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fice, yet as the Son of Man he exercised no fuch Dominion, profeffing that his Kingdom was not of this world; but after he rofe from the dead, then as it were in Hebron with his own Tribe he tells the Apoftles, All power is given unto him; and by virtue thereof, gives them injunctions; and at his Afcenfion he enters into the Jerufalem above, and there fits down at the right hand of the Throne of God, and fo makes a folemn entry upon the full and entire Dominion over all things; then could St. Peter fay, Let all the acts 2.36, boufe of Ifrael know affuredly, That God hath made that fame Jefus, whom have crucified, both Lord and Christ.

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The immediate Effect of this regal Power, the proper Execution of this Office, is the fubduing of all his Enemies; for he is fet down on the right Heb. 10. 12, hand of God, from henceforth expecting till his enemies be made his foot- 13. ftool. This was the ancient custom of the oriental Conquerors, to tread up on the Necks of their fubdued Enemies; as when Joshua had the five Kings as his Prifoners, he said unto the men of war which went with him, come Josh. 10. 24, near, put your feet upon the necks of them. Thus to fignifie the abfolute and total Conqueft of Christ, and the dreadful Majesty of his Throne, all his Enemies are fuppofed to lie down before him, and he fet his feet upon

them.

The Enemies of Christ are of two kinds, either temporal or fpiritual; the temporal Enemies I call fuch as vifibly and actually oppofe him, and his Apostles, and all those which profefs to believe in his Name. Such especial ly and principally were the Jews, who rejected, perfecuted and crucified him; who after his Refurrection, fcourged, stoned, and defpightfully used his Difciples; who tried all ways and means imaginable to hinder the propagation, and difhonour the profeffion of Chriftianity. A part of his regal Ŏffice was to fubdue thefe Enemies, and he fet down on the right hand of God that they might be made his Footstool: which they fuddenly were according to his Prediction, There be fome ftanding here which shall not taste Mat. 16, 28: of death till they. See the fon of man coming in his kingdom. For within few years the Temple, the City, and the whole Polity of the Jews were deftroyed for ever in a revenging manner by the hands of the Romans, which they made ufe of to crucifie the Lord of Life. The Romans themfelves were the next Enemies, who firft complied with the Jews in Chrift's Crucifixion, and after in defence of their heathen Deities endeavoured the Extirpation of Christianity by fucceffive Perfecutions. These were next to be made the footstool of the King of Kings; and fo they were when Rome the regnant City, the head of that vaft Empire, was taken and fack'd; when the Chriftians were preferved, and the Heathens perifhed; when the Worfhip of all their Idols ceased, and the whole Roman Empire marched under the banner of Chriftianity. In the fame manner all thofe Perfons and Nations whatsoever, which openly oppofe and perfecute the name of Christ, are Enemies unto this King, to be in due time fubdued under him, and when he calleth, to be flain.

The spiritual Enemies of this King are of another nature; fuch as by an invisible way make oppofition to Chrift's Dominion, as Sin, Satan, Death. Every one of these hath a Kingdom of its own, fet up and oppofed to the Kingdom of Chrift. The Apoftle hath taught us, that fin hath reigned unto Rom. 3. it. death; and hath commanded us not to let it reign in our mortal bodies, that we should obey it in the lufts thereof. There is therefore a Dominion and Kingdom of Sin fet up against the Throne of the immaculate Lamb. Satan would have been like the most High, and being caft down from Heaven, hath erected his throne below; he is the Prince of this world: the spirit which John 12.13. now worketh in the children of disobedience is the Prince of the power of Ephef. 2. 2. the air; and thus the rulers of the darkness of this world oppose themselves

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and 6. 12.

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Rom. 5. 17. Acts 3. 15.

1 Cor. 15. 24.

Phil. 3. 21.

Heb. 2. 14.

to the true light of the world. Death alfo hath its dominion, and, as the Apoftle fpeaks, reigned from Adam to Mofes; even by one offence death reigned by one, and so set up a ruling and a regal Power against the Prince of Life.

