accidentally so for such Accidents have their degrees for they say Christ during his whole Life was not a perfect God or a perfect Lord and by these means Christ's Excellency was greater for being Man than for being God for to be a Man is to be a Substance but to be a God is after that rate to be an Accident but every Substance is more excellent than its Accident Nay they grow worse and worse for as they would not have him to have been a God from the beginning so at last they will have him to cease from being a God for if Christ be called true God only by virtue of that Power he hath over Believers and in that respect only to be worshipped as true God then after the last day he will be God no longer for then he shall be deprived of that Power when he shall have deliver'd up the Kingdom unto God even the Father which Text I shall elsewhere have occasion to explain so that he shall be reduced to the common condition of other Believers and have no Advantage over any of them O take notice what a God they make Christ to be for every Believer could be such a God No Man of sound mind can't but see such an Absurdity Impiety and Blasphemy Here farther we could shew that as Socinians own not Christ to be true God so they deny him to be true Man because they say the Body he had of the blessed Virgin is gone under the notion That Flesh and Blood cannot inherit the Kingdom of God They also teach the Soul of Man doth not subsist by it self as Socinus * pag. 79. taught against Puccius So according to them Christ such as he was is gone and perished both in Body and Soul this I take notice of only by the way to come to other things The Name God is spoke substantively and subjectively not only predicatively of Christ for if it be not necessary it should substantively be taken of him then neither adjectively for the Name God is also predicatively taken of the true God as †1 Kings 18.21 if the Lord be God follow him and so in other places When in Scripture the Name of God is given Christ we do not mind so much the Word as the Person signifi'd by the Word who is God blessed for ever to be adored whereby is meaned the true God though it be spoken by way of Attribute What Socinus saith is false how when the word God is spoken subjectively it never signifieth Christ as it appears out of several Texts First The Lord of Hosts is sent by the Lord of hosts the words of the Lord of Hosts are related thus by the Angel * Zech. 2.8 10 11. after the glory hath he sent me to the nations after his Glorification and he that says so adds for lo I come and will dwell in the midst of thee saith the Lord which is the proper Character of the Messiah who to that purpose is call'd †Hagg. 2.7 the desire of all nations and only in the time of the Messiah after his Resurrection all * Nations were by the Apostles call'd to believe Here out of that place of Haggai one thing I must observe which is the Comparison made by the Prophet between the first Temple and the second wherein the Preference is given to the last for therein 't is said not only and I will fill this house with glory saith the Lord of hosts but also in the next Verse but one the glory of this latter house shall be greater than of the former I ask wherein could this greater Glory consist Not in the Stateliness and Magnificence of the Building wherein the last was much inferiour to the first as God by the Mouth of the same Prophet declareth it when he saith Who is left among you that saw this house in her first glory And how do you see it now Is it not in your eyes in comparison of it as nothing v. 3. in so much that many of the priests and Levites and chief of the Fathers who were antient men that had seen the first house Ezra 3.12 when the foundation of the last was laid before their eyes wept with a loud voice As indeed what a proportion could there be between a Temple built by a poor remnant of a long Captivity who for Means to do 't were beholding to Heathenish Princes and who met with so much Opposition in the carrying on their design from open and secret Enemies I say what a Proportion could such a House hold with the Temple of Solomon towards the building whereof David had for several years before made so rich and great Provisions which his Son the most glorious King that ever sate upon the Throne of Israel did so much increase and erected a Temple which for Magnificence and Riches was a Wonder of the World So then the Glory of the second Temple could not upon any such account be greater than that of the first nor in reference to the Manifestation of God's Presence in the Ark at the Mercy-Seat between the Cherubims and of the Cloud which fill'd the whole House more conspicuous in the first than in the second Temple wherein then could this Glory consist Our Prophet declares it And I will shake all nations and the desire of all nations shall come and I will fill this house with glory saith the Lord of Hosts I take it to be beyond all Dispute that by the desire of all Nations the Messiah the Lord Jesus is understood who came whilst the second Temple was yet standing Christ the Messiah is called the desire of all Nations he whom all Nations were to desire because according to the Promise unto Abraham in him all the Nations of the Earth should be blessed Blessedness is certainly a thing most desireable It was then his Presence that