of Mans Wisdom but in demonstration of the Spirit and of Power that your Faith should not stand in the Wisdom of Men but in the Power of God. Luke 1. 35. The Holy Ghost shall come upon thee Blessed Mary and the Power of the Highest shall overshadow thee Luke 11. 20. I with the Finger of God that is by the Power of God Exod. 8. 19. cast out Devils Mat. 12. 28. I cast out Devils by the Spirit of God. Compare also Luke 24. 49. with Acts 1. 4 5 8. 2. A manifest Distinction is made as between God and Christ so also between God and the Holy Spirit or Power and Inspiration of God so that 't is impossible the Spirit should be God himself Rom. 5. 5. The Love of God is shed abroad in your Hearts by the Ho-Ghost which is given to us 1 Cor. 3. 16. The Grace or Favour of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you Rom. 8. 27. He the Spirit v. 26. maketh Intercession for the Saints according to the Will of God. They note here that God's Spirit or Inspiration being designed to be a continual Director and Guide to the Faithful it is spoken of in these and some other Texts as a Person by the same Figure of Speech that Charity is described as a Person 1 Cor. 13. 4 5. and Wisdom Prov. 9. 11. and the Law or Commandments of God Psal 119. 24. They note also that in some Texts 't is called the Holy Ghost and Holy Spirit in the same sense that we commonly say the Holy Wisdom Holy Will of God. 3. The Spirit is obtained for us of God by our Prayers therefore it self is not God. Acts 15. 8. God which knoweth the Hearts bare them witness giving them the Holy Spirit as he did to us Luke 11. 13. How much more shall your Heavenly Father give the Holy Spirit to them that ask him If we say these Texts are to be understood not of the Person of the Holy Ghost but of his Gifts and Graces the Socinians readily confess it but they say also that if the Holy Spirit were at all a Person much more a God his Gifts and Graces would be bestowed by himself and asked of himself not bestówed by and asked of another Person as 't is manifest and by all confessed they are in these Texts They add there is neither Precept nor Example in all Holy Scripture of Prayer made to the Spirit on this or any other occasion which on the Trinitarian Supposition that the Holy Spirit is a Person and God no less than the Father is very surprizing nay utterly unaccountable 4. If the Holy Spirit and our Lord Christ are Gods or God no less than the Father then God is a Trinity of Persons or three Persons but this is contrary to the whole Scripture which speaks of God as but one Person and speaks of him and to him by singular Pronouns such as I Thou Me Him c. Job 13. 7. Will ye speak wickedly for God Will ye accept his Person Heb. 1. 1. God hath in these last times spoken to us by his Son who being the Brightness of his Glory and the express Image of his Person sat down at the right Hand of the Majesty on high Deut. 6. 4 5. Hear O Israel the Lord our God is one Lord and thou shalt love the Lord thy God with all thine Heart In the Hebrew thus O Israel hearken to Jehovah our God Jehovah is one and thou shalt love Jehovah thy God with all thine Heart The Jews by a most ancient Tradition and Custom are obliged to repeat this Verse every Morning and Evening to keep it in perpetual Memory that Jehovah or God is one only not two or three Isa 45. 5. I am the Lord there is no God but Me. Psal 102. 25. O my God of old hast thou laid the Foundation of the Earth Matth. 4. 10. the Lord thy God him only shalt thou serve No Instance say the Socinians can be given in any Language of three Persons whoever spoke of themselves or were spoken to by the singular Pronouns I Thou Me Him Thee c. Such speaking is contrary to Custom Grammar and Sense which are the Laws of Speech therefore the Holy Scriptures always speaking thus of God either he is only one Person or the Scriptures are one continued ungrammatical Soloecism and Impropriety and that in the capital Article of Faith which no reasonable or good Man can or ever will allow For it no way helps the Trinitarians that God according to some Translations says at Gen. 1. 26. Let Vs make Man. Because nothing is so usual in common Speech as for single Persons to speak of themselves indifferently by singular or plural Pronouns thus 2 Cor. 10. 