For the destruction of these Powers was Chrift exalted to the right hand of God, and by his regal Office doth he fubdue and destroy them all. And yet this destruction is not fo univerfal, but that Sin, Satan, and Death, fhall ftill continue. 'Tis true he fhall put down all rule and authority, and poreer, but this amounts not fo much to a total destruction, as to an abfolute fubjection: for as he is able, fo will he fubdue all things unto himself. The principal end of the regal Office of the Mediator, is the effectual redemption and actual falvation of all those whom God hath given him; and whofoever or whatsoever oppofeth the Salvation of thefe, is by that oppofition conftituted and become an enemy of Christ. And because this enmity is grounded upon that oppofition, therefore fo far as any thing oppofeth the Salvation of the fons of God, fo far it is an enemy, and no farther: And confequently Christ, by fitting at the right hand of God, hath obtained full and absolute power utterly to deftroy those three fpiritual Enemies, fo far as they make this oppofition; and farther than they do oppofe they are not destroyed by him, but fubdued to him: whatsoever hindreth and obstructeth the bringing of his own into his Kingdom, for the demonftration of God's mercy, is abolished; but whatsoever may be yet fubfervient to the demonstration of his Juftice, is continued.

Christ then as King destroyeth the power of Sin in all thofe which belong unto his Kingdom, annihilating the guilt thereof by the vertue of his death, destroying the dominion thereof by his actual Grace, and taking away the fpot thereof by Grace habitual. But in the reprobate and damned Souls, the fpot of Sin remaineth in its perfect dye, the dominion of Sin continueth in its abfolute power, the guilt of Sin abideth in a perpe.· tual obligation to eternal Pains: but all, this in fubjection to his Throne, the Glory of which confifteth as well in punishing Rebellion as rewarding Loyalty.

Again, Christ fitting on the right hand of God destroyeth all the strength of Satan and the powers of Hell: by virtue of his Death perpetually reprefented to his Father, he deftroyeth him that had the power of death, that is, the Devil. But the actual deftruction of thefe powers of darknefs hath reference only to the elect of God. In them he preventeth the Ephef.6.11. wiles, those he taketh out of the fare; in them he deftroyeth the works, 2 Tim. 2. 26. thofe he preferveth from the condemnation of the Devil. He freeth them here from the prevailing power of Satan by his Grace; he freeth them hereafter from all Poffibility of any infernal oppofition by his Glory. But ftill the reprobate and damned Souls are continued Slaves unto the powers of Hell; and he which fitteth upon the Throne delivereth them to the Devil and his Angels, to be tormented with and by them for ever; and this power of Satan ftill is left as fubfervient to the demonftration of the Divine Justice.

1 John 3. 8.

i Tim. 3.

6.

Thirdly, Christ fitting on the Throne of God at last destroyeth Death it 1 Cor. 15.26. felf: For the last enemy which shall be deftroyed is death. But this destruction reacheth no farther than removing of all power to hinder the bringing of all fuch perfons as are redeemed actually by Chrift into the full poffeffion of his Hof. 13. 14. heavenly Kingdom. He will ranfom them from the power of the grave, he will redeem them from death. O death, he will be thy plague; O grave, he will be thy deftruction. The Trump fhall found, the Graves fhall open, the Dead fhall live, the Bodies fhall be framed again out of the Duft, and the Souls which left them fhall be re-united to them, and all the Sons of Men fhall

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return to Life, and Death fhall be fwallowed up in victory. The Sons of 1 Cor. 15. 54.
God fhall then be made completely happy both in Soul and Body, never a
gain to be fepatated, but to inherit eternal Life. Thus he who fitteth at
the right hand of God hath abolished death, and brought life and immorta-
lity to light. But to the reprobate and damned Perfons, Death is not de-
stroyed but improved. They rife again indeed to Life, and fo the first Death.
is evacuated; but that Life to which they rife is a fecond, and a far worfe
Death. And thus Chrift is fet down at the right hand of God, that he
might fubdue all things to himself.

.