made its Glory greater than the former's for things in the first Temple did but represent him and were the Shadow and Figures whereof he was the Body and the Truth Solomon thô never so glorious was by no means to be compared with him as he plainly declared it to the Scribes Mat. 12.22 Behold a greater than Solomon is here According to all human appearances Solomon being every way compassed about with Glory was beyond expression greater than Christ a Person persecuted and derided by most Men chiefly by the great ones of the World and if we must speak of Gifts Solomon was glorious not only in Riches and Honour but also great in Wisdom for his wisdom excelled the wisdom of all the children of the East country 1 Kings 4.30 31. and all the wisdom of Egypt for he was wiser than all men yet for all this Christ saith in Wisdom he was greater than he Matt. 12.42 which could never have been if he had been a meer Man in that respect every thing was against him therefore that preference can have no human ground it must
of great Physicians and if your Honours be pleased but to mind this and in earnest go about it you may by the Grace of God find it within your reach and not to exceed your Skill and Power to heal it which I pray God to move and inspire you to go upon now when temporal Concerns are at this time as good as over And after you hitherto have been working for Men be pleased with minding God's Work and his Glory to make a happy end of this Session From the Bench you sit upon as Judges be pleased first to look down upon the Nation of one side you may see the generality of it over Head and Ears in corrupt Principles and evil Practices wallowing themselves in their great many and frequent Sins which cry loud to Heaven for Vengeance on the other side you may represent unto your selves a very small Number who upon their Knees mourn for all these Abominations and pray to God to avert his so justly deserved Judgments then I beseech you look up towards Heaven and observe God with Thunderbolts in one Hand and Mercies in the other speaking thus Hitherto with me Prayers have prevailed over Sins and withheld my Hand from striking down but now Mercy and Judgment lye ready chuse which you will have O for God's sake whose Hand is lifted up take pity on the Nation and as far as God will enable you purge wash and cleanse it from blasphemous Opinions and wicked Practices or else prepare for the heaviest Judgments for the slower Vengeance is a coming the harder it strikes when come and 't is a fearful thing both in this Life and that which is to come to fall into the hands of the living God when he is angry he overtakes Men Persons and Nations in every kind of Judgment Hosea 3.12 14. therefore saith God will I be unto Ephraim as a moth and to the House of Judah as rottenness and if that be not enough I will be unto Ephraim as a lyon and as a young lyon to the house of Judah Men must not make Cyphers of themselves and insignificant as if they were thus placed only for a sign or a shew like Blazing Stars and fiery Vapours in the Sky but rather to have wholsom Influences upon things below their sphere to answer the end of him who lodged them in those high Stations no true Friend can patiently suffer nor no loyal Subject quietly endure his Friend or Prince to be ill spoken of if he can help it And shall not Men do for God that which they do one for another but quietly hear him blasphemed and robbed of his due when they ought and can help it My Lords and Honourable I hope the Consideration of these things will as I hinted at first though I be in no publick Station either in Church or State clear me from Blame for the Freedom I now assume thus openly to appear and most humbly to address my self to you that is to what next to Sovereignty is greatest and most sacred among us which I may well call the supports of Monarchy two parts of three of the Legislative Power the supreme Court of Judicature and the Representatives of the whole Body of the Nation One thing indeed there is that needs something of an Apology I know how short Epistles are usual and proper especially when so highly address'd as this is which is long and may be tedious which if it be I humbly beg Pardon but I thought the Matter and Nature of the thing the Greatness and Nearness of the Evil the Danger of worse the present Necessity of a Remedy and several other weighty Circumstances attending the State we now are in might plead for an Excuse And as this is the first time that ever I appear'd in your sight in this Capacity and is like to be the last so about this important Matter I have longer than ordinary allow'd my self the liberty of speaking my mind to the full As I wish so hope this most humble Request for the Cause of the Lord Jesus shall not be in vain however I enjoy the satisfaction to have given in my Evidence for the Truth whereupon I call Heaven and Earth for a Record and by the Grace of God shall ever be ready to do 't again in a due and proper manner without being either ashamed or afraid to own and declare out of what Springs we draw these living Waters Acts 17.2 with S. Paul reasoning out of Scriptures though with a sorrowful Heart let it be spoken we have among us too many Men unconcerned who Gallio like care for none of those things Chap. 18.17 for they are very narrow hearted But I hope that what is