of another; hence it is demonftratively evident, that he who does fo, cannot have the fame numerical Effence and Will with the Father.

Thirdly, Joh. xiv. 9, 10, Jefus faith unto him, Have I been fo long time with you, and yet haft thou not known me, Philip? He that hath feen me, hath feen the Father, and how fayeft thou then fhew us the Father? Believeft thou not that I am in the Father, and the Father in me? The Words that I speak unto you, I speak not of my felf, but the Father that dwelleth in me, he doth the Works. Where,

1

First, as to thofe Words, I dwell in the Father, and the Father in me, they are fo far from proving that he is of the fame individual Effence with the Father, that the fame Apoftle in his general Epiftle afcribes the fame to all good Chriftians; faying, 1 Joh. iii. He that keepeth his Commandments dwelleth in God, and God in him. And Chap. iv. 12, 13, 14. No Man hath feen God at any time. If we love one another, God dwelleth in us, and his Love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. Whosoever Shall confefs that Jefus is the Son of God, God dwelleth in him, and he in God. And we have known, and believed the Love that God hath to us. God is Love, and he that dwelleth in Love dwelleth in God, and God in him. And

St. Paul faith, that Chrift dwelleth in a Chriftian's Heart by Faith, Eph. iii. 17. Yea in this very Gofpel of St. John, it is faid of all true Believers, He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him; And of his Difciples, that the Spirit of God dwelleth with them, and fhall be in them; and of all true Believers, that the Spirit of God dwelleth in them, Rom. viii. II. 2 Tim. i. 14, And by fo doing renders them the Temple of God. And yet 'tis certain, that by this Inhabitation, they are not rendered one in Effence with God the Father.

And even our Communion-Service faith, that if we are worthy Communicants, we dwell in Chrift, and Christ in us; and we pray that we may ever dwell in him, and he in us: And this is faid agreeably to those Words of Chrift, Joh. xiv. 23. If a Man love me, he will keep my Words, and my Father will love him, and we will come unto him, and make our Abode with him. And yet surely it cannot be affirmed from these Texts, that God the Father, Son, and Holy Ghoft are fo united to all true Believers, as to render them of one and the fame individual Effence with them.

Moreover Chrift here faith, the Father that dwelleth in me, he doth the Works; Whereas where the Effence is one and the fame, the Action done by that Effence, must be one and the fame; and so could not be truly faid to be done by another,

As

As for these Words, Joh. xiv. 10. I am in the Father and the Father in me; and these chap. x. 38. That ye may believe that the Father is in me, and I in him; that they cannot refer to the Unity of Effence of the Father and Son, is evident, from Chrift's laying, and promifing the fame thing to his Difciples: It being certain, he could neither promife, nor pray the Father that they should be one in Ef fence with him. And yet he promiseth this in these Words, Joh. xiv. 20. At that Day ye shall know that I am in my Father, and you in me, and I in you. He prays for this in thefe Words, Joh. xvii. 21. That they all may be one, as thou, Father, art in me, and I in thee, that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one, and that the World may know that thou haft fent me, and haft loved them, as thou haft loved me. And fo these Words are interpreted by Origen and Eufebius. Nor,

Fourthly, can this be inferred from those Words of Chrift to Thomas and Philip, chap. xiv. 9. Have I been fo long time with you, and yet haft thou not known me, Philip? He that hath feen me, hath feen the Father, and how fayeft thou then, fhew us the Father? For there our Saviour plainly fhews, that they might have known and feen him, by Reason of his Prefence with them, and his Difcourfes to them, and that by these things he had

fhewed

fhewed them the Father. And yet 'tis certain, that neither by his long Abodes with them, nor his Difcourfes to them, had he fhewn them the Effence of the Father; but only had acquainted them with the Will and Difpenfations of the Father. Of these things He by his long Continuance with them fully had acquainted them: But had not faid one Word of his Identity in Effence with the Father.

So Chrift faith to the Pharifees, Te neither know me, nor my Father; for if ye had known me, ye would have known my Father alfo, Joh. viii. 19. And to his Difciples in this very Chap. v. 7. From henceforth ye know him, and have feen him. And yet 'tis certain they neither knew, nor could fee the Effence of him who is invifible. Yea, Chrift faith of the unbelieving Jews, Now have they both feen and hated both me, and my Father, Joh. xv. 24. that is, they from those Miracles I have wrought amongst them, have had fufficient means to fee and know, both that I came from God, and am a Revealer of his Will, though they, through their Prejudice and Perverseness, neither truly knew (that is, acknowledged) me nor my Father. Nor,

Fifthly, can this be inferred from thefe Words, Joh. xv. 16. All things that the Father hath are mine; For furely he might fay this, whatsoever was his Nature, who knew that the Father had given all things into his Hand, Joh. xiii. 3. And that he did this as

the

the Effect of his Love to him: For, faith the Baptift, the Father loveth the Son, and hath given all things into his Hand, Joh. iii. 35. And then this is fo far from being a Proof of the Identity of the Effence of the Father and Son, that it is a Demonftration to the contrary; fecing one individual Effence can give nothing to, nor receive any thing from, itself, because it can give nothing but what it hath already, and therefore cannot receive by way of Gift.

And this in an All-perfect and Self-exiftent Being is the more certain, because it is incapable of any Acceffion to its abfolute Perfection. If thep God the Son hath the fame numerical Effence, which God the Father hath, it could not properly, and truly be faid, That the Father loveth the Son, and hath given all things into his Hand: Or that Jefus knew that the Father had given all things into his Hand, Joh. xiii. 3.

Secondly, Our Saviour adds, that the Spirit hall take of mine, and fhew it unto you. And yet the Spirit did not fhew to them any thing concerning the Metaphyfical Effence of the Father, and the Son. Nor doth he fay, all the Excellencies, and Perfections of the Father are mine; but only, Tavra, all things relating to the Gospel-Difpenfation, they being all taught him by the Father. And hence he faith to the Jews, marvelling how he should be able to teach what they thought he never learnt, My Doctrine