The regal Power of Chrift, as a branch of the Mediatorship, is to continue till all thofe Enemies be fubdued. For he must reign till he hath put all Cor. 15. 25. enemies under his feet. But now we fee not yet all things put under him. Heb. 2. Therefore he muft ftill continue there: and this neceffity is grounded upon

8.

the promise of the Father, and the expectation of the Son. Sit thou on my Pfal. 110. 1.
right hand, until I make thine enemies thy foot-ftool, faith the Father; upon
which words we may ground as well the Continuation as the Seffion. Upon
this promise of the Father, the Son fate down at the right hand of God, from Heb. 10. 12,
henceforth expecting till his enemies he made his foot-ftool. Being then the 13-
promife of God cannot be evacuated, being the Expectation of Chrift cannot
be frustrated, it followeth, that our Médiator fhall exercife the regal Power at
the right hand of God till all oppofition fhall be fubdued.

When all the enemies of Christ fhall be fubdued, when all the chofen
of God shall be actually brought into his Kingdom, when those which re-
fufed him to rule over them, fhall be flain, that is, when the whole of-
fice of the Mediator fhall be compleated and fulfilled, then every branch
of the execution fhall cease. As therefore there fhall no longer continue
any act of the prophetical part to inftruct us, nor any act of the priest-
ly part to intercede for us, fo there shall be no farther act of this regal
The beatifical
Power of the Mediator neceffary to defend and preferve us.
Vision fhall fucceed our information and inftruction, a prefent fruition will
prevent oblation and interceffion, and perfect fecurity will need no actual
defence and protection. As therefore the general notion of a Mediator
ceafeth when all are made one, because a Mediator is not a Mediator of Gal. 3. 20.
one; fo every part or branch of that Mediatorship, as such, must also cease,
because that Unity is in all parts complete. Then cometh the end, when
he hall have delivered up the kingdom to God, even the Father, when he
Jhall have put down all rule and all authority and power. For when all 1 Cor. 15.24,
things fhall be fubdued unto him, then fhall the Son alfo himself be fub- 28.
ject unto him that hath put all things under him, that God may be all

in all.

I

traditio regni
defectio fit
intelligenda

quod tradidit

teneat. S. Hil.
1. II.

Now though the Mediatorship of Christ be then refigned, because the end Videamus an thereof will then be performed; though the regal Office as part of that Mediatorship be also resigned with the whole; yet we must not think that Christ fhall cease to be a King, or lofe any of the power and honour which regnandi, ut before he had. The Dominion which he hath was given him as a reward for Filius Patri what he suffered: and certainly the reward fhall not ceafe when the work is tradendo non done. He hath promised to make us Kings and Priests, which honour we expect in Heaven, believing we shall reign with him for ever, and therefore for ever must believe him King. The kingdoms of this world are become the 2 Tim. 2. 12. kingdoms of the Lord, and of his Chrift, and he shall reign for ever and Rev. 11. 15, ever, not only to the modificated eternity of his Mediatorship, fo long as there fhall be need of regal Power to fubdue the enemies of God's Elect; alfo to the complete eternity of the duration of his humanity, which for the future is co-eternal to his divinity.

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Left we should imagine that Chrift fhould ever ceafe to be King, or fo interpret this Article, as if he were after the Day of Judgment to be removed from the right hand of God, the ancient Fathers added thofe words to the *Os & Bari Nicene Creed, whofe kingdom shall have no end, against the Herefie which then arose, denying the eternity of the Kingdom of Christ.