wanting abroad as to Piety Virtue and Concernedness for the Honour of God shall by his Grace be found within your Walls till by your Care and Zeal that great and good Work be brought to its Maturity and full Perfection which that ye may be able to do I beseech the only wise God the Father of Lights from whom proceedeth every good and perfect Gift to endue you from above with both Wisdom which consists in choice and Prudence in Fore-sight that of two Goods you may chuse the greatest and of two Evils the least and fore-see the Advantages of doing him Service and Dangers for being wanting therein which is the earnest Desire and hearty Prayer of Right Honourable and Honourable Your Honours most humble and most obedient Servant J. GAILHARD THE PREFACE IT is indeed very sad in a Countrey where the Light of the Gospel hath so clearly shined to see the Enemies of Christ so brazen-fac'd as not only to Print and Publish but even at the Doors of both Houses of Parliament to Distribute their Books full of Blasphemies and no other Check put upon them but burning one Copy may be of Thousands dispersed abroad which Impunity is for them an Encouragement to continue in their Crime In Commendation of the Parliament of Scotland I must take notice of the Act which in one of their last Sessions was passed there against Blasphemy whereby not only they ratified the Twenty First of the first Session of Charles II. but also Enacted farther that whosoever in Discourse or Writing shall deny quarrel argue or reason against the Being of a God or any of the Persons of the Blessed Trinity or against the Authority of the Holy Scripture or Providence of God in Governing the World shall for the first time be Imprisoned till he hath in publick acknowledged the Offence For the second Offence Imprisoned and a Fine besides and for the third Death as obstinate Blasphemers For indeed Blasphemy and Idolatry by God's express Command ought to be destroyed out of the Land Every thing hath its proper Center heavy things go down and light fly up and since the Glory of God is the proper Center of Man for he was created to Honor and Serve him Why then doth he not as well as
't is not appellative or common but proper for if it were not so God would not absolutely be one for that is common which belongs to many and proper that which belongs only to one and the Name of one only thing must needs be proper since Scripture teaches us there is but one God the Name of God must needs be proper and farther when a Name doth of it self belong to one and to others in relation only to that same one it must be accounted to be that one 's proper Name thus the Name of God of it self belongs to God alone not in relation to any thing else but to others it belongs only in relation to the only True God and as the Word God spoken of the True God is as already said taken Essentially or personally so is the Name Father either for the Essence of God or for the first Person of the Trinity now the Person is taken either abstractively or concretively when we say the Word God is taken personally we do not mean abstractively or separately from but concretively or joyntly with the Essence so the Name Father is taken either essentially or personally in the first manner when in the Lord's Prayer we say our Father and personally when in the Creed we say I believe in God the Father Thus far we in these matters do agree with the Adversaries that there is but One God and that * Isai 42.8 he gives not his Name and Glory to another for to whom God doth communicate the Honor of his Name and Titles to the same he thereby imparts his Glory Now there is a Name of God proper and another appellative this is given to the Creatures and 't is either properly or figuratively in the first Sence the Word is not always to be understood to be the absolute Being but a relative one as when some Nation doth through Error and Idolatry name to herself some Divinity or other in this Sense God and People are relatives so the Name God taken in the predicament of Relation and not in that of Substance may properly be spoken of a Creature thus I speak properly when I say Chamos is the God of the Moabites and Malcom of the Ammonites but when I come to examine the Opinion of those Nations it is very true that they are the Gods of such Nations but 't is not true that they are Gods in Nature and Substance they are but erroneously look'd upon as Gods by such Nations so this is not a substantial and absolute Truth only Relative which the Adversaries may not affirm of the Son and of the Holy Ghost as being feigned and invented Gods between which the Word of God makes a difference †1 Thess 1.9 Ye turned to God from Idols to serve the living and true God Now the figurative signification is when by reason of some likeness God's Name is attributed to some Creatures ‖ Psal 8. thus Angels are called Elohim and * Job 1.6 Sons of God by reason of the Excellency of their Nature Magistrates are called †Psal 82.6 Gods and Sons of God upon the account of the Dignity of their Office But here the Case is very different the question is Whether the Name of God be properly or improperly and figuratively attributed to the Son and to the Holy Ghost I mean the Name taken appellatively denoting in him that is so called the Divine Nature and Essence Socinians though they be brazen-fac'd