2. I think to be bold against some who think of Vs saith Paul of himself only as if We walked according to the Flesh Briefly they contend that when God speaks of himself in the plural Number or by plural Pronouns which yet some deny he ever does and if he doth 't is not above once or twice in the whole Scripture he speaks according to the Custom of single Persons especially Princes and great Persons in all Nations and Languages but were Almighty God three Persons they could never speak of themselves or be spoken to by the singular Pronouns I Thou Thee Him Me because 't is contrary not only to Grammar which is always to be observed when there is no Custom to the contrary but to the Custom of all Nations which understand to speak intelligibly and sensibly 5. Had the Son or Holy Ghost been God this would not have been omitted in the Apostles Creed This Creed say they which is of next if not equal Authority to any part of Holy Scripture after having declared that God is the Father Almighty and Maker of Heaven and Earth speaks not a Word of the Godhead of the Son or Holy Ghost It describes the Son by all the characters of a Man and by such only it says he was conceived or begotten by the Holy Ghost on Blessed Mary that accordingly he was born of her that he was crucified died and was buried that he rose on the third day and ascended into Heaven all these are the Descriptions of a Man for God cannot be conceived or be born or die no nor ascend into Heaven for he is always there Not content to take no notice that he is God this Creed distinguishes him very plainly from God that is denies him to be God by adding He sits at the right Hand of God. i. e. He is advanced to be next to God and is under the immediate and particular Protection of God. Concerning the Holy Ghost this Creed says no higher thing than it says of the Church I believe in the Holy Ghost and in the Holy Catholick Church For in the Greek the same Preposition in is before both alike and so also is this Creed
was in being before all other Creatures but the meaning is he is the first-born from the dead of all God's Creatures He is the first that was raised from the dead and thus as it were born again into the World so as never to die again but forthwith injoy eternal Life Thus in this very Context is the first-born explained ver 18. He is the Head of the Body the Church who is the Beginning the first-born from the dead 2. These Words For by him were all things created c. are not spoken of Christ but of God. The sense of the whole Context is this the Lord Christ is the most perfect Image of the invisible God the first-born from the dead of every Creature for O Colossians by him even by the invisible God were all things created they were not as some of your Philosophers have taught you from all Eternity nor as others say arose from the accidental Concourse of Atoms but all of them whether things in Heaven or things in Earth whether they be Thrones or Dominions or Principalities or Powers are Creatures and were by God created who is before them all and by him they all consist But he is the Head of the Body the Church who is the Beginning and first-born from the dead even the Lord Christ 3. They observe farther that the most learned and critical Interpreters of the Trinitarians do not think that Creation is in this Context ascribed to Christ They interpret this Context thus The most Beloved so first-born is used by the Hebrews and Hellenists Exod. 4. 22. Psal 89. 27. Jer. 31. 9. of every Creature or the Chief and Head of every Creature So Camero Piscator Deodat Dally Vorstius Davenant Grotius For by him were all things modelled whether they be things in Heaven or things in Earth modelled not created So of the Ancients even Athanasius and St. Cyril and Fulgentius So also Alfonsus Salmero Arias Montanus Grotius and many more The Lord Christ is said to model or order all things on Earth because of the great change he introduced abolishing Judaism and Paganism the only Religions then in the World and introducing Christianity in their stead He new ordered or modelled the Thrones Dominions Principalities Powers and other Angelick Orders in Heaven in that he became their Head and King whereas they were before immediately under God and giveth to them from time to time such Orders and Directions as to him seem good 1 Pet. 3. 22. Rev. 1. 1. Rev. 5. 6. Whereas 't is added at ver 17. He is before all things They understand it thus he is in Worth and Excellence as well as Dignity and Power before all other Persons and things And by him all things consist i. e. By his wise Providence and Government they consist or fall into no Disorder and Confusion 4. St. Chrysostom goes away by himself He understands indeed ver 16. of Christ but he renders it not for by him were all things created but thus the most beloved of every Creature for for him were all things created that are in Heaven and that are in Earth c. So that the sense here is the same with what is said Heb. 1. 