reveal'd that it is fo, is enough; we do not fay that they are three feperate and divided Beings, but that they are three diftinct Perions in one Godhead; diftinguifhed, but not divided, three diftinct Perions in One Effence.

But they will not allow the Word Perfon, but they know very well what we mean by it, and we find the Word in Heb. i. 3. 'tis taid, He is the exprefs Image of bis Ferfon: However, CHRIST and the Holy SPIRIT are both Perfons in the Scripture Phrafe ; 'tis laid in Scripture of CHRIST and the Holy GHOST, he did this, and he did that; of CHRIST, he died and he rofe again, &c. and of the Holy SPIRIT, he fanctifies and he comforts, and he is the Spirit of Life, &c. And are not thefe Perfons that are thus Spoke of? but more of this hereafter.

We must confider JESUS CHRIST, as having two Natures in one Perfon; the divine and human Nature; John i. 1. 14. Rom. ix. 5. Acts xx. 28. we fhould always keep this in View, and then we fhall be better able to understand, and apply the Scriptures concerning him. If we interpret the Scriptures that represent him as inferior to the FATHER of his human Nature, or of his Mediatorial Office, (or elfe be contradicts himself, for he fays he is equal with the FATHER in other Places) and thote Scriptures that fpeak of his Glory and Majefty, and reprefent him as Gor, of his divine Nature; then the Scriptures wili agree, and Things will appear more plain and reconcilable; but if we do not look upon him as having two Natures in one Person, we cannot make them agree; and to put an Interpretation upon one Scripture, that is contradictory to another, that Interpretation cannot be right.

Object. But fome object thefe Scriptures, viz. Col. i. 15. where CHRIST is called the First Born of every Creature, and that Rev. iii. 14. the Beginning of the Creation of GOD.

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Anf Thefe Texts cannot be fo interpreted as to make JESUS CHRIST a Creature, that in Col. Is. The first born of every Creature cannot be meant fo; for the very next Verfe tells you, that he is the Creator of aŭ Things both in Heaven and Earth; and therefore he cannot be a Creature for he is the Creator. But further, as Mr. Poole fays on thofe Verfes, the First Born of every Creature, and the Beginning of the Creation, may fignify the Chief,, or Prince of the Creation, because he was the Creator of all Things, and fo Lord of all Things; it's a Note of Dignity, as the first born is among Men, Pal. lxxxix. 27. I will make him my first born, higher than the Kings of the Earth; and was not his human Nature the Chief of the Ways of Gon, the Prince of the Creation, for it was united to the Divinity, Col. i. 18. he is called the First Born from the Dead; and why? that in all Things he might have the Prebeminence: His human Nature was the First Born from the Dead; the Chief and Lord of all that were or fhall be raised from the Dead: Or it may fignify, that the human Nature was the Beginning, or Chief of all the Counfels of God; the Chief of Gon's Ways in his eternal Counfels: And this Interpretation is according to that Text Rev. xiii. 8. The Lamb flain from the Foundation of the World; now we know he was not flain 'till fome Thousands of Years after the Foundation of the World, but he was fo in the eternal Purpo1e, tho' not actually 'till he came and died in the World; and fo his human Nature was the Beginning, the First Born, the Chief of all the Counfels of God; tho' he was not born 'till fome Thoufands of Years after: And indeed with refpect to his divine Nature, he was God's First Begotten, his Eternal, only Begotten SoN; and fo we may understand that Scripture, Heb i. 6. And when be brought his firft Begotten into the World; his eternally begotten Son with refpect to his divine Nature.

Object. But there's another Text which they think makes much for their Opinion, and against the God

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head of CHRIST, viz. 1 Cor. xv. 28. And when all Things fhall be fubdued unto him, then shall the SON also be fubject to him that put all Things under bim, (viz. the FATHEK) that GOD may be all in all.

Af. The Meaning of this is, that at the End of the World CHRIST will deliver up his mediatorial Kingdom to the FATHER, as Verfe 24. and the 28th Verie fays, Then fball the SON alfo be fubject to bim that put all Things under him, that GOD may be all in all; that is, when the SON has delivered up the Kingdom to the FATHER, then his Mediatorial Kingdom fall ceafe, and the SON as Man fhall be fubject, and all Things fhall be ruled and governed by the Godhead immediately; GOD will rule afl Things as GOD and not as Mediator, as he did before; GOD fhall be all in all, there will be no more need of the mediatorial Kingdom,, but FATHER, SON and Holy GHOST, fhall rule all as GOD, and not by CHRIST as Mediator.