enough yet not to that degree as to say that the Persons of the Son and Holy Ghost are called God only by way of Figure but they cavil that the Word signifies not a Nature but an Office so the proper signification of the Word they extend to Angels and Magistrates as if the Word God signified Governour Preserver and Benefactor c. but before their Heresy broke out no Man ever taught so then no Language gives that Sence to the Word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifies the Nature for some accounted to be Gods are false ones * Gal. 4.8 which by nature are not Gods and Philosophers reckoned the Gods of the Heathens amongst the Animals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking and rational and the Hebrew Word Elohah doth certainly properly signify the Nature as being given to the supreme Being which is so called not relatively but absolutely when to the first Man the common Name is attributed he is not simply called Adam till that became his proper Name Now as to the Origin or Etymology of the Word 't is falsly deduced from the signification of governing helping and preserving but truly from the Notion of the word Worship and Adoration we must not think that our first Parents were so wanting in their Piety towards their Maker whom they worshipped so devoutly to call him by a common Name proper to Creatures as if afterwards it had been attributed to him by way of Excellency And is it likely that God had been so wanting in what related to his Honor as being himself the Author of the Hebrew Tongue the Knowledge whereof he infused into Adam and Eve as not to provide a Name proper to distinguish his own Nature For having instituted for himself a Religious Worship and Adoration he must need also have declared a proper Name incommunicable to any Creature whatsoever Now the Name of God is given the Son not only attributively †Joh. 1.1 the word was God and ‖ Rom. 9.13 Christ God blessed for ever but also subjectively * 1 Tim 3.16 God was manifested in the flesh and * Acts 20.28 God purchased his church with his own blood even in the Old Testament †Psal 97.6 7. The heavens declare his righteousness and all the people see his glory c. Worship him all ye gods Now the Adversaries do confess that as often as the Name of God is spoken subjectively as they call it it signifies a Substance and Person but of God the Father of Christ still they own it signifies a Substance and Person of the Godhead but why only of the Father of Christ that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meerly their Opinion without any Proof As to that which they say about the Article in the Greek I shewed already it is an idle Distinction for out of some places of Scripture I shewed how the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the true God is sometimes with an Article and sometimes without as * 1 Tim. 3.16 God was manifest in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Thomas †Joh. 20.28 my Lord and my God he spoke to one whom he knew was to be worshipped with religious worship and he own'd it so yet Scripture commands and often repeats that the Lord our God alone is to be worshipped which our Saviour Christ confirmed * Mat. 4.10 with his own Mouth and Paul †Gal. 4.8 after him and
name of his Spouse Psal 45.11 worship thou him As Christ is not God upon the account of any Office and Dignity so he is not to be worshiped by reason of any Office and Dignity here that which is cause for one is cause for the other no Office can make any one God who is not so so none ought to be adored but because he is God that is of the same nature and substance and not by communication of divine Power Dignity or Office for to give the Creature that which is due only to the Creator is meer Idolatry which the Apostle fathereth upon the Galatians Gal. 4.8 when ye knew not God ye did service unto them which by nature are no Gods which they might have excused thus Though we did so to those that were not such by nature yet they were Gods by Office Dignity and Power but the Apostle as I said before blameth them for doing so unto those which by nature are not Gods Wherefore religious worship is due only to such as is God by nature seeing then divine worship is due to Christ as by and by I hope to prove it implies that Christ is God by his nature and certainly where the name of God and Son of God is absolutely attributed as it is to Christ it designs Nature more than Office or Dignity so that the word Lord so often and specially in the New Testament attributed unto Christ signifies in the strict sense the infinite and independent Dominion of the Lord Jesus over all his being from the Father is by generation not in relation to his Essence but to his person not absolutely but relatively as he is Son and if he be begotten it necessarily follows to be of the Essence or Nature of the Father which also shews the Eternity of that Generation These things I here repeat because when once that perswasion of Christ's being true Essential God is once setled in our minds then without any scruple or difficulty we may worship him else men are at a stand under fear of worshiping the Creature instead of the Creator who is God blessed for ever Before we prove that Christ is and ought to be worshiped with a religious worship for we speak of no other we intend to shew how the true