2. Whom he God hath appointed Heir of all things i. e. All things were originally made with respect to Christ that they might be subjected one day to him and he be made Heir or Lord under God his Father of them 17. Col. 2. 3. In him are hid all the Treasures of Wisdom and Knowledg Answ 1. The Socinians grant that in Christ are inestimable Treasures of Wisdom given to him by God. But 2. It has been observed by others that this particular Verse and it s Context should have been thus translated to the Acknowledgment of the Mystery of God even the Father and of Christ in which i. e. in which Mystery are hid all the Treasures of Wisdom and Knowledg 18. Col. 2. 9. In him dwelleth the Fulness of the Godhead bodily and ye are compleat in him or ye are filled by him Answ 1. 'T is also said Eph. 3. 9. That ye ye Ephesians might be filled with all the Fulness of God. And this very Text of the Colossians saith that the Fulness of God or of the Godhead is so in Christ that we are filled by him with the same Therefore the Fulness of God or of the Godhead here is the Fulness of the Knowledg of God or of the Godhead this dwelt in Christ and with this he hath filled or compleated us Christians This Knowledg is said to dwell in Christ bodily or as others translate substantially in Opposition to that imperfect umbratile and unsincere Knowledg of God that was to be found in the Philosophy and Philosophers of the Greeks who in Paul's time were in great Esteem among the Colossians and other Greek Nations and Colonies This Interpretation is confirmed by ver 8. and allowed by the most learned and Orthodox Interpreters 19. 1 Thess 3. 11 12. God himself and our Father and our Lord Jesus Christ direct in the Greek prosper our way unto you Answ Paul wisheth that the Lord Christ may prosper his way meaning by his general Intercession with God for all his Ministers and other Labourers in the Gospel as also by his Angels who are Christ's Agents sent forth to minister to i. e. to protect and help those that shall be Heirs of Salvation Heb. 1. 14. 1 Pet. 3. 22. Rev. 1. 1. Rev. 5. 6. But it is added at ver 12. of this third to the Colossians And the Lord make you to encrease and abound in Love. Answ If these Words are to be understood of Christ It must be said that the Lord Christ causeth us to abound in Love and all other Graces partly by his Gospel partly by his Intercession with him who is the Giver of every good and perfect Gift Heb. 7. 25. See also what has been said on Acts 9. 14 21. 20. 2 Thess 2. 16 17. Our Lord Jesus comfort your Hearts and establish you in every good Word and Work. Answ See on 1 Thess 3. 11 12. 21. 1 Tim. 3. 16. Without Controversy great is the Mystery of Godliness God was manifest in the Flesh justified in the Spirit seen of Angels believed on in the World received up into Glory Answ It appears by the Syriac Latin Ethiopic Armenian Arabic and most ancient Greek Bibles as also by the first Council of Nice and a great many Citations out of the Fathers both Greek and Latin that the Word God was not originally in this Text but added to it For they read it thus Without Controversy great is the Mystery of Godliness which was manifest by Flesh that is by Man by the Ministry of Men even Jesus and his Apostles justified by the Spirit i. e. proved by Miracles done by the Spirit or Power of God seen of Angels i. e. discovered to Angels who greatly desired to understand this Secret and the Particulars and Causes of it Eph. 3. 10
in and by him performed Works not much less wonderful than was the first Creation And the World knew him not Knew not that the Word abiding on Jesus was that very Divine Word which made both the World and all Men. Ver. 11. He came unto his own i. e. To those whom he had made ver 10. He is to be understood of the Word The Word came in the Person of Christ His own received him not i. e. did not own him for what he indeed was the Divine Word 'T is again repeated to brand the Ingratitude and Stupidity of the Jews of that Age. Ver. 12. Them that believe on his Name On his Name is an Hebrew Phrase as much as to say on him i. e. Them that believed on the Word made Flesh or them that received and owned him for what he indeed was even the Divine Word Ver. 14. And the Word was made Flesh Or For the Word was made Flesh i. e. did abide on and inhabit an humane Person the Person of Jesus Christ and so was in Appearance made Flesh or Man for Flesh is the usual Scripture Phrase for Man Gen. 6. 