w mj^aL^^imiiiiitmsJk^^ f^ i^ 5:^ 5;;:i^ i:^^ .j:^ ^::a. "^2- OF THF. AT PRINCETON, N. J. X) O >r .'VT T « >. «J !•' SAMUEL xVGNE^V IF PHILADELPHIA, PA. ^/^^«5^ 2r^^..-/§^r. sec ■*-,v t>" t^ U4' % M A VINDICATION O F T H E DOCTRINE O F T H E Divine Person, and Eternal SONSHIP OF C H R 1ST. With Some Things interfperfed relating to the Doctrines of the Bleffed Trinity^ and the Satisfaftion of CHRIST. BEING An Extra& of the Sentiments of the Assembly of Divines at Wejl-> mincer ^ and fbme Modern Authors. Propofed to be confidered as agreeable to the Holy Scriptures, the only Rule of Faith; LONDON: Printed for J. Oswald, at the Rofi and Crown, near Stocks-Market, in the Poultry. 1735. THE PREFACE HAVE ferufed the Con^ tents of theje Taprs with great ^kajure and Satis^ faSiicn^ and am well af* fured of the good defign In their pihlic at son. The decea{ed tniniftirs^ po/u ^uuw uj;s cxtraEt is chiefly taken^ whofe names and charadters are famous^ and held in high efteem by feriotis Chrtfiians unani- mouly concur with the Affembly of DivineSn in their confejjion of faith and catechijmsj in what is herein extracted from thetH. They all ffeak the fame thing infubfance^ whate^- ver little diferemes there may be in their modes of exfre[fion and interpretations of the feveralfcriftureSj which contain the great fun^ damental truths of the Chrifiian Religion. It is freely owned^ that none of the fentiments of the [aid ajfemblyy or the other divines here introduced^ are to be regarded^ or received as matters of faith in any of the great foints infifed on in the feveral citations^ any fur-' ther than as they agree with ^ and are founded ufon^ the holy fcrij^tures - it is not intend'^ id that their number or authority Jhould beat vi The PREFACE. bear any vjeight ti^on other confiderationf. Tke jhij^tures being of dmne authority and original^ and therefore the only rule of faith ^ here all profeffed Chrifians ought to rejt and bring their thoughts and reaj'onings to a be- coming and rational fubjeBion^ to this ^ cred ftandard of truth, the being and Jjerfe^ions of God, the manner of his fub- fijiencey the eternal fonpip of Chrijiy and the conjtitiition of his j^erfon^ being in th^if nature infinite y and therefore fuchy as it is impojfible for a finite capacity to comprehewdj though the things themfelves are plainly re- vealed y nothing can be more reafonable than to receive and believe isvhat is revealed con- cerning them y as well as all other things of pure revelatioUy upon the authority of God the revealer. The vaft importance of the doctrines here . maintained and ejlablifhedy have {for reafons weighty and obvious) rendered a work of this naturcy in the judgment of many perfons^ not only defrahle kit neceffary y it is hoped that fiuh a colle^ive reprefentation of the opinions and argumentations of thofe deceased minijlers of Chrifl, who are here (as it were) raifed 0i'^ain to (peak in defence of the great foun* datioU't ruths of Chrijiianityy will be of con- fide rah I e ufe to many forts ofperfons. Readers being of very different tafleSy both with re[pc5i to ftile and matter^ it is appre- hended this co! union ynay be the more exten- fively ufcfuly foin: pcrfons being prejudiced in favour The PREFACE. vii favour of fome of the authors more than the others^ and defirous to fee particularly their fentiments upn thefe great pints , and may it not be hopd that they may be induced to read the other authors^ to fee how they agree with them whofe judgments they have the greateft value for in thefe mofl concerning truth si: Audit may reafonably Le thought ^ that the reading of every author will caft a jironger light on the whole, and be thereby the more advantagious to the reader. It is eafy to objervcy that there has been no -partiality with reffe^ to the jeveral ?m- nifters quoted, as ta their particular and dif- ferent denominations. It may not be improper to mention fome- thing of the reafons for lengthning thefe cita- tions to the degree they are, it will be dif- fer Jted upn a little confideration, that it has been occafioned by the great imprtance of the various fubjeBs treated on, as well as {what was thought would be more ufefuland accept- able) the variety of the authors quoted, and an endeavour to fet eachfubjefi in the clear- eft light from the fever al authors, which made it necejfary to be petty la^rge^ in_ the fever al citations, that thefe moft iinprtant truths might apear in their full light andftrength, as painlypoved to be founded upn the (crip tures, by the large and diftinci interpreta- tions of moft of thoje texts offcripure wherein they are revealed:, and that it might be evi- dent that nothing is offered ipu the authority of viii The PREFACE. of the authors y tut as they give the truefenfi of the fcripuresy and herein every reader is to judge for himfelf The bringing together Into fo fmall a conk- fafs and in one vieWy the great things con- tained in thefe /beets from the works offo ma^ ny excellent authors^ will be greatly to the advantage and fatisfaBion of many perfons^ who have not time nor convenience to ferufe the feveral books which they are extracted from ^ and the more foy cmifidering how ex* fenfive it would be tofrocurefomeofthe books, they being large volumes. As this work has a tendency and aptitude, as a meansy to be very ufefuly it is heartily wifhed that a divine blejfmg may accompany the reading of it to make it fo. THE The Authors quoted, and References to them. The Four following introduftory, viz. DR. Bat^s on dodrinal Faith Pag. i Dr, Owffn on Apoftacy 24 — the Perfon of Chrift 37 againft BidciU 53 Mr. Hurrion on the Knowledge of Chrift 54 Mr. JbrabamTaylor on the Sonfhip of Chrift from his Scripture Doc- trine of the Trinity 60 The Affemhly of Divines at JVeJiminfier. From their Confejfton of Faith and Cate^ chirms. Printed i6j8. Pag. 6% Dr. Owen on the Perfon of Chrift 6^ — the firft Vol. of his Expofi- tion of the Epiftle to the He- brews 155 — the fccond Vol. 187 — the third Vol. 196 Againft Biddle 19$ on the Dodtrinc of the Trinity 206 7th Edit. Dr. Goodwin from his 2d Vol. on the Know* ledge of God the Father, and his Son Jefus Chrift 23 £ Dr. Manton onChrift'seternalExiftenccand the Dignity of his Perfon 253 Mr. Clark/on from a fol. Vol. of Sermons 261 Dr. Batfs on the Harmony of the divine Attributes, in contriving Man's Redemption 266 Mr, ^ Authors quote dy &c. , ...^ .., Pag. Mr. Charnock from Vol. id. upon the Exi(l- ; enceand Attributes of God. 27 1 Mr. Ho'-Ji^s ' from Vol. I. fol. on the living Temple 292 on the Satisfadlion of Chrift, with an Intermixture on the V Efficacy of divine Grace 296 — yeilding ourfclves to God 329 from Vol. 2. his calm Difcourfe on the Trinity in the God- head 330 Mr. Rh\ Baylor from his 2d Vol. of Difcourfes onfeveralSubjeds 340 Mr. Ma L ClarAc.i rom his Vol. of Sermons. 356 Mr. Hurrian on the Knowledge of Chrift 364 Dr. Jacomb from his Vol. of Sermons on fome Verfes of the 8th Chap. to the Romans ■- 392 Dr. Marry at from his Difcourfe u^oxijohn- XX. 28. the Words oi^bomas^ My Lord and my God, much of what is quoted from this Author might properly have been in the introdudory part 41 S Dr. Dr. B A T E S, By Way of IKT ROT)UCT lOll, Fag. T8g, to 5-97. ^^!^*S|<^- 5^/^i, difcourfing upon doflrinal ^li^l faith, fays as follows: ,^]^ ' Dodlrinal Faith I will confider, i^ * I. In its nature. 2. The objecls « of it, 3. The motives. 4. The efficacy. ' I. The nature of it. All the notions of faith agree in this •, 'tis a dependance upon the truth of another. Thus trufl; is called faith ; be aufe ic relies upon the truth of a promife : and one is faid to keep his faith inv^iolate, when he performs the promife thai another re- lied on. Faith in the propriety of exprcfTion, is an affent to the veracity of the fpeaker : ac- cordly divine faith is a firm alTent of the mind to things, upon the authority of divine reve- lation. 'Tis diftinguidied from imagination, and from comprehenfive reafon. ' Fancy draws a copy of rhofe ohje(5LS thnt arc perceived by the external fenfes, or compounds many copies together, but creates no imaR;e3 of things not perceptible by th? fenfes. We can imagine mountains cf gold^ bccaufe we L O « have feengold and mountains: we conceive mon- ' ftrous mixtures in dreams ; but no adors can ap- * pear on the threatre of faacy, but in borrowed ha- ' bits from fenfible things. But the objedls of taith * are fuch things, as ese hath not feen^ nor car * heardy and tranfcend the capacity of the imapi- * nation to conceive, and of the external fenfes ' to reprefcnt : yet Infidels blafphenie the eternal ' truths of divine things, as the fidions of fancy. ' 2. Faith is diflinguifhed from fcience, acqui- ' red by ftudy, and from reafon. Realon im- * plies a progrels from one degree of knowledge ' to another, by confequcnces drawn from the ^ lirfl to the fecond : but faith affents to things ' upon the account of fuperior authority that re- ' veals them, and commands us to believe them. * The fame things may be the objects of faith ' and of reafon, but in diQerent refpedls : reafon ' may difcover them, by afcending from effecls * to their caufef, or defcending from caufes to * their effefts ; faith receives them as revealed * in fcripture ; h^ faith ive knoiu the ivorlds were * made (aj ; which may be proved by clear reafon. * 2. 7'he objedls of faith. The general object * of faith is the word of God j the fpecial, are ' thofe dodrines, and promifes, and things, that * reafon cannot difcover by its own light, nor * perfccftly underfuind when revealed. . The word ' of God contains a narrative of things pail, apd * predidions of thinga to come : the dellrudion *■ of the old world by a deluge of waters, and ' the confumption of the prefent world by a de- ' luge of fire, are objeds of faith : but the uni- ' ty of the divine nature, and the trinity of di- ' vine pcrfons, the incarnation of the Son of * God, his eternal counfcTs refpeding man's re- ' dcmption, nrjcr entered into the heart of man to ' conceive j (.;: Hcb. xi. [ 3] * couceivs', but r.re as far above our thoughts, as '' the heavens are above the earth, and cannot be ' comprehended ' God may be confidercd abfolutely in himfelf, * or as revealing himfelf and his will to us. We ' have fome knowledge of his being and di- ' vine attributes, wifdom, power, goodncls in his * works of creation and providence ; but we be- ' lieve in him, as declaring his mind and will to ' us in his v/ord. We may know a perfon, and ' his excellent vertues intelle6lual and moral, but ' we cannot believe in him without fome difco- * very of his thoughts and affedlions to us. ' 3. The motives of belief are to be confidered. ^ Divine faith muf!: have a divine foundation. Faith ' may be abfolutely true, and relatively falfe. * Many believe the doctrine of the gofpel, up- ' on no other grounds than the Turh believe the *- alcoran •, becaufe 'tis the reigning religion of ' their country, and by the impreffion cf exam- * pie: from hence their faith is like the houfe ' built on the fand ; and v/hen a ftorm arifes, is * in danger of falling. The firm foundation of ^ faith is the eflential fupreme perfedions of God ; ' unerring knowledge, immutable truth, infinite ' goodnefs, almighty power. 'Tis equally im- * poffible that he fhould be deceived or deceive. ' His infinite underftanding is the foundation of * his perfed veracity. And whatfoever is the * object of his will is the obje6t of his power ; ' for to will and to do are the fame thing in him. ^ 'Tis true, the knowledge of things by expe- ' rimental fenfe, is a clearer perception than the * perfuafion of them by faith. The firfl: is to fee ' the original, the other is to fee the copy, that * ufually falls fhort of it. 'Tis therefore faid, IVe * now fee in a ^Jafs darkly: but the divine tefti- ' mony in it felf has the mod convincing evi- B 2 * dence. [4] ' dence, above the afiurance we can have by the « report of our ienfes, which often deceive us, * tlirough the indifpofuion of the facuhy, or the * unfitnefs of the mLdium, or diltance of the ob- < jedls, or the knowledge of things by difcurfive * ratiocination. The objedlive certainty of faith * is infallible. We know with the higheft affu- * ranee, that God can no more lye, than he can * dye. 'Tis fa id. All things are toffible with God\ * but to lye or dye are not poffibilities, but pafii- * bilities ; not the effetSls of power, but proceed ' from weaknels. We know the ficred fcriprures *■ are the word of God, by the fignatures of his ' perfedlions, wifdom, holinefs, goodnefs, juflice ; *■ and by the miracles performed by the penmen * of them, that proved they were divinely infpir- * cd ; and confequently infallible in what they ' wrote. ' From hence faith is often expreffed by know- * ledge. iS'icodemus gives this teftimony of our ' Saviour, JVe know thou art a teacher come from * God : aj. IVe believe and are fure^ thou art that * Chrift^ the Son of the living God, We knozv that * if the houfe of this earthly tabernacle be dijjllvedy * we have a building made without hands^ eternal * in the heavens (b). V/e know that he was ?nani~ *• fe^ed^ that he might take away fm i c). IVe know * that when Chri§l Jloall appear^ we fjjrdl be like * him ', for we Jh all fee him as he is (d). * I will not infift upon the particular, fupcrna- * rural doflrincs revealed in the gofpel, for there ' is little new to be faid upon thefe points : if men * with renewed minds and hearts confidered the * teftimony of fcripture, there would need no * more arguing : but I will lay down fome con- * fiderations, that prove divine faith to be the ' reafon- (a) John iii. i. (b) z Cor. v. i. (r) John i. 5. (d) 1 John iii. 2. [ 5 J reafonable a(5l of the humane underftanding. 2. Anlwcr the objedlions alledged to juflify the disbelief of divine dodtrines, that we are not able to conceive nor comprehend. ' I. That God is true, is a principle immedi- ately evident, not dependently upon an antece- dent motive. This, by its native irrefiftible e- vidi-nce, is beyond all difpute, and exempted from all critical Inquiries. There is no princi- ple written in the minds of men wiih clearer charadlers. 'Tv/as the faying of a wife Hea- then, If God zvould converfe viftbly with men^ he ' would ajjume light for a hodj^ and have truth for his foul. God is moll jealous of the honour of his truth. T'bou haft magnified thy word ah ove all thy name. Truth is the fupreme charader of the Dei- ty. The apodle builds the aiTu ranee of Chriftians upon the promifes, and their ftrong confolation * upon this infallible rock, God that cannot lye (a). ' From hence it follows, that in fupernatural do- * drines, we muft firft confider the authority of ' the revealer, and then the nature of dodrines. « 2. God's jurifdidion extends to our under- ' {landings, as well as to our wills : he rules our ' underftandings by light, our wills by empire. ' If God did command us to believe only truths ' in themfelvcs evident, our receiving them would ' not be an undoubted refpecl to his authority ; * but to believe his teftimony without the evi- ' dence of things, is an obedience worthy of * him. And we are equally obliged to belie t^e his * teftimony concerning the truth of things, not- * withftanding the reludancy of the carnal mind, * and their feeming repugnance to the natural no- ' tions of reafon ; as to obey his precepts, not- ^ withftanding the relu(5lancy of the corrupt will, * and the inclinations to forbidden things. * 3. God (a) Keb. vi. i6 ] * 3. God never requires our aflent to fuperna- tural things revealed in his word, but aifords fufficient convidion that they are divine revela- tions. When God deputed any by commifTion for an extraordinary work, he always afibrded a light to difcover the commifllon was uncoun- terfeit. Alofes was lent from God with a com- mand to Pharaoh to releafe the Ifraelites from their cruel fervitudc -, and he had the wonder- working rod, to authorize his commifiion, and confirm the truth of his mefiage by miracles. The divinity of the fcripture, the rule of faith, fliines with that clear and flrong evidence, that only thofe whofe minds are prevented with a conceit of the impolTibility of the doclrines con- tained in it, and perverted by their pafTions, can refifl: it. Coloured objeds are not difcern- ed more clearly by their colours, nor light by its luftre, than that the fcriptures are of divine revelation. ' Reafon is an eiTenrial faculty of man, and by it we are dired:ed why to believe, and what things are revealed as objedls of faith. To be- lieve, and not to undcrftand the reafon of our belief, is to turn faith into folly and extrava- gance. The men of c^^^w^n^ were firft induced to believe in Chrid, for the teftimon'j of the wo- man that told them^ Come and fee the man that has told me all that ever I did: but when they heard Chrift fpeak, they laid, Now ive believe , not for thy words, for we have heard, and know, that he is the true Saviour of the world (a). The underflanding is convinced by reafon of the di- vinity of the fcriptures : and as a pole fupports a vine, but does not give life and vertue to its root, fo reafon afTifts faith in direfling it to the fcriptures, the rule of it, but faith in the myfte • * rics ,^c-7 / John iv. L 7 1 * ries of the gofpel derives its life from God the ' author of them. By reafon we difcover the ' relation, order, diftindlion, and dependance of ' revealed truths, and rejedl the vain opinions of * men, v/hen propofed as divine oracles ; and ' the fruits of fancy, that are propofed as mylte- ' ries of faith. ' 4. God reveals himfelf to us in fcripture by * humane exprefiions, according to our capacity ' of receiving the knowledge of divine things : * and we are to underftand them in their appa- ' rent fenfe, unlefs the precife literal fenfe con- ' tains an evident contradiction to what is cer- * tainly known by reafon, and difparaging the ' divine pcrfedions. The fure rule of interpret- ' ing them, is to feparate whatever is defedive ' in them, and apply them to God in the high- ' eft degree of perfection. We read of the hands * and eyes of God in fcripture, which fignify the ' perfeAion of God's knowledge and power : * they are the organs by which men do and know * things : but 'tis infinitely unworthy of God to ' think that the divine operation has need of fuch ' inftruments.' A few words immediately following, with re- fped to the eternal generation of the Son, intend- ed as explicatory, art: omitted : and then the dodlor proceeds thus, ' But who can declare his generation ? We muft * not conceive it with the imperfedion of hu- ' mane generation, wherein the efFed is feparate *• from the caufe, and fuccelTive to it. For 'tis * acontradidion, that God fhould beget a Son_in * his moft perfed image, bu he mutt be eternal * as the Father i otherwife, he would be defec- ' tive in the refemblance of the firft perfedion ' of the Deity. All refemblances of God in fcrip- * ture have their difparity and defeds, which ' muft C 8 ]_ * mun: be fcparated from him. But excepting « fuch cafes, the word of God is to be un- ' derftood in its proper lenfe. For we mud ' fuppole that God fpeaks to us with an in ten - ' tion that we fhould underftand him, other- ' wik It were not juft to require us to believe « it: our minds could not hrmly aflent to his ' word, but would be floating between faith and ' doubts. And if God intends we lliould under- ' (land his meaning, how can we reconcile his « wildom with his will, jf he does not fpeak ' to us in the fame fcnfe as men do to one * another. ' 5. We are obliged to believe fupernatural * doctrines no farther than they are revealed, ' God does not require our affent to an objed be- *- yond the merit of it -, that is, the degrees of ' its revelation. We cannot L^e an objedl more ' iully than 'tis vifibie. The truth of evangeh- ^ cal myfteries is clearly revealed, the manner of * them is not difcovered. To attempt the com- * prehenfive knowledge of them, is perfectly * vain : for 'tis impoffible, impertinent, and of ' dangerous confequence. ' I. 'Tis impofTible. Supernatural truths cannot * be primarily and immediately difcovered by ' reafon, but are only known to the divine mind, ' and communicated to created underftandings ' according to the pleafure of God. \No man ' hath feen God at any time ; the only begot t.e7i Son^ * zvho is in the hofom of the Father^ has declared * him (a). The gofpel is called the myftery of ' Chriff, the 7nyjlery of God the Father, and of ' Chn^{b), Becaufe God and Ch rift is the au^ ' thor and revealer of it. God contrived in the * fecret of his eternal wifdom, the defign of our * redemption, and revealed it in his own time : 'tis ' there- {aj John i. 18. f^J Eph. iii. 4. Col. iv. 3. therefore called the imjler^ of his will (a) . 'Tis called the f/iyjlery of faith [b): that is, 'tis re- ceived by faith. 