essential God is alone to be worshiped and though to that effect several arguments might be drawn out of Scripture we shall in order thereunto examine only two one is this Isa 42.8 I am the Lord that is my name and my glory will I not give to another This is a solemn declaration of the unchangeable God of Truth who having given that same glory unto Christ must infallibly conclude Christ to be the same Lord Jehovah with him Chap. 48.11 here the name and the glory of God do signifie the same for sometimes in Scripture the Name of God signifies his Nature when essentially taken and the Attributes of the person when personally taken never to be understood barely of a name when we love fear and serve God 't is not the Letters or a sound in the Air but either the nature or some of the persons of the Trinity But the truth of this here asserted that the name and glory of God signifie the same Isai 42.8 compared with Exod. 33.18 19. is elsewhere confirmed positively and absolutely how his glory God will not give to another whosoever he be But as Socinus doth not use to take the words of God as and in the sense he saith them so here he would make God speak otherwise than he doth for he never wants his limitations and therewith he limiteth the holy One the God of Israel God saith he doth not say I will not give my glory to another that is dependent upon and subordinate unto me such he makes the Lord Jesus but to graven Images But do not Images of God of Christ of Angels Apostles depend upon and are subordinate to God as to the Matter the form or making of them the designs of men and all upon the will of God Surely they do for every Creature whatsoever is subordinate to and depends upon his Maker and suppose God would chuse one Creature as may be an Angel or any Man or Woman and heap all the Treasures of his Glory upon such a one which he yet declares he will not do yet according to them he might do 't and not act against his solemn protestation that he will not do 't after this no Creature as a Creature can differ from God for they make God say he doth not intend to exclude any other wholly dependant upon and subordinate to him as is every Creature whatsoever thus after this the Effect shall be the same with the Cause because it depends upon it this new signification of the word another deserved well to have been confirmed by some example in that other place already mentioned which confirmeth this there is no mention of Images or any thing else barely I will not give my glory unto another which leaves no ground to Cavil about Images Thus they would make the strength of these words of God to vanish away and be resolved into this God will not give his Glory to Images but will give it to Angels and Men even to Satan and Antichrist the worst of them Then by the word to give they understand only to permit so if he giveth Money Bread Cloaths c. he only permitteth if to the word give leave had been joyned they might have pretended to something though there had been no sense thus with their altering the sense of words they would overthrow the use of languages and so coin one of their own which none but themselves shall understand and by those means teach all that went before to speak then here according to their interpretation contrary to what God declareth he will permit or give graven Images something of his glory if they do not believe it themselves others who did worship those Images will for they thought God had communicated to them something of his glory or else would not have look't upon them as worthy to be Religiously worshiped But to come to the thing since God in this place denyeth the permission for any one to have his glory much more doth he deny to give it himself to another and if from the beginning of the world he hath suffered the Devil to usurpe Divine Honour to himself and several Nations religiously to worship Images as 't is known he hath yet to neither he gave that glory of his and out of this appeareth the true sence of the Text that he will not permit for he hath permitted but not give his glory which he hath never given V. 6 7 But to come to the scope of the place 't is this God said it when he spoke of Christ as it appears by the two foregoing and following verses which may be perused therein he is spoken of in such a way and to
was really in Heaven before he came down upon Earth and as he really and actually ascended up into it so he really and actually descended from thence upon Earth here are two terms a quo and ad quem as he could not go up to Heaven but from the Earth so he could not come down upon the Earth but from Heaven and is there the least ground in the whole Chapter to think Christ's intention was to entertain them with his having been in Heaven in Idea and Meditation when his design was to shew how what he had said of being the Author of Resurrection and Life and the manner of it by means of eating his flesh was a thing not to give them offence nor impossible Considering what he was originally from Heaven therefore not to be considered as a meer man but such a one as was far more divine and powerfull than any man They finding this will not do yet to dispute the ground as long as they can they forged in a Dream for otherwise it cannot be a very strange adventure that Christ was in Heaven before he was upon Earth seemeth undeniable