12. Deut. 5. 26. Jer. 12. 12. Jer. 17. 5. Mark 13. 20. And we beheld his Glory i. e. The Glory of the Man on whom the Word did abide and inhabit in him We beheld his Glory in his many Miracles John 2. 11. Also in his Transfiguration 2. Pet. 1. 17. And on many other occasions The Glory as of the only begotten of the Father i. e. A Glory worthy of the only-begotten of the Father Christ is called the only-begotten on several accounts this especially that he only was begotten by the Divine Power on a Woman Luke 1. 35. Ver. 15. John bare Witness of him saying He was before me i. e. Was before me in Dignity being the only-begotten of God. So Erasmus and Beza as well as Grotius Ver. 18. Which is in the Bosom of the Father i. e. Who is most dear to the Father So the Phrase signifies in other Texts Numb 11. 12. Deut. 13. 6. Hath declared him i. e. hath revealed his Mind and Will to Men. Hitherto for the most part Grotius Briefly The Word according to Grotius is not an eternal Son of God but is here the Power and Wisdom of God which Word abiding without measure on the Lord Christ as it is expresly said Heb. 1. 3. Matth. 28. 18. Col. 2. 3. see the Notes on these Texts 't is therefore spoken of as a Person and as one Person with Christ and he with that This notion of the Word will lead a Man through all the Difficulties of this Chapter with far more ease than any other hitherto offered Besides that it is so well founded as has been shown on ver 1. 't is also as easy and obvious and clears the sense as much as can be expected on a Portion of Scripture that is so obscure and dark and which was designedly written after a mysterious and sublime manner 13. John 2. 19 21. Destroy this Temple and in three Days I will raise it up He spake of the Temple of his Body Answ Christ raised his Body by a Power communicated to Him by the Father and accordingly his being raised is always attributed to the Father not to himself Gal. 1. 1. Paul an Apostle by Jesus Christ and God the Father who raised him from the dead See also Eph. 1. 19 20. 1 Thess 1. 9 10. Had our Lord raised himself by his own proper Power his Resurrection could in no respect be ascribed to the Father 14. John 2. 25. He knew what was in Man. Answ The Knowledg which the Lord Christ had or now in his state of Exaltation hath of the Secrets of Mens Hearts is the pure Gift of and Revelation from God and the Divine Word abiding on him Rev. 1. 1. The Revelation of Jesus Christ which God gave to him to shew unto his Servants John 3. 34. God giveth not the Spirit by measure that is sparingly unto him But see also what they say on Rev. 2. 23. 15. John 3. 13. No Man hath ascended up to Heaven but he that came down from Heaven even the Son of Man which is in Heaven Answ 1. Erasmus Beza Camerarius acknowledg that the Greek should be rendred which was in Heaven Neither so are the Words which was in Heaven an idle Repetition of what went before for it is repeated majoris asseverationis causâ for its greater Confirmation The most learned Orthodox Interpreters understand this ascending into and being in Heaven as also the descending only metaphorically and interpret thus No Man hath ascended up to Heaven No Man hath known the Mind of God our Heavenly Father But he that came down from Heaven i. e. but he that is sent to you as the Messenger of Heaven or of God. Even the Son of Man which is in Heaven i. e. even I whose Meditation and Conversation is in Heaven As St. Paul says of himself Phil. 3. 20. Our Conversation is in Heaven So they interpret the whole Passage of the humane Nature I suppose because our Lord considers and speaks of himself here by the Name only of the Son of Man. But the Socinians do generally understand this Text literally and say that 't is here intimated that before our Lord entred upon his Office of Messias he was taken up to Heaven to be instructed in the Mind and Will of God as Moses was into the Mount Exod. 24. 1 2 12. and from thence descended to execute his Office and declare the said Will of God. The same thing they say is also hinted John 6. 38 46 51 62. John 8. 40. 16. John 3. 18. The only begotten Answ See on John 1. 14. 17. John 5. 19. Whatsoever things He the Father doth those also doth the Son. Answ The Son doth them only by the Spirit or Power of the Father inhabiting in him John 5. 