1. No wonder, that the Son had not diftin& Worship paid him in his own Perfon before the In carnation. For the WORD, or Divine Nature of the Son, is not a different Being from God: but yet was certainly worshipped; because he was esfentially in God, and the fame Being with the Father, or Very God, who could not be worshipped feparatly from his WORD. And I dare fay, no body will imagin, that the Preexiftent Soul of Chrift, was an Object of Worship before the In

carnation.

2. The WORD was not, but Chrift's Preexifting Soul was, before the Incarnation, the Shecinah or Habitation of the Glory of the Father, or Very God, in which the Name of God was. See Chap.

7.

3. The Diftinctnefs of the WORD in the Very God, the Dignity of the God-man, and the true Nature of his Authority and Kingdom,were not fully and clearly reveled before the Incarnation.

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His Forty ninth Propofition.

At his Incarnation he emptied himself fixérov auror] of the Glory, which he had with God be"fore the World was, and by Virtue of which he is defcribed as having been in the Form of God: And in this State of Humiliation, fuffered and died for the Sins of the World..

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1. How the Preexifting Human Soul of Chrift emptied himself of his Glory, what Glory he had with God before the World was, and on what account he is faid to have been in the Form of God, fee Chap.7.

2. Chrift did in his State of Humiliation fuffer and die for the Sins of the World.

His

His Fiftieth Propofition.

After the Accomplishment of which Difpenfation, he is defcribed in Scripture as invested with diftinct Worfhip in his own Perfon; bis Original Glory and Dignity being at the fame time revealed, and his Ex"altation in the Human Nature to his Mediatorial Kingdom declared: Himself fitting upon his Father's Throne, at the Right Hand of the Majesty of God; and receiving Prayers and Thanksgivings, from his "Church.

This Propofition is true of the God-man, who was thus exalted with respect to his Human Nature only, the WORD not being capable of any fuch Exaltation. See Chap. 6.

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This Honour the Scripture directs to be paid to Chrift; not fo much upon account of his Metaphyfical Effence or Subftance, and abstract Attributes; as of his Actions and Attributes relative to us; bis Condefcenfion in becoming Man, who was the Son of God; "his redeeming, and interceding for, us; his Authority, Power, Dominion, and fitting upon the Throne of God his Father, as our Lawgiver, our King, our Judge, and our God.

1. Chrift is to be honored as God; because the WORD is Very God, and has the Metaphyfical Effence or Subftance and abftract Attributes of the Selfexiftent Being.

2. Chrift is to be honored as Mediator upon the account of his Actions and Attributes relative to us, his Condefcenfion in becoming Man, &c.

3. Chrift is not called our God in Scripture upon any other Account, but that of his Divine Nature, the WORD being perfonally united to the Human Nature. Compare Prop. 25.

4. How Chrift is the Son of God, fee Chap. 11. P. 161, 162.

His Fifty fecond Propofition.

"The Honour paid in this manner to the Son, must (as before) always be understood as redounding ultimately to the Glory of God the Father.

The Honor paid to Chrift as Mediator, redounds ultimatly to the Glory of the Very God, whose WORD is perfonally united to the Man Chrift Jefus.

His Fifty third Propofition.

The Honour which Chriftians are bound to pay peculiarly to the Perfon of the Holy Spirit, is expreffed in thefe Texts following; wherein we are directed, either by Precept, or by Example,

To Baptize in his Name, &c.

1. The Holy Spirit is not in your fenfe of the Word, a diftinct Perfon, that is, a different Being from the Very God.

2. Wherefore, when the Very God is honored, the Holy Spirit is honored; even as when a Man is honored, his Spirit is honored, which is the fame Perfon with himself.

3. Those

3. Those Texts, wherein we are directed, either by Precept, or by Example, to Baptize in the Spirit's Name, &c. do not infer any Honour peculiar to the Holy Spirit, as a diftinct Being from the Very God; any more than mentioning the Spirit of a Man, or Actions relating to the Spirit of a Man, does imply, that the Spirit of a Man is a diftinct Being from the Man whofe the Spirit is.

His Fifty fourth Propofition.

For putting up Prayers and Supplications directly and exprefly to the Perfon of the Holy Spirit, it must be acknowledged there is no clear Precept or Example in Scripture.

See Prop. 53. Art. 1, 2.

His Fifty fifth Propofition.

"The Titles given in the New Testament to the "Three Perfons of the everbleffed Trinity, when all "mentioned together; are as follows.

You then fubjoin an enumeration of Particulars. What I fhall remark, is only this. Of the Phrase Three Perfons, fee Prop. 33. Whether the Three Perfons, in my sense of that Phrase, be mentioned in each of the Texts you quote, it matters not. 'Tis certain, that none of those Texts does prove, that the Father, WORD and Spirit are Three Perfons in your fenfe of the Phrafe.

Of his Third Part.

Nothing remains, but your Third and laft Part; wherein (you (a) fay) is, first, brought together a great Number of Paffages out of the Liturgy of the Church of England, wherein the Doctrine fet forth in "the former Parts is exprefly affirmed; and then in "the next Place are collected the principal Passages, which may seem at firft fight to differ from that Doctrine: and ર thefe latter (you lay) you have indeavour'd to recon"cile with the former, by fhewing how they may be unવ derstood in a Senfe confiftent both with the Doctrine of Scripture, and with the other before cited Expreffions of "the Liturgy.

Now as to this Point much needs not to be said at prefent. For my Inquiry is, what the Holy Scriptures do teach concerning the Bleffed Trinity in Unity; and not what our Church has deliver'd concerning it. For tho' our Church teaches the very Truth; yet her Public Forms are not the Standard of our Belief. For we are to believe what our Church profeffes, not because the profeffes it, but because the Holy Scriptures do teach it. Wherefore, if our Church did never fo exprefly affirm your Doctrin, yet I fhould oppofe it notwithstanding; because I efteem it (and I think I have proved it) to be inconfiftent with the Holy Scriptures.

(a) Introduct. p. 19.

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