Chrift declares, that God and he are one, John 10. 30. fo he prays, that his Disciples may be one, even as his Father and himself are one, John 17. 11, 22. And their being one is manifeftly the fame as, or neceffarily fuppofes, their dwelling in each other, whether the Phrases be applied to God and Christ, or to Christ and his Disciples. For indwelling implies the (f) Favor and Protection of a Superior, and the Obedience of an Inferior. And being one denotes a perfect Union of Affections and Goodwill. And accordingly Chrift prays, that they all may be one, as thou Father art in me,and I in thee; that they also may be one in us, John 17. 21. I in them, and thou in me, that they may be made perfect in one, v. 23. Now there moft certainly was this admirable Agreement and Union between God and the Man Chrift. God really favor'd and protected the Man Chrift, and the Man Chrift was abfolutly obedient unto God.

And there was undoubtedly between them a most ardent reciprocal Love. But none of the Expreffions before mention'd did any way discover, that the WORD or Divine Nature was united to the Man Chrift.

3. Our Lord fays, Γινώσκω τὰ ἐμα, καὶ γινώσκομαι κα ν έμπρο καθώς γινώσκει με ὁ πατὴς, κἀγὼ γινώσκω ἢ πατέρα, John 10. 14, 15. Thefe Words, as you rightly (g) obferve, ought to be tranflated thus, I know my Sheep, and am known of mine. Even as the Father knoweth me, I know the Father. This Knowledge therefore, which is attributed to the Sheep, as well as to God and Chrift, can't imply, that Chrift ap pear'd more than Man. The Phrafe plainly fignifies, that as God and Christ did entirely love each

(f) See the Confutation of Quakerifm, Chap. 3. p. 25. (2)Script. Do&t. Pag. 99.

other,

other, fo there was an entire mutual Love between Chrift and his Sheep. For that to know frequently fignifies to love, to be pleas'd with, to favor, and to obey; and that God is thus faid to know Men, and Men to know God, I need not prove to a Perfon fo converfant in the Scriptures as your self. However, for the fake of others, I will tranfcribe three Texts. For the Lord knoweth the way of the righteous but the way of the ungodly fhall perish, Pfal. I. 6. And this is life eternal, that they might know thee the only true God, and Jefus Chrift whom thou hast fent, John 17. 3. And hereby we do know, that we know him, if we keep his commandments, 1 John 2.3. Wherefore Chrift's Knowledge of the Father or Very God, and being reciprocally known by him, was no Argument to his Difciples of his being more than Man.

4. Our Lord fays, If ye had known me, ye should have known my Father allo; and from henceforth ye know him, and have feen him. Philip faith unto him, Lord, Shew us the Father, and it fufficeth us. Jefus faith unto bim, have I been so long time with you, and yet haft thou not known me, Philip? He that hath feen me, bath feen the Father; and how fay'st thou then, fhew us the Father? Believeft thou not, that I am in the Father, and the Faz ther in me? The words that I speak unto you, I speak not of my felf: but the Father that dwelleth in me, he doeth the works. Believe me, that I am in the Father, and the Father in me; or else believe me for the very works fake, John 14.711. Now from the Disciples knowing and feeing the Father by knowing and seeing the Son, it can't be inferr'd, that the Son difcover'd his Divine Nature. Because these Phrases manifeftly import, as the Context fhews, fuch a Knowledge and Sight of God, as is gain'd by the Son's Revelation of his Will, and doing Miracles

by

by his Power. For that the Spirit's Affiftance, by which he wrought Miracles, was his Father's Power, is manifeft from numberlefs Places, and granted on all Hands. Now the Son might revele the Father's Will, and do Miracles by his Power, even tho' he had no Divine Nature, as the Apoftles and others did, who were mere Men, tho' conducted and affifted by the Spirit of God.

5. Our Lord faid, The Son can do nothing of himfelf; but what be feeth the Father do. For whatsoever things he doth, thefe alfo doth the Son likewife, John 5.

19.