'Tis called the 7?iyfiery of the kingdo7)i of God(c) -, concealed from the world, and only known in the church. The fubliirAe dodrines of the gofpel it is impoffible for the cleareft fpirits of men to difcover, without fpe- cial revelation, were they as pure as they are corrupt, and as fincere as they are perverfe. This word myftery is never applied co the reve- lation that God has made of his wifdom in the. framing the world, and in the effeds of his providence, becaufe fince the creation it has been expofed to the fight of all reafonable creatures. Men were not commanded to be- lieve in order to falvation, till by experience rhey were convinced of the infufficiency of rea- fon to dire61: them how to be redored to the favour of God. The apoftle declares, for after that in the wifdom of God, the world by wif" dojn knew not God^ it pie a fed God, by the foolifJj- nefs of preaching to five them that believe (d). The. do6lrine of the Trinity is purely fupernatural : for the internal diftindion of the perfons in the divine nature, by their incommunicable charac- ters, is only proper to God. The counfels of the divine will are above any created under- ftanding : IVho knows the things of a man^ but the fpirit of a raan ? fo none knows the things of God but the fpirit of God. The angels are fuperior fpirits to us, and excel us in fublimity and per- fpicacity of underftauding, but they could never know the decrees of God, though in his imme- diate prefence, but as gradually revealed : 'tis faid of the myfteries of his counfels, they defire to look into them. We cannot form a conception C ' m ^4J Fpb. i. 9. (b) I Tim. Ui. 9. (c) Mnrh iv. ii. Rom. h i^, 19. (d) i Cor. i. 21. * in our minds, but what takes its rife from Jen- * fible things. * 2. The attempt is impertinent: for God has * revealed thofe great myfteries fufficiently for * faving faith, though not to fitisfy rafli curiofity. * There is a knowledge of curiofity and difcourfe, * and a knowledge of doing and performance. * The art of navigation requires a knov/ledge how * to govern a fhip, and what feas are fafe, what * are dangerous by rocks and fands, and terrible * tempeils, that often furprize thofe who fail in * them : but the knowledge of the caufes of the * ebbing and ilov;ing of the fea is not necefTaryo * To believe favingly in Chrill, we mufl know ' that he is the living and true God, and true * man, that died for our redemption *, but 'tis * not neceffary that we fhould know the manner * of the union of his two natures. 'Tis prudent * to confine our inquiries to things which are pof- * fible and profitable to be known. The difco- * very of the manner of divine myfteries is not * fuitable to the nature of faith, for 'tis the ev'i- * dence of things not feen : the obfcurity of the * objed: is confiRent with the certainty of the af- ' fent to it : and 'tis contrary to the end of reve- ' lation : which is to humble us in the modeft ig- * norance of divine myfleries which we cannot * comprehend, and to enlighten us in thofe things * which are requifite to be known. '7is the glory * Gf God to conceal a rnaiter. He favcth us by the ' fubmidion of faith, and not by the penetration ^ of reafon. The mcancft underllanding, as well ' as the moft raifcd, are equally capable of fal- * vation. The light of faith is as much below * the light of glory, as 'tis above the light of * nature. * 3. 'Tis of dangerous confcqucnce. There * is an hydropic curiofity that fwells the mind "■ with ^ with pride, and is thirfty after the knowledge ' of things unfcarchable. This curiofity has ' often been fatal to faith. 'Tis Hke a man's ' endeavour to climb up to the inaccefTible point * of a rock that is very hazardous, to fee the fun ' in its brightnefs, which may fafely be feen from ' the plain ground. The fearching into the un- ' fearchabie things of God's nature and decrees, ^ has been the occafion of many pernicious er- ' rors. 'Tis like the filly moth's fluttering about ' the burning light, till its wings are fing'd. ^ Befide, the affeding to be wife above what is • written, and to attempt to make fupernatural ' dodrines more receivable to reafon by infufE- cient arguments, weakens the authority and credit of revelation : the endeavour to make them more eafily known, makes them more hard to be believed. To venture to explicate them beyond the revelation of them in fcripture, is like a man's going out of a fortrefs-wherein he is fafe, into an open field, and expofe himfelf to the affaults of his enemaes. * 2. I will now confider the objections againft fupernatural dodlrines. * I. 'Tis alledged they are irreconcileable with reafon ; and 'tis not pofTible for the underfland- ing to believe againfl its own light and judg- ment. In anfwer to this fpecious objediion, the following particulars are to be confider'd. ' I. Senfe, reafon and faith, are the inflru- ments of our obtaining knowledge. Senfe is previous to reafon, and reafon prepares the way to faith. By our fenfes we come to under- fland natural things, by our underflandings we come to believe divine things. Reafon correcfls C 2 * the C '^ ] tlie errors of fenfe, faith reforms the judgment of reafon The flars feem but glittering points ; but reaibn convinces us they are vaft bodies, by meafuring the diftance, that leffens their greatnefs to our fjght. We cannot imagine tiiat there are men whofe feet are dircdlly op- pofice to ours, and are in no danger of falling ; btJC reafon demonftrates there are Antipodes, 'Tis as abfurd for reafon to rejedl divine tefli- mony, and violate the facred refpedl of faith, as for fenfe to contradi6l the cleared principles of reafon. To deny fupernatural truths, be- caufe they are above our conception and capa- city, is not only againft faith, but againft rea- fon, that acknowledges its own imperfedion. * 'Tis true, reafon and faith are emanations from the father of lights, and confequently there cannot be a real repugnance between them •, for God cannot deny kimfelf : errors are often contrary •, but truth is always harmonious with truth : if there feem to be an oppofition, it proceeds not from the light of the reafonable mind, but from the darknefs that encompafTes it. 'Tis certain, that a propofition that contra- dicts right reafon, the general light of nations, that have nothing common between them but the humane nature, cannot be true : as the dodlrine o^ Eph-unis^ That God was not to hewor- Jhippcd, hecaufe he had no need of our fervice ; and the popifli dodrine of Ti-anfuhftantiation^ that imputes contradictions to God, ' We mud diftinguifh between things that can- not be difcovered by reafon, nor comprehen- fively known when they are revealed, and thofe that are contrary to reafon. In Paradife reafon was an inferior and imperfed: light : Ada?n could not perfectly know God. He dwells in light inacceinble, not only to mortal eyes, but ' to C M ] to the immortal angels : they cannot penetrate to the centre of his perfeclions. The propofi- tions that involve a conrradidion, have the plain characters of falfity ; but the do6lrines of the gofpel, that are incomprehenfible, have the characters of fubhmity. Reafon cannot meafure the extent, nor reach the heighth of the lov^ of Chrifl, that pajfes knowledge (a.). That fupernatural doctrines are incomprehenfible now they are revealed, is one argument to prove they could never be invented and difco- vered by men : for that which naturally cannot enter into the mind of man, cannot naturally proceed out of it. ' 2. Since the fall reafon is weakened, and its light is clouded. In the narrow and low fphere of natural things, how often is reafon miftaken and loll in a labyrinth ? There is not a flower, a fly, a fl:one, but is a myfl:ery : we cannot fully underfl:and the vegetation of the one, nor the fenfation of the other, nor the motion of the other. Let us make a tryal of the light of reafon upon our felves, and we fhall difcover its defects. Who can difcern the vital bands wherewith the foul and body are combined ? By what power does the foul reprefent abfent objefts ? Sounds without noife, colours without tinctures, light without clearKjefs, darknefs with- out dbfcurity. What account can be given of the admirable operations of the foul in dreams, when the fenfes are fufpended from working, and the body feems to be a warm carcafs. 'Tis' one of thofe fecrets, that humane wits labour in vain to explain, how it compofes difcourfes fo juft and regular, as to the invention and ftile, which by their imprefTion in the memory, we finow were not the effeCts of wild fancy, but of « fober (a) Eph. iii. 19. Cm] * fober judgment ; and that awake, and intent, * we could not fo fpeediJy and orderly frame : * 'cis as flrange as that an artificer Ihould work * more exadly with his eyes covered, than fee- * in ■ ; that a painter fliould draw a face better * iv '■he dark, .than in open day-light. That * rr.an were totally deferted of reafon, who not * King a Me to fee things that are but a juft di- * r .nc£' from his eyes, would not acknowledge " ' things diftant from him the extent of the 7on, a~e beyond his fight. We are finite "■ D ,1^: j there is fome proportion between our * minds and our natures: {a) if we cannot un- ' derlland our felves, what folly is it to prefume * that we know God ? Can^ thou by fearch- * ^^g Md out God? Canft thou find out the Al- * mighty unto perfection ? It is high as heaven^ *■ what canft thou do ? deeper than hell^ what canft * thou know ? the fneafure is longer than the earthy * and broader than the fea (b).Who can unfold the * divine attributes ? they are not confufed in * their unity, nor divided in number ; they are * not feparable qualities, but his eflence : he is * not only wife, but wifdom ; not only lives, but * is life. We cannot fpeak of fome attributes * without diflindion, wifdom and power ; nor of * others, without a feeming oppofition, jufticc * and mercy; yet they are the fame divine na- * ture, and cannot be feparate but in our * thoughts. He is eternal without fuccefTion •, * with htm there is no paft^ and to co?ne : he {^cs « all things with one view ; not only events that * proceed from the conflraint of natural and ne- * celfary caufcs, but that depend upon caufes va- * rioufly free and arbitrary, nis knowledge is too * won- (z) ^10 i7itelU^:nn Deum capiat homo, qui ipfum intelk^iim quo eum vult caper e non capiat? Aug. HI;, de. Triti, c. \: (b) Jobxi. 7, 8, 9. Cm] « wonderpil for us. To believe no more than we '« can underftand, proceeds from the ignorance « of God's nature, and our own : {a) for the •« divine nature is truly infinite, and our minds * are narrow and finite. * 3. The humane underfliinding in our lapfed * flate, is dark and defiled, weakened and vitia- ' ted. Of this we have innumerable inftances. ' Although the Deity be fo illuftrioufly vifible in « the creation, yet even the wife Heathen repre- * Tented him in fuch a degree of deformity, as is « highly blafphemous. They could not conceive * his infinicenefs, but made every attribute a < God. They transformed the glory of the im- '• mortal God, into the likenefs of an earthly dy» < ing man. And the Papifts transform a mortal * man into the likenefs of the great God. They < attribute to the pope a power of contradiding * the divine laws : For though God, in the fecond * commandment, fo ftridly forbids the worfhip * of images, and has annexed to the prohibition < the molt terrible threatning, of vijiting the ini- * qtiit'j 0} the fathers upon their children^ to the third * afid fourth generation ; yet in defiance of the < majelty of the lawgiver, the pope commands * all his adorers to worfhip the images of the "• dead faints : he arrogates apower to difpenfe « with oaths, the moft facred bands of humane « fociety, and thereby authorizes perjury. ' 4. Though reafon is not able to conceive ' and comprehend fupernatural myfleries, yet it ' can never demonitrate that they cannot be. < Who can prove by irrefiftible evidence, that « God, who is an infinite good, cannot by an in- ' finite [a) Infinitum immenfus, dff foli fibi tantus, quantus ejl not us ; nobis z-ero, peSius niiguJlufHi & idco Jlc eum dignce utim.iniin^ cum iniefimabikm dicimus. M. Felix, finite communication of himfelf be in diftind fubfiftencies ? 'Tis true, our reafon may find unaccountable difficulties, that one fhould be three in the fubfiftence of perfons ; and three, one in nature : but there can be no proof that it is impoflible, without the perfe6l underftand- ing the nature of God. The incarnation of the fon of God, is matter of aftonifhment, that two natures fo different and immenfely diftant, as finite and infinite, mortal and immortal, fhould be fo intimately and infeparabiy united in one perfon, without confufion of their properties: but we have the ftrongeft reafon to belieye, that God knows his own nature, and is to be believed upon his own teftjmony. If the mat- ter of his teftimony be inconceivably great, we muft exalt faith, and deprefs reafon. If we will bejieve the word of God no farther than it is comprehenfible by our reafon, we infinitely difparage him : for this is no more than the credit we give to a fufpe6ted witncfs. ' 5. The do6lrine of the trinity and incarnation have a clear connexion with other truths, that right reafon comprehends and receives without reludlancy. That men tranfgrefs the laws of God, natural confcience is their accufer, an eflential faculty of the humane nature, that can neither die with ihem, nor without them : that every fin needs pardon, is moft evident : that God is juft, is known by the general light of reafon in all men : that it is beconiing God to pardon fin in a way honourable to his juftice, is as certain : now the fatisfaction of divine juftice requires the enduring the punifhment ordained by the law, and equal to the guilt of fin. The guilt of fin rifes from the majefty of the lawgiver, who is dishonoured by it, and the fatisfadion muft be by a perfon of equal dig- • ' • ' nity. [ t7] nity, and confequently only God can make fa* tisfadion. Now realbn di(5tatcs, that he that fatisfies, and he that receives fatisfadion, muft be diltinguifhed : for 'tis not reafonable that the fame perfon be the judge and the criminal 5 therefore there mud be two diftind perfons in the Deity : from hence the reafon of the incarnation is evident ; for the Deity is in- capable of fufiering, and it was neceflary that the dignity oi the divine nature Ihould give value to the fuflferings. It was there- fore requifite that the Deity fhould aflfume our nature capable of fuffering, and the falva- tion of the world fhould refult from their con- jundlion. Thi> doctrine is very honourable to God, and beneficial and comfortable to man ; which are the confpicuouscharad:ers, and ftrong- eft evidence of a dodrine truly divine : this maintains the royalty of God, and the rights of jullice ; this fecures our pardon and peace, and removes all the difficulties and doubts that arc apt to rife in the minds of men, whether God, in- finitely provoked by our rebellious fins, will be reconciled to us ? 'Tis our duty to admire the myfterious do(5lrines of the gofpel, which we do underftand, and to adore thofe we do not. Wc may obferve the fame connexion in errors as irt divine truths -, for they who rob our Saviour of his natural glory, his eternal Deity, vilify and disbelieve the value and vertue of his prieflly office, by which our pardon is obtained. la fhort, the fabrick of our falvation is built oa the contrivance and confent of the divine per- fons, and the concurrence and concord of the divine attributes. ' 6. The belief of fupcrnatural things may be confirmed by comparifons and examples of things in nature ; for they prove and perfuade that a thing may be. Our Saviour, to cure D * the C '8 ] ' the infidelity of the Pharifees^ tells them, Ig * ^r, not knowing the fcripturcy and the power of *- God. In the book of fcripture we read the * declaration of God's will j in the book of na- « ture we fee the effeds of his power. The apo- * file fays, The weaknefs of God is §ironger than * men. The exprefTion is (trange to a wonder ; * for it feems to attribute a defe6t to God : but * he fpeaks in that manner, to declare with em- * phafis, that God is always equal to himfelf, * and has no need to drain his power to over- ^ come the ftrongeft oppofition. The fame apo- ' (lie argues againft infidels that fay, How are ' the dead raifed up ? and with what bodies do they * come ? Thou fool, that which thou foweft is not * quickned except it die ; and that which thou fowefty * thou foweft not that body that fhall be^ but bare * ^ain ; it may chance of wheats or fome other * grain ; but God giveth it a body as pleafeth him. * If our (a) eyes are witnefies of fuch an admira- * ble refurredtion in nature, which our under- * {landings cannot comprehend, ihall it nor con * ^ firm our belief of the refurretStion of the body, ' the wonder of grace, when 'tis promifed by God * the- author of both. All difliculties vanifh be- *^ fore infinite power. St. Paul declares, / know * in whom I have believed^ that he is able to keep ' that I have committed to him till that day (b). ' We are aflured, the Lord will change our vile bo- ' dies into the Ukcnefs of his glorious body^ by the *• power whereby he can fubdue all things to himfelf. * The belief of the refurredion is drawn from the ' clearefl fprings of nature and. fcripture. ' 7. 'Tis a prudent foundation of judging, things * attended with difficulties, to compare the diffi^ ' culties, and to determine our judgment for that which (a) Pratntfit Dcus Tiaturam magi/Irarn, fub miffurus propbe- tlam, utfacillus credas prophetia difcipulus naturcr. Tert. (h) 2 Tim. i. C 'p 3 which has lead. Now 'tis certainly much more ' fuitable to the reafonable mind to acknowledge, that things may be true which we are not able to conceive and comprehend, than to deny the • natural and proper lenfe of many clear andex- prefs texts of Icripture, that declare thofe things : and by this we may judge of the glofles of Soci- nuSy and his followers ; who, without reverence of the majefty of God, and the fincerity of his word, rack the fcriptures to make them fpeak what they do not, and ufe all arts to filence them in what they do reveal. Unhappy tncn ! that afFedl to be efteemed ingenious and fubtle, to theextream hazard of their own falvation. How much fafer and more eafy is it, to believe the plain fenfe of the fcriptures, than die turns and lliifts that are invented to elude it, and extri- cate heretical perfons out of the difficulties that attend their opinions? * I ihall add, the dodrine of the trinity is fo exprefly fet down in the gofpel of Chrift, that 'tis impoflible the fon of God, who is infinite and eternal love, who gave himfelf for our re- demption, fhould have declared it, and engag- ed his difciples (in all ages and places) in an er- ror of fuch dreadful confequence, as the wor- fhipping thofe who are not God. ' 2. 'Tis alledged, that if a perfon fincerely fearches into the fcriptures, and cannot be con- vinced that the fupernatural dodrines of the trinity, and others depending upon it, are con- tained in them; he ihall not be condemned by the righteous judge of the world, for involun- tary and fpeculativc errors. * To this I anfwer ; ^ I. This pretence has deceived many who were guilty of damnable bereftes, and there is great reafon to fear, deceives men flilJ. "^he D 2 ^ i jjeart C ^o ] heart is deceitful- above all things^ and moft de- ceitful to it felf. Who can lay, that neither interefl nor pafTion, neither hope nor fear, nei- ther anger nor ambition, have intervened in his enquiry after truth ; but he has preferred the knowledge of divine truths before all tem- poral refpects, and yet he cannot believe what the fcripture reveals of the nature of God, and the ©economy of our falvation ? let this imagi- nary man produce his plea, for I believe there was never any fuch. There are many that make reafon the fovereign rule of faith, and determine fuch things cannot be true, becaufe they cannot underftand how they can be true. Prodigious inference! the mod abfurd of all errors, that makes the narrow mind of man the meafure of all things. This is the proper principle of that horrible compofition of he- refies, and execrable impieties, which lb many that are Chriftians in profefTion, but Antichrif- tians in belief, boldly publilh. They will chiife to err {a) in matters of infinite importance, rather than confefs their ignorance : and, which is aftonifhing, they will readily acknowledge the defedivenefs of reafon with refped to the underftanding of themfelves, but infolently ar- rogate a right to determine things in the na- ture of God. * It is true, ignorance, -the more invincible, is the more excufable : but when the error of the mind is from the vicious will, both the er- ror and the caufe of ic are finful and inexcu- fable. ""Vhen the corrupt will has an influence upon the underflranding, and the mind is ftained \#ith feme carnal luft, when a temptation di- > ' verts (a) JEquanbniur impcritrei in tuis^ infolc?iter in Dei rcbui ignarus. JHil. dc Trin. 1. 2, [ xt ] verts It from a ferlous and fincere, confjder^ ing the reafons that Ihould induce us to believe divine dodlrines, their unbelief will be juftly pu- nifhed. The fcripture declares, that ^;? evil heart is ths caufe of unbelief: pride, and obftinacy of mind, and carnal lufts, are the caufe that fo many renounce thofe eternal truths, by which they Ihould be faved. « 2. It is alledged,Thatfpeculative errors can- not be damnable, * To this I anfwer; * I. The underftanding of man in his original ftate, was light in the Lord, and regular in its directions, now 'tis dark and difordered : and in the points of religion that are revealed, any error induces guilt, and if obftinately defended expofes to judgment. Some truths are written becaufe necefiary to be believed, others are to be believed becaufe written. < 2. According to the quality of the truths re-- vealed in fcripture, fuch is the hurtfulneft of the errors that are oppofite to them. Some truths are neceffary, others profitable : fome er- rors are directly oppofite to the faving truths of the gofpel, others by confequence undermine them, Thofe who deny the Lord that bought them, are guilty of damnable herefies^ capital errors, 7iOt holding the head (a). * 3. The do6trine jof the trinity is not a mere fpeculative truth, nor the denial of it a fpe- culative error : the trinity is not only an objed of faith, but of worfhip. In baptifm, we are dedicated to the facred trinity, in the name of the Father^ Son^ and holy ghof}^ which clearly proves they are of the fame authority and power, ■ and confequently of the fame nature: for 'tis < impof- (^) Col. ii. 9. [2X3 impofTible to conceive of three infinite beings, for by neccflity one would limit another, Ihe apoftle declares, IVithout controverfj great is the Tn^jieyj of godlinefs^ God rnanifeft in the flejh : the nature and end of this divine myftery, is to form the fplrits of man to believe, and love, and obey God. For in it there is the cleareft revelaiion of God's admirable love to men, of his unfpotted holinefs, his incorruptible juftice, the great motives of religion. In that divine doftrine we have the moft ravifhing image of piety and vertue, the moft becoming the na- ture of God to give, and of man to receive. ' Briefly ; God commands us to believe in his Son : without faith in him we are uncapable of redemption by hirn. When Chrift performed miraculous cures, he required of the perfons whether they did believe in his divine power, and what he declared himfelf to be. Elcding mercy ordains the means and the end : the a- poftle gives thanks to God^ hecauje he has chofen the Thejfaloniansto falvation^ through fan5fifi cation of the jfpirit, and the belief of the truth faj. Ho- linefs and faith in the dodlrine of the gofpel, are indifpenfable qualifications in the. learned and ignorant, that would be faved by the Son of God. 