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Understanding as he was, could ever have been fo fond of fo ill-favour'd a Child if it had not been his own.

And yet I do not at all wonder that his Followers came in to it fo readily, fince they had him in fo great a veneration; it being natural to all Sects to admire their Mafter; besides that I doubt not but they were very glad to have fo great an Authority as they thought him to be, to vouch for an Interpretation which was fo feafonably devis'd for the relief of their Caufe, in fo much danger to be overthrown by a Text that was fo' plain and full against them.

And how little ground there is for this Infinuation, that this is the only Text in the New Teftament to this purpose, I fhall now fhew from a multitude of other Texts to the fame fense and purpose with this Passage of St. John. And I fhall rank them under two Heads.

First, Those which exprefly assert the Son of God to have been, and

to

to have been in Heaven with God, and partaker with him in his Glory, before his Incarnation and appear

ance in the World.

Secondly, Those which affirm that the World and all Creatures whatfoever were made by him.

I. Those Texts which exprefly asfert the Son of God to have been, and to have been in Heaven with God, and partaker with him in his Glory, before his Incarnation and appearance in the World.

No Man hath afcended into Heaven, John 3. but he that came down from Heaven, the 13. Son of Man who is in Heaven: Where the Son is faid to have come down from Heaven, in refpect of the Union of his Divinity with human Nature and his special refidence in it here below: And yet he is faid to have come down from Heaven as ftill to be in Heaven : He that came down from Heaven, the Son of Man who is in Heaven, that is, in respect of his Divinity by which

he

28.

he is every-where prefent: And he Acts 20. that came down from Heaven is here called the Son of Man, by the fame Figure that his Blood is elsewhere called the Blood of God, the Apoftle afcribing that to one Nature which is proper to the other: this we take to be the moft natural and eafie fenfe of this Text, and most agreeable to the tenour of the New Teftament.

John 6.

62.

John 8.

58.

3.

Again, What and if ye shall fee the Son of Man afcend up where he was before? So that if he really afcended up into Heaven after his Refurrection, he was really there before his Incarnation, Before Abraham was, fays our B. the obvious fenfe of which words is, that he had a real exiftence before Abraham was actually in Being,

Saviour, I am

Again it is faid, that Jefus knowing John 13. that the Father had given all things into his hands, and that he was come from God, and went to God, &c.

John 16.

27.

And again; `For the Father himself loveth you, because ye loved me, and

have believed that I came out from God. I came forth from the Father, and am v. 28. come into the World; again I leave the World, and go to the Father: This was so very plain, that his Difciples who were flow enough of apprehenfion in other things, did understand this fo well that upon this declaration of his they were convinc'd of his Omnifcience, which is an incommunicable Property of the Divinity: For fo it immediately follows, His Difciples V.29:30. faid unto him, Lord, now fpeakeft thou plainly and fpeakeft no Parable: Now are we fure that thou knoweft all things, and needeft not that any man should ask thee: By this we believe that thou camest forth from God. So that either this which I have all along declar'd must be the meaning of our Saviour's words, or elfe his Difciples were grofly miftaken and did not understand him at ali: And if fo, then furely our Saviour before he had proceeded any further would have corrected their mistake and have fet them right in

this matter: But fo far is he from doing that, that he allows them to have understood him aright: For V. 31. thus it follows, Jefus answered them, Do ye now believe? as if he had faid, I am glad that you are at last convinc'd and do believe that I came from God, and must return to him; and that I know all things, which none but God can do. Is it now poffible for Man to read this Paffage and yet not to be convinced that the Difciples understood our Saviour to speak literally? But if his meaning was as the Socinians would make us believe, then the Disciples did perfectly miftake his words; the contrary whereof is I think very plain and evident beyond all contradiction.

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Again, And now, O Father, glorifie me with thine own felf, with the glory which I had with thee, before the World was: This furely is not spoken of his being with God after his Incarnation, and before his entrance upon his publick Ministry: They have not, I

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