30. I can do nothing of my self John 14. 10. The Father that dwelleth in me He doth the Works Matth. 12. 28. I cast out Devils by the Spirit of God. 18. John 5. 23. That all Men should honour the Son even as they honour the Father Answ The meaning only is as we honour God or the Father so we must not forget to honour also the Son of God because to him the Father hath committed the last Judgment of all Men ver 22. An Equality of Honour is no more intended here than an Equality of Perfection in those words Be ye perfect even as your Father which is in Heaven is perfect Matth. 5. 48. For the sense there is as God is truly perfect so do ye endeavour to be perfect with that Perfection of which your finite Natures are capable 19. John 6. 44. I will raise him up at the last Day Answ The Lord Christ shall raise and change our Bodies by the same Divine Word or Power of God communicated to him and abiding on him by which while he was in this
of the Lord Josh 24. 27. Are these things Persons Is it not evident that Actions proper to Persons are ascribed to them as well as to the Holy Spirit or Power and Inspiration of God by the Figure called Prosopopeia Briefly We ought to conceive thus of this matter a great Effusion of God's Inspiration and Power being to be given to the Disciples that it might be a continual Director and Guide when the Lord Christ was no more personally with them therefore this Guide is by the aforesaid Figure spoken of in such terms as if it were some Doctor Teacher and Advocate Hence it is said to reprove the World to guide into all Truth to intercede for us namely because it suggesteth Prayer and Affection in Prayer also not to speak of himself but to speak what he shall hear from God to receive of Christ's that is receive of God the Remainder of Christ's Doctrine and teach it to the Apostles For 't is to be noted that our Lord left some things to be taught by this Inspiration of God because the Disciples were not capable to hear and believe them till they had seen the great Miracles of our Lords Resurrection and Afcension into Heaven John 16. 12. I have yet many things to say to you but ye cannot bear them now Howbeit when the Spirit of Truth is come he shall guide you into all Truth The Spirit that guided the Apostles into all Truth was it not the meer Inspiration of God It is for the same Reason and by the same Figure that this Power and Inspiration of God in the Apostles is said to bear Witness John 15. 26. to search Mysteries 1 Cor. 2. 10. 11. to distribute Gifts 1 Cor. 12. 2. to appoint Bishops Acts 20. 28. to glorify Christ John 16. 14. Finally It appeared in the Form of a Dove on Christ and of Cloven Tongues on the Apostles Matth. 3. 16. Acts 2. 3 4. Because God conveyed this Divine Energy to the Lord Christ and to the Apostles in these outward Symbols which were fit Emblems of the Quality of the Gifts then bestowed The Dove signified the mild and peaceable Spirit of Christ and that the Power then conveyed to him should not be for the Damage or Hurt of Mankind The Tongues denoted that the Apostles did then and there receive the Gift or Faculty of speaking with many Tongues But what sense can the Trinitarians make of these things they say the Spirit is a Person and God did God receive and assume the Shape of a Dove that is of a Brute What hinders but that they may believe all the Transformations in the Metamorphosis of Ovid 29. John 16. 15. All things that the Father hath are mine Answ 1. St. Paul hath said as much of every Christian 1 Cor. 3. 21 22. All things are Yours things present things to come all are yours 2. All things in this Text of St. John are all things relating to the Christian Faith Doctrine and Discipline for it follows Therefore said I He the Spirit shall take of mine and shew it to you The meaning of the whole Passage is all things relating to the Doctrine and Discipline of the Christian Church which the Father hath in his Mind and Design are mine that is are known to me and shall for the most part of them be ordered by my self as for the rest which I my self do not discover or order the Spirit shall receive it and shew it to you 30. John 17. 5. Glorify me with thine own self with the Glory I had with thee before the World was Answ 1. St. Austin and many other learned and Orthodox Interpreters not only grant but contend that the meaning here is Let me now actually receive that Glory with thy self which I had with thee in thy Decree and Design before the World was This Interpretation is confirmed by this that the Sufferings of Christ were to precede his actual Glory 1 Pet. 1. 