Another Scripture objected is that I Cor. xi. 3. And the Head of CHRIST is GOD; that is, he is his Head with refpect to his Office as Mediator, with refpect to his human Nature, the Divinity is the Head; and I think thefe Interpretations agree with other Texts concerning this Matter, and feem to me to be genuine; but to interpret them fo as to make JESUS CHRIST only a Creature, and every way inferior to the FATHER, contradicts the main Current of Scripture, and fo cannot be right.

I am not fatisfied to finifh this Work without faying fomething of the Divinity of the Holy GHOST, the bleffed Holy SPIRIT of GOD, who is our Sanctifier, Comforter, Helper, and Guide thro' this World, And I think we forget him too much in our Prayers, Praifes, and Adorations, from whom we have our fpiritual Light, Life, and Comfort, and all the Discoveries of the FATHER's Love.

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Now that this bleffed Holy SPIRIT is a Perfon, is plain to me from Scripture; for there we find he is filed the Comforter, the Sanctifier, the Leader, Guide, Teacher, Strengthener of his People, in feveral Places; and he that can tanctify, comfort, teach, ftrengthen, &, must be a Perfon: "Tis faid he does this, and he does that, he foretels Things to come, he is grieved, finned againft, he fpake in the Prophets, indited the Scriptures; now if this be not a Perton, that does all this, no Body can understand what is meant by Words. Can any but a Perfon foretel Things to come, be finned againft, and in fuch a Manner as can not be pardoned? If I fay fuch a one can foretel Things, or you have greatly offended fuch a one, can any one think but that I mean fuch a Perfon? What but a Perfon can foretel Things to come? If I fay fuch and fuch a one indited this, or that, do I not mean a Perfon? Nay, he is faid to give Gifts, and diftribute them as he will; as he will, or according to his own Pleafure; here is a Perfon certainly: If I fay fuch a one is Mafter of fuch a Thing, and he'll give it to whom, and as he pleafes, do I not mean a Perfon? if I pretended otherwife in my common Difcourfe, no Body could understand me, and I should make my felf ridiculous.

Now that the bleffèd SPIRIT of GOD does thefe Things, I think is very plain from Scripture, John xvi. 13. When the SPIRIT of Truth is come he fall guide you into all Truth; how fhall he guide into all Truth if he be not a Perfon? He is the Comforter; John xvi. 7. If I go not away the Comforter will not come; is not the Comforter that comes a Perfun? Verfe 8. He will reprove the World of Sin; or convince the World of Sin, (as 'tis in the Margin) now is not he that can enlighten and convince the World of their Sins a Perfon? He foretels Things to conte; 1 Tim. iv. 1. the SPIRT fpeaketh exprefly, that in the latter Days fome should depart from the Faith, &c 1 Pet. i. 11. there we read the SPIRIT of CHRIST did teftify before-hand of the Sufferings

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of CHRIST, and in John xv. 26. 'tis faid, the Comforter, even the Spirit of Truth fhall teftify of him.

He made this World, and all that therein is; A&s iv. 24, 25. They faid Lord thou art be that made Heaven and Earth, &c. and what LORD is this? the 25th Verte tells them, who by the Mouth of his Ser▾ vant David bad faid; and it was the Holy GHOST that spoke by the Mouth of David; Acts i. 16. Which the Holy GHOST Spoke by the Mouth of David; and David fays, 2. Sam. xxiii. 2. That the Spirit of the Lord fpake by him: So that this SPIRIT is he that made Heaven and Earth: He is finned against, Math. xii. 31. But the Blefphemy against the Holy GHOST fhall not be forgiven. And he indites the Scripture; 2 Pet. 1, 21. Holy Men of GOD, Spake as they were moved by the Holy GHOST.

Certainly thefe Things are fufficient to prove him a Perfon, and in Ifa. xi. 2. he is called the Spirit of Wif dom and Understanding, Counsel and Might; and certainly this is a Perfon that has Understanding, Wifdom and Counfel: Ezek. iii. 24. And the Spirit entered into me, and fet me upon my Feet, and Spake with me and faid unto me, go but thy felf within thy Houfe; is not this a Perfon that pake with him, and faid unto him fo and fo? What could he be elfe? 1 Cor. xii. 11. All thefe Things worketh the Self fame Spirit, dividing to every one feverally as he will; here the SPIRIT is a Free Agent, a Person that is abfolute in his Gifts; he divides to every one as he will; and we read Acts xiii. 4. They being fent by the Holy GHOST departed, &c. here the Holy GHOST fends the Apoftles, and fure then he must be a Perfon; and abundance of other Places might be produced, where the Scripture represents the Holy GHOST as a Perfon; and fure they were not wrote to deceive us; I think there's nothing plainer in Scripture than this.

Object. But here comes an Objection; Things are fometimes perfonated, and spoke of as Perfons acting

thus