'Tisa high contempt of the truth and goodncfs of God, not to yield a firm affenr to what he has revealed concerning our falvation by his incarnate fon. He that believes not the record that God hath given of his Son, i?iakes God a liar. This infinitely provokes him, and inflames his indignation. To disbelieve the tciHim^ny that Jefus Chrifl: has given of the divinity of hi: perfon and dodrine, is to defpife him, it robs him of his effential and his acquired glory by the work of cur redcHnption. There * can [a) Thef. ii. (u) i Joh, v. lo. [ 9? ] can be no true love of God without the true knowledge of him, as he is revealed not only in his works, but in his word. Our Saviour, who is the wa^^ the truths and the life^ has de- clared, when he gave commiflion to his apoftles to preach the gofpel to the world, whoever believes and is baptized^ Jhall be faved whoever believes not JlniU be damned. We cannot make laws to be the rule of God's judgment, but muft receive them. However fome may flat- ter erring perfons in their fecurity, it will be found in the great day, that infidelity in the light of the glorious gofpel, will have no excufe before God. * The dodrine of the gofpel is like the pillar of cloud and of fire, that was darknefs to the Egyptians^ but inlightned the Ifraelites in their paiTage out of Egpjt : 'tis concealed from the proud, and revealed to the humble. The hu- mane mind is imperious and turbulent, and a- verfe from fubmitting to God's authority, who commands the wile and moft underftanding to yield full aflent to his word, as the meaneft capacities, ^he natural man receives not th& things of the fpirit of God^ for they are foolijhnefs to him, neither can he know them^ hecaufe thc'j are fpiritually difcerned. There is no proportion between the faculty and the objedt. You may as well fee an*angel by the light of a candle, as fee the great myftcries of the gofpel by the natural mind, their reality, beauty, and excel- lency, fo as favingly 'to believe them. Faitb is the fruit of the fpirit : who is (tiled the fpirit of wifdom and revelation, who difcovers the ob- jed, and inlightens the mind to fee it, and by free preventing grace inclines the will to im- brace it. The holy fpirit alone can pull down ' ftrong (a) Eph. I. 17. C h] ftronghoUs^ and caft down imaginations^ and every high thing that exalts itfelf againjt the knowledge of God ^ and bring into captivity every thought to the obedience of Chrift. The fpiric overcomes the pride of the natural underftanding by the authority of the revealer, and inlightens the ignorance of it by the infallible revelation. Violence, and temporal refpeds, may by ter- rors and allurements make men hypocrites, hut cannot make them fmccre believers : there will be a form of religion without, and atheifm within. 'Tis fpecial grace infpires the eled of God with light to fee fpiritual things, and re- quires fpecial thankfulnefs. ' Let us humbly pray to the father of mercies^ zndof lights, that he would reveal the myfteries of his kingdom to the minds of men. Ifthegofpel he hidy 'tis hid to thofe that are loft, in whom the God of this world hath blinded the minds of them who believe not, left the light of the glorious go [pel ef Chrift, who is the image of God, fhould floine into them. Dr. OfFEN, as introduBory. Who, in his book on apoftafy, p. 276. chap, 6. fays, viz. « The mmit pride and vanity ^ the minds ofmen^ * is another means whereby they are difpofed and * inclined unto an apoftafy from the profeflion * of evangelical truth. P. 284. 'It is cbnfefTed that there is nothing * propofed unto us in the gofpe^l that is contrary * unto reafon, as reafon is the due comprehen- * fion and mcafure of things as they are in their * own nature. For how fhould there be To, fee- * ing it is in itfelf the principal external cffcdl of ^ the (a) I Cor. X. Z Cor, iv. 3, 4. Cm] the reafon or "mijdom of God, which hath given unto all things their natures, properties and meafures ? But yet there are things revealed in it which are above the comprehenjion of reajon^ as planted in the finite limited underltanding of man. Nor is the ground hereof the accidental corruption of our nature, but the ejfent'i al con-* flitution of its being. There are, I fay, divine myfteries in the gofpel whofe revelation we may underfland, but the nature of the things them- felves we cannot comprehend. And this reafon itfelf cannot but acknowledge. For whereas it knows itfelf to be finite, limited and bounded, how fhould it be able perfedly to comprehend things jjinfinite, or all the effedls of infinite wif- dom. Can we by fearchingfind out God? can we find out the Almighty unto perJe5fion ? It is high as heaven^ what can we do ? deeper than helly what can we know ? the meafure thereof is longer than the earthy and broader than the fea (a^; Thefe things fo exceed the natural and duly proportionate objedls of our underftandings, as that we cannot find them out to perfeBion, The reafon of man hath nothing here to do, buc humbly to comply with the revelations that are made of them. * Moreover, there are in the gofpel things that are unfuited, yea contradi^ory unto reafon as it is corrupted. Reafon in us is now no longer to be confidered merely as it is finite and li- mited, but as in the fubje^ sind exercife of it, it is impaired, depraved and corrupted. To deny this, is to deny the fundamental principle and fuppofition that in all things the gofpel proceedeth on ; that is, That Jefus Chriff came into the world to reftore and repair our natures. In this ftate as it is unable of itfelf to difcem and E 'judge faj Job xi. 7, 8, 9, [ z6 ] * judge offpiritual things in a due manner, fo it * is apt to frame unto nklf vain i?naginalio?2S, and * to be prepofTeflcd with innumerable /?;Yj/^Jir(f J, * contrary unto what the gofpel doih teach and * require. And whatever it doth fo fancy or frame, * the mind efteems as proper ads and effedls of * reafon as any it exercifeth, or is capable of. ' With refped unto both thefe, namely, the * weaknefs of reafon as it is finite and limited, and ' the depravation of reafon as it is corrupted, ic * is the defign of the gofpel to bring every * thought into captivity unto the obedience t)f * faith. For, * I. As to the former it requires men to believe * things above their reafon^ merely on the autho- * rity of divine revelation. Things they muft be- * lieve, which eye hath not feen^ nor ear heard, nei- * ther have they entred into the heart of man to con- * ceive, only they are revealed unto us by the fpi-* * rit (a). It will not admit of an enquiry how thofc * things may be which the mouth of the Lord hath * fpoken. The fenfe and meaning of the revela- * tion it may enquire into, but cannot compre- * bend the things revealed. Nobis curiofitate opus « non eft poff Jefum Chriftum^ nee inquifitione poft * evangelium ; ciun credimus nihil defideramus ultra * credere, hoc enim prius credimus, non ejfe qiiod ultra * credere debemus (bj. And when of old the wife, * the fcribes, the difputers of this world, would not * fubmit hereunto, under the fuppofed condufl of * their reafon, they fell into the mod brutilh un- * reafonablenefs, in judging the wifdom of God to * h^ folly, and his pwer to be weaknefs (c). And * it is an unparalleled attempt of atheifm which ^ fome in our days (who would vet be accounted * Chriftians^ have engaged in ; they would exalt * 'philo'^ {a) 1 Cor. ii. 9, 10. (b) TertuIL Pfsefcrlp. adv, Heref [^)V Qqi. i. 18, 19, 29, 21, 22, 25, pbilofophy or humane reafon into a right of judi- cature over all divine revelations. Norhing muft be fuppofed to be contained in them, but whac is meafurable by its principles and rules. What pretends to be above them they fay it ought to be ffjeded, which is to make itfelf infinite, or the wifdom and underftanding of God finite and limited. Wherefore, as to the things that are revealed in the gofptl, becaufe many of them are abfolutely above the comprehenfions of our minds or reafons, they are not the judge of them, but are the fervants of faith only in bearing wit- nefs unto them. For the things of a man knoweth the fpirit of a man that is in him^ hut the things of God knoweth no man hut the fpirit of God fa}. In brief, to affirm that wc can be obliged to he- lieve no more than we can comprehend, or no- thing but what we can perfedly undcrftand the nature of in itfelf, or that we may reje(5l what is really alove reafon^ on a fuppofition that it is contrary unto reafon, is co renounce the gofpel, and therewith all divine revelations. And this is fpoken not of reafon as it is corrupted, but merely as it is human rG^fon, finite and limited. ' 2. As in things ijjfinite, fpiritual and hea- venly^ the gofpel propofeth unro men things q iite above their comprehenfions fuppofing their reafon to h^ pure and incorrupted, only allow- ing it to be that which is finite and limited ; fo in things which prad:ically refped: the obedience of faith which it doth require, it prefcribeth things contrary unto our natural conceptions, or reafon as it is in us depraved. For the natural conceptions of our minds about religious duties and the way of living unto God, are all of them fuited unto t\i^ covenant of works : for they are the ef^ed^ of the remainders of that light which did dire ] * Hezeklah, ' The violence they have offered * herein to die mind of the Holy Ghod, might ' be evidenced from every word of the context. * But the interpretation and application of the ** laft words of this promife by the apoftles, leaves * no pretence unto this infinuation. He that be^ * Ueves on htm^ Jhall not he ajbamed or confound* ^ ed (a), that is, he fhall be eternally faved ; which ' it is the higheft blafphemy to apply unto any * other but Jefus Chrill alone. He therefore is * alone th^t foundation which God hath laid in * and of. the church (b). But this fundamental * truth of Chrift being the only foundation of * the church is fo exprefly determined by the a- * poftle St. Paul, as not to need any farther con- * firmation (c), for other foundation can no man * lajy but thai is laid^ which is Jefus Chrift, CHAP. IL Pag. 10. ^ Oppofition made unto the church as built on the per- * fin of Chrift, * There are in the words of our Saviour unto * Peter concerning the foundation of the church, a * promife of its prefcrvation, and a predidlion of * the oppofition that (liould be made thereunto. * And accordingly, all things are come to pafs, * and carrying on towards a compleat accom- ^ plifhment. For (that we may begin with the * oppofition foretold) xht power and policy of hell ' ever were, and ever will be engaged in oppofition ^ tinto the church built on this foundation 5 that is, G ' the (n) Rom. ix. 33. x. 11. i Pet. ii. 6. (h) Pfa!. cxviii. 22. Matth. xxL 42. Mar. xii. 10. Luk. xx. 17. AO., \y. II. 1 Pet. ii. 4. Ephef. ii. 20, 21, 22. Zjich. iii. 9- Ic) I Cor, iii. 11, ^ the faith oi it concerning his perfon, office and * grace, whereby it is built on him. This as un- * to what is pall concerneth matter of fad ; * whereof therefore I mufl: give a brief account ^ * and then we Ihall examine what evidences we * have of the fame endeavour at prefent. The Dodor, infilling on two ways of oppofi- tion, the firfl by force and fraud which is here omitted, proceeds : P. 13. ' The fecond way whereby Satan at- * tempted the fame end, and yet continueth fo to * do, was by pef-nicious errors and herefies. For * all the herefies wherewith the church was af- * faulted and peftered for fomt centuries of years^ * were oppofitions unto their faith in the perfon * of Chrill. I fliall briefly refled on the heads * of this oppofition, becaufe they are now after * a revolution of fo many ages lifting up them- * felves again, though under new vizards and * pretences. And they were of three forts. " I. That which introduced other dodrines and < notions of divine things, abfolutely exclufive of * the perfon and mediation ofChriff, Such was that ^ of the Gnojlicks^ &c. * 2. Satan attempted the fame work by them * who denied his 'divine nature y that is in effed de- ^ nicd him to be the Son of the living God, on the ' faith whereof the church is built. And thefe *• were of two for^s. ' I. Such as plainly and openly denied him to « have any p-re-ex if ence -unto his conception and ' birth of the holy virgin. Such were the Ebio- * nites, Sa7nofctanians, and Photinians, For they * all affirmed him to be a meer man, and no more, ^ though miraculoufly conceived and born of ^ the virgin, as fome of them granted ; this at- ^ tempt jay diredly againft the rjcrlafting rtck. [4? ] and would have {ub^'ituted /and in the room of it. For no better is the bell of human nature to make a foundition for the church, if not united unto the divine. Many in thofe days followed thofe pernicious ways ; yet the foun- dation of God llood fure, nor was the church moved from it. But yet after a revolution of fo many ages, is the fame endeavour again in- gaged in. The old enemy taking advantage of the prevalency of Atbeifm and prophanencfs a* mong thofe that are called Chriltians, doth a- gain employ the fame engine to overthrow the faith of the church, and that with more fubtilty than formerly, in the Socinians, For their faith, or rather unbelief €oncerning the perfon of Chrift, is the fame with thofe before mentioned. And what a vain wanton generation admire and applaud in their fophiftical reafonings, is no more but what the primitive church triumphed over through faith, in the mod fubtle manage- ment of the Sarnofetanians^ Photinians^ and others. An evidence it is that fatan is not unknowing unto the workings of that vanity and darknefs, of thofe corrupt afFedlions in the minds of men, whereby they are difpofed unto a contempt of the myftery of the gofpel. Who would have thought, that the old exploded pernicious er- rors of the Sainofetanians^ Photinlans^ and Pela- gians^ againft the power and grace of Chriflr, fhould enter on the world again with fo much oftentation and triumph as they do at this day? But many men, fo far as I can obferve, are fallen into fuch a diflike of the Chrift of Gody that every thing concerning his perfon, fpirit and grace, is an abomination unto them. It is not want of underftanding to comprehend do- ctrines, but hatred unto the things themfelves, G 2 * whereby C 44] whereby fuch perfons are feduced. And there is nothing of this nature, whereunto nature as corrupted, doth not contribute its utmoft afTiftance. « 2. There were fuch as oppofed his (divine na- ture under pretence of declaring it another way, than the faith of the church did reft in. So was it with the Anans^ in whom iht gates of hell feem- ed once to be near a prevalency. For the whole profefling world almoft was once furprized into that herefy. In words they acknowledged his divine perfon ; but added as a limitation of that acknowledgment, that the divine nature w^hich he had was originally created of Gody and pro- duced out of nothing, with a double blafphe- my, denying him to be the true God, and ma- king a God of a meer creature. But in all thefe attempts the oppofition of th^ gates of bell unto the church, refpeded faith in the perfon of Chrift as the Son of the living God. * Secondly, By fome bis human nature was op- pofed. For no ftone did fatan leave unturned in the purfuit of his great defign. And that which in all thefe things he aimed at, was the fubftitution of a falfe Chrift, in the room of him who in one perfon was both the Son of man, and the Son of the living God. And herein he infedled the minds of men with endlefs ima- ginations. * Thirdly, He raifed a vehement oppofition againft the hjpoftatical union ^ or the union of thefe two natures in one perfon. This he did in the ISIeflorian herefy^ which greatly, and for a long time peftered the church. The authors and promoters of this opinion, granted the Lord Chrift to have a divine nature, to be the Son of the living God. They alfo acknowledged * the [ 45 ] the truth of his human nature, that he was tru- ly a man even as we are. But the perfonal union between thefe two natures they, denied. An u- nion they faid there was between them but fuch as confifted only in love^ power^ and care. God did as they imagined eminently and powerfully manifeft himfelf in the man Chrifl: J^^fjs, had him in an efpecial regard and love, and did more adt in him than in any other. But that the Son of God aflumed our nature into pet^- final fiihfiftence with himfelf, whereby whole Chrift was one perfon, and all his mediatory a6ls were the ads of that one perfon, of him who was both God and Man ; this they would not acknowledge. And this pernicious ima- gination, though it feem to make great con- ceflions of truth, doth no lefs effedtually evert the foundation of the church than the former. For if the divine and human nature of Chrift do not conftitute one individual perfon, all that he did for us was only as a man, which would have been altogether infufhcient for the falva- tion of the church, nor had God redeeined it with his own blood. This feems to be the opinion of fome amongft us at this day about the perfon of Chrift. They acknowledge the being of the eternal word the Son of God. And they allow in the like manner the verity of his human na- ture, or own that Man Chrift Jefus. Only they fay, that the eternal word was in him and with him in the fame kind, as it is with other be- lievers ; but in a fupreme degree of manifefta- tion and power. But though in thefe things there is a great endeavour to put a new colour and appearance on old imaginations, the defign of fatan is one and the fame in them all, name- ly, to oppofe the building of the church upon * its * its proper fole foundation. And thefe things * ihall be afterwards exprefly fpoken unto. ' I intend no more in thefe inflances but brief- * ]y to dcmonftrate that the principal oppofition * of the gates of bell unto the church, lay always < unto the building of it by taith on the perfan * of Chrift. ' But we may proceed to what is of our own * immediate concernment. And the fame work * with that before defcribed is dill carried on. ' The perfon of Chrift, the faith of the church < concerning it, the relation of the church unto « it, the building of the church on it, the life * and prefervation of the church thereby, are ' the things that the gates of hell are ingaged in * an oppofition unto. The Dodor difcourfes on feveral heads to this purpofe, to which I fliall only refer the reader : the fubftance of them will occur in fome following citations. The Dodtor farther fays : P. 2 2. ' That by thefe, and the like means, * fatan doth yet attempt the ruin of the church as * unto its building on the everlafling rock, falls * under the obfervation of all who are concerned * in its welfare. And whatever others may ap- * prehend concerning this ftate of things in the * world, how any that love the Lord Jefus in fm- * cerity, efpecially fuch as are called to declare ' and reprefent him unto men in the office of the * fniniftry^ can acquit themfelvcs to be faithful * unto him, without giving their teftimony againft ' and endeavouring to ftop what lies in them, ' the prop,refs of this prevailing declenfion, from ' the only foundation of the church, I know not ; * nor will it be eafy for themfelves to declare. ' And in that variety of conceptions which are ^ about him, and the oppofition that is made un- * to [47] to him, there is nothing more ncceflary than that we fhould renew and atteft our confeflion of him, as the Son of the living^ God, the only roclc whereon the church of them chat ihall be faved is founded and built. * Pauca ideo de Chriffo ; as 'Tertullian fpeaks ; fome few things concerning the perfon of Chrift with refped unto the confefTum of Peter, and the promife thereunto annexed, wherein he is declared the file foundation of the churchy will be comprized in the enfuing difcourfe. And he who hath ordained ftrength out of the mouths of babes anti fucklings, as he hath given abili- ty to exprf-ls tliefe poor mean contemplationsr of his glory, can raife by them a revenue of honour unto himfelt in the hearts of them that do believe. And fome few things I mufl pre- mife in general unto what I do defign. As, ' I. The inftances which I fhall give concern- ing the life and confi deration of the perfon ofChrifl in^ Chriftian religion^ or of him as he is the foundation whereon the church is built, are buc few, and thofe perhaps not the mo^ ftgnal or eminent which the greater fpiritual wifdom and underftanding of others might propofe. And indeed who fliall undertake to declare what are the chief inftances of this incomprehenfible ef- fed: of divine wifdom ? What is his name, and what is bis fins name if thou canlf tell (a) F It is enough for us to ftand in an holy admiration at the fhore of this unfearchable ocean, and to gather up fome parcels of that divine trea- fure, wherewith the fcripture of truth is en- riched. ' 2. I make no pretence of fearching into the bottom or depths of any part of this great my ' 0ery (a) Prov. XXX. 4. Ifu. ix. 6. [48 ] * Jlerj of godlutefsy God manife^ in the fteJJj. They * are altogether unfearchable unto the line of the * moft enlightened minds in this life. What we * fhall further comprehend of them in the other * world, God only knows. We cannot in thefe * things by our utmofl: diligent fearch,7?W out the ' Almighty unto perfeoiion. The prophets could ' not do fo of old, nor can the angels themfelves * at prefent, who deftre to look into thefe things fa), * Only I fhall endeavour to reprefenc unto the * faith of them that do believe, fomewhat of what * the fcripture doth plainly reveal, evidencing in * what fenfe the perfon of Chrifl is the file founda- * tion of the church, ' 3. I fhall not herein refped them immediate- * ly by whom the divine perfon of Chrift is de- * nied and oppofed. I have formerly treated * thereof, beyond their contradidion in way of * reply But it is their convi^ion "which I fhall rt-r * fpcd herein, who under an outward confefTion * of the truth, do either notionally or pradical- ' ly, cither ignorantly or defignedly, God knows, * I know not, endeavour to weaken the faith of ' the church in its adherence unto this founda- ^ tion. i-.owbeit neither the one fort nor the * other have any place in my thoughts in com- * parifon of the inftrudtion and edification of * others, who love the Lord Jefus Chrifl in fin- * cerity. Let it be obferved, that from what the Dodlor has here and ellewhere faid, and from all that can be colleded from other authors, it does not ap- pear that there were in the fevcral ages of the church, from the rife of Arianifm^ about 1400 years fince, down to the end of the lafl century, any v^io have afferted the proper godhead of the fe- cond perfon in the bleffed trinity, and denied his pro- (^) I Pet. i. 10, II, 12'.