               Doctrines
               by
               their
               Inconsistency
               ,
               meet
               the
               Fate
               of
               Rome
               Heathen
               ;
               
                 suis
                 &
                 ipsa
                 Roma
                 viribus
                 ruit
                 .
              
               I
               may
               now
               tell
               his
               Ldp.
               he
               has
               no
               way
               to
               expose
               me
               but
               by
               exposing
               my
               Argument
               :
               but
               it
               's
               much
               easier
               to
               play
               with
               Expressions
               by
               chance
               ambiguous
               ,
               than
               to
               answer
               Arguments
               .
            
             
               Upon
               my
               Remark
               to
               his
               15
               Prop.
               
               he
               asks
               ,
               
                 Who
                 are
                 they
                 that
                 determine
                 any
                 Notion
                 to
                 be
                 true
                 ,
                 while
                 they
                 cannot
                 conceive
                 it
                 to
                 be
                 so
                 ?
              
               Why
               ,
               Sir
               ,
               in
               general
               they
               are
               the
               Trinitarians
               ,
               but
               in
               particular
               and
               more
               especially
               his
               Ldp.
               he
               is
               the
               Man
               ;
               for
               does
               he
               not
               expresly
               determine
               in
               this
               very
               Prop.
               that
               
                 there
                 is
                 an
                 unconceivably
                 close
                 Union
                 between
                 them
              
               [
               the
               supposed
               3
               Persons
               ?
               ]
               Therefore
               unless
               he
               can
               conceive
               an
               unconceivable
               Notion
               ,
               or
               doubt
               of
               that
               which
               he
               determines
               to
               be
               true
               ,
               he
               is
               notoriously
               guilty
               of
               determining
               that
               Notion
               to
               be
               true
               which
               he
               cannot
               conceive
               to
               be
               so
               .
               I
               grant
               him
               ,
               there
               may
               be
               a
               stricter
               Union
               between
               God
               and
               Christ
               than
               we
               know
               of
               ;
               but
               here
               I
               am
               bold
               and
               fixt
               ,
               there
               can
               be
               no
               such
               Union
               between
               them
               ,
               as
               contradicts
               the
               Notions
               he
               has
               implanted
               in
               us
               .
               According
               to
               him
               ,
               the
               3
               Persons
               are
               3
               distinct
               Beings
               ,
               and
               there
               can
               be
               no
               distinct
               Being
               without
               its
               distinct
               Nature
               ;
               so
               3
               distinct
               Beings
               are
               3
               distinct
               Natures
               ,
               and
               3
               distinct
               Natures
               continuing
               so
               ,
               can
               never
               become
               one
               single
               Nature
               :
               what
               Union
               soever
               there
               is
               between
               them
               ,
               I
               wonder
               the
               Trinitarians
               should
               so
               constantly
               amuse
               their
               Readers
               with
               that
               unsutable
               Comparison
               of
               Soul
               and
               Body
               in
               Union
               ;
               for
               't
               is
               plain
               ,
               that
               in
               their
               Union
               ,
               they
               are
               that
               one
               thing
               which
               neither
               of
               them
               can
               be
               in
               a
               State
               of
               Separation
               .
            
             
               Prop.
               16.
               
               
                 Such
                 an
                 Union
                 as
                 this
                 between
                 them
                 being
                 acknowledg'd
                 by
                 us
                 ,
                 together
                 with
                 the
                 fore-mentioned
                 intire
                 Dependence
                 of
                 the
                 Son
                 and
                 H.
                 Spirit
                 upon
                 the
                 Father
                 ,
                 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
                 .
              
