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Jupiter omnipotens, regum rex ipfe Deúmque.
Progenitor genitrixque Deum ; Deus unus et omnis.

Methinks this sentiment becomes the heathen theologist, or poet, much better than the Christian Divine.

Far from meaning to rank a late very eminent writer, Dr. I. Watts, in the number of notorious heretics, or in the least to detract from the excellence of his character, I think myself bound in duty to my subject to take notice here of the fingularity of his sentiments. “ His idea of the Di

vinity of Christ was, that the Godhead, the Deity itself, personally distinguished as the FATHER, was - united to the man Christ Jesus, in consequence of si which union, or indwelling of the Godhead, he be

came properly God. * He conceived this union " to have fubfifted before the Saviour's appearance - in the Aesh, and that the human soul of Christ ex

isted with the Father from before the foundation of " the world; on which ground he maintains the " real descent of Christ from heaven to earth, &c.”

In thefe fentiments there is not so much as a reference to the Holy Ghost. But we are not to consider them as final. We shall find the Dr. to have had more enlarged notions respecting the doctrine of the Trinity.

* It seems these were likewise Dr. DODDERIDGE's senti. ments.

In his SOLEMN ADDRESS TO THE GREAT AND EVER-BLESSED God, on a review of what he bad written in the Trinitarian Controversy, he puts the following questions with all that bumble reverence, (his own words,) and that boly awe which becomes a creature in the presence of his God.

“ Haft thou not, O Lord God Almighty, haft “ thou not tranfacted thy divine and important af“ fairs among men by thy Son Jesus Chrift, and by “ thy holy Spirit ?. And halt thou not ordained " that men should transact their highest and most “ momentous concerns with thee, by thy Son, and " and by thy Spirit ? Hast thou not, by the mouth “ of thy Son Jesus, required all that profess his

religion to be washed with water in the name of “ the Father, and the Son, and the Holy Ghost ? Is it not my duty then to enquire, who or what “ are these sacred names, and what they signify?

“ Haft thou not ascribed divine names, and " titles, and characters to thy Son and thy holy

Spirit in thy word, as well as assumed them to

thyself? And hast thou not appointed to them “ such glorious offices as cannot be executed with“out something of divinity or true Godhead in “ them ? And yet art not thou, and thou alone the “ true God ? How shall a poor weak creature be “ able to adjust and reconcile these clashing ideas, “ and to understand this myftery? Or must I be“ lieve and act blindfold, without understanding?

“ Holy

Α Ν Ν Ο Τ Α Τ Ι Ο Ν S.

379

Holy Father, (he proceeds,) thou knoweft, “ how firmly I believe with all my foul, whatso

ever thou hast plainly written and revealed in «thy word. I believe Thee to be the only true “ God, the supreme of beings, self-sufficient for « thine own existence, and for all thy infinite af. “ fairs and transactions among creatures. I believe se thy only Son Fesus Christ to be all-sufficient for " the glorious work of mediation between God " and man, to which thou hast appointed him. I « believe he is a man, in whom dwells all the ful“ ness of the Godhead bodily. I believe he is one " with God; he is God manifested in the flesh; “ and that the man Jesus is so closely and insepa“ rably united with the true and eternal Godhead, ss as to become one person, even as the foul and

body make one man.
" I believe also thy blessed Spirit hath almighty

power and influence to do all thy will, to instruct “ men effectually in divine truths, &c. I yield up “ myself joyfully and thankfully to this method of

thy salvation, as it is revealed in thy gospel. But “ I acknowlege my darkness still. I want to have $6 this wonderful doctrine of the all-fufficience of " thy Son and Spirit for these divine works made “ a little plainer.

“ Hadst thou informed me, gracious Father, in

any place of thy word, that this divine doctrine * is not to be understood by men, and yet they

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“ were required to believe it, I would have fub“dued all my curiosity to faith, &c. But I can

not find thou hast any where forbid me to under“ stand it, or to make these enquiries. My con“ science is the best natural light thou haft put “ within me, and since thou haft given me the “ Scriptures, my own conscience bids me search the “Scriptures to find out truth, &c. I have, there“fore, been long searching into this divine doc“ trine, that I may pay thee due honour with un“ derstanding. Surely I ought to know the God “ whom I worship, whether he be one pure and “ifimple being, or whether thou art a threefold

deity, consisting of the Father, the Son, and “the Holy Spirit.

“Dear and blessed God, hadít thou been pleased, “ in any one plain Scripture, to have informed me $ which of the different opinions about the Holy

Trinity, among the contending parties of Chrif“ tians, had been true, thou knowest with how "* much zeal, satisfaction, and joy, my unbiassed ► heart would have opened itself to receive and “ embrace the discovery. Hadst thou told me

plainly in any single text, that the Father, Son, “ and Holy Spirit are three real distinct persons in

thy divine nature, I had never suffered myself to “ be bewildered in so many doubts, nor embar. “ rassed with so many strong fears of assenting to As the mere inventions of men, instead of divine

« doctrine

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!

“ doctrine ; but I should have humbly and imme

diately accepted thy words, so far as it was pos“ fible for me to understand them, as the only rule

my

faith. Or hadst thou been pleased so to express and include this proposition in the several « fcattered parts of thy book, from whence my “ reason and conscience might with ease find out, “ and with certainty infer this doctrine, I should “ have joyfully employed all my reasoning powers, “ with their utmost skill and activity, to have found “out this inference, and ingrafted it into my

foul. “ Thou hast called the poor and the ignorant, “the mean and foolish things of this world, to the “ knowlege of thyself and thy Son, and taught “ them to receive and partake of the Salvation “ which thou hast provided. But how can such ļ weak creatures ever take in so strange, so diffi“ cult, and fo abftrufe a doctrine as this; in the

explication and defence whereof, multitudes of

men, even men of learning and piety, have lost “ themselves in infinite fubtilties of dispute, and s endless mazes of darkness? And can this strange - and perplexing notion of three real persons going “ to make up one true God, be so necessary and " so important a part of that Christian doctrine, “ which, in the old Testament and the new, is represented as fo plain and so easy, even to the « meanest understandings ? “O thou searcher of hearts who knoweft all

things,

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