felf by any other Clue, than that which leads you directly back again; to the plain and open manner of conceiving both the Unity of the Divine Nature, and the Distinction of the Divine Perfons, by Semblance and Analogy only with that Unity and Distinction familiar to us in the Individuals of our own Species.

WE freely grant that God, thro' the whole Scripture, is spoke of in the very fame Style and Language wherein we always speak of one human Perfon; as in the fingular Perfons of Verbs, and in mafculine Adjectives, whereof Eis is but one inftance of a thoufand: And the Father, Son, and Holy Ghoft are likewise every where spoke of in the fame Style and Language by which we diftinguish three human perfons; and yet this doth not argue that God is Literaly one Perfon, any more than it concludes all the Perfons to be Three ftrictly proper and Literal Perfons. The Term Perfon is not literaly a fcriptural one, either for God, or for diftinguifhing the three Divine Perfans; fo that in truth no Inferences ought to be made from it concerning either the Real Unity of God as he is in his own Nature, or the real true Diftinction of the Divine Perfons. Whence it will be evident to every plain Understanding, that not only Eis, but any other mafculine Adjectives and Perfons of Verbs may, nay Must neceffarily be ufed indifferently when we fpeak of God; or of Father, Son, and Holy Ghost. And

that

that to make any Inferences from thence concerning the Real Nature, or Degree, or Manner, or Strictness of that Divine Unity; or concerning the Greatness of the Distinction, is no other than shameful trifling with the facred Oracles, and with the Faith and Confciences of Men.

As trifling and even profane as that manner of Proceeding now appears to be; and the very fame as if the Author had inferr'd from the Term Es, that the abfolutely fupreme Deity must be of the Mafculine Gender; yet it is the fingle Point upon which the whole Scheme of Religion contain❜d in his fifty five Propofitions is erected. Wherein a Multitude of unorthodox Notions, Abfurdities, and Contradictions are with fingular Dexterity and Slight piled up together upon it, as it were into a bulky Cone inverted: Which for a time served for a pleasing Amusement to Deifts, and Freethinkers, and Unbelievers of all Ranks and Degrees; till the mock Foundation being touch'd, it tumbles all at once into Dirt, and Stench, and Rubbish.

CHA P.

CHAP XI.

Of the Improvement of Morality by

Revelation.

ROM what hath been faid concerning

FRO

thofe feveral Nearer Relations we bear to the First Cause of all things, intirely New and undiscoverable by Reason, and which we could have only from Revelation; we may plainly and diftinctly difcern wherein confifts the Enlargement, and Exaltation, and Improvement of Morality by the Gospel Difpenfation. The Revelation of that perfonal Difference and Distinction in the Deity, opens to our Understanding a large Field of divine Knowledge; the Knowledge of many Bleffings, and Advantages, and Privileges of Mankind relating more immediately to another World, which were intirely unknown by the Light of Nature; and clears up many Particulars, of which mere Reafon gave Men but a very dubious and uncertain View.

1. As to the Perfon of the Father, the very particular Manner of God's being a Father to us is fully and clearly defcribed; as that he made the Body of Man of the Duft of the Ground; Breathed into it a Spiritual Principle immediately from himfelf; and that from the Union of both these Man became a Living Soul.

That

That our firfts Parents were created in perfect Innocence; in the Image and Likeness of God; to which is added the true Caufe and exact Mannerof the miferable Corruption and Degeneracy of human Nature; which all Mankind were confcious of and fadly lamented, but none could account for. That we were to be reftored to the Favour of God by the Seed of the Woman; which Prophecy was, in fucceeding Ages, gradualy difcovered to be fpoken of a divine Perfon coming into the World, and taking Our Nature upon him: And the Subftance and Import of it in due time appeared to be this, That God fo loved the World that he gave his only begotten Son, that whofoever believeth in him should not perish, but have everlasting life. And that which renders this Relation yet nearer and more intimate and engaging is, that we have Received the Adoption of Sons; of which the Apostle fpeaks with this Solemnity, Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God; having received the Spirit of Adoption, that ineftimable Privilege of crying Abba Father ; and of addreffing our felves to him as to our Father, with the Affection of legitimate Children, in full Truft and Affurance That The Father himfelf loveth us; That he hath prepared a Kingdom for us before the Foundation of the World; and that he fends the Comforter, that Promife of the Father to guide, and ftrengthen, and support us under all the Infirmities of Nature.

2. IN the Perfon of Chrift, we have it revealed, that he is the Only Begotten Son of God. That is, if we will understand the Words in any Real Sence or Meaning they will bear, The only Son of his own Nature and Effence; the intire Perfection and Transcript of Himself, that is of his Divinity; fo as to come up to the Brightness of his Father's Glory, of his Divine Glory; and the exprefs Image of his Perfon, that is of his Divine Perfon: The Words Son, and Begotten, and Brightness, and Image being spoken by way of Analogy with human Generation (in which the Son is the Brightness and Image of his Father, by receiving the whole intire human Nature) muft import all this, or else have no fix'd Application or determinate Meaning at all.

CONCERNING this one only begotten Son we learn, that having it in his Own Power and Election to take upon him either the Nature of Angels, or of Men, he took on him the Seed of Abraham; and came into the World to be a Sacrifice for our Sin; to give his Life a Ranfom, and his Blood a Price and Purchase of Redemption for us; to redeem us to God by his Blood, fince without Blood, and with out His Blood there was no Remiffion of Sins. That he came to teach us the Will of God; to fet us an Example of Virtue and Holiness in the greateft Height and Perfection of them; and

to