               ]
               The
               End
               for
               which
               the
               Unity
               of
               the
               Deity
               was
               ever
               asserted
               :
               What
               does
               he
               mean
               by
               this
               very
               odd
               Phrase
               ?
               My
               Sense
               is
               ,
               that
               it
               's
               asserted
               because
               it
               is
               true
               ;
               and
               that
               the
               Consequence
               of
               its
               being
               true
               ,
               is
               this
               ;
               the
               Service
               of
               our
               whole
               Hearts
               is
               therefore
               due
               to
               him
               alone
               ,
               and
               our
               lower
               Respects
               to
               other
               Objects
               ,
               according
               as
               his
               Word
               ,
               and
               our
               own
               Reason
               directs
               us
               :
               but
               we
               cannot
               both
               to
               God
               and
               Christ
               pay
               the
               Service
               of
               our
               whole
               Hearts
               ,
               notwithstanding
               their
               Union
               in
               Will
               and
               
                 like
                 Natures
              
               :
               For
               if
               we
               love
               one
               Master
               with
               our
               whole
               Hearts
               ,
               we
               have
               no
               Affections
               left
               for
               any
               other
               ,
               but
               as
               he
               shall
               direct
               us
               ;
               and
               he
               cannot
               direct
               us
               to
               love
               another
               equally
               with
               himself
               .
               Unity
               of
               Nature
               ,
               or
               3
               Beings
               united
               in
               1
               Nature
               ,
               is
               no
               better
               nor
               worse
               than
               3
               Beings
               in
               1
               Being
               ,
               3
               Natures
               in
               1
               Nature
               ,
               3
               and
               not
               3
               in
               the
               same
               respect
               ,
               which
               is
               a
               Contradiction
               if
               any
               thing
               be
               so
               .
            
             
               Upon
               his
               17
               Prop.
               I
               had
               told
               him
               he
               was
               an
               
                 Ismaelite
                 Trinitarian
              
               ,
               whose
               Hand
               is
               against
               all
               the
               Heads
               of
               Trinitarian
               Expositors
               .
               To
               this
               he
               replies
               ,
               
                 'T
                 is
                 false
              
               .
               But
               since
               he
               deals
               so
               bluntly
               with
               me
               ,
               I
               will
               ,
               1.
               
               Set
               down
               some
               of
               his
               Contradictions
               ,
               not
               consequential
               ,
               but
               broad
               Contradictions
               .
               2.
               
               Not
               to
               be
               wanting
               in
               the
               least
               to
               the
               Vindication
               of
               my
               Censure
               ,
               I
               will
               plainly
               show
               ,
               that
               I
               said
               no
               worse
               of
               his
               Lordship
               upon
               the
               account
               of
               his
               Hypothesis
               ,
               than
               he
               
               himself
               had
               said
               before
               of
               himself
               .
            
             
               The
               first
               of
               his
               28
               Prop.
               is
               this
               ,
               
                 The
                 Name
                 of
                 GOD
                 is
                 used
                 in
                 more
                 Senses
                 than
                 one
                 in
                 H.
                 Scripture
                 :
              
               but
               in
               his
               first
               Def.
               p.
               23.
               speaking
               of
               Perfections
               necessary
               to
               essentiate
               
                 a
                 God
              
               in
               the
               
                 absolutely
                 highest
                 Sense
              
               ,
               he
               has
               these
               words
               ;
               
                 Which
                 the
                 Name
                 of
                 God
                 is
                 ever
                 to
                 be
                 understood
                 in
                 in
                 the
                 H.
                 Scripture
                 .
              
               In
               the
               same
               Def.
               p.
               17.
               he
               affirms
               ,
               that
               
                 H.
                 Script
                 .
                 saith
                 not
                 of
                 what
                 Nature
                 that
                 Unity
                 is
                 ,
                 which
                 it
                 ascribes
                 to
                 God.
              
               But
               Prop.
               13.
               of
               the
               28.
               he
               says
               ,
               
                 The
                 Oneness
                 so
                 frequently
                 affirmed
                 of
                 him
                 in
                 Script
                 .
                 is
                 a
                 numerical
                 Oneness
                 .
              
               In
               his
               second
               Def.
               p.
               13.
               he
               says
               ,
               
                 The
                 individual
                 Nature
                 of
                 the
                 Father
                 is
                 not
                 a
                 Divine
                 Nature
                 more
                 truly
                 than
                 that
                 of
                 the
                 Two
                 other
                 Persons
                 .
              
               But
               Prop.
               15
               he
               says
               ,
               
                 Each
                 of
                 them
                 has
                 a
                 Right
                 to
                 the
                 Name
                 of
                 God
                 ,
                 in
                 a
                 Sense
                 next
                 to
                 that
                 ,
                 in
                 which
                 it
                 is
                 appropriated
                 to
                 the
                 Father
                 .
              