therefore because they dare not give him the lye they would mince the matter thus how Christ between his Birth and Death and before he preached went up into Heaven where for a while he remained to be better instructed by the Father in the things which he was to teach mankind after which he came down again but there is not the least ground but only fancy for it The Evangelists do give us an account of most passages of Christ's Life and how could they all four have forgotten this which is one of the most important that might have befallen him in that kind The Evangelists Matthew and Luke in their four first Chapters relate many things belonging to that time as not only his birth but also his Circumcision on the eighth day and his being carryed to the Temple to be presented to the Lord received by Simeon spoken of by Anna a Prophetess adored by the Wise Men carryed into Egypt his return to Nazareth his being found in the Temple sitting in the midst of the Doctors asking them questions his being subject to Joseph and Mary baptized of John tempted in the Wilderness c. and not one word about this pretended ascension How came it that he was not missed by any This they would to have been in imitation of Moses whom God called up to the Mount That it was so with Moses we read in the word but nothing like it of our Saviour And when God is silent our mouth should be stopped and nothing allowed to fancy or imagination besides when Moses was called up the people had publick notice given them of it and by God's command he took Aaron's Sons and Seventy of the Elders all the people saw the glory of God upon the Mount and when Moses came back all Israel saw him with his face shining none of which things can be said of this pretended Ascension of christ's whereof there are no witnesses not so much as any of his Disciples as he had in his Trassiguration which three Evangelists give an exact account of Which though important yet not so considerable as this which could not be performed without a great Miracle whether he had been carryed up only in Soul for then his Soul had been separated from the Body so death must have followed or whether in Body and Soul the Body could not have been sustain'd in the Air without a Miracle And during that time where were his Disciples This certainly should have made a great Gap in the History of his Life which we cannot perceive in any of the Evangelists no nor in those that have written his Life from his Birth to his Death Resurrection and Ascension St. Luke saith of the Gospel he had written how he had made a Treatise of all that Jesus begun both to do and to teach Yet not a word of this Acts 1.1 as indeed there was no necessity for Christ to go up to Know as they say his Father's Will which might have been communicated unto him as to Moses John Baptist without going up to Heaven in case he had not known it but he knew it before At his Baptism the Heavens were opened unto him the Father had highly owned him the Holy Ghost was descended upon him so that he return'd from Jordan full of the Holy Ghost Luke 4.1 wherefore there was no need of his going and so the Cause ceasing so must the Effect so that also it had been preposterous after what happen'd in his Baptism for him to have gone up into Heaven upon such an Errand Besides that we are assured he enter'd but once into the holy place Heb. 9.12 Hereby we see how if we were willing to take it that sort of Men would be ready to put upon us every Suggestion of theirs for an Argument every Argument for a Law yea and every Dream for a Revelation Tho' our Saviour here calls himself Son of Man and not Son of God it doth not in the least prejudice what we say for if he had call'd himself Son of God it had been a begging of the Question for they would not own him to be such And this sheweth the better the Oneness of the Person when there is a Communication of the Idioms when in the Person that which is proper to one Nature is spoken of the other Christ according to the Flesh was never in Heaven before his Ascension but according to the Spirit that is his Divine Nature he was Here our blessed Saviour calling himself Son of Man may allude to with intent to make Men take notice of what is spoken of himself by the Prophet Dan. 7.13 14. I saw in the night Visions and behold one like the Son of Man came with the Clouds of Heaven and came to the ancient of days and they brought him near before him And there was given him dominion and glory and a kingdom that all people nations and languages should serve him his dominion is an everlasting dominion c. This is an exact Prophecy of his Ascension One thing more they have to say and 't is the Example of Paul's having been caught up to the third Heaven but must it from what hath happen'd to Paul 2 Cor. 12.2 follow that the same must needs have befaln the Lord Jesus That indeed we read of Paul therefore we ought to believe but of Christ we read no such thing Yet for all that we never read that either Paul was from Heaven or came down as we read it of Christ very often Paul speaks of that with the greatest modesty in the World for fear he should seem to exalt himself but our Lord without any ambiguity or fear that Men would think he takes too much upon himself doth speak loud highly declares and often proclaims himself to be the Son of God equal with him sent by the