λείας ἐκ ἔςαι τέλα. We find not these

Words in the Nicene Creed, as it was in it felf before the Additions at Conftantinople. But not long after, S. Cyril expounds them in his Catechism, and Epiphanius in Ancorato, repeating two feveral Creeds, a jhcrter and a longer, §. 120, and 121, hath these Words in both. After this they were added exprefly in the Conftantinopolitan Creed. And the reafon of their infertion, without question was that which S. Cyril infinuateth in his Explication, that is the Herefie which was then newvly legun. Κἂν ποτέ τινΘ απάσης λέγοντα, ὅτι τέλων ἔχε, ἡ Χρις βασιλεία, μίσησον 7 αἵρεσιν, το δράκοντός ἐσιν· ἄλλη κεφαλή προσφάτως περὶ τ' Γαλαζίαν ἀναφυῖσα ἐτόλμησε λέγειν, ὅτι μὲ τὸ τέλῳ τὸ κόσμο ὁ Χρισὸς ἐ βασιλούς· καὶ ἐτόλμησεν εἰπεῖν, ὅτι ὁ Λόγω ἐκ Πατρὸς ἐξελθών, τῷ εἰς Πατέρα πάλιν αναλυθεὶς γκέτι ἐςὶ. Catech. 15. This was the particular Herefie of Marcellus Bishop of Ancyra, followed by Photius born in the fame place, and therefore termed by S. Cyril ei raλalian avapura. It confifted of two parts; first, that the Kingdom of Chrift did wholly ceafe at the end of this World; fecondly, that the Word was refolved again into the Father, and confequently did not only cease to reign, but also cease to exift. Which is yet. more plainly expreffed by Eufebius in his fecond Book against Marcellus. Καὶ πάλιν τότιν ἀθρόως παθήσεως με κρίσεως καιρὸν, το μ Λόγος ενω μερες της Θεῷ, ὡς μηδὲν ἕτερον είναι πλίω τῇ Θεῖ· τ ἢ (αρκὸς ἐρήμῳ καταλειφθησομένης ὑπὸ τὸ ΛόΓει, ὡς μήτε τ ὸν τῷ Θεῷ ποτε ὑφεσάναι, μήτε τ' τὸν τὰ ἀνθρώπε ὃν ανείληφε. This Here fe of Marcellus s. Bafil properly calls an Impiety, εἰς τὰ ὑπίσασιν τῷ Κυρία ἡμῶν Ιησε Χρις. Epift. 78. And again, Epift. 52. eis authu & uxaggi To Morozfues doórn? which he there more fully expreffeth, "O (Μάρκελλο) Λόγον με εις ως το Μονολυή δίδωσι εξ χρείαν καὶ ἐπὶ καιρῶ προελθόντα, πάλιν ἢ εἰς τὸ ὅθεν ἐξῆλθε ἐπανατρέψαντα, είτε προς τ' ἐξόδας εἶναι, ὅτε με τ' ἐπάνοδον υφεσάναι. This Exifence of the Word and the Kingdom of the Son, that Herefie made co-aval; beginning when the Word came from the Father, that is, at the Incarnation; and ending when the Word returned into the Father, that is at the Day of Judgment. Which is manifeftly delivered by the Eastern Bishops in that Profeffion of Faith which they fent to thole in Italy. ̓Αλλ' ἔκ τοτε Χρισὸν αὐτὸν γε[ονέναι καὶ τὸν τῇ Θεῖ ἐξ ε τ ἡμετέραν εκ το παρθένα (άρκα ανείληφε, πρὸ τετρακοσίων ὅλων ἐτῶν, Εκ τοτε γδ τ Χρισὸν ἀρχῶν βασιλείας ἐχηκέναι θέλεσι, καὶ τέλος έξειν αὐτῶν μη εκτέλεσαν καὶ κρίσιν. Τοιῦτοι ἢ εἰσὶν οἱ Στὸ Μαρκέλλα και Φωτεινά το Ακυρο αλαλῶν, ὃι * προαιώνιον ὕπαρξίν τε καὶ θεότητα το Χρισέ, καὶ τ' ἀτελεύτητον αὐτὸ βασιλείαν ἀθετῶσιν, ὅσας δοκεῖν ἢ μοναρχίαν. Socrat. l. 2. c. 19. But although Marcellus did thus teach the Kingdom of Chrift not to be eternal, yet his Herefie did not fo much confift in the Denial of this Eternity as of the Subfiftence and Perfon of our Saviour: for otherwife he did truly teach that Christ was an eternal King; as appeareth out of his own words in his Book against Afterius the Arian, cited by Eufebius, Οὐκῶν ὅρον τινα δοκεῖ ἔχειν ἡ κι ἄνθρωπον αὐτῇ οἰκονομία τε καὶ βασιλείᾳ, εἰδὲν οδν ἕτερον βάλε) ἢ τέτο τὸ ὑπὸ τὰ ̓Αποσόλες ῥηθὲν, ἕως ἂν θῇ τὰς ἐχθρὸς αὐτῷ υποπόδιον ἢ ποδῶν αὐτῷ· ἐκῶν ἐπειδὰν τὰς ἐχθρὸς τῇ ὑποπόδιον 7 ποδῶν, ἐκ ἔτι χρήζι τ' εν μέσ ταύτης βασιλείας πάντων καθόλα βασιλούς υπάρχων. And therefore he made the fame Confeffion with the Catholicks, Luben he delivered an account of his Faith to Julius Bilhop of Rome. Πισδύω ἢ ἐπόρθρου ταῖς θείαις γραφαις, ὅτι εἰς Θεός, καὶ ὁ τότε μονολυής ενός λόγῳ ὁ ἀεὶ (ιυπάρχων των Πατρὶ, καὶ μηδεπώποτε αρχίῳ τῷ εἶναι ἐχηκῶς, ἀληθῶς ἐκ τῇ Θεῖ ὑπάς να κτισθεὶς, ο ποιηθείς, ἀλλ' ἀεὶ ὤν, ἀεὶ συμβασιλεύων τῷ Θεῷ καὶ Παρί, & ε βασιλείας, και * το Απος όλες μαρτυρίαν, εκ sa Tia. Epiph. Hæref. 72. §. 2.