               This
               Contradiction
               he
               is
               in
               love
               with
               ,
               it
               often
               occurs
               .
               P.
               10.
               of
               2d
               Def.
               distinguishing
               between
               Perfections
               which
               he
               makes
               to
               belong
               to
               the
               
                 Father's
                 Existence
              
               ,
               and
               Perfections
               which
               belong
               to
               his
               Divine
               Nature
               or
               Essence
               ,
               he
               contends
               that
               the
               Son
               and
               H.
               Spirit
               have
               all
               the
               Perfections
               of
               the
               Divine
               Nature
               ,
               as
               well
               as
               the
               Father
               :
               But
               p.
               23.
               of
               first
               Def.
               he
               observes
               ,
               that
               Athanasius
               ,
               S.
               Basil
               ,
               Greg.
               Nazianzen
               ,
               
                 and
                 S.
              
               Chrysostom
               ,
               
                 with
                 several
                 of
                 the
                 Latin
                 Fathers
                 ,
                 interpret
                 those
                 Words
                 of
                 Christ
                 ,
                 MY
                 FATHER
                 IS
                 GREATER
                 THAN
                 I
                 ,
                 to
                 have
                 been
                 spoken
                 not
                 of
                 his
                 Humanity
                 ,
                 but
                 his
                 Divinity
              
               ;
               and
               himself
               gives
               his
               Judgment
               to
               their
               Sentence
               .
               Prop.
               16.
               of
               the
               28.
               he
               affirms
               it
               to
               be
               evident
               from
               H.
               Script
               .
               that
               the
               Son
               and
               H.
               Spirit
               have
               unlimited
               Power
               ,
               &c.
               which
               also
               he
               allows
               ,
               2d
               Def.
               p.
               10.
               to
               be
               an
               essential
               Perfection
               :
               but
               2d
               Def.
               p.
               24.
               he
               acknowledges
               that
               the
               Power
               of
               Judging
               the
               World
               ,
               was
               a
               Power
               committed
               to
               Christ
               ,
               not
               as
               Man
               ,
               and
               not
               essentially
               in
               him
               .
               Prop.
               17.
               he
               determines
               ,
               that
               they
               [
               the
               3
               Persons
               ]
               
                 are
                 always
                 spoken
                 of
                 in
                 Script
                 .
                 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
                 H.
                 Ghost
                 are
                 .
              
               But
               1st
               Def.
               p.
               20.
               he
               says
               ,
               
                 They
                 are
                 outwardly
                 ,
                 and
                 in
                 reference
                 to
                 the
                 Creation
                 ,
                 perfectly
                 One
                 and
                 THE
                 SAME
                 God
                 ,
                 as
                 concurring
                 in
                 all
                 the
                 fame
                 external
                 Actions
                 .
              
               I
               hope
               the
               Reader
               will
               allow
               me
               at
               least
               ,
               that
               these
               Instances
               do
               sufficiently
               prove
               ,
               that
               his
               Lordship's
               Hand
               is
               against
               
                 one
                 of
                 the
                 Heads
              
               of
               the
               Trinitarians
               ,
               I
               mean
               himself
               .
               That
               it
               is
               also
               against
               all
               the
               other
               ,
               he
               will
               excuse
               me
               the
               Labour
               of
               proving
               by
               a
               tedious
               Induction
               of
               Particulars
               ;
               for
               Prop.
               17.
               of
               the
               21.
               he
               affirms
               ,
               that
               his
               Explication
               is
               the
               best
               and
               easiest
               way
               of
               reconciling
               those
               Texts
               ;
               which
               according
               to
               
                 the
                 other
                 Hypothesis
              
               ,
               are
               not
               reconcilable
               ,
               but
               by
               offering
               extream
               Violence
               to
               them
               .
               Here
               he
               prefers
               his
               Hypothesis
               indefinitely
               to
               all
               other
               Hypotheses
               .
               Here
               's
               no
               Restriction
               ,
               no
               Exception
               .
               