* [49] per eternal fonfliip, or that he is the Son of God the Father by nature, and eternal generation. Chap. 5. p. 54. On the perfon of Chrilt, the great reprefentative of God and his will, the Do- d:or fays : * 1. God in his own ejfence^ being and exiHience * \^2ib{o\ixit\y incomprehenfihle. His nature being * immenfe ; and all his holy properties ejfentiali^ ' infinite^ no creature can diredly or perfcdtly ' comprehend them, or any of them. He muft ' be infinite that can perfe6lly comprehend that ' which is infinite. Wherefore God is perfcdly * known unto himfelf only, but as fr;r us Z^oie; * little a portion is heard of Jyua? Hence he is call- * ed the invlfihle God, and faid to dwell in light ' inaccefTible. The fubji^ence of his mod fingle * and (imple nature in three di^in5l perjons^ though * it raifes and ennobles faith in its revelation, yet * it amazeth realon which would trufl to itfelf * in the contemplation of it •, whence men grow * giddy who will own no other guide, and are * carried out of the way of truths No man hath * feen Gad at an^ time ; the only begotten who is ifi * the hofom of the Father he hath declared him (a). 2. Therefore we have no dire,6tintuitive notions * or apprehenfions of the divine effcnce, or its * properties. Such knowledge is too wonderful for * us. Whatever is pleaded for an intellectual w * Jion of the efTence of God in the light of glory, * yet none pretend unto a pofiibility of an imme- * di^ic full comprehenfion of it. But in our pre- * fent (late God is unto us, as he was unto Afo/es * under all the external manifeilations of his glo- * ry, in thick, darknefs ( b). All the rational con- * ceptions of the minds of men, are fwallowed up, * and lofV, when they would exercife themfelves * direofly on that which is abfolutely immenfe, H < eter- (a J Job. i. i&. 1 Tim. vi. x6. (I'J Exod, xx. zi. C 50] < eternal, infinite. When we fay // isjo^ we know « noc what we fay, but only that it is not other- * wife. What we deny of God, we know in * foaic meaiure, but what we affirm we know not ; * only we declare what we helievs and adore. * 1 hat God is in himfclf abfolutely incorrpre- * henfible unto us, is a neceflary effe6l of our in- * finite diftance from him. But as he externally * reprejents himlelf unto us, and by the notions * which are ingenerated in us by the efieds of his * properties, are our conceptions of him (a), * 3. It is evident therefore that our conceptions * of God, and of tie glorious properties of his * nature, are both ing.-nerated in us, and regu- * lated under the condud of divine revelation, * by refledlions of his glory on other things, and * reprcfentations of his divine excellencies in the « effedls of them. So the invifible things of God, * even his eternal fower and godhead^ are clearly * feen^ being manife^ed and underftood by the things * that are made (b^. Yet muft it be granted, * that no meer creature, not the angels above, * not the heaven of heavens, are meet or able to ^ receive upon them, fueh characters of the divine * excellencies, as to be a compleat fatisfadory * reprefentation of the being and properties of God, * unto us. They are d\\ finite and limited, and < fo cannot properly reprefent that which is infi- * nite 2ir\dL immenfe. And this is the true reafon * why all worfhip or religious adoration of them * is idolatry. Yet are there fuch effedls of God's * glory in them, fuch imprefTions of divine excel- « lencies upon them, as we cannot comprehend * nor fearch out unto perfecflion. How little do < we conceive of the nature, glory, and power * oi angels? fo remote are we from an immedi- « ate comprehenfion of the uncreated glory of ' God, (a) Pfal. xix. i.^Rom. i. 21. (h) Rora. i. 20. C Tt ] * God, as that we cannot fully apprehend, nor ^ conceive aright, the refleiftion of it on crea- ^ cures in themlelves finite and limited. P. 8 1. Chap. 6. On the perfon of Chrift the great repofitory of facred truth, referring to what goes before, the Dodlor fays : ' I. Hence it is that thofe who rejed the di- " vine perfon of Chrid, who believe it not, who ' difcern not the wifdom, grace, love and power « of God therein, do conftantly rejed: or corrupt * all other fpiritual truths of divine revelation, * nor can it otherwife be. For they have a con- * fijlency only in their relation unto the myflery ' ofgodlinefs, God manifeft in the f^efh -, and from ' thence derive their fenfe and meaning. This * being removed, the truth in all other articles * of religion immediately fails to the ground. An * inftance hereof we have in the Socinians. For * although they retain the common notions of * the unity and exiftence of the divine nature, * which are indelibly fixed on the minds of men, * yet is there no one truth that belongs peculiarly * unto Chriflian religion, but they either deny it, * or horribly deprave it. Many things concern- * ing God and his elTcntial properties 5 ashisim- * mutability, immenlity, prefcience, they have * greatly perverted. ' So they do in the things mentioned whereof * there are natur .1 notions in the minds of men, * But of evangelical truths^ which they know nor, ' they fpeak evil, and deride them. The holy ^ 'Trinity they blafpheme •, the incarnation of the * Son of God they fcorn ; the work of his medi- * ation in his oblation and intercefTion, with the ' fatisfadtion and merit of his obedience and fuf- * fering they rejedt. So do they whatever we are * taught of the depravation of our natures by rhe 5 fall, of the renovation of then* by the Holy H 2 [ Ghofl^ C 5^] Ghoft, and unto all other articles of our faith do they o^fer violence to corrupt them. The beginning of their tranfgrefTion or apoftacy is in a dibbelief of the divine perfon of Chrift. That being rejected, all other facred truths are re- moved from their bafts 2Lnd center i that which gives them their unity and harmony. Hereon they fluctuate up and down in the minds of men, and appearing unto them under various deceiving colours, are eafily mifapprehended or disbelieved. Yea there can no diredt pro- per reprefenution be made of them unto the undcrftandings of men. Difiblve the knot, cen- ter and harmony m the mod beautiful . compo- fition or flrudure, and every part will contri* bute as much unto the deformity and ruin of the whole, as it did before unto its beauty and confitlency. So it is with every do6trine, fo is it with the wiiole fyftem of evangelical truths. Take the perfon of Chrift out of them, dfTolve their harmony in relation thereunto, whereby we no longer held the head in the faith and pro- felTion of them, and the minds of men cannot deliver them from an irreconcilcable difference among themfelves. Hereon fome of them are immediately rejed:ed, and fome of them cor- rupted. For they lofe their native light and beauty. They will neither agree nor confift any where but in Chrift, Hence it is, that no in^' ftance can be given of any who from the ori- ginal of Chriflian religion, rejedted the divine perfon of Chrifi, and preferved any one evange- lical truth befides pure and uncorrupted. And I do freely confefs, that all v;hich we believe concerning the holy trinity, the eternal counfels of God, the efficacy of the mediation of Chrift, his fatisfadion and merit, the way which we own of the fandification, juftification ,and fal- * vation c ^n * vatiotx of the church, are to be eftcemed fables * as the 6'^a«i^«j contend, if what we believe con J|| ' cerning the perfon of Chrift, be fo alfo. ^ The Dodor againft Biddle fays as follows : P. 1 8. * It is not in the power of man to make * any word or cxpreflion, not pH7«y (literally or * fyllabically found in the fcripture to be cano- * nical, and for its own fike to be embraced and « received i yet if any word or phrafe do exprefly * fignify any doctrine or matter contained in the * fcripture, though the word or phrafe itfelf be * not in lb many letters found in fcripture, chat * fuch wordb or phralcs may noc be ufed for the * expHcation of the mind of God, I luppofe^will * noteafily b.- proved ; and this we farther grant, * that if anv one fhall Jcruple the receiving and ^ owning of fuch ex pre (lions, fo as to make them * the way of proKlfing rhat which is fignified by * them, and yet do receive the thing or dodrine ' which i-s by tht-m delivered, for my part 1 fhail * have no conreft with him. - P. 21. ^ About ufing or cafting of words and ' phraies, formerly ufed to exprefs any truth or ' dodrine of the fcripture, we will not contend * with any, provided the things themfelves figni- ' fied by them be retained : this alone makes me ' indeed put any value on any word or exprefTion, * not p!{li)i (literally or fyllabically) found in the * fcripture v namely my obfervation, that they * are queilioned and rtjeded by none, but fuch * as by their rejedhion intend and aim at the re- > moval of the truth itfelf, which by them is * expreflfed and plentifully revealed in the word. P. 27. The, Dodor fays, * It is not at all in * my intention to defend all exprefllons that any * men have ufed (who are yet found in the mainj ? in the unfolding of this great tremendous myfte- ^ ry [54] < ry of the blefl'ed trinity, and could heartily wifh #that they had fome of them been lefs curious in their inquiries, and lefs bold in their expreflions : « ic is the thing itfelf alone whofe faith I defire < to own and profefs, and therefore fhall not in f the lead labour to retain or hold thofe things or * words which may be left or loft without any ^ prejudice thereunto.' And therefore, upon the fame confiderarion, the Dodlor's words and termS: as alfo thqfe of the other authors quoted, which are ufed to explain the dodrine of the eternal generation of the Son, are throughout the whole quotations purpofeiy omitted. Mr. HURRION introduEiory. Who, in his fermons of the knowledge of Chrift^ fays as follows : P. 26. ' The next thing to be confidered is, the * obje<51 of this knowledge, (or the perfon known^ * Jci"us Chrifl : but who (hall undertake this work ? « the maj^rPiy and glory of Chrift infinitely tran- * fcend our highcrft ipprehenfions, and beft ex- * prcfTions. p]ow fliou'd a dim taper be equal to * th::: I'un, or our narrow thoughts comprehend < him who makes, upholds and comprehends all * things ; and before \^om all the inhabitants of * the world are as nothing, lefs than nothing, and « vanity ? V/ho hath afcended up into heaven or de- * fcended? who bath gathered the wind -in his fifts? * who hath bound the waters in a gr/rmsnt? who * hath eftaUiJhed all the ends of the earth ^ what is * his name^ or what is his Son^s na'ne^ if thou eanff * tell (a) ? This text, as fome thirk, is applied to * Chrifl: in the (b) new tefl:ament The name ' of the Son of God is here fet in equality with * that (a J Prov. XXX. 4. (6) John iii. 13. Eph. iv. 10, [55] that of the Father, and both declared to be a- like ineffable. Coexiftence, omniprefence, and omnipotence are equally aicribcd to them, (in afcending, defcending, gathering the winds, bounding the waters, and eftabliihing all the ends of the earth.) But, at the fame time, as this unity of nature, power, and pi^rhdion 's ap- applied to them, the text afferis a diihndt perfo- ■ nality -, what is his name^ (viz.^t Father's an3, ' what is his Son's name (viz. Chrift's) if ihou canfi * tell? Chrift himfelf fays; no man knoweth the ' Son hut the Father faj. Who can by fearching ' find out God, who can find out the Almighty = unto perfedlion ? but fhall we therefore fit down ' difcouraged, and proceed no farther ? is it not ' eternal life to know Jefus Chrifl ? are we not ' commanded to grow in grace, and in the know- ' ledge of him ? and is there not a (^) promife, ^ that the holy fpirit fnall receive of the things ' of Chrifl, and fhew them to us ? has (r) he not « been prayed for, as a fpirit of wifdom and re- * velation in the knowledge of Chrifl? and(J)al- * fo obtained by babes, becaufe it feemeth good * in God's fight ? « In obedience to the divine command, and < with dependance upon the grace of the Father, ' and the teachings of the Holy Spirit, let us then * purfue our enquiries, concerning the objedl fet « before us, in the text, -jfz. Jefus Chrifl. If the * reprefentation of him in the {e) bufh to Mofes^ < required fuch veneration and refpedl, with * what holy awe ought we to fpeak, and hear of « Chrifl himfelf ! before whom* all the glorious * fpirits above bow with the mofl profound reve- « rence. The object is too high, and too holy to * be trifled with. « The (a) Matth. xi. 27. (b) Jolin xvi. 14, (c) Ephef. i. 16, 17* (dJlsUxih* xi, 25. [f] Exod. iii. 5. < The dodlrine of Chrift, God manlfeft in the flefli, has great certainty in it, and yet 'tis hard to be underftood. Great is the rn)jier^ of godlinefsj God was manifefted in the flejh (a). The reality of this event is here aflerted, God was manifeifed in the fleJh j the word was made fleflj and dwelt among us (b) ♦, God fent forth his Son made of a woman^ made under the law (c). All therefore, who allow the fcripture teftimony, cannot mo- defily call the truth, or reality of Chritt's incar- nation into queftion •, but of this I fhall have occafion to (peak more largely hereafter. Chrift's afluming our nature was a certain real thing ; yet it mult be owned, it was a wonderful my- ftery, that GoJ fhould be manifefted in the flcfh. A myftery is a hidden fecret thing, which 'tis hard ro penetrate into, or fully to under- ftand. Such is the dodfrine of Chrift God man ; our underftanding is too fhort to fathom this great deep -, this infinite and glorious objedt dazles and overpowers the mod piercing appre- henfion. Chrift is the brightnefs of the Father's glory, manifefted in the fiefh \ but he who fhall attempt to comprehend this objedl, in the nar- row bounds of his own reafon, will foon find his thoughts confounded, fwallowed up jand loft. And whilft he profeflfes to be wife, may be left to manifeft his own folly, as a juft corredlion of his pride and arrogance. Could Mofes only fee his back parts ? and do the holy angels, who have folong ftudied this myflery, in the realms of light, yet dcfire anew to look into it ? and fhall man who cannot comprehend himfelf, comprehend the great God and Saviour, whofe very love pafTes knowledge ? Chrift the hidden wifdom of God, in a myftery, is an objedl too ' glo: (a) Tim. iii. i6. (b) John i. 14. [c] Gal. iv. 4. C n] glorious and immenfe, for us to fearch our to perfedlion ; we may know him apprehenfively, bat we can never know him comprehenfivdy. // is high a^ heaven, what canft thou do^ deejer than hell^ what canft thou know? the meafure thereof is longer than the earthy and broader than the fea (a). And can W€ be fo vain, as to pretend to graip the infinite objed within the narrow fpan of our reafon, or to think that even faith itfelf, which fees but through a glafs darkly, fhould get a full and comprehenuve view of him ? but though we cannot penetrate into all the deep. things of the incarnate God, yet we are bound to believe the incarnation ; becaufe God has (o plainly told us, b) that the Word was rnade fielh, or was made in the likenefs ot men. P. 6 . * God's judgments are unfear-chable, and his ways paft finding o it, hi> peace pafTeth all undcrfianding^ his gift is .nfpcakable, the heart of man cannot conceive the future glory^ much lefs the Lord of glory : we fee but through a glafs darkly, know but in part, and prophefy but in parr. God's works are incomprehenfible, much more God himfelf. " Hold the heretick ' to this fays Chryfifiom^) and don^'t let him go. In heaven there is no created power, that fully knows God, the higheft angels -look and wonder, adore and praife, whihl proud and ho'd men oi earth, pecdantly cavil againll, and contemn ,whar they pretend to grafo, but cannot und r- l^and, as the fame wri:er fpeaks concerning this temper. I may fay, as was formerly fiid of fome herefie, Paul did not plant it, ApoUns did not water it, nor did God give the encreafe: it is planted by the unreafonable fearch of rea- l * fon, {a) Job xi. 8, 9. {I) John i. 14. Phil. ii. 7. [ 58 1 ' fon, watered by foolifh pride, and ambitious * detire ^i^-s it cncreafe. * Could we grafp all created beings, yet how * vafl^, yea impoflible a leap mull: it be from ' thence Co wtiac is uncreated and infinite, with its * operations and effects. The work of our re- * dcmption, by the blood of the Son of God him- * fclf, condejctnding to be a man, that he might * die for us, has in it heights above the reach, * and depths beyond the fathom, of any mortal * jnfellcct, as one fpeaks. * God dwells in light inacceffible; him no man * bath feen, or can fee, fuch as cannot view his * habitation, can much kfs fully know himfelf. * A light fupenor to our faculties hides the objed;, * as much as thick darknefs. Modefty and humi- * liry theretore become us» in all our enquiries * into the deep things of God. Our great drpen- * dance ougi.t to be upon the holy Spirit, for il- * luminat?on •, and the holy fcriptures, forri^hc ' apprehenfions of divine myfteries. Did the holy ' an.^tls cover their fact^s, as owning the incom- * preh nfiblirnefs of Chriit's glory ? and (hall we, * dark creatures, think to comprehend it, pre- * tend to anfwer all doubts, clear up every difH- ' culty, or deny what we cannot fully explain. ' There is no need of curiofity after Chriit, nor * of fearch beyond the gofpel, when we believe < that, we drfire to believe nothing farther ; for * we believe th s fir(f, that there is nothing; be- * yond it, which we ought to believe, faid one of * the antients. . P. 95. '• The bufy enquirers into things not feen, * who would be thought men of fuperior reafon, * ought not to negleS one rule of reafon among « the reft, either to believe God in every thing, * or in nothing. If his infinite wildom and truth * be the ground oi our faith, then his declaration * of of the reality of a thing, without explaining the manner ui it, ought to caufe us to believe it: if God's wifdom and truth be fuch, as he can- not either d.ccive, or be deceived, then we ought to believe him in every thin^ ; but if they have ever failed, we have no fufficienc groufid to believe him in any thing, it duth not fcem reafonable, to take any thing upon God's word, and rrjed: another a plainly af- ferred there, either becaufe we do not like it, or cannot comprehend it. P. 96. ' It is the glory of faith, and it is for the glory ot God to believe things that are not feen. Faitj^ is an evidence to the Chriflian, of things hid from the eyes of Ctriiie and reafon : as by faith we believe that the worlds were made {a) by the word of God, though we know not how, (o by faith, we are to believe, that the Word was made flelh, the eternal Son of God, became man, though we cannot explain how it was done. If it had been needful for us to know the modus, God would have given us an account of it, and faculties to underftand it. But where he has call a veil, it does not become us to gaze. It would be better to endeavour to fupport our faith, than to fatisfy our curio- (ity. If we more firmly believed thefe great truths, we (hould love them better, and if wc loved them more, we fhould queftion and quar. rel againil them lefs. P. 97#' The. higher the nature afTuming and the lower the nature afTumed is, the more glo- rious is the grace, and the condefcenfion of the afTumpion. They therefore do a very ill piece of fervice to our love and thankfulnefs, who leflen, all they can, the perfon alTuming, and exalt, far too high, the nature afTumed : it is beft CO keep clofe to the fcripturc account, for I 2 * as (/7)Hcb. ii, 3, ^ * as there we are moH: certain of truth •, fo 'he * dodrine taught there is beft fuited to the honour * of God, and the increafe of our grace and * peace. Can we ever enough admire this tranf- * action ? Goi over all, blcffed for ever, made of * a woman, and made under the law, to redeem * fuch as were under the law, whilft he negle(5bed * the fallen angels. Lord, what is man that thou ^ art mindful of him 1 to how high a ptch of * dignity and happinefs has he raifed our nature^ * and will raife the perfons cf ..U the rc^deemed? Mr. Ahf^aham Taylor^ in his true fcripture doc- tpne of the Trinity, p. 179, (after having men- tioned feveral fcriptures as proofs Ipf Chrift's be- ing Son of God in a proper fenfe) fays, * If * what has been produced be carefully laid toge- * ther, it will appear a