11. Searching what and what manner of time the Spirit did signify when it testified before-hand the Sufferings of Christ and the Glory that should follow 2. As 't is here said The Glory that I had with thee before the World was so 't is said 2 Cor. 5. 1. We have a Building of God an House not made with Hands Where we have is we have it in God's Decree and Intention or it is prepared for us 2 Tim. 1. 9. Grace was given us in Christ before the World was Where again was given to us is was given in God's Decree and Intention Therefore so also we may understand that Christ had Glory before the World was 31. John 17. 10. All mine are thine and thine are mine Answ It appears by the foregoing verse and by what follows that Christ speaks of such as were or should be his Disciples His meaning is all that are my Disciples are of thy giving to me and still remain thine and all that are true Servants and Lovers of God readily become mine that is Disciples to me 32. John 17. 24. For thou lovedst me from the Foundation of the World. Answ None can deny that God loved all the Elect from the Foundation of the World. To God all things are present not only what is past but what is to come is present to the Divine Mind and Knowledg 33. John 20. 28. Thomas answered and said unto him my Lord and my God Or O my Lord and O my God! For 't is an Attic Vocative Answ 1. Nestorius Patriarch of Constantinople was of Opinion that these Words were not designed to Christ but to God. For though the Evangelist saith Thomas answered and said unto him i. e. to Christ O my Lord and O my God. Yet the Exclamation might be addressed to God as it's Object tho it was also an Answer to our Saviour or in Answer to our Saviour and to what he had said at ver 27. Or if the Words were addressed to our Saviour also it may be admitted as true what others say here Namely 2. When Thomas had felt the Prints of the Spear and Nails in our Saviour's Side and Hands and was thereby fully satisfied that he was indeed risen again he breaks forth into this Exclamation the first part of which he directed to Christ the other to God. O my Lord are Words of Congratulation to our Saviour And O my God! Words of Admiration and Praise to God. 34. Acts 5. 3 4. Why hath Satan filled thine Heart to lie to the Holy Ghost Thou hast not lied unto Men but unto God. Answ Some of the most celebrated Interpreters among the Trinitarians have owned that this Text ought to be thus understood Why hast thou lied to the Holy Ghost i. e. to us Apostles who have thou knowest the Holy Spirit or Inspiration of God in us Thou hast not lied unto Men but unto God i. e. thou hast not hereby lied to Men only or chiefly but to God who is in us by his Spirit and Inspiration This
that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God. Answ This was a very negligent Translation say the Socinians For whether you interpret him that is true to be God or to be Christ no sense can be made of the Words The latter part of the Text ought to have been thus rendred We are in him that is true i. e. in God by his Son Jesus Christ This is the true God i. e. He whose Son Christ is and in whom we are he and no other is the true God. So that this Text plainly denies that Christ is the true God. When we are said to be in God by Christ the meaning is we are united to God by his Love to us and ours again to him by the Procurement and means of the Lord Christ who hath by his Gospel revealed God to us and by the highest Arguments engaged us to love and serve him 46. Rev. 1. 8. I am Alpha and Omega saith the Lord which is and which was c. Answ This verse speaks of God only not of Christ for at ver 4. and 5. Christ is distinguished from him which is and which was 47. Rev. 1. 11. I am Alpha and Omega the first and the last Answ 1. This part of the verse is not in the Latin nor in any good Greek Bible 2. But admitting the Words it has been said on Isai 44. 6. in the second Letter in what sense these terms may be used of the Lord Christ 48. Rev. 1. 17. I am the first and the last Answ See on Isai 44. 6. 49. Rev. 2. 23. I am he which searchesh the Reins and Heart Every one knows this is an Hebrew and Scripture Phrase signifying I know the most secret Thoughts which is a Property belonging only to God. Answ The Knowledg which the Lord Christ had or hath of any ones secret Thoughts is a Revelation made to him by God as it was also sometimes to former Prophets Rev. 1. 