               Nay
               ,
               in
               the
               Conclusion
               he
               doubts
               not
               to
               pronounce
               ,
               that
               the
               many
               Explications
               of
               the
               adorable
               Mystery
               ,
               have
               had
               little
               better
               Success
               than
               to
               make
               Sport
               for
               the
               Socinians
               .
            
             
               My
               Animadversion
               on
               his
               18
               Prop.
               I
               have
               a
               better
               Opinion
               of
               ,
               since
               I
               saw
               his
               Answer
               ,
               than
               when
               I
               first
               pen'd
               them
               .
               However
               ,
               I
               shall
               examine
               a
               few
               Lines
               :
               P.
               37.
               l.
               30.
               
               
                 How
                 can
                 he
                 say
              
               (
               saith
               his
               Ldp.
               )
               
                 that
                 Jesus
                 Christ
                 desir'd
                 not
                 Divine
                 Honours
                 to
                 be
                 paid
                 to
                 him
                 ?
                 except
                 he
                 mean
                 it
                 when
                 he
                 was
                 on
                 Earth
                 .
              
               I
               mean
               as
               a
               plain
               Reader
               would
               imagin
               ,
               that
               Christ
               desired
               not
               any
               Divine
               Honours
               to
               be
               paid
               him
               ,
               either
               in
               one
               State
               or
               other
               ;
               meaning
               by
               
                 Divine
                 Honours
              
               such
               as
               are
               due
               to
               him
               that
               is
               by
               Nature
               omniscient
               ,
               omnipotent
               ,
               and
               omnipresent
               :
               but
               if
               we
               mean
               by
               
                 Divine
                 Honours
              
               ,
               such
               as
               agree
               to
               him
               that
               could
               do
               nothing
               of
               himself
               ,
               that
               judgeth
               as
               he
               hears
               ,
               and
               hath
               all
               Judgment
               committed
               to
               him
               by
               the
               Father
               that
               sent
               him
               ,
               that
               all
               Men
               should
               honour
               the
               Son
               even
               as
               they
               honour
               the
               Father
               that
               sent
               him
               ;
               I
               agree
               that
               such
               Divine
               Honour
               is
               due
               to
               the
               Son.
               Divine
               Honour
               in
               the
               former
               Sense
               ,
               the
               Son
               himself
               forbad
               to
               be
               paid
               him
               ,
               even
               after
               he
               should
               leave
               the
               World
               and
               go
               to
               the
               Father
               ,
               Joh.
               16.
               23.
               
               
                 At
                 that
                 day
                 ye
                 shall
                 ask
                 me
                 nothing
                 ;
                 verily
                 ,
                 ver●●y
                 ,
                 I
                 say
                 unto
                 you
                 ,
                 whatsoever
                 ye
                 shaell
                 ask
                 the
                 Father
                 in
                 my
                 Name
                 he
                 will
                 give
                 it
                 you
                 :
              
               and
               ver
               .
               26.
               
               
                 At
                 that
                 day
                 ye
                 shall
                 ask
                 in
                 my
                 Name
                 .
              
               I
               think
               he
               does
               not
               well
               to
               take
               no
               notice
               of
               the
               Account
               which
               the
               Unitarians
               give
               ●●
               that
               Text.
               Will
               he
               build
               so
               great
               a
               Duty
               as
               is
               the
               worshipping
               of
               another
               besides
               one
               ,
               with
               the
               Worship
               due
               only
               to
               the
               One
               God
               ,
               upon
               the
               Interpretation
               of
               the
               Particle
               as
               ;
               which
               ,
               he
               cannot
               deny
               ,
               does
               in
               several
               places
               of
               Scripture
               import
               ,
               not
               an
               Equality
               in
               the
               things
               spoken
               of
               ,
               not
               the
               just
               Measure
               and
               Nature
               of
               the
               Duty
               enjoin'd
               ,
               but
               the
               Necessity
               of
               it
               ,
               and
               some
               Similitude
               ,
               which
               it
               bears
               to
               what
               was
               before-mentioned
               ?
               To
               love
               our
               Neighbour
               as
               our self
               ,
               is
               not
               to
               be
               understood
               equally
               with
               our self
               ;
               for
               that
               is
               impossible
               ,
               and
               contrary
               to
               the
               very
               Principles
               of
               Humane
               Nature
               ;
               for
               