dired confequence from * fcripture, that Chrift is the Son of God pro- « perly, as to his divine nature ; and if fo, he is * of the fame fubftance with the Father : this has * been ufed as an argument againft the Arians « for above 1400 years, and I have no inclination * to quit it. * I know fome perfons (more than two, have not * publickly appeared ) zeJous for the orthodox *• faith, finding the Arians take advantage of * fome curious explications of eternal generation, * have been inclined to think Chrift is only called < Son of God as he is Mediator : but the expli- * cations of men may eafily be thrown afide with- * out giving up God the Son's proper ^Ineration ; * and though the fcheme they propofe may take * fome advantages from the Arians^ (which yet I * queftion) J am fatisfied they would find as many * difficulties attending their fcheme, in engaging * with the Sabellians *^ as can be pretended to c'og • the * No perftn xvbc aferts the prater GiiheAd efihe Son and Holy Ghojf^ * the common notion, even fettered with too cu» « rious explications in the coneroverfy wiih the * Arians. Eternal gen'Tation, or the proper Son- * fhip of Chrift, is plainly gathered from fciipture, * and it is beil to take it on the foot it (lands * there without enquiring how it is ; for if Chriit * be a proper Son, it is not poffible for us to * comprehend how he is fo. There is one thing * that makes me have the lefs favourable thoughts ' of the opinion of Chrift being Sun of God only * as a Mediator ; and that is, it is an hypothefis, * framed to make fcripture tafy, and not drawn * from it: whereas, I think the fcripture is to be * the rule by which every hypothefis muft be tried. * The mod that I have known pleaded for this < fcheme is, that in all the places where Chrift is * fpoke of as Son of God, there is fomething in * the words or in the context which fhews him to * be Mediator : this might be improved to a bad * purpofe, for there is fcarce any place, except ' the beginning of John's gofpel, where Chrift is ^ fpoke of as God, but there is fomething in the * context pointing to his office ; yet I believe * thefe worthy perfons would think it ftrange, to * argue from thence that he is God only by office: * for my own part I think it would, and I do not * apprehend that in the other cafe the argument * is more valid. * The eternal generation of the Son, has been * the current doctrine, fince the rife of Jnanifm^ * and no argument gravelled the old Ariam * more, than that drawn for his proper divinity, * from his proper Sonffiip. The Ghojl, and their diftinEl and proper per/on ality can be /aid to be a Sabellian ; nor can it be fuppofed that any one of common fenfe would charge fuch a perfon with being a Sabellian, but that the denying the proper eternal Sonjhip of the fecond Perfon in the blejfed Trinity has a tendency to Sabellianirm, is the opinion of many mi' niflen and private Qhrifianu I6i ] The yljjemlly of "Divines at Weft- m miter in theif Confejfkn of failh jay as JoLlows ; CHAP. 11. Page lo. N the Unity of the Godhead there be ^, three ptrfons of one fubftance, power :|^i and eternity, God the Feather, God the Son, and God the Holy Ghoft ; the * Father is of none, neither begotten n r pro- « cecding •, the Son is eternally begotten of the « Father, the Holy Ghoft eternally proceeding * from the Father and the Son. Chap. iv. p. 15. *- It pleafed God the Father, * Son, and Holy Ghoft, for the manifellation of * the glory of his eternal power, wifdom and * goodnefs, in the beginning to create or make of * nothing the world and all things therein whe- * ther vifible or invifible. Chap, vi i. p. 30. * The Son of God the fe- * cond Perfon in the Trinity, being very and * eternal God, of one fubilance, and equal with * the Father, did, when the fulnefs of lime was * come, rake upon him man's nature with all the « elfential properties and common infirmities * thereof, yet without fin, being conceived by * the power of the Holy Ghoft in the womb of * the Virgin ^'*ar^ of her fubftance •, fo that two * whole perfect and diftinft natures, the Godhead ^ and the manhood, were infeparably joined to- gether, in one Perfon, without converfion, com- * po- c pofition or confufion, which Perfon is very God c !!nd very man, yet one Chrift, the only Medi- * ator between God and man. In their larger Catechifm, p, 5. « ^ How many P^rfons are there in the God- « head ? ' * //. There be three Perfons in the Godhead, < the Father, the Son, and the Holy G. oft j and * thefe thr.e are one true eternal God, the Tame * in fublUnce, equal in power and glory, al- * though diilinguiihed by their perfonal proper- * ties . r t. ' ' ^ What are the perfonal properties of the * three Perlons in the Go head ? * J. Ii is proper to the Father to beget the « Soni and co the Son ro be be: otten of trie Fa- « ther, and to the Holy Ghod to proceed from < the Fatuer and Son from all eternity. ; * p. How doth it appear that the Son and the -« Huiy Ghoft arc God equal with the Father ? ' "- A, The fcnptures manfteil that the Son and « the Holv Gnoll are God equal with the Fa- * ther, afcrihing unto them fuch names, attri- < bures, works and worihip, as are proper to God * only. ' p. 7. * ^ Who is the Mediator of the cove- * nant of grace? ^ J, Tne only Mediator of the covenant of « grace is the Lord Jefus Chrift, who being the * eternal Son of God, of one fubftance, and equal ' with the Father, in the tulnefs of time became * man, and fo was, and continues to be God and * man in two entire diftind natures, and one Per- * fon for ever. ' ' ^ How did Chrift, being God, become * man ? ' * J. Chrift the Son of God became man, by * taking to himfclf a true body, and a reafon- ^ ♦ able « able foul, being conceived by the power of f the Holy Ghoft in the womb of the Virain ' Mary, of her fubftaiice, and born of her, yet * without fin. P. 20. ' ^ Why was our Mediator called * Chrift ? ' J» Our Mediator -was called Chrift, becaufe « he was anointed with the Holy Gholl: above * meafure, and fo fet apart, and fully furnifhed ^ with all authority and ability to execute the < offices of Prophet, Pricft, and King of his * church i in the eftate both ot his humiliation * and exaltation. P. 23. ' ^ How did Chrift humble himfelf in * his conception and birth? ' yf. Chrift humbled himfelf in his conception * (and birth) in that being from all eternity the * Son of God, in the bolom of the Father^ he * was pleafed in the fulnefs of time to become the * fon of man, made of a woman of low eftate, * and to be born 0$ her, with divers circum- * ftances of more than ordinary abafement. P. 26. ' In anfwer to this quel^ion. How was Chrift exalted in his refurredion ? They fay, < that he rofe again from the dead the third day < by his own power, whereby he declared him- ' felf to be the Son of God, to have fatisfied di- * vine juftice, ^c. In their fhorter Catechifm. P. 7 * ^. How many Ferfons are there in the < Godhead ? * A. There are three Perfons in the Godhead, < the Father, the Son, and the Holy Ghoft ; and « thefe three are one God, the fame in fubftance, « equal in power and glory. P. II. * i^ Who is the redeemer of God's « eledr ' J, The only redeemer of God's elc<5l is the * Lord [6^1 * Lord Jefus Chrift, who, bt- ing the eternal Son of * God, became man, and fo was, and continufd * to be God and man in two diftindl natures, and * one Perfon for ever. * ^ How did Chrift, being the Son of God, * become man ? * J. Chrift the Son of God bec:}me man, by « taking to himfelf a true body and a reafonable The quotations and texts of fcripture annexed as proofs (which are many) the Reader is referr'd to ; they are here omitted, becaufe all or mod of them will be infilled on, and explained by the feveral authors quoted. Dr. OWEN. The Dr. in the Preface to his difcourfe on the Perfon of Chrift, relating to the third Chapter of the Book, fays as follows -, * This Perfon of Chrifl, which i ; the founda- *tion whereon the Church is built, whereunto all * forts of oppofiiions are endeavoured and de- * figned, is the mod ineffable efFe6l of divine * goodnefs and wifdom. But when I fpeak of the * conftitution of the Perfon of Chrift, I intend * not his Perfon abfolutely as he is the eternal * Son of God. He was truly, really, compleatly * a divine Perfon from eternity, which is included * in the notion of his being the Son, and fo di- * ftin6t from the Father, which is his compleac * Perfonality. His being fo was not a voluntary * contrivance or efFe6l of divine wifdom and * goodnefs, his eternal generation being a ne- * ceflary internal a6l of the divine nature in the « Perfon of the Father. * Of the eternal generation of the divine Per- * fon of the Son, the fober writers of the antient * church, did conftantly afHrm that it was firmly * to be believ^ed, but as unto the manner of it K * no: I 66-] « not to be enquired into. Scrutator ?najejlatis- * ahforhetur a gloria -)f, was their rule. Relating to Chap.V. the Dr. fays, ' That in his * divine Perfon, ( Ipeaking of Chrift) as he was * the only begotten of the Father from eternity, < he is the eflential image of the Father by the ' generation of his Perfon. In the Book, Chap. L p. 2. With refpe6l to the confefTion of Peter^ ('thoa art Chrift the Son of the hving God, ) the Dr. fays, ' This fhort, but illuftrious confefTion of * Peler^ comprifeth eminently the whole truth * concerning the Perfon and Office of Chrift. Of * his Ferfon, in that, although he was the fon of ' man, under which appellation he made his en- ' quiry, {whom do men fay that I the fon of man ' am?) yet was he not only fo, but the eternal- ' Son of the living God. Of his Office, that he ' was the Chrift, he whom God had anointed to * be the Saviour of the Church, in the difcharge ' of his kingly, prieftly and prophetical power. And this confeffion of Peter being laid by the Dr. as the foundation of what follows, (as ap- pears from the quotations in the introdudory part,) he proceeds, Chap. III. P. 24. ' The perfon of Ciirift is the ' moft glorious and ineffable efled: of divine wif- ' dom, grace and power, and therefore is the * next foundation of all acceptable religion and ' worfhip.The divine being itfelf is the firft formal * reafon, foundation and objed of all religion. * It all depends on taking God to be our God, * which is the firft of his commands. For reli- * gion and the worfhip performed in ir, is no- * thing but the due refpedt of rational creatures, * unco the divine nature, and its infinite Excel- * len- * He that narrowly fearches into this great my/iery zcill h fu-allu'-.ved up, or overwh^med with the glory of it. C 67 ] * lencies. It is the glorifying of God as God^ the -^.way of exprefiing that rcfped:, being regulated * by the revelation of his will. Yet the divine * eflence is not in itfelf the next and immediate * caufe of religious woriliip. But it is the mani- * feftation of this being and its excellencies * wherewith the mind of rational creatures is im- * mediately affe6led, and whereby it is obliged to * give that religious honour and worfhip which * is due unto that being, and neceflary from our .* relation thereunto. Upon this manifeftation all * creatures capable by an inrelligrnt nature of a * fenfe thereof, are indifpenfibly obliged to give * all divine honour and glory to God. * The way alone whereby this manifeftation * may be made is by outward a^s and effe5ls. For ^ in itfelf the divine nature is hid from all living, * and dwelleth in that light whereunto no crea- * ture can approach. This therefore God firit *^ made by the creation of all things out of no- * thing. The creation of man himfelf with the * principles of a rational intelligent nature, a * confcience attefting his fubordinacion unto God, * and of all other things declaring the glory of * his wifdom, goodnefs and power, was the im- * mediate ground of all natural religion^ and yet * continues fo to be. And the glory of if an- * fwers the means and ways of the manifeftation * of the divine being, exiftence, excellencies and * properties, And where this manifeftation is * defpifed or negleded, there God himfelf is fo ; * as the Apoftle difcourfeth at large (a), * But of all the effeds of the divine excellent * cies, the conftitution of thePerfon of Chrift as * the foundation of the new creation, as the wy- * ftery of godlinefs^ was the moft ineffable and glo- ' rious. I fpeak not of his divine perfon abfo- K 2 ' iutely . (a) Rom. i. i8, 19, 20, 21, 22. [ d8 ] lutely. For his diftindl perfonality and fubfif- tence was by an internal, and eternal adl of the divine being in the perfon of the Father, or eternal generation, which is efTential unto the divine eflence, whereby nothing anew was out- wardly wrought or did exift. He was not, he is not in that fenfe, the effed of divine wifdoni and power of God, but thewifdom and power of God himfelf. But we fpeak of him only as incarnate^ as he affumed our nature into perfo- nal fubfifbence with himfelf. His conception in tlie womb of the Virgin, as unto the inte- grity of humane nature, was a miraculous ope- ration of the divine power. But the prevention of that nature from any fubfillence of its own- by its aflumption into perfonal union with the Son of God, in the firft inflancc of its concep- tion, is that which is ' above all miracles, nor can be defigned by that name. A myftery it is, fo far above the order of all creating or pro- vidential operations, that it v/holly tranfcends the fphere of them that are moft miraculous. Herein did God glorify all the properties of the divine nature, adling in a way of infinite wif- dom, grace and condefcenfion. The depths of the myilery hereof, are open only unto him whofe underftanding is infinite, which no cre- atfd underftanding can comprehend. All other things were produced and effeded by an out- ward emanation of power from God : he faidy Let there he lights and there was light. But this aflumption of our nature intohypoflatical union with the Son of God, this co.nllitution of one and the fame individual perfon in two natures fo infinitely diftind, as thofe of God and man, whereby the Eternal was made in time, the In- finite became finite, the Immortal, mortal, yet continuing eternal, infinite, immortal, is that * fn> fingular expreflion of divine wifdom, goodnefs and power, wherein God will be admired and glorified unto ail eternity. Herein was that change introduced into the whole firft creation, whereby the blelfed angels were exak.-d, fatan and his works ruined, mankind recovered from a difmal apoftacy, all things made new, all things in heaven and earth reconciled and ga- thered into one head, and a revenue of eternal glory raifcd unto God, incomparably above what the firft conftitution of all things in the order of nature, could yield unto him. * In the expreffion of this myftery the fcripture doth fometimes draw the veil over it, as that which we cannot look into. So in his concep- tion of the Virgin with refped: unto this union which accompanied it, it was told her, that the power of the higheft fljould overjhadow her ( aj . A work it was of the power of the moft high, but hid from the eyes of men in the nature of it ; and therefore that holy thing which had no fubfiftence of its own, which fhould be born of her, fhould he called the Son of God^ becom- ing one perfon with him. Sometimes it ex- prefTeth the greatnefs of the myftery, and leaves it as an objed of our admiration. Without con- troverfj great is the myftery of godlinefs. God was vianifefled in the flefh (b), A myftery it is, and that of thofe dimenfions as no creature can comprehend. Sometimes it putteth things to- gether, as that the diftance of the two natures fhall illuftrate the glory of the one perfon. ne^ word was made flefh^ and dwelt among lis (c). But what word was this ? That which was in the beginning, which was with God, which was Gody by who?n all things were made, and without whom ivas not any thing made that was made, who * was (a) Luke i. 35. (!>) i Tim, iii. 16. (c) John i. 14. C70] * was light and life. This word V7as made flefh ; * not by any change of his own nature or ef- * fence; not by a tranfubftantiation of the divine * nature into the humane : not by ceafing to be * what he was, but by becoming what he was * not, in taking our nature to his own, to be his ' own, whereby he dweh a??iong us. This glorious * word which is God, and defcribed by his eter- * nity and omnipotency in works of creation and ' providence, was made flefh, which exprefifeth * the lowed flare and condition of humane na- * ture i without controver/y great is this myftery * of godlinefs. And in that Itate wherein he * vifibly appeared as fo made flefh, thofe who had ' eyes given them from above, faw his glory, the * glory as of the only begotten of the Father. * The eternal word being made flefh, and ma- * nifefled therein, they faw his glory, the glory * of the only begotten of the Father.What heart * can conceive, what tongue can exprefs the leafl * part of the glory of this divine wifdom and * grace ? * Some amongft us fay, that if there were no * other way for the redemption and falvation of ' the Church, but this only of the incarnation « and mediation of the Son of God, that there * was no wifdom in the contrivance of it. Vain * man indeed, would be wife, but is like the * wild afs's colt. Was there no wifdom in the * contrivance of that, which when it is effedled, * leaves nothing but admiration unto the utmoft * of all created wifdom ? who hath known the ' mind of the Lord in this thing ? or who hath * been his ccunfeller in this work, wherein the « mighty God became a child born to us, a Son * given unto us? let all vain imaginations ceafe; * there is nothing left unto the fons of men, but •' cither to rejed the divine perfon of Chriflj, as « m^ny [71 ] many do unto their own deftru(flion, of hum- bly CO adore the myftery of infinite wifdom and grace therein. And it will require a con- defcending charity to judge that thofe do really believe the incarnation of the Son of God, who live not in the admiration of it as the moft adorable effedt of divine wifdom. * The glory of the fame myftery is elfewhere teftified unto. God bath fpoken unto us by his Son^ by whom alfo he made the worlds •, who be* ing the brightnefs of his glory^ and the exprefs image of his perfon^ upholding all things by the word of his power ^ by himfelf purged our fins (a). ' That he purged our fins by his death and the oblation of himfelf therein unto God, is ac- * knowledged. That this fhould be done by him by whom the worlds were made, who is the * eflential brightnefs of the divine glory, and the * exprefs image of the perfon of the Father ' therein, who upholds, rules, fuflains all things ' by the word of his power, whereby God pur- ^ chafed his church with his own blood (b)^ is ' that wherein he will be admired unto eternity. ' See {c), * There is a reprefentation made of him as on ' a throne, filling the temple with the train of his * glory (d). The Son of God it was, who v^as fo * reprefented, and that as he was to fill the ' temple of his humane nature with divine glory, * when the fulnefs of the Godhead dwelt in him * bodily. And herein the feraphims which ad- * minillred unto him had fix wings^ with two ' whereof they covered their faces^ as not being * able to behold or look into the glorious my- * ftery of his incarnation (e). But when the fame ' mi- (a) Heb. i. i, 2;, 3. (h) Ads xx. 28. (c) Phil. ii. 6, 7, 8, 9. (d) Ifa. vi, (e) Ver, 2, 3. John xii, 40. Qhap. ii. 19. Cgl. ii. 9, miniftring fpirits under the name of cheruMms attended the throne of God in the adminiftra- tion of his providence as unto the difpofal and government of the world, they had four wings only \ and covered not their faces, but ftedily beheld the glory of it (^). ' This is the glory of Chriftian Religion, the bafis and foundation that bears the whole fu- perftru6lure, the root whereon it grows. This is its life and foul, that wherein it differs from, and inconceivably excels whatever was in true religion before, or whatever any falfe religion pretended unto. Religion in its firji cqnjlHutiony in the ftate of pure incorrupted nature, was orderly, beautiful and glorious. Man being made in the innage of God, was fit and able to glorify him as God. But whereas whatever pcrftdion God had communicated unto our na- ture, he had not united ir unto himfelf in a perfonal union, the fabrick of it quickly fell unto the ground. . Want of this foundation made it obnoxious unto ruine. God manifefted herein, that no gracious relation between him and our nature could be flable and permanent, unlefs our nature was nffwmsd into perfonal uni- on and fuhfiftence with himfelf. This is the only rock and affured foundation of the relation of the Church unto God, which now can never utterly fail. Our nature is eternally fecured in thai union, and we ourfelves, as we fhall fee thereby. In him all things confiff(b). Wherefore, whatever beauty and glory there was in the re- lation that was between God and man, and the relation of all things unto God by man, in the prefervation whereof natural religion did con- fift, it had no beauty nor glory in comparifon of this which doth excel -, or the manifeflation ' of faj Ezck. i. 6. aap, x. 2, 3. (b) Col. i, 17, l8. [73 ] of God in the flefli, the appearance and fub" fiftence of the divine and humane natures in the fame fingle individual pcrfon. P.3 I. ' Take away the confideration hereof, and we defpoil Chriftian Religion of all irs glory, de- bafing it unto what Mahumctifm pretends unto, and unto what in Judaifm was really enjoyed. * The Faith of this myCtery ennobles the mind wherein it is, rendring it fprritual and heavenly, transforming it into the image of God. Herein confifts the excellency of faith above all other powers and a6ls of the foul, that it receives, afTents unto, and refts in things in their own nature ablblutely incomprehenfible. It is gx«>- y<^ Dv '^\i-nuivcof^ 'The evidence of things not feen (a). That which makes evident as by demon- ftration, thofe things which are no way objeded unto fenfe, and which reafon cannot compre- hend. The more fublime and glorious, the more inaccefTible unto fenfe and reafon are the things which we believe, the more are we changed into the image of God, in the cxercife of faith upon them. Hence we find this mod glorious efFe6t of faith, or the transformation of the mind into the hkenefs of God, no lefs real, evident and eminent in many, whofe ratio- nally comprehenfive abilities are weak and con- temptible in the eye of that wifdom which is of .this world, than in thofe of the highefl natural fagacity, enjoying the bed improvements of reafon. For God hath chofen the poor of this world rich in faith, and heirs of the kingdom (b). However they may be poor, and as another apoftle fpeaketh, foolifh, iveak^ bafe and defpifed (c). Yet that faith which enables them to afTent unto, and embrace divine myfleries, renders them rich in the fight of God, in that it makes them like unto him. L ' Some (a J Heb. xi. i. (^^J James ii. 5, (cj i Cor. i. 27, 28. [ 74] ^ Some would have all things that we a-re to believe to be levelled abfoldtely unto our rea- ' Ion and comprehenfion, a principle which at ' this day fliakes the very foundations of chriftian * religion. It is not fufficient they fay, to de- ' termine that the faith or knowledge of any ' thing is neceiTary unto bUr obedience and fal- ' vation, that it feems to be fully and pcrfpicu- ' oufiy revealed in the fcripture*, unlefs the things ' lb revealed be obvious and comprehenfible unto ' our rcafon. An apprehenfion, which as it ' arifr:ch from the pride which naturally enfues on ' the ignorance of God and'ourfelves ; fo it is ' not only an invention fjited to debafe religion, ' but an engine to evert the faith of the church '- in all the principal myfteries of the gofpel, e- ' Specially of the 'Trinity and Incarnation of the « Son of God. But faith which is truly divine, is ' never more in its proper exercife, doth never "- more elevate the foul into conformity unto ' God, than v/hen it ads in the contemplation ' and admiration of the mod incomprehenfible ' myfleries which are propofed unto ir, by divine ' revelation. ■ CHAP. IV. p. 34. ' TZv Fcrfon of Chrift the foundation of all the ^ counfeh of God. ■ ^ Secondly, The perfon of Chrift is the foun- *■ nation of all the counfeh of God, as unto his ' ov/n eternal glory in the vocation, iandifica- « lion and falvation of the church. That which * I intend is what the apodle cxprefieth. Hav- ' ing made knoivn the jny fiery of his ivill, according '" to his good pleafure tvhich he purpofed in hinifelfy * that in the difpcnfation cf the fulnefs of time he ' might gather together in one^ all things- in Chrifl^ * both which ar^: in heaven^ and vjhich are in earthy 177 ] _ even in him (a^. The myftcries of the will of God, according to his good pleafure which he purpofcd in himfeir, are hi^ counfels concern- ing his own eternal glory in the iandification and falvarion of the church here b.