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"the Father, the holiness of the only begotten. "Son, and of the Holy Ghoft." And that the Seraphim did really celebrate all the three persons of the Godhead upon this occafion, is no conjecture; but a point capable of the clearest demonftration.

The Prophet tells us, v. 1. he faw the Lord fitting upon a throne; and at v. 5. that his eyes had feen the king, the Lord of Hofts. Now if there be any phrase in the bible to distinguish the true God, it is this of the Lord of Hofts. I never faw it difputed by any Arian writer. The author of an Essay on Spirit confeffes it'; and Dr. Clarke supposes the name Lord of Sabaoth (Jam. 5.4.) proper to the Father only. So that in this Lord of Hofts, fitting upon his Throne, there was the prefence of God the Father.

That there was also the presence of God the Son, appears from John 12.41. These things faid Efaias, when he faw his (Chrift's) Glory, and Spake of him. +

a Non eis fufficit femel clamare fanctus, neque bis ; fed perfectum numerum Trinitatis affumunt, ut multitudinem fanctitatis Dei manifeftent; quæ eft trinæ fanctitatis repetita communitas ; fanctitas patris, fanctitas unigeniti filii, & fpiritus fan&ti. Orig. Hom. in loc.

b P. 65.

It is written at v. 3- Holy, holy, holy is the Lord of hofts, the whole earth is full of HIS GLORY. This St. John has affirmed

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And that there was the presence of God the Holy Ghoft, is determined by Acts 28.25. Well Spake the Holy Ghost by Efaias the Prophet unto our Fathers, faying, &c. then follow the words which the prophet affirms to have been spoken by the Lord of Hofts.

The text of John 12.41, which being compared with this of Ifaiah proves the second perfon of the Trinity to be the Lord of hosts, is evaded by Dr. Clarke in the following manner. "The Glory which Ifaias faw, Efai. 6. 1. is "plainly the glory of God the Father; whence "the followers of Sabellius conclude, because "St. John here calls it the glory of Chrift, that "therefore the Father and the Son are one and

to be the glory of Chrift: but it was the glory of the Lord of Hofts; Therefore Chrift is the Lord of Hofts. And if the parallel paffage of Rev. 4. 8. be compared with this, it will appear (as it hath already Chap.I. Art. XXIII.) that he is the God Almighty spoken of in that book. The Greek verfion of the LXX has it thus,

άγιος, άγιος, άγιος Κύριος σαβαώθ. In Rev. 4. 8. it is, agros, agos, agros Kveros o Jɛos • mavron@gtwę. whence it evidently appears, that κυρια ο θεαν ο παντοκράτως is equivalent in the language of heaven to Jehovah Sabaoth; therefore, as Chrift is the Lord of Hofts of the old Teftament, he is thereby proved ipfo facto to be the God Almighty of the new. Which shews the weakness of those frequent remarks Dr. Clarke has bestowed upon the word avrozerwę, as the great term of distinction between the person of Chrift and that of God the Father.

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"the fame individual perfon." It is concluded by the Orthodox of the Church of England, that the perfon of Chrift, and the perfon of God the Father, are not one and the fame individual person, but one and the fame Lord of bofts; because the Scripture, thus compared, hath affirmed them so to be; and THIS is the conclufion Dr. Clarke fhould have answered. But inftead of this, he has produced the monftrous and impoffible doctrine of Sabellius, that they are one and the fame individual perfon, and anfwered that: which to be fure is easily done, and is quite foreign to the purpose. The other conclufion, which is the only true and natural one, is kept out of fight, because it cannot be answered: and this of Sabellius is flurred upon his credulous Readers, as the doctrine of the orthodox, who disclaim and abhor it. This is no flander; for let any perfon read his book with a little circumfpection, and he will foon find who and what he would mean by the followers and doctrine of Sabellius. And let me give the reader the following caution, which he will find to be of great service in detecting the fallacious anfwers of the Arian writers in their controverfies with the orthodox. Always be careful to examine whether they have replied to the proof itself, or to something

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else in the place of it. For when you have obtained any clear evidence from the Scripture, that two or more perfons are one God, one Lord &c. they will give a new face to your conclufion, by changing the terms God or Lord, which are name of a nature, for that of perfon, which can belong only to an individual. And then they shout for victory. O, fay they, this man is a Sabellian! he believes three perfons to be one perfon! But on the other hand, if you make it appear that in the Unity of the one God or Lord there are more perfons than one, then they change the word perfons for that of Gods: so that you are confuted this way also; and they cry you up for a Tritheift, a maintainer of three Gods! By the help of this artifice, Dr. Clarke attempted to deal with the Scripture; and the Author of an Essay on Spirit with the Creeds and Liturgy of the Church. And, though it be a matter scarce worth mentioning, thus alfo the Authors of a monthly Review have attempted to deal with myself. Some time ago I published a full anfwer to the Effay on Spirit, which has fince been reprinted in Ireland, and I humbly hope may have done fome little fervice. But when thefe Gentlemen had deliberated with themfelves upon it for three or four months, it was retailed from their fcandalous Shop as a system

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of Tritheifm, Sabellianism, and what not? I hope God will forgive them! and this is all the anfwer I fhall ever make to fuch men and fuch writers.

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If there be any diverfity of nature, or any efsential subordination in the perfons of the Godhead, it must be revealed to us either in their names, or their attributes, or their acts; for it is by these only that they are or can poffibly be made known to us in this Life. If the Scripture has made no difference in any of these, farther than that of a perfonal distinction (which we all allow) we are no longer to doubt that there is a natural or effential Unity in the three Perfons of the Father, the Word, and the Holy Ghoft, It shall therefore be fhewn in this Chapter, by a fort of proof more comprehenfive than what has gone before, that thefe Perfons have the fame Names, the fame attributes, the same counsel or

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