                 omnes
                 sibi
                 melius
                 esse
                 malle
                 quam
                 alteri
                 :
              
               but
               we
               should
               do
               the
               one
               
                 as
                 certainly
              
               as
               we
               do
               the
               other
               .
               It
               is
               but
               just
               and
               equal
               ,
               that
               the
               great
               and
               only
               God
               be
               honoured
               with
               all
               the
               Powers
               and
               Faculties
               of
               our
               reasonable
               Natures
               ;
               and
               that
               Jesus
               Christ
               be
               honoured
               with
               an
               Honour
               next
               to
               that
               .
               He
               saith
               ,
               Christ
               is
               not
               God
               in
               the
               highest
               Sense
               ;
               therefore
               say
               I
               ,
               the
               highest
               Honour
               is
               not
               to
               be
               paid
               him
               .
            
             
               I
               said
               upon
               his
               19th
               Prop.
               
                 that
                 the
                 Socinians
                 are
                 not
                 willing
                 to
                 confess
                 ,
                 that
                 the
                 Honour
                 of
                 the
                 Father
                 is
                 as
                 muoh
                 taken
                 care
                 of
                 in
                 his
                 Explication
                 ,
                 as
                 they
                 do
                 wish
                 it
                 were
                 .
              
               He
               answers
               ,
               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
               .
               I
               reply
               ,
               Yes
               ,
               they
               will
               ;
               because
               it
               's
               more
               honour
               to
               be
               the
               voluntary
               Author
               of
               what
               the
               Son
               and
               H.
               Spirit
               have
               and
               are
               ,
               (
               as
               the
               Unitarians
               hold
               )
               than
               
               to
               be
               the
               necessary
               Author
               [
               or
               indeed
               no
               Author
               ]
               as
               his
               Ldp.
               holds
               .
            
             
               Upon
               my
               saying
               ,
               that
               it
               is
               not
               our
               Duty
               to
               think
               as
               honourably
               as
               we
               can
               of
               any
               Person
               ,
               but
               God
               the
               Father
               Almighty
               ;
               his
               Lordship
               answers
               ,
               He
               meant
               by
               
                 as
                 honourably
                 as
                 POSSIBLY
                 we
                 can
                 ,
              
               as
               honourably
               as
               LAWFULLY
               we
               can
               .
               Dr.
               
                 S
                 —
                 th
              
               made
               Dean
               Sherlock
               pay
               dear
               for
               this
               Evasion
               ;
               but
               I
               will
               not
               write
               after
               that
               furious
               Example
               ,
               preserving
               my
               Respects
               to
               his
               Lordship
               :
               All
               I
               say
               is
               ,
               His
               Ldp.
               is
               a
               well-meaning
               Man
               ;
               and
               in
               20
               other
               places
               ,
               where
               his
               Words
               sound
               tritheistically
               ,
               and
               contradictorily
               ,
               I
               believe
               he
               meant
               honestly
               .
            
             
               P.
               40.
               
               From
               that
               Text
               ,
               
                 I
                 will
                 not
                 give
                 my
                 Glory
                 to
                 another
                 ,
              
               his
               Lordship
               argues
               ,
               that
               the
               Son
               of
               God
               is
               not
               a
               Creature
               ;
               as
               if
               God
               had
               said
               ,
               I
               will
               give
               my
               Glory
               to
               no
               other
               but
               my
               Son
               :
               But
               it
               's
               a
               plain
               and
               good
               Consequence
               ,
               This
               ,
               [
               taking
               the
               Words
               in
               an
               universal
               Sense
               ]
               because
               God
               will
               not
               give
               his
               Glory
               to
               another
               ;
               therefore
               no
               other
               ,
               no
               not
               the
               Son
               ,
               is
               to
               be
               worshipped
               with
               that
               Honour
               which
               is
               due
               to
               the
               Father
               .
            