^low, to be united unto that above. The abfolute original hereof was in his own good pleafure, or the roveraio:n acfting; of his wildom and will. Buc it was all to be effedted in Chrifl, which the apoflile twice repeats •, he would gather all things into an head in Chrijl^ even in him \ that is in him alone. ' Thus it is faid of him with refped unto his future incarnation and work of mediation, that: the Lord pojfejfed hivi in the beginning of his iva\s. before his ''Jjorks of old, that he 'uuas fet up from everlafting, from the beginning or ever the earth "uuas Ca). The eternal perfonai exiftencs of the Son of God is fuppofed in thefe expre (Tionf, as I have elfewhere proved. Without it none of thefe things could be affirmed of him. Bur there is a regard in them, both unto his fu- ture incarnation, and the accomplifnment of the counfels of God thereby. With refpecl' thereunto, God foffeffed him^ in the beginning cf his ways^ and fet him up from everlafiing. Go-l pofTefTed him eternally as his effential wifdonf, as he was always, and is always in the bofoir. of the Father, in the mutual ineltlible love or the Father and Son, in the eternal bond oftr.v' Spirit. But he fignally poffcfTcd him in th- beginning of his ways, as his wifdom adling \\\ the produdion of all the v/ays and works th.ic are outwardly of him. The beginning of Go.r, ways i)efore his works, are his counfels con- cerning them, even as our counfels are the [>: ginning cf our ways with refpect unto fuLi-r'; L 2 ' svoi ; (a) Prov. \\v.. 22, 23. [ 76 ] * works. And he fet him up from everlafting, ' as the foundation of all the counfels of his ' will, in and by whom they were to be executed ^ and accomplifhed. ' So it is exprefTed, / was by him as one brought * up zvith hiniy I was daily his delight^ rejoycing be- * fore him^ rejoycing in the habitable parts of the * earthy and my delights were with the fons of men * (a). And it is added, that thus it was before * the foundation of the world was laid^ or the ' chiefeft part of the dujl of the earth was made ; * that is, man was created. Not only was the ' delight of the Father in him, but his delight * was in the habitable parts of the earth, and ' among the fons of men, before the creation of ' the world. Wherefore the eternal profpcdl of * the work he had to do for the children of men * is intended herein. In and with him God laid * the foundation of all his counfels concerning ' his love towards the children of men , and two ' things may be obferved herein. ' I. That the perfon of the Son was fet up, ' or exalted herein. I was fet up^ faith he, from ' everlarting. This cannot be fpoken abfolutely * of the perfon of the Son himfelf ; the divine * nature being not capable of being fo fet up. ' But there was a peculiar glory and honour, be- ^ longing unto the perfon of the Son, as de- ' figned by the Father, unto the execution of all ' the counfels of his will. Hence was that prayer ' of his upon the accomplifhment of them. And * ?iow^ O Father^ gl^^^fy tJ^cwiih thine own felf with ' the glory which 1 had zvith thee before the zvorld * was (bj. To fuppofe that the Lord Chrifl * prayeth in thefe words for fuch a real commu- * nication of the properties of the divine nature ' unto the humane, as fhould render it immenfe, ' om- f/ij Prov. viii, 30, 3?. ( /' ) Joh. xvli. 5. [77i omnlfcient, and unconfincd unto any fpace, is to think that he prayed for the deftrudion and not the exaltation of it. For on that fuppo- fition it muft neccflarily lofe all its own elfen- tial properties, and confequently its being. Nor doth he feem to pray only for the manifeftatiom of his divine nature, which was eclipfed in his cxinanition or appearance in the form of a fer- vant. There was no need to exprefs this, by the glor'j which he had with the Father before the world was. For he had it not in any efpecial manner before the world was ; but equally from eternity and in every moment of time. Where- fore he had a peculiar glory of his own with the Father before the world was. And this was no other, but that efpecial exaltation v/hich he had when he was fet up from everlafting as the foundation of the counfels of God, for the fal- vation of the church. In thofe eternal tranfac- tions that were between the Father and the Son, with refpedtunto his incarnation and mediation, or his undertaking to execute and fulfil the eter- nal counfels of the wifdom and grace of the Father, there was an efpecial glory which the Son had with him. ^he glory which he had with the Father before the world was. For the mani- feflation hereof he now prays i and that the glory of his goodnefs, grace and love in his pe- culiar undertaking of the execution of the coun- fels of God, might be made to appear. And this is the principal defign of the gofpel. It is the declaration as of the grace of God the Fa- ther, fo of the love, grace, goodnefs and com- panion of the Son in undertaking from ever- lafting the accomplifhment of God's counfels in the falvation of the church. And hereby doth he hold up the pillars of the earth, or fup- port this inferior creation which other^ife with • ^ the the inhabitants of it would by fin have been diflblved. And thofe by whom his eternal di- vine pre-exiftence in the form of Go-.!, antece- dent unto his incarnation is denied, do what lies in them exprefly to defpoil him of all that glory which he had v/ith the Father before the world was. So we have herein the whole of our defign. In the beginning of God*s ways before his works of old ; that is in his eternal counfels with refped unto the children of men or the fanflifi cation and falvation of the church, the Lord poirefied, enjoyed the Son as his eter- nal vvifdom, in and with whom they were laid, in and by whom they were to be accomplifhed, wherein his delights were with the fons of men. ' 2. That there was an ineffable delight betweeri the Father and the Son in this his fetting up or exaltation. / was, faith he, daily bis delights, rejoicing ahvays before him. It is not abfolutely the mutual eternal delight of the Father and the Son, arifmg from the perfection of the fame divine excellencies in each perfon that is in-^ tended. Bur refped is plainly had unto the counfels of God, concerning the falvation of mankind by him who is his power and wifdom unto that end. This counfel of peace was ori- ginally between Jehovah and the Branch (a) ; or the Father and the Son as he was to be in- carnate. For therein was he fore-ordained be- fore the foundation of the world {]?) . Namely, to be a Saviour and deliverer, by whom all the counfels of God were to be accomplilhed •, and this by his own will and concurrence in coun- fel with the Father. And fuch a foundadon was laid of the falvation of the church in thefe counfels of God as tranfadled between the Fa- ther and the Son, that it is faid, that eternal * llfs {a) Zcch. vi. 13. (J) i Pet. i. 20. 179'] life was promlfcd before the world began (a). For although the fir^f formal promife was given after the fall ; yet was there fuch a preparation of grace and eternal life \n thefe counfels of God, with his unchangeable purpofe to communicate them unto us, that all the faithfulnefs of God was engaged in them. God that cannot ly^ hath promifed before the world began. There was eter- nal life with the Father, that is in his counfel treafured up in Chrift, and in him was after- wards manifelled unto us {b). And to fliew the ftabiliry of this purpofe and counfel of God, with the infallible confequence of hisadual pro- mife, and efficacious accomplifhment thereof, Grace fi faid to h^ given us in Chri§f Jefus before ' the world began (c). \ In thefe counfels did God delight^ or in the ' perfon of Chrift, as his eternal wifdom in their • contrivance, and as the means of their accom- • plilhment in his future incarnation. Hence he ' lb teHifieth of him. Behold in-j fervant whotn I ^ uph.kU niy ele^ in whom ?«)! foul delighteth (d), as ' he alfo proclaims the fame delight in him from ^ heaven in the days of his flefli {e). He was ' the delight of God, as he in whom all his coun- ' fels for his own glory in the redemption and ' falvation of the church, were laid and found- ' ed (/;. My fervant in whom I will be glorified^ * that is, by raifing the tribes of Jacobs reftoring the ' preferred of Ifrael^ in being a light unto the Gen- *■ tiles^ and the falvation of God unto the ends of the ^ earth (gj. ' We conceive not aright of the counfels of * God^ when we think of nothing but the etiedl: ' of them, and the glory that arifeth from their ac- (a) Tit. i. 2. (h) 1 Joh. i. 2. (r) 2 Tim. ^ 9- (a) l{ji. xlii. I. (e) Matth. iii. I7, Chap. xvii. 5. (f) Ifa. xlix. 3, (i) Ver. 6. [ 8o] aGComplifliment. It is certainly true that they fhall all ilTue in his glory^ and the demonflration of it fhall fill up eternity. The manifeilative glory of God uato eternity confifb intheeffeds and accompiilhrnent of his holy counfels. Hea- ven is the itate of the actual accomplifhment of all the counlels o^ God in the fandificaiion and falvation of the church. But it is not with God as it is with men. Let men's counfels be never fo wife, it muft needs abate of their fa- tisfadlion in them, becaufe their conjedlures (and more they have not) of their efie&s and events are altogether uncertain. But all the counfels of God having their entire accomplilhent thro' revolutions perplexing and furpafting all cre- ated underflandings, enclofed in them infallibly and immutably, the great fatisfadlion, compla- cency and delight of the divine being isinthefe counfels themfelves. ' God doth delight in the adlual accomplifh- ment of his works, &c. * But the principal delight and complacency of God is in his eternal counfels. For all his delight in his works, is but in the effeds of thofe divine properties whofe primitive and principal cxercife is in the counfels themfelves from whence they proceed. Efpecially is it fo as unto thefe counfels of the Father and the Son, as to the redemption and falvation of the church, V, herein they deHght, aud mutually re- joyce in each other on their account. They are all eternal ^.^s of God's infinite wifdom, good- nefs and love, a delight and complacency wherein is no fmall part of the divine bleffcd- nefs. Thefe things are abfolutely unconceiva- ble unto us, and ineffable by us \ we cannot find the Almighty out unto perfedion. How- ' ever [ 8. ] ever certain it is from the notions we have of the divine being and excellencies, and from the revelation he hath made of himfelf, that there is an infinite delight in God, in the eternal actings of his wifdom, goodnefs and love, where- in according to our weak and dark apprehcn- fions of things, we may fafely place no imall portion of divine blefTednefs. Self-exiftence in Its own immenfe being, thence felt-fufficiency unto itfelf in all things, and thereon felt-fatis- faftion is the principal notion we have of di- vine blefTednefs. ' I. God delighteth in thefe bis eternal coun- fels in Chrift, as they are a6ls o^ infinite wijdom^ as they are the higheft inltance wherein it will exert itfelf. Hence in the accomplifhment of them Chrift is emphatically fa id to be, the wif- dom of God (a). He in whom the counftls of his \yifdom were to be fulfilled. And in him is the manifold wfdom of God made known {b). Infinite wifdom being that property of the di- vine nature, whereby all the adtings of it are difpofed and regulated fuitably unto his own glory in all his divine excellencies, he cannot but delight in all the ads of it. Even amongft men, vi\io{twifdo?n compared with that of God IS folly itfelf, yet is there nothing wherein they have a real rational complacency, fuitable un- to the principles of their nature, but in fuch adlings of that wifdom which they have, and fuch as it is, towards the proper ends of their being and duty. How much more doth God delight himfelf in the infinite perfedion of his own wifdom, and its eternal adling for the re- prefentation of all the other glorious excellen- cies of his Nature. Such are his counlels con- cerning the falvation of the church by Jefus M < Chrifl, (aj I Cor. i. 24. (^J^Ephef. iii., 10. [ 8x] Chrift, and becaufe they" were all laid in him and with him, therefore is he faid to be his de^ lights continually before the world was. This is that which is propofed as the objecfl of our ad- miration (ay P. 4^. * 2. They are ads o^ infinite goo dnefs^ • whereon the divine nature cannot but b£ infi- •- nitely delighted in them, ^c, ' - ' And the greateft exercife and emanation of • divine goodnefs, was in thefe holy counfels of ' God for the falvation of the church by Jefus ' Chrift. For whereas in all other effeds of his • goodnefs he -gives of his own, h^rdn he gave ' himfelf in taking our nature upon him. And ' thence as he expreffech the defign of man in his • fall as upbraiding him with folly and ingrati- ' tude^ behold the man is become as one of us (J?) \ ' we may wirh all humble thankfulnefs exprefs ' the means of our recovery, behold God is become ^ like one of us, as the apoille declares it aC ' large {c). Sec. ' And what fhall we conceive concerning eter- « nal, abfolute, infinite, perfedl, immixed good- ' nefs, acting itfelf in the higheft inftance, ^in an ^ efled cognate and like unto it) that it can ex^ ' tend unto. So was it in the counfels of God con^ ' cerning the incarnation of his Son, and the falva- * rion of the church thereby. No heart can con^r ' ctive, no tongue can exprefs the leafl portion * of that ineffable delight of the holy blefied God, ^ in thefe counfels wherein he aded and exprcfifed * unto the utmofl his own effential goodnefs. ' 3. Love and grace have the fame mfluence in- * to the counfels of God, as wifdom and goodnefs ' have. And in the fcripture notion of thefe ^ things they fuperadd unto goodnefs this confi- * dera- (a) Rom. yi. 35, 34, 35, 36. (b) Gen. iii. 22. [r] PhU. ii. 6, 7, g. [8? ] * deration, that their objedl is ftnners, and thofc * that are unworthy, ^r. < Bat we mud return to manifeO: in particular * how all thefe counfels of God were laid in the * perjon ofChri^^ to which end the things enfuing * may be diftindly confidered. * I. God made all things in the b ginning * good^exceedifiggood. The whole of his work was * difpofed into a perfe6l harmony ^ beauty and or- * der, fuited unto that manifeftation of his own * glory which he defigned therein, i^c. ' 2. God was pleafed to permit the entrance of * fin^ both in heaven above and in earth beneath, * whereby this whole order and harmony was * difturbed, ^c, * 3. Divine wifdo?n was no way furprifed with ' this difafter. God had from all eternity laid in * provifions of counfels for the recovery of all things ' into a better and more permanent eftate than * what was loft by fin. This is the dvd'iv^i^. the * di^oKctToiTctai? ^TrdvTcov^ the revificatioH^ the reifitu- ' tion of all things {a). The ccvciKz(paKatio) Ver. 11. (c) Rom. xi. H, 35' 36- [ 8t ] ' Ashe was the eflential wifdom of God all things ' were at firft created by him. But upon a pro- ^ fpedl of the ruin of all by fin, God would in and ' by him, as he was fore-ordained to be incarnate^ re- ' (lore all things. The whole counfel of God un- ^ to this end centered in Mm alone. Hence their * foundation is righcly faid to be laid in hiin^ and * is declared fo to be by the apoflle (a). For the ' fpring of the fandification and falvation of the * church lies in eledlion, the decree whereof com- * prifeth the counfels oj God concerning them. * Herein God from the beginning chufeth us unto ' falvation through the fan5iification^of the fpir it {hy * The one being the end he defigneth, the other * the means and way thereof. But this he did in ' Chrifi J he chufeth us in him before the foundation * of the worlds that wefhould be holy and unblame- ' able before him in love \ that is, unto falvation * through the fan5fification of the fpirit. In him * we were not adually, nor by faith, before the * foundation of the world ; yet were we then cho- * fen in him, as the only foundation of the execu- ' tion of all the counfels of God, concerning our * fandlification and falvation. * Thus as all things were originally made and * created by him, as he was the ejfential wifdom * of Gody fo all things are renewed and recovered ' by him, as he is the proviftonal wifdom of God * in and by his incarnation* Therefore^re thefe ' things put together and compared unto his glo- * ry. He is the image of the inviftble God^ the fir §i * born of every creature. For by him were all things *■ created that are in heaven and that are in the earthy * vifible and invifible, all things were created by ' him and for him \ and he is before all things^ and * by him all things con fill •, and he is the head of the * body the churchy the beginning, the fir fl born from ' the [a] Ephef. i. 4. (^} 2 Thcf. li. ij- IS6 2 * tbe dead, that in all things be might have the pre" * heminence (a). ' Two things as the foundation of what is « afcribed unto the Lord Chriil in the cnfuing * difcourfe, arc afTerted (b), (ij ^at he is tbe * image of the invifihle God; (2.) That he is the * fir^ horn of ever •^ creature \ things feeming very « diftant in themfelves, but glorioufly united and * centering in his perfon, * I . He is the image of the inviftble God ; or as * it is elfewhere exprefled ; he is in the form of * God, his ejfential form, for other form there is * none in the divine nature. The brightnefs of the * glory, and exprefs image of the Father's perfon. * And he is called here the invifible God, not ab- * folutely with refpedl unto his eflence, though it * be mod truo^ the divine eflence being abfolute- « ly invifible, and that equally whether confidered * as in the Father or in the Son. But he is call- * ed fo, with refped unto his counfels^ his willy * his love and his grace. For fo none hath fe en * him at any time, but the only begotten which is in * the bofom of the Father, he declares him (c). As ' he is thus the ejfential, the eternal image of the * invifible God, his wifdom and power, the effi- * ciency of the fir ft creation, ^n^\ts confidence being * created, is afcribed unto him ,'J), By him were all * things created that are in heaven and in earth, vi- * fible and invifible -, and becaufe of the great no- * tions %nd apprehenfions that were then in the * world, efpecially among the Jews unto whom * the apoftle had refpedl in this epiftle, of the * greatnefs and glory of tbe invifible part of the crea- * tion in heaven above, he mentions them in par- * ticular, under the mofl: glorious titles that any * could, or then did afcribe unto them ; whether « they (n) Col. i. 15, 16, 17, iS. [h) Ver. 15, r^JM. i. 18. (d) Ver, 16, 17, « they he thrones^ or dominions^ or principalittes^ or" * powers. All things were created by him and * for him ; the fame expreflion that is ufed of < God abfolutely Qi). Add hereunto thofc * other places to this purpofe (h)^ and thofe * that are not under the crfficacy of fpiritual infa- * tuations, cannot but aJmire at the power of * unbeliefs the blindnefs of the minds of men, « and the craft of fatan, in them who deny the * divine nature of Jcfus Chrift. For whereas the ^ apoltle plainly affirms, that the works of the ' creation do demonstrate the eternal power and ^ Godhead of him by whom they were created {c). * And not only fo, but it is uncontrollably e- * videnc 'in the light of nature ; it being fo di- * redly, cxprefly, frequently affirmed, that all * things whatever, ahfolutel'j^ and iii their diftri- * buLions into heaven and earth, with the things * contained refpedively in them, were made and ^ created by Chrift, it is the highefl: rebellion a- ^ gaind the light and teachings of God, to dis- ^ believe his divine exiftence and power. * * Again it is added, that he is the firft-horn of * every creature-^ which principally refpeds the ^ new creation^ as it is declared {d). He is the ^ head of the body the churchy the beginnings the ^ firft'born from the dead^ that in all things he might * have the preheminence, ' For in him were all ^ the counfels of God laid for the recovery of all * things unto liimfelf ; as he was t ^ be incarnate. * And the accomplilhment of thefe counfels of ^ God by him, the apoille declares at large in the * enfuing verfes. And thefe things are both con- * joyned and compofed in this place. As God the * the Father did nothing in the frji creation but <• by (a) Rom. xi. 36. Rev. iv. 11. fl>J John i. i, 2, 3. Heb. i. J, 2. 