χων,

The profeffion of Faith in Chrift, as fitting on the right hand of God, is neceffary; First, To mind us of our Duty, which muft needs confift in fubjection and obedience. The Majesty of a King claimeth the loyalty of a fubject; and if we acknowledge his Authority, we muft fubmit unto his power. Nor can there be a greater incitation to obedience, than the confideration of the nature of his Government. Subject we must be whether we will or no; but if willingly, then is our fervice perfect freedom; if unras, eris fub willingly, then is our averfenefs everlasting mifery. † Enemies we all have been; pedibus ejus under his feet we shall be, either adopted or fubdued. A double Kingdom aut adoptatus, there is of Chrift; one of Power, in which all are under him; another of S. Auguftine. Propriety, in thofe which belong unto him: None of us can be excepted Barias r from the firft; and happy are we if by our obedience we fhew our felves to Or du dey have an intereft in the fecond, for then that Kingdom is not only Chrift's i regon, I j nar eixeia- but ours.

Inimicus e

aut vinctus.

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δημιεργίαν· βασιλούς με την απάντων καὶ Ἑλλίων καὶ Ἰεδαίων καὶ δαιμόνων και ο αντιπετατιθρίων και δημιερίας λόγου βασι43 adwisar ixora x 767 appar xoixeswoews. S. Chryfoft. Hom. 59. in 1 ad Corinth.

Secondly, It is neceffary to believe in Chrift fitting on the right hand of God, that we might be affured of an aufpicious protection under his gracious Dominion. For God by his exaltation hath given our Saviour to be the head over all things to the Church; and therefore from him we may expect direction and prefervation. There can be no illegality where Christ is the Law-giver; there can be no danger from hoftility where the Son of God is the defender.

The

*This is the

The very name of * head hath the fignification not only of Dominion but of. Union; and therefore while we look upon him at the right hand of God we Exclamation fee our felves in Heaven. This is the fpecial Promife which he hath made us of s.Chryfoft. fince he fat down there, a To him that overcometh will I grant to fit with upon those me in my throne, even as I alfo overcame and am fet down with my Fa- s. Paul. ther in his throne. How fhould we rejoyce, yea rather how fhould we fear Band tremble at fo great an Honour!

a Rev. 3. 21.

Words of

λ:9 x 7' 'Exκλησίαν ανή

χαλί, ώσσες διά του θα έλκων μηχανῆς, εἰς ὑψα αὐτὰ ἀνήγαδο μέγα, καὶ αὐτὰ εκάθισεν εἰς ἐκεῖνον ἢ θρόνον· ἔνθα δ' ή κεφαλή με (ῶμα· ἐδενί γαρ μέσῳ διείς ε) ή κεφαλὴ καὶ τὸ σῶμα· εἰ δ' διείς εῖο, εκ ἂν ἔτη σῶμα, εκ ἂν εἴη κεφαλή. Hom. 3. in Ερίβ. ad Ephef. † Εννοεις – θρόνον τ βασιλικόν, εννόει τε τιμής τ' υπερβολιώ. τότο καὶ γεέννης, εγι βελοίμεθα, μᾶλλον ἡμᾶς φοβῆσαι δικήσει. Εἰ δὲ μὴ γέεννα ζω, τὸ τιμηθέντας τιμώ αναξίας ευρεθώσι τὸ κακὸς, τίνα ἐκ ἂν ἔχοι κόλασιν, τίνα τιμωρίαν; ἐννόησον τινα ἐγγὺς ή κεφαλή ( κάθη) (τέτο μόνον καὶ Στίχρη πρὸς πᾶν ότιῶν) είναι εν δεξιά dev. Idem ibidem.