             
               As
               to
               my
               Animadversion
               on
               his
               20th
               Prop.
               he
               appeals
               to
               you
               ,
               my
               Friend
               ,
               to
               judg
               .
               Every
               Man
               that
               reads
               will
               judg
               ,
               and
               some
               will
               be
               biass'd
               by
               one
               Prejudice
               ,
               and
               some
               by
               another
               ;
               and
               some
               may
               chance
               to
               examine
               diligently
               ,
               to
               consider
               freely
               ,
               and
               to
               judg
               impartially
               :
               among
               this
               latter
               sort
               of
               Readers
               ,
               I
               fancy
               I
               may
               have
               the
               most
               Friends
               ;
               but
               the
               other
               I
               fear
               are
               all
               his
               .
            
             
               Prop.
               21.
               he
               says
               ,
               
                 His
                 Explication
                 agrees
                 well
                 with
                 that
                 of
                 the
                 Nicene
                 Fathers
                 and
              
               Athanasius
               .
               ]
               I
               grant
               it
               of
               what
               some
               of
               them
               have
               said
               in
               divers
               places
               of
               their
               Works
               ,
               concerning
               the
               Trinity
               :
               but
               it
               's
               nevertheless
               true
               ,
               that
               in
               other
               places
               it
               disagrees
               with
               what
               that
               Council
               and
               Saint
               have
               taught
               .
               For
               you
               must
               know
               ,
               Sir
               ,
               that
               even
               they
               are
               not
               all
               of
               a
               piece
               ;
               but
               sometimes
               Orthodox
               ,
               sometimes
               Heterodox
               ;
               and
               often
               need
               the
               Assistance
               of
               a
               candid
               Reader
               ,
               to
               interpret
               them
               according
               to
               a
               pretended
               sound
               Meaning
               ,
               quite
               contrary
               to
               the
               Grammatical
               Sense
               of
               their
               words
               .
               As
               for
               his
               agreeing
               with
               them
               ,
               I
               wonder
               which
               of
               the
               Antients
               ever
               taught
               ,
               That
               2
               
                 Beings
                 which
                 depend
                 on
                 God
                 ,
                 are
                 as
                 almighty
                 as
                 the
                 God
                 on
                 whom
                 they
                 and
                 all
                 things
                 depend
                 :
              
               I
               wonder
               which
               of
               the
               Antients
               found
               out
               the
               two
               Senses
               ;
               in
               one
               of
               which
               ,
               
                 the
                 Son
                 and
                 H.
                 Ghost
                 were
                 each
                 of
                 them
                 essentially
                 God
                 ,
                 and
                 in
                 the
                 other
                 not
                 .
              
               I
               question
               whether
               there
               be
               any
               such
               Stuff
               among
               the
               School-men
               ;
               but
               if
               he
               can
               produce
               me
               the
               Father
               who
               has
               fallen
               into
               this
               particular
               Weakness
               ;
               that
               ,
               
                 Tho'
                 the
                 Name
                 of
                 God
                 is
                 us'd
                 in
                 more
                 Senses
                 than
                 one
                 in
                 H.
                 Script
                 .
                 yet
                 the
                 Name
                 of
                 GOD
                 in
                 H.
                 Script
                 .
                 is
                 always
                 to
                 be
                 understood
                 in
                 the
                 highest
                 Sense
              
               ;
               I
               will
               never
               question
               but
               he
               has
               Antiquity
               on
               his
               side
               ,
               whether
               any
               Truth
               and
               Sense
               or
               no.
               
            
             
               As
               for
               his
               Compliment
               ,
               that
               
                 he
                 knows
                 not
                 whether
                 there
                 be
                 more
                 of
                 Arrogance
                 than
                 Ignorance
                 ,
                 or
                 Ignorance
                 than
                 Arrogance
                 in
                 the
                 Remark
                 ,
              
               about
               Credit
               from
               the
               Judgment
               of
               
               the
               Antient
               Fathers
               ;
               it
               looks
               as
               if
               it
               was
               borrowed
               from
               Dr.
               