3. (cj Rom. i. 19, 20, (it J Fer. 18. C 88] « hy him as his eternal wifdom (cz>, fo he defigned < nothing in the new creation or reftoration of all ^ things unto his glory, but in him as he was to be * incarnate. Wherefore in his perfon were laid all * the foundation of the counfels of God for the ^ fandtification and falvation of the church. Here- ' in he is glorified, and that in a way unfpeaka- ' bly exceeding all that glory which would have ^ accrued unto him from the firft creation, had * all things abode in their primitive conftitution. < His perfon therefore is the foundation of the * church, the great myftery of godlinefs, or the ' religion we profefs ; the entire life and foul of ^ all fpiritual truth -, in that all the counfels of the ' wifdoj/ij grace and goodnefs of God, for the redemp- ' tion, vocation^ fan^if cation and falvation of the ^ church, were all laid in him^ and by him 'were all ^ to be accomplijhed. G HAP. V. * ^he perfon of Chrift the great reprefentative of * God and his will, * What may be known of God, is his nature * and exiflence, with the holy counfels of his will, * A reprefentation of them unto us, is the foun- * dation of all religion, and the means of our con- * formity unto him, wherein our prefent duty, * and future bleffednefs do con fid. For to know * God^ fo ^s thereby to be made like unto him, is ' the chief end of man. This is done perfedlly * only in the perfon of Chrifl:, all other means of * it being fubordinate thereunto, and none of * them of the fame nature therewithal. The end ^ of the word itfelf is to infl:ru6b us in thekhow- i ledge of God in Chrift. That therefore which ' I Ihall (a)]o\m\. 3. Heb. i. 2, Prov. viii. C 8p ] * I fhall now dcmonftrate is, that in the perfinand * mediation of Cbrift (which are infeparahle in all * the refpeuls 9/ faith unto him) there is made unto ^ us a hie (fed reprefentation of tbe gUrious proper tits * of the divine nature, and of the hol'j counfels of the ' will of God. Tht firlt of thefe I fliall Ipealc * unto in this chapter; the other in tliac which * enfues, wherein we fhall manifeft how ail divine * truthi do center in the perfon of Chrift. And * the confideration of fund ry things are necelTary * unto the explication hereof. What follows in the book which is not here tranfcribed, is moft of it in the incrodudory part. P. 60. * 5. A meer external do6lrinal revela- * tion of the divine nature and properties, wich- * out any exemplification, or real reprefentation * of them, was not fufficientunto the end of God * in the manifeftation of himfrlf This is donj * in the fcriprure. But the whole fcripture is built * on this foundation, or proceeds on this fuppo- * fifion, that there is a real reprefentation of the * divine nature unto us, which it declares and * defcribes. P. 61. '6. All this is done in the perfon of Chrif!'. * He is the compleat image and perfe6b reprefen- * tationofthe divine being and excellencies, i * do not fpeak of it abfolutely, but as God pro- * pofeth himfelf as the obje6t of our faith, trui> * and obedience. Hence it is God as the father * who is fo peculiarly reprefented in him and by < him, as he fays, he that hath feen the Son baih « feen the Father alfo (aj. ' Unto fuch a reprefentation two things are re- * quired. Ci.) That all the properties of the d- * vine nature, the knowledge whereof is necefh.' N ' ry (a) John xiv. 9, * ry unto our prefent obedience and future blefs-^ * ednefs, be expr^^iTed in it, and manifefted unto ' us. ^2 J That there be therein the neareftap- = preach of the divine nature made unto us where- * of it is capable, and which we can receive. And * both thcfe ar: found in the perfon of Chrift, * and therein alone. * J. In the pcrrfon ofChrifl: we confider both ^ the conftitutjjn of it in the umo?^ of his natures^ ^ and the refpe(5l of it unto his work of mediation^ ^ which was the end of that conftitution. And ' (i.) Therein as fo confidered, is there a blefled ' reprefentation made unto us of all the holy pro- * pcrties of the nature of God ; of his wifdom, ' his power, his goodnefs, grace and love, his * righteoufntfs, truth and holinefs, his mercy and * patience. As this is affirmed concerning them * all in genera], or the glory of God in them * which is feen and known only in the face of * Chrift ; fo it were eafy to manifeft the fame * concerning every one of them in particular, * by exprefs teftimonies of fcripture. Butlihall * at prefent confine myfelf unto the proofs of the ' whole affcrtion which do enfue. ' 2. There is therein the moft incomprehenfihle * approach of the divine nature made unto ours ; * fuch as all the imaginations of men did ever * infinitely fall lliort of; as hath been before de- * clared. In the ajfumption of our nature into per- * final union with himfelf, and our cognation un- * to God thereby, with the union which believers * obtain with him thereon, being one in the fa- * ther and the fin ^ as the Father is in the Son^and * the Son in the Father (aj ; there is the neareft * approach of the divine being unto us, that the * nature of things is capable of, i^c. The (a) John. xvii. 20, 21. TheDr. refpeding what immediately goes before in the book (parr of it not here tranfcnbedj fays : * But my defign is the confirmation of our af- * fercions from the fcripture. ' Be is the image of the invifible God(a). This d- * tie or property ofinvi/ible, the apoftle here gives * unto God, to fliew what need there was of an * image or reprefentation of him unto us, as well * as of one in whom he would declare the coun- ' fels of his will. For he intends not only the * abjolute invifibilit'j of his ejfence^ but his being un- « known unto us in himfelf ? ' This image therefore is the perfon of Chrift ; * he is the image of the invifible God, This in the * firft place refpcds the divine perfon abfolutely ' as he is the ejfcntial image of the Father ; which * mufl briefly be declared. * 1. The Son is fometimes faid to be \v rrttT^iy * in the Father, and the Father in the Son. Be^ * lieveft thou not that I am in the Father^ and the * Father in me (bj. This is from the unity or fame- * nefs of their nature ; for he and the Father are * one (c). Thence all things that the Father hath * are his (d') ; becaufe their nature is one and the * fame. With refpedbunto the divine efienceab- * folutely confidered, wherein the Father is in the « Son, and the Son in the Father, the one cannoc * be faid to be the image of the other. For he * and the Father are one •, and one and the fame * thing, cannot be the image of itfelf in that where- * in it is one. * 2. The Son is faid not only to be \v n^cVp/, in * the Father, in the unity of the fame eflence ; « but alfo T^ov r Harfepa, or Qcif, with the Father^ * or with God'm the diftindion of his perfon, "The * word was with God, and the word was God (e), N 2 The (a) Ccl. i. 1 5. ('^j John xiv. 10. (c) Chap, x- 30. (dj Chap, xvi, 15. {e) Chaf.i. i. c 5)z ] * The word vms God^ in the unity of the divine ' efTence •, and the word was with God^ in its di- ' (lind perfonalt fubfiftence. The worJ, that is, * the perfon of the Son, as didinfl from the Fa- ' thfr, was withGod^ or the Father. And in this ' relpecl he is the ejfential image of the Father, as ' he is called in this place (a)^ and that bccaufe * he partakes of all the fame divine properties with < the Father. In the next paragraph the Dr. ufes feveral ex- prefTions relating to the eternal generation of. the Son, and the manner of it, which may be -obi-^^jled to, and therefore the whole paragraph is oipjcted. * 3. In his incarnation the Son was made the * reprefenlative image of God unto us, as he was < in his perfon the ejfential image of the Father ' by eternal generation. ThQ invijble God whoCc ' naiureand divine excellencies our underftand- ' ings can make no approach unto, doth in him ' reprefent, exhibit, or make prefent unto our ' faith and fpiritualfenfe, bochhimfelf and all the ' glorious excellencies of his nature. ^ Wiierefore our Lord Jefus Chrift, the Son of *■ God may be confidered three ways. ' I, Mecrly with refpedl unio his divine nature, ' This is one and the fame with that of the Fa- < ther. In this refpe6t the one is not the image *, of the other, for both are the fame. ' 2. With refpedl unto his divine per/on as the ' Son of the Father; the only begotten, the eter- * nal Son' of God. So he is the ejfential image of ' the Father's perfon. * 3. As he took our nature upon him *, or in the *• aOumption of our nature mto perjonal union with * himfelf, in order unto the work of his media- ' tion. (a) Heb.i. 2. [9; ] * tion. So is he the only reprefentative Image of « God unto us j in whom alone we fee, know and * learn all the divine excellencies foasto live un- * to God, and be direded unto the enjoyment of * him. All this himfelf inltruds us in. * He rcflcds on the Pharifees as an cfFedb of ' their blindnefs and ignorance, that they had nei" * ther heard the voice of God at any time^ nor feen ' his Jhape (a). And in oppofition hereunto he * tells his difciples, that they had known the Fa^ * ther ahd Jeen him (b). And the reafon he gives * thereof, is hdcaufe they that knew him^ knew the * Father aljo. And when one of his difciples not * yetlufficienily i..f]rudVtd in this myjiery^ replied, « Lord Jhew us the lather and it fuffiteih us (Cj, ' His anfwer is, have I been fo long time with you^ * and half thou not known me'^ he that hath feen mc ^ hath feen the Father (d), < Three things are required unto the juftification * of this aflertion. ' I. That the Father and he be of the fame * nature, have the fame efTence and being. For * otherwife it would not follow, that he who had ^ feen him had feen the Father alfo. This ground ' of ic he declares in the next verfe, the Father is * in fney and I am in the Father, Namely, becaufe ' they were one in nature and efTence. For the * divine nature being fimply the fame in them * all, the divine perfons are in each other by ver* * tuc of the onenefs of that nature. * 2. That he be difiin5l from hij/t. For other- * wife there cannot be a feeing of the Father by ' the feeing of him. He is feen in the Son as re- * prefented by him, as his image; the word, the * fon of the Father, as he was with God. The * unity of nature, and the diftindion of perfons, * is fa J John V. 37. (b)Ch»p. xiv. 7. (c) Fer. 9* (d) Fer. 10. [94] < is the ground of that afiertion of our Saviour ; >& 24, (^i) Gal. iii. I. I 97 ] the pcrfon of Cbri^ the fon of God incarnate, the reprefcntative image of the glory of God unto us ', as in the teftimonies infilled on. ' 2. Medium revelans^ or lumen deferens \ the means of ics revelation, or the ohjetlive light whereby the perception and knowledge of it is conveyed unto our minds. This is z\\tgofi)el'j compared unto a glafs becaufe of the profpeft which we have of the image of God therein (^), But without it, by any other mean?, and not by it, we can behold nothing of this image of God. ' 3. Lumen pr<:Bparans^ elevans^ difponens fub- jecfum. The internal light of the mind in the faving illumination of the holy Spirit, enabling us by that means, and in the ufe of it, fpiritu- ally to behold and difcern the glory of God in the face of Chrift (b), P. 69. * !• ne glor'j of God's wifdo mis cxiiltQci, and the pride of the imaginations of men is propor- tionabiy debafcd. And in thefe two confifls the real foundation of all religion in our fouls. This God defjgned in the difpenfation of him- felf and his will (c). This he calls us unto (d). As this frame of heart is prevalent in us, fodo all other graces fhine and fiourifh. And it is that which influences all our duties, fo far as they are acceptable unto God. And there is no truth more inltrudive unto it, than that before us. P. 73. * 3. It is the higheft degeneracy from the myflery of chiiflian religion, for men to fatisfie themfelves in natural difcoveries of the divine being and excellencies, without an acquaintance with that perfe(5l declaration and reprefentation of them, which is made in the perfon of Chrid, as he is revealed and declared in the gofpel. It O • * is fa) 1 Cor. iii. iS, (l^J 2 Cor. iv. 6. (.) 1 Cor i [98 ] is confefled that there may be good ufe made of the evidence which reafon gives, or takes from its own innate principles, with the confi- deration of the external works of divine wifdom and power, concerning the being and rule of God. But to reft herein ; to efteem it the befl and moft perfedlive knowledge of God that we can attain, not to rife up unto the more full, perfedb and evident manifeftation of himfelf that he hath made in Chrift; is a declaration of our unbelief, and a virtual renunciation of the^ gofpel. This is the fpring of that declenfion unto a meer natural religion, Vv^hich difcovers it felf in many, and ufually ends in the exprefs denial of the divine perfon of Chrifl. For when the proper ufe of it is defpifed, on what grounds can the notion of it be long retained ? But a fuppofition of his divine perfon is the foundation of this difcourfe. Were he not the eflential image of the Father in his own divine perfon, he could not be the reprefentative image of God unto us, as he is incarnate. For if he were a man (or a meer creature) only, however mira- culoufly produced and glorioufly exalted, yet the angels above, the glorious heavens, the feat and throne of God, with other effedls of creating power and wifdom, would no lefs re- prefent his glory than it could be done in him. Yet are they no where jointly nor feparately ftiled the image of the inviftble God-, the bright - nefs of his glory, and the exprefsimage of his per- fon j nor doth God fhine into our hearts to give us the knowledge of his glory in the face of them. And it argues the woful enmity of the carnal mind againlt God, and all the efFed:s of his wifdom, that whereas he hath granted us fuch a glorious image and reprefentation of him- felf, we like it not, we delight not in the con- *• temphi- C 99 ] templation of it, but either defpife it, or negled it, and pleafe ourfelves in that which is incom- parably beneath it. P. 47. ' BecaufeGodis not thus k72ozvn, it is, that the knowledge of him is fo barren and fruitlefs in the world, as it manifefts itfelf to be, i^c. CHAP. VII. Pag. 84. Power and efficacy communicated unto the office of ' Chriff for the falvation of the Church from his * prfon, ' It is by the exercife and difcharge of the of- fice of Chrift as the king^ priefl and prophet of the Church, that we are redeemed, fandified and^ faved. Thereby doth he immediately com- municate all gofpel benefits unto us, gives us an accefs unto God here by grace, and in glory hereafter. For he faves us as he is the mediator between God and man. But hereon an enquiry may be made, whence it is that the a^s and duties of this office of Chrifl in their exercife and difcharge, fhould have fuch a power and efficacy with refped unto their fupernatural and eternal ends. For the things which depend up- on them, which are effected by them, are all the principal means of the glory of God, and the only concernments of the fouls of men. And this I fay is his holy ?7iyfterious perfon ; from thence alone all power and efficacy is derived . and transfufed into his offices, and into all that • is due in the difcharge of them. ' A truth this is of that importance, that the declaration and demonftration of it is the prin- cipal defign of one entire hook of the holy fcrip- • tures, namely, of the epi^le of Paul the apoftle ' unto the Hebrews, That the glorious excellency O 2 ^ of [ 100 ] of the petfon of Chrift doth enable him in the difcharge of his offices to accomplifh thoie ends, which none other, though veiled with the fame offices, could in the exercife of them attain un- to, is the fum and fubdance ot the doctrinal fart of that difcourfe. Here therefore we muft a tittle fix our meditations ; and our intereft calls us thereunto. For if it be fo, ir is evident that we can receive no good, no benefit by vertue of any office of Chrift, nor any fruirs of their exercife, without an a(^l:ual refped of faith unto his perfon, whence all their life and power is derived. ' It is evident therefore, that the redemption and falvation of the church do not depend meerly on this, that God hath given one to be the king^ prieff and prophet of the church, by the adlings of which offices it is redeemed and faved •, but on the perfon of him v/ho was fo given unto us, as is fully attefted (a). ' This muft be declared. * Two things were required in general unto the ' perjon of Chrift, that his offices might be eftec- * tual unto the falvation of the church, and with- out them they could not fo have-been. And ■ they are fuch as that their contrivance in the ' conftitution of one and the fame perfon, no ' created wifdom could reach unto. Wherefore ^ the infinite wifdom of God is moft glorioufly ' m'anifefted therein. * The firft of thefe is that he fhould have a na- ' ture provided for bim, which originally was not ' his own. For in his divine nature fingly con- ' fidered, he had no fuch relation unto them for ' whom he was to difcharge his offices, as was * necelTary to communicate the benefit of them, * nor could he difcharge their principal duties. ' God (a) Ifmh ix. 6, 7, 8. [ lOI ] God could not die, nor rife again, nor be ex- alted to be a prince and a Saviour in his divide nature. Nor was there that efpecial alliance between it and ours, as fliould give us an efpe- cial intereft in what was done thereby. ' There was yet more required thereunto, or to render his offices effedual unto their proper ends. Not one of them could have been fo, had he been no more than a man, had he had no nature but ours. This I fhall particularly de- monltrate, confidering them in their ufual dif- tribution, unto the glory of his divine perfon, and our own edification iif believing. I. He could not have been the great and fin- gular prophet of the churchy had he been a m_an only, though never fo excellent and glorious j and that for thefe three reafons. Firft, He was to be the prophet of the whole catholick church, that is, of all the eledb of God, of all that fliall be faved in all ages and places, from the beginning of the world unto the end thereof. He had a perfonal 7nimftry for the in- llrudion of the church whilft he was on the earth, but his prophetical office was not confined thereunto. For that was limited unto one na- tion (a), and was for a fhort feafon only. But the church was never without a prophet ; that is, one on whom it was incumbent to reveal • unto it, and in{lru6l it in the will of God, nor • can be fo unto the confummation of all things. •• This is Ckrift: alone. For, ' 1 . I take it for granted, that from the begin- ' ning, from the giving of the firft prom ile, the ^ Son of God did in an efpecial manner undertake ' the care of the church as unto all the ends of the ' wifdom, will and grace of God. And I take it • for granted here i becaufe I have proved it at ' large (■^) Matth XV, 24. Rqih. xv. 8, E lo^ ] large elfewhere. It evidently followeth on the eternal compadl between the Father and hin:i unto this end. In the work which belonged hereunto, that which concerned its inftrudion in the will of God, its faving illumination and fpiritual wifdom, is of fuch importance, as that without it none can be partaker of any other bleffings whatever. In this inltrudion and il- lumination confills the difcharge of the prophe- tical office of Chrift. * 2. Upon the account of his lufception of his office even before his incarnation, confidered as God, he is faid to a6t in it fo as to be fent of God unto this work. 'The ruler of Ifrael^ who fe go- ings forth have been from of old from everlaftmg (a). His goings forth are not his eternal genera- tion^ which confifls in one individual, eternal a6l of the Father. But it is the egrefs, the exercife of his power and care for the church, that is fo exprelTed. Thefe were from the he- ginning^ the firft foundation of the church, in anfwer unto his everlafling counlels. 