I beg leave to explain this Paffage in Dr. Whitby's Words, who fays, The Jews concluding Chrift to be a falfe Prophet, because he in this peculiar Manner ftyl d God his Father, Chrift here undertakes to fhew, Firft, That be exercis'd his Prophetick Office according to the Will of the Father. Secondly, That be confirm'd it by Miracles done by the Power of God refiding in him. As to speak nothing of himself, is to speak nothing of his own Instinct and Will, without Commiffion from God-So to do nothing of himself, is to do nothing without Commiffion from, and Knowledge of the Will of God, that he should do it, and fo refpecteth his Prophetick Office, and things done in Confirmation of it; and then the Words following, unless he fee the Father doing them, must bear this Senfe, Unlefs he by the Spirit of the Father refiding in him, fee that the Father would have them done by him; For what the Father mon, would have done, he doth according to his Will, or as he would have them to be done. And this Import of the Words feems to be confirm'd from the following Words; For the Father loveth the Son, κ πάντα δείκνυσιν αυτῷ ἃ αὐτὸς ποιεῖ, and theweth him all things which he (the Son) doeth; and he will fhew him greater Works than thefe (which are to be done by him, even that of raifing the Dead, v. 21.)

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For

For, because we receive all our Knowledge from our Eyes and Ears, therefore Chrift fpeaking of the Execution of his Prophetick Office, ufeth thefe Metaphors, declaring, that he Spake and teftified what he had feen, Chap. 3. 11. what he had feen with the Father, Chap. 8. 38. And fo the Baptift faith, What he hath feen, he teftifieth: And again, that he fpake what he had heard from the Father, Chap. 8. 26, 49.----15. 15. And because they who teach or declare things, do by that shew them to us; therefore Chrift ufeth this Metaphor here, and faith, Chap. 8.28. I do nothing of my felf; but as my Father hath taught me, fo I fpeak. And again, Chap. 12. 49, 50. I have fpoken nothing of my felf, but as the Father who fent me, gave me commandment what I fhould fay and fpeak; the things therefore which I speak, as the Father faid to me, fo I fpeak. Now that he spake this with refpect to the Spirit of Pro phefy, with which he was anointed, and by the Father fent to preach the Gospel to the Poor, &c. Luke 4. 18. the Baptift teacheth in thefe Words, What he hath feen and heard, that he teftifieth; for he whom God hath fent, fpeaketh the words of God; for the Father giveth not him the Spirit by measure, Chap. 3. 23,24. And he himself intimates by faying, Chap. 14. 10. The words that I fpeak to you, I fpeak not of my felf; the Father abiding in me, he doth the works. Thus far Dr. Whitby.

Wherefore the Son's doing whatsoever the Father did, was no Difcovery of his being more than a Man conducted and affifted by the Spirit. Espe cially if it be confider'd, that as general as this Expreffion is concerning the Son's Works, yet the Son never did any fort of Works during his Humiliation, which his Difciples did not alfo at fome time or other perform. And confequently it might be truly faid of his Difciples, that whatfoever God I

did,

did, they did the fame. And yet 'tis plain, that the Disciples were not more than mere Men, but only had the Affiftance and Guidance of a Divine Power.

6. Our Lord affirm'd himself to be greater than the Temple, Matt. 12. 6. and Lord of the Sabbath, v. 8. And thus the Difciples might well think of him, because he was the greatest of Prophets, and the Son of God; even tho' they had not the leaft Sufpicion of his being God-Man.

Thirdly, With refpect to what was then future,

1. Our Lord affirms, that he bath life in himself, even as the Father bath. But let us read the Context. Verily, verily Ifay unto you, the hour is coming, and now is, when the dead fhall bear the voice of the Son of God: and they that bear, shall live. For as the Father bath ife in himself: fo bath be given to the Son to have life in himself, John 5. 25, 26. You fee, our Savior proves, that the Son fhall raife the Dead at the last great Day; because the Father hath given to the Son to have Life in himself, as the Father alfo hath. So that to have Life in himself, manifeftly fignifies to have a Power of raising the Dead. But fince he declares, that he fhould raise the Dead by his Father's Power; 'tis certain, that he did not thereby declare himself to be more than Man. For a mere Man affifted by the Spirit might alfo raise the Dead; as the Apoftles themselves did.

2. Our Lord fays, All things that the Father bath, are mine, John 16. 15. For the Explication of thefe Words, I fhall recite two parallel Texts. All things are delivered unto me of my Father, Matt. 11. 27. The Father loveth the Son, and bath given all things into bis band, John 3. 35. The Meaning plainly is, that God has given the Son all manner of Power and Authority to direct and govern the Church. Chrift is fpeak