1. The Revelation of Jesus Christ which God gave to him to shew unto his Servants 2 Kings 6. 12. The Prophet that is in Israel telleth the King of Israel the Words that thou speakest in thy Bedchamber 2 Kings 8. 12. I know the Evil that thou wilt do to the Children of Israel Prophets search the Heart that is know the Thoughts and Propensions of the Heart by the Spirit or Inspiration of God in them But the Lord Christ hath a far greater measure of that Spirit than any of the former Prophets ever had 50. Rev. 3. 14. The Beginning of the Creation of God. Answ 1. These Words prove that Christ is not God but a Creature 2. But the Truth is the Greek should have been thus rendred The Prince or chief of the Creation of God. 51. Rev. 5. 5. The Root of David Answ That is a Root springing from David As a Root of the Earth is a Root which springeth from the Earth not on the contrary a Root from which the Earth springeth 52. Rev. 5. 6. I heheld in the midst of the Throne a Lamb as it had been slain having seven Eyes which are the seven Spirits of God sent forth into all the Earth Answ This Text confirms what has been often said namely that the Knowledg which our Lord Christ now hath of Affairs on Earth is partly by means of those ministring Spirits which are sent forth into all the Earth as his Eyes to see and relate the state of things for what other reason can they be here called his Eyes 53. Rev. 5. 8. Having every one of them Vials full of Odors which are the Prayers of the Saints Answ In this Vision the Prayers of the Saints are by the Elders or Presbyters offered to Christ as the Mediator that is with Intention that he should recommend them to God by his Intercession But note also that 't is not here said that these Prayers were at all offer'd to Christ 54. Rev. 17. 4. Lord of Lords and King of Kings Answ Christ is so Lord of Lords as that himself hath one who is not only his Lord but his God. John 20. 17. I ascend to my Father and your Father to my God and your God. 55. Rev. 21. 6. I am Alpha and Omega Answ These Words are spoken by and of God only 56. Rev. 22. 20. Even so come Lord Jesus Answ 'T is a Wish not a Prayer 57. Rev. 22. 21. The Grace of our Lord Jesus Christ be with you Answ In what sense the Grace or Favour of Christ is wished to Christians hath been explained on 1 Cor. 1. 2. and on 2 Cor. 13. 14. Besides these Answers to particular Texts the Socinians say farther in general to all the Quotations out of the New Testament that 1. Whereas they differ from the Church in translating several and in interpreting all the before-cited Texts their Translations and Interpretations ought to be admitted and those of the Church or Trinitarians rejected because that Interpretation of Scripture can never be true which holds forth either a Doctrine or a Consequence that is absurd or contradictory and impossible Is it not say they manifestly contradictory and impossible that there should be three Almighty and most wise Persons and yet but one God when nothing can be more certain or evident than that every Almighty and most wise Person is a God a most perfect God to whom nothing can be added Is it not doubly contradictory and absurd to say there are three Persons who are severally and each of them the true and most high God and yet there is but one true and most high God Unless you mean one thing by a true and most high God in the first clause and another thing in the other clause and if so you introduce two sorts of true and most high Gods which I think all Christians abhor We reject the Doctrine of the Anthropomorphites that God hath humane Parts and Passions though grounded if you regard only the sound of the Words on a great many clear Texts of Scripture as may be seen in Mr. Biddles Catechism because 't is absurd and impossible that he who has humane Parts and Passions and resides in Heaven only should create and preserve the World and should be conscious to Mens Thoughts on Earth What can be more express than this is my Body yet we justly reject the Doctrine of the Transubstantiation because 't is contradictory and impossible that the same Body should at the same time be in more places than one Therefore any other Doctrine that plainly appears to be absurd and contradictory ought also to be rejected how agreeable soever it may seem to the meer Chime and Jingle of the Words of some few Texts We are as Tertullian rightly saith to interpret Scripture not by the sound of Words but the Nature of things Malo saith the Father te ad sensum rei quam ad sonum vocabuli exerceas Turtul