A view of that part of the late considerations adderest to H.H. about the…A view of that part of the late considerations addrest to H.H. about the…

For tho it will require more time than I now intend to bestow, to give a distinct account of every Passage throughout that Discourse of his, yet his Expression of the [Greek or Hebrew] must not be so taken, as if it were to be torn away from its coherence, and from it self. When therefore he says the [Greek or Hebrew], the being unbegotten, begotten, and having proceeded, are not Names of the Essence, but ([Greek or Hebrew]) Modes of Subsistence; he must mean they are not immediately ⟨p. 20⟩Names of the Essence, but mediately they cannot but be so. For what do they modify? Not nothing. When they are said to be Modes of Subsistence, what is it that subsists? We cannot pluck away these Modes of Subsistence from that which subsists, and whereof they are the Modes. And what is that? You'll say the [Greek or Hebrew], the one Essence, which he had mentioned before; and that one Essence is, 'tis true, as perfectly one, as 'tis possible; for what is of it self, and what are from that, to be with each other, i. e. that they are congenerous, as the Sun and its Rays (according to that Heb. 1. 3. [Greek or Hebrew], the effulgency of Glory) or as Mind, and (where there is nothing else but Substance) consubstantial Thought or Word. Therefore this Oneness of Essence must be taken in so large and extensive a sense, as that it may admit of these Differences. For so he afterwards plainly speaks, if [Greek or Hebrew]; If the one (the Father) hath his Existence without being begotten, ⟨p. 21⟩[Greek or Hebrew], another (the Son) by being begotten, [Greek or Hebrew], but that (the Holy Ghost) by having proceeded, here it befalls us to behold differences ([Greek or Hebrew]) or the things that import difference. There must be a sense, therefore, wherein he understood this Essence to be most truly One; and a sense wherein he also understood it to have its differences, and those too not unimportant ones, as being unbegotten, and being begotten, signify no light differences.

For tho it will require more time than I now intend to bestow, to give a distinct account of every Passage throughout that Discourse of his, yet his Expression of the 〈non-Latin alphabet〉 must not be so taken, as if it were to be torn away from its coherence, and from it self. When therefore he says the , the being unbegotten, begotten, and having proceeded, are not Names of the Essence, but () Modes of Subsistence; he must mean they are not immediately