Thirdly, The Belief of Christ's glorious Seffion is most necessary in respect

of the immediate Confequence, which is his moft gracious Interceffion. Our Saviour is afcended as the true Melchifedech, not only as the King of Salem, Heb. 7. 1: the Prince of Peace, but also as the Priest of the most high God; and whereas every Prieft, according to the Law of Mofes, flood daily miniftring and Heb. 10. 11; offering often times the fame Sacrifices which could never take away fins, 12. this man after he had offered one Sacrifice for fins for ever, fat down on the right hand of God. And now Christ being fet down in that Power and Majefty, though the Sacrifice be but once offered, yet the virtue of it is perpetually advanced by his Seffion, which was founded on his Paffion: for he is entred into heaven it felf, now to appear in the prefence of God for Heb. 9. 24. us. Thus, If any man fin, we have an Advocate with the Father, Jefus, John 2. i. Christ the righteous. And he is able alfo to fave them to the uttermoft Heb. 7. 25. that come unto God by him, feeing he ever liveth to make interceffion for them. What then remaineth to all true Believers but that triumphant Exclamation of the Apoftle, Who shall lay any thing to the charge of God's elect? Rom.8.33,34. It is God that juftifieth; who is be that condemneth? It is Chrift that died, yea rather that is rifen again, who is even at the right hand of God, who also maketh interceffion for us. For he which was accepted in his Oblation; and therefore fat down on God's right Hand, to improve this Acceptation continues his Interceffion; and having obtained all Power by virtue of his Humiliation, reprefenteth them both in a moft fweet Commixtion; by an humble Omnipotency, or omnipotent Humility, appearing in the Pre-* s. Austin fence, and presenting his * Postulations at the Throne of God.

difcourfing

upon that place of S. Paul, 1 Tim. 2. 1. I exhort that first of all, fupplications, prayers and interceffions be made for all men, obferveth what is the nature of Interceffion. Pro Interpellationibus autem quod nofti, fecundùm codices credo veftros, poftulationes pofuifti. Hæc interim duo, id eft, quòd alii poftulationes, alii interpellationes interpretati funt, unum verbum transferre voluerunt, quod Græcus habet es. Et profectò advertis: Sed nofti aliud effe interpellare, aliud poftulare. Non enim folemus dicere, poftulant interpellaturi, fed interpellant poftulaturi. Veruntamen ex vicinitate verbum ufurpatum, cui proquinquitas ipfa impetrat intellectum, non eft velut cenforiâ notatione culpandum. Nam & de ipfo Domino Jefu Chrifto dictum eft, quòd interpellat pro nobis. Numquid interpellat, & non etiam poftulat? Imò verò quia poftulat pro eo pofitum eft interpellat. Evidenter quippe alibi de eo dicitur, Si quis peccaverit, Advocatum habemus ad Patrem, Jefum Chriftum juftum, ipfe eft exoratio pro peccatis noftris. Quanquam fortaffis codices apud vos etiam in eo loco de Domino Jefu Chrifto non habent interpellat pro nobis, fed poftulat pro nobis. In Græco enim, quo verbo hîc pofitæ funt interpellationes, quas ipfe pofuifti poftulationes, ipfum & illic verbum eft, ubi fcriptum eft, interpellat pro nobis. Cùm igitur & qui precatur oret, & qui oret precetur, & qui interpellat Deum ad hoc interpellet ut oret & precetur, &c. Epift. 59. ad Paulinum, Quaft. 5.

Having thus explicated the Seffion of our Saviour, we are next to confider the Description of him at whofe right hand he is fet down; which feems to be delivered in the same terms with which the Creed did first begin, I believe in God the Father Almighty, and indeed, as to the expreffion of his Effence, it is the fame Name of God; as to the fetting forth his relation, it is the fame Name of Father; but as to the adjoining Attribute, though it be the fame word, it is not the fame notion of Almighty. What therefore we have fpoken

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