                 S
                 —
                 th
              
               ,
               it
               has
               the
               Air
               of
               his
               impatient
               Opiniativeness
               ,
               but
               does
               not
               at
               all
               become
               the
               better
               Nature
               of
               the
               Bp.
               of
               Glocester
               .
               But
               
                 he
                 finds
                 I
                 am
                 a
                 sort
                 of
                 an
                 Adversary
                 ,
                 that
                 would
                 not
                 permit
                 him
                 to
                 treat
                 me
                 otherwise
                 .
              
               And
               how
               did
               I
               compel
               him
               to
               treat
               me
               (
               as
               he
               suspects
               he
               has
               done
               )
               with
               too
               much
               Freedom
               ?
               Why
               !
               I
               took
               a
               Liberty
               with
               him
               :
               But
               ,
               Sir
               ,
               you
               can
               assure
               him
               ,
               that
               when
               I
               compos'd
               my
               MS.
               
               I
               knew
               not
               who
               was
               the
               Author
               of
               the
               21
               Propositions
               ,
               and
               could
               not
               dream
               they
               should
               have
               been
               printed
               :
               my
               Aim
               was
               only
               to
               let
               you
               (
               then
               my
               very
               new
               Acquaintance
               )
               privately
               know
               my
               private
               Judgment
               .
               I
               am
               none
               of
               your
               Proselyte
               ,
               nor
               no
               Man's
               else
               .
               I
               profess
               sincerely
               ,
               I
               fell
               into
               what
               I
               hold
               touching
               the
               Trinity
               ,
               by
               freely
               thinking
               and
               seriously
               considering
               ,
               what
               I
               occasionally
               met
               with
               ,
               here
               and
               there
               ,
               now
               and
               then
               .
            
             
               To
               conclude
               ,
               I
               thank
               his
               Lordship
               for
               his
               good
               Wishes
               ;
               and
               I
               do
               really
               believe
               ,
               now
               he
               has
               vented
               his
               Anger
               ,
               that
               he
               is
               sincere
               in
               them
               :
               for
               which
               I
               make
               him
               this
               Return
               :
               I
               heartily
               wish
               all
               Good
               to
               him
               ,
               as
               I
               ought
               upon
               many
               Accounts
               ;
               1.
               
               In
               general
               ,
               because
               he
               is
               a
               very
               worthy
               and
               good
               Man.
               2.
               
               In
               particular
               ,
               because
               he
               hates
               Persecution
               .
               3.
               
               Because
               he
               has
               not
               only
               sworn
               to
               the
               Government
               ,
               but
               looks
               upon
               King
               William
               ,
               who
               gave
               him
               his
               Preferment
               ,
               as
               our
               Deliverer
               ,
               not
               Conqueror
               ;
               our
               just
               and
               lawful
               King
               ,
               and
               no
               Usurper
               .
               But
               I
               cannot
               thank
               him
               for
               his
               Advice
               :
               
                 He
                 would
                 have
                 me
                 think
                 it
                 possible
                 ,
                 that
                 those
                 Opinions
                 ,
                 which
                 I
                 take
                 for
                 most
                 evident
                 ,
                 and
                 most
                 necessary
                 Truths
                 ,
                 may
                 be
                 gross
                 and
                 dangerous
                 Errors
                 .
              
               Why
               !
               my
               Opinion
               is
               ,
               that
               the
               Being
               of
               God
               ,
               and
               the
               Reasonableness
               of
               H.
               Religion
               ,
               are
               most
               evident
               and
               necessary
               Truths
               ;
               and
               no
               Man
               living
               shall
               perswade
               me
               to
               that
               Modesty
               ,
               as
               to
               think
               it
               possible
               for
               these
               to
               be
               gross
               and
               dangerous
               Errors
               .
               Again
               ;
               He
               would
               have
               me
               believe
               that
               I
               may
               be
               mightily
               mistaken
               ,
               when
               I
               am
               most
               confident
               :
               Indeed
               this
               Piece
               of
               Advice
               has
               not
               so
               ill
               a
               face
               as
               the
               other
               ,
               but
               his
               Lordship
               might
               have
               spar'd
               it
               ;
               for
               I
               will
               not
               be
               most
               confident
               ,
               but
               when
               the
               Truth
               is
               most
               plain
               and
               evident
               .
               I
               am
               ,
               Sir
               ,
               Yours
               .
            
             
               FINIS
               .