'Thus faith the Lord of hojls, after the glory hath he fent me unto the nations that ff oiled ^-jou ; and I will fhake mine hand upon them^ and the'j fhall he a fpoil to their ferv ants, and 'je Jhall know, that the Lord of hofts hath fent me (b). He who is fent calleth himfelf ihtLordof ho^Sy and affirms that he will deftroy the nations by zhtfhaking of his hand, who can be no other but God himfelf. That is, it was the Son of God who was to be incarnate, as is declared in the next words ; Sing and rejoyce, O daughter of Sion^ for lo I cojue and will dwell in the midjl of them, faith the Lord, and many nations fhall be joined unto the Lord in that day, and fhall be my people, and I will dwell in the midji of thsm, and thou fJjalt ' know (a) Mich. V. ;:. (b) Zedi. ii. 8. [ to5 ] know that the Lord of hofts hath fent me unta thee(ar). He promifeth that he will dwell in the midft of the people, which was accompHfhed when the word was made flejh and dwelt a?nong fis (b), which was the time of the calhng of the Gentiles, when many nations were to be joined unto the Lord *, and thofe that were fo called, were to be his people ; they Jhall he my people 5 and yet in all this he was fent by the Lord of Hofts ; thou fhalt know that the Lord of Hop hath fent me unto thee. Wherefore with refped: unto his fufception of his offices towards the church, the Lord of hofts in the perfon of the Son, is faid to be fent by the Lord ofho^s, that is in the perfon of the Father. So was he the prophet of the church even before his incarna- tion, fent or defigned by the Father to inftrudt it, to communicate fpiritual and faying light unto it. So he teftified concerning himfelf un- to ihtjews.hefore Abraham was I am (j:). Which, as it invincibly proves his eternal pre-exiftence unto his incarnation, fo it is not only intended. He was fo before Abraham, as that the care of the church was then and always from the begin- ing on him. P. 92. ' Secondly, Tht full comprehenfton of the • mind and will of God, of the whole divine counfel concerning his glory in the fanftifica- ■ cion and falvation of the church, could not at once refide in the mind of any meer creature. ■ Yet was this necelTary unto him who was to be the prophet of the church, that is, the fountain ■ of truth, life and knowledge unto it. Hence - is his name wonderful, counfellor, as he who was • participant of all the eternal counfels of God -, • whereon in him as incarnate all the treafures of ' divine {a) Zech. ii. 10, II. W Joh. i. 14. fcj Chap. viii. 55. C 104 ] ^ divine wifdom and knowledge were hid (a). I15 * him this could be alone, in whom was life, and *■ the life was the light of men (h), &c. « To this purpofe is that divine teftimony. No ^ man hath feen God at any time^- the o?ilj begotten * Son who is in the hofom of the Father^ he hath de- *- clared him (c). It is of all the prophets con- *- cerning whom it is affirmed that no man hath * feen God at any time. So is it evident in the ' antithefis between Alofes the principai of them, « and the Lord Chrift in the verfe foregoing. For * the lazv was ghen by Mofes, but grace and truth ' came by Jefus Chrift, Wherefore no man, no * other man or prophet whatever, hath feen God * at any time ; that is, had a perfedl comprehen- « fion of his counfels, his mind and will, as they * were to be declared unto the church. This is * the priviledge of the only begotten Son^ who is in ' the bofom of the Father j not only as being ^ his eternal delight and love, but alfo as one ac- *- quainted v/ith all his fecrct counfels, as his fci~ * low and participant of ail his bofom thoughts. P. 94. * To this purpofe have v^^e his own te- * ftimony, And no man hath nfcended up to heaven^ ' hut he that came down from heaven^ even the Son '- of man which is in heaven {d). The matter * vv^hereof he treats is the revelation of heavenly ' things. For finding Nicodemus flow in the un- ' derftanding of the do6lrine and neceflity of re- ' generation, which yet was plain and evident in '• comparifon of fome other heavenly myfteries, *• he asks of him, if I have told you earthly things * and ye believe not \ (things wrought in the earth ' and in your own breads) how will you believe if * I tell you of heavenly things^ if I declare unto you •^ the deep counfels of the will of God above ( tliat the will may comply with the mind in- ' the embracement of it All thefe are abfolute- ' ly fecured in the divine perfon of the great pro- ' phet of the church. His infinite wifdom, his in- ' finite goodnefs, his efi'enti.il veracity, his fove- * raign authority over all, give the higheft affu- * ranee whereof a created underftanding is capa- * blc, that nothing is detained from us, that there * is no podibility of error or miftake in what is * declared unto us, nor any pretence left of de- * dining obedience unto the commands of the ' truth that we do receive. This gives the foul- ' ajfureci reft and peace in the belief of things * whrch. ey hath not feen^ nor ear beard^ nor can * enter into, the heart of man to conceive. Upon * the aflurance of this criKh alone can it with joy * prefer things invifible and eternal above all pre- ' feat fatisfaiflions and defircs^ In the perfwafion ' hereof can it forego the beft of prefcnt enjoy- * ments, and undergo the worft of prefent evils ; * namely in the experience of its prefent efffcac.y, ' and choice of that futufc recompence which it ' dotlv r '07 ] doth feciire.. And he believes not the gofpei unto his own advantage, or the glory of God, whofe faith reds not in the divine pcrfon of Je- fus Cluin:, thc'great prophet of the church. And he who there finds reft unto his foul, dares not admit of any copartners with him as to inftruc- tion in the mind of God. ' Thirdly, It was requihte unto the office of this great prophet of the church, and the difcharge thereof, that he fhould have power and authority to fend the Holy Spirit to make his revelations of divine truth erfedual unto the minds of 'men. P. 99. *• Without a refpedl unto thefe things, we cannot really be made partakers of the faving be- nefits and fruits of the prophetical ofHce of Chrift. And this we can have only in the exercife of faith on his divine perfon, which is the eternal fpring from whence this office derives all Jife and efficacy. ' The command of God in refpedl unto him as the prophet of the church, is, this is 7?iy beloved S€n in whom I am well -pie a fed, hear hitn. Unlefs we adlually regard him by faith as the only be- gotten Son of God, we can perform no duty a- right in the hearing of hi?n, nor fhail we learn the truth as we ought. Hence it is that thofe who deny his divine perfon, though they pretend to attend unto him as the teacher of the church, do yet learn no truth from him, but embrace pernicious errors in the (lead thereof. So it is with the Socinians^y and all that follow them. For whereas they fcarcely own any other office of Chrift but his prophetical, looking on him as a man fent to teach the mind of God, and to confirm his docf rine by his fufferings, whereon he was afterwards highly exalted of P z * God, [ io8 1 J « God, tliey learn nothing from him in a due ' manner. * But this refped unto the perfon of Chrift is ^ that which will ingenerate in us all thofe holy * qualifications that are neceffary to enable us to * know the mind and will of God. For hence do ' reverence^ hu?nility, faitl\ delight and affurance * arife and flow, v/ithout whofe continual exer- * ciie, in vain fliall men hope to learn the will ' of God by the utmoft of their endeavours. * Secondly, The fame alfo is the ftate of things , * with refpedt unto his kingly office and power, ' But this I have at large treated on elfewherc, * and that much unto the fame purpofe i namely, ' in the expofuion of the third verfe of the firft chap- ' ter of the eptftle unto the Hehrezvs, Wherefore I ' fhall not here enlarge upon it. ' Some feem to imagine, that the kingh poiver ^ of Chrift, towards the church, confifts only in *- external rule by the gofpel and the laws thereof, <• requiring obedience unto the officers and rulers ^ that he hath appointed therein. It is true, that * this alfo belongs unto his kingly power and rule. ^ But to fuppofe that it confifteth folely therein, ' is an ebullition from the poifonaus fountain of ' the denial of his divine perfon. For if he be * not God over all* whatever in. words may be * pretended or afcribcd unto him, he is capable ' of no other rule or power„ But indeed no one ' a6l of his kingly office can be ^aright conceived ^ or acknowledged, without a refpect had unto his * divine perfon, I Ihall inlfance only unto this ' purpofe in two things jn general. ' I. The extent of his power atid rule gives evi- *■ dence hereunto, it is over the 'wboie creation of < God. ^ Tor this power over tlic whole creation is not * only a moral right lo rule and govern it ; but * it [ 10? 3 * it is alfo accompanied with virtue^ force^ or al- * mighty power, to a 61:, order, and difpofe of it ' at his pleafure. So is it dcfcribed by the apoftle ' from the pfalmift-, Thou Lord in the beginning * haft laid the foundation of the earthy and the hea^ * vens are the work ofth^ hands. 'They fhall pertfh^ * hut thou remainefly and they /hall ail wax old as ' doth a garment. And as a vefture Jhalt thou fold, * them upy and they Jhall be changed j but thou art ' the fame^ and thy years fail not [ a). That power * is required unto his kingly office, whereby he ' created all things in the beginning, and fliall ^ change them all as a man folds up a vefture, in * the end. Omriipotency accompanied with e- * ternity and immutability, are required here- * unto. * * It is a vain imagination to fuppofe that this ^ pozver C3.r\ refide in a meer creature^ however glo- * rified and exalted. All efiential divine proper - * ties are concurrent with it ; and infeparable from < it. And where are thepropertiesof God, there is ^ the nature of God ; for his being and his proper- * ties are one and the fame. * I cannot believe in him as my heavenly king, * who is not able by himfelf, and by the vertue * of his prefence with me, to make what changes ' and alterations he pleafeth in the minds of men, * and in the whole creation of God, to relieve, * preferve and deliver me, and to raife my body « at the laft day. ' To fuppofe that the Lord Chrift as the king ^ and head of the church, hath not an infinite^ di- ' "vine power., whereby he is able always to relieve, * fuccour, fave and deliver it, if it were to be done ' by the alteration ot the whole, or any part of *■ God's creation, fo as that the fire fhould not * burn, nor the water overwhelm them, nor men ' be (ii) Heb. i. 10, II, 12, * be able to retain their thoughts or ability one * moment to afflidt them ; and chat their dillreilts ^ are not always effeufs of his wilUom, and never ^ from the defeFf of his power, is utterly to over- *= throw all faith, hope, and the whole of religion * itfelf. ' Afcribe therefore unto the L-ord Chrifh in the ^ exercife of his kingly office^ only a moral poiver^ * operative by rules and laws, with the help of ' external inftruments -, deprive him of omnipre- * fence, and omnifcience, with infinite divine ' power and vertue to be aded at his pleafurc * in and over the whole creation, and you rale the * foundation of all chriftian faich and hope to the * ground. ' There are no true believers who will part * wit;h their fa.it h herein for the whole world •, * narady, that die l.xyrd Jefus Chrifl, is able by * his divine poijver and prefence immediately to ' aid, aflift, relieve, and deliver them in every * moment of their furprizals, fears and dangerr, '• in every trial or duty they may be called unto, ' in every difficulty they have to confli<5l with- * al. And to expe<5t thefe things any otherwife * but by vertue of his divine nature, is wofuUy '^ to deceive our own fouls. For this is the work ' pf God. ' 2, The rule of Chrift as king of the church ' is internal and fpiritunl over the minds, fogls "- and confciences of all that do believe. ' And two things are required hereto. •^ I. That he be ya^4ir>yv!^^\)(^ that he have an ^ actual infpe^tion into all the frames, difpofitions, '• thoughts and internal actings of all believers in ^ the whole world, at all times, and every mo- ? ment. Without this, he cannot bear that rule ' in their ibuls and confciences which we hai^ ' de- ' dcfcribed, nor can they a(fl faith in him, as their ^ occafions do require. Neman can live by faith ' on Chrift, no man can depend on his foveraign * power, whoisnoc perfwaded, that all th^ fra??ies ' of his heart, all the /ecret groans andfighs of his ^ fpirit^ aWzhtinzvard labowings of his Joul iig:iin(\: ' [in^ and after conformity to himfelf, are con- * tinually under his eye and cognizance. Where- ' fore ic is faid that all things are naked and opened ' tffito his e^es (a). And he fays of" himfclf, thaC ^ he fearcheth, that is, knoweth the hearts and ' reins of men (b). And if thefc things are noc * the peculiar properties of the divine nature, I ^ know nothing that may be fo efteemed. • 2. There is required hereunto, an influence of ' po'-cuer into all the internal adlingsof the fouls of ' believers •, an intimate efficacious operation with "• them in every duty, and under every tempta- * tion Thefe alt of them do look for, exped: ^ and receive from him, as the king and head of ' the church. This alfo is an effe6l of divine and * infinite power. And to deny thefe things unto * the Lord Chrili, is to rafe the foundation of "- chriftian religion. Neither faith in him, nor * love unto him, nor dependance on him, nor ohe- ^ dience unto his authority, can be preferved one ' moment, without a perfwafion of his immediate * intuition and infpe<5lion into the hearts, minds * and thoughts of all men, with a real influence * into all the adlings of the life of God in aH them *■ that believe. And the want of the faith hereof, ^ is that which hath disjoyncd the minds of many * from adherence unto him ; and hath produced ' a lifclefs carcafs of chriftian religion, inftcad of ' the faving power thereof. ' Thirdly, The fame may be faid concerning * bis facerdotal office^ and all the adla of it. It ♦ was [m) Hcb ;v 13, ((J) Rev. il. 39. [ "^ ] * was in and by the humane nature that he offered * himfelf a facrifice for us. He had fomewbat of « his own to offer (^ j. And to this end a hod^ was * prepared for him {b\ But it was not the work of « a man by one offerings and that of himj^if^ to * expiate the fins of the whole church, and for * ever to perfed: them that are fandlified, which * he did ; \c) God was to purchafe his church with * his blood (d). But this alfo I have fpoken to * at large elfewhere. ' This is the funi of what we plead for. We * can have no due confideration of the offices of * Chrift, can receive no benefit by them, nor * perform any a^ of duty with, refped: unto them, * or any of them, unlefs faith in his divine per- ' fon be actually excrcifed as the foundation of * the whole. For that is it whence all their glory, * power and efficacy are derived. Whatever there- * fore we do with refped: unto his ruUy what- * ever we receive by the communication of his fpi- * rit and grace, whatever we learn from his word * by the teachings of his fpirit, whatever benefit * we believe, expedt and receive by his facrifice * and interceflion on our behalf, our faith in * them all, and concerning them all, is termi- * nated on his divine perfon. The church is faved * by his offices^ becaufe they are his. This is the ' fubftancc of the tellimony given concerning ' him, by God even the Father, ^his is the wit- * nefs that God hath teilified concerning his Son^ * that God hath given unto us eternal life^ and this * life is in his Son (^). Eternal life is given unto * us, as it was wrought out and procured by * the mediation of Chrift on our behalf. But ' yet in hi?n it was originally, and fro?n him do ' we CaJ Heb. viii. 3 (6) Chap. x. 5. (r) /vr. 14. ('^) Aa. XX. 28, {e) I Joh. V. 13, II. * we receive It in the difcharge of his office ; for ' this hfe is in the Son of God. ' Hence it is that all thofe by whom the di- * vine per/on of Chrijl is denied, are forced to give * fuch a defer ipt ion of his offices^ as that it is ut- ^ terly impoflible that the church fhould be faved ' by the difcharge of them. CHAP. IX. Pag. 112. ' Honour due to the pa'fon of Chrifi ; the nature * and caitfes of it, « A yf AN Y other confiderations of the fame ^ iVJL nature with thofe foregoing, rehiring un- < to the glory and honour of the per fin of Chrifi^ « may be taken from all the fundamental Princi- ' pies of religion. And our duty it is in them * all, to conftder the apoflle and high priefl of our * profejfion^ the author and fimftjer of our faith. I *- fhall not infift on more, but proceed unto thofe * principles of truth which are immediately di- * redivc of our dut'j towards him •, without dili- * gent attendance whereunto, we do but in vain * bear the name of Christians. And the fubftance * of what is defigned may be included in the fol- * lowing aflertion. ' I'he glory, life and power of chriftian religion, ' as chrifiian religion., and as feated in the fouls of * men, with all the aols and duties which properly * belong thereunto, and are therefore peculiarly * chriflians^ and all the benefits and privtledges we * receive by it, or by vertue of it, with the whole * of the honour and glory that arife unto God there- ' by, have all of them their formal nature and rea- * fon, from their refpeEl and relation unto the per- [ »H ] « fon of Ckriff *, nor is he a Chriffian '-ji'ho is other- * wife minded. ^ In the confirmation hereof it will app?ar * what judgment ought to be pafTed on that cn- * quiry, which after the uninterrupted profefTion * of the catholick church for fo many ap-es of a * faith unto the contrary, is begun to be made * by fomc amongft us-, namely, of what vfe is * the ferfon of Chrift in religion ? For it proceeds * on this fuppofition, and is determined arcorr * dingly, that there is fom.ething in religion where-- ^ in ihQ perfon of Chrift is of no ufe at all, A ' vain imagination, and fuch as is deftruftivc un- ' to the whole real intercourfe between God and ^ man, by the one and only mediator. ' The refpe6t which v/e have in all aEfs of reli- gion unto the perfon of Chrifl may be reduced unto thefe four heads *, (i.) Ho?iotir. (2.) Obe- dience, (3..^ Conformity. (4.) The i^fe wc m-3.kc of him, for the attaining and receiving of all gofpel priviledges, all grace and glory. And hereunto the whole of our religion, as it h cbriffian or, evangelical^ may be reduced. ' I . The perfon of Chrift is the objcol of divine honour and ivorf/i^ip. " Thz formal objefl and reafon hereof is the divine nature^ and its eJJ'en- iial infnite excellencies. For they are nothing but that refpecl unto the divine being, which i.> due untoit from all rational creatures, rcgulaced by reve1arion,. better. And it implies a contradidion, that any creature fliould on any account, be the immediate proper object of divine worfhip ; un- lefs the divine eflential excellencies be commu- nicated unto it, or transfufed into it, whereby it would ceale to be a creature. For that wor- fliip is nothing but the afaiption of drj'ine ex- celleucies unto what is fo worfhipped. ^ But wc now confider the Lord Chrift, in his whole entile pcrfon, the Son of God incar- nate, God inanifetf in the flejh . His infinite con- defcenfion in the alTumption of our nature, did no way divcft him of his divine eflential excellen- cies. For a time, they were fhadowed and vailed thereby, from the eyes of men •, when he made himfelf of no reputation^ and took on him the form of a fervant. But he eternally and unchangeably continued in the form of Gody and thought it no rohhery to be equal unto him (a). He can no more really and elTentially by any ad: of condefcenfion or humiliation, ceafe to be God, than God can ceafe to be. Where- fore his being cloathed with our nature, de- rogates nothing from the true reafon of divine worfhip due unto him, but adds an effectual motive unto it. He is therefore the immediate obie6l of all duties of religion, internal and external, And in the difpenfation of God to- wards us, none of them can be perform.ed in a due manner without a rcfpedl unto him. ' This then in the firfl: place is to be confirm- ed •, namely, that all divine honour is due unto the fon of God incarnate ^ that is, the perfon of Chrift. * It is the will of the Father, that all men [hould honour the Son^ even as they honour the Father : he that honourttb not the Son^ honoureth not the 0^2 * Fa-, (aj Phil, ii, 6, 7, C »i^ ] Father that fent him (a). Some confidcrations on this divine teftimony will confirm our pofi- tion. It is of the Son incarnate that the words are fpoken ; as all judgment was committed un- to him by the father, as he ^'zs fent by him (b) ; That is, of the whole perfon of Chrift in the exercife of his mediatory office. And with refpe6l hereunto it is, that the mind of God Is peculiarly revealed. The way whereby God manifefteth his ivilly that all men fhould thus honour the Son, as they honour the Father, is by committing all power, authority and judgment unto him. For the Father loveth the Son, and fljeweth him all things that himfelf doth \ and he will Jhew him greater works than thefe, that y may marvel. For as the Father raifeth up the dead, and quickenelh them *, even fo the Son quick - eneth whom he will. For the Father judgeth no man, hut hath committed all judgment unto the Sonic)' Not that thefe things are the forjnal reafon and caufe of the divine honour which is to be given him *, but they are reafons of it, and motives unto it, in that they are evidences of his being the Son of God. ' But it may be faid, what need is there that the Father fhould fo interpofe an adl of his will and foveraign pleafure, as to this honouring of the Son, feeing the fole caufe and reafon of this divine honour is the divine nature, which the Son is no lefs partaker of than the Father ? I anfwer, (i,) He doth not in this command in- tend the honour and worfliip of Chrift abfo- lutely as God, but difJinflly as the Son, which peculiar worfhip was net known under the old Teftament, but was now declared neceflary in ' the committing all power, authority and judg- ' ment unto him. This is the honour whereof we (aj John V. 23. (I'J V%r, 22. (c) Vtr, 20, 21, 22* L i>7 3 we fpeak. (2 ,) He doth It, left any fhould con- ceive that as he was ?jow fent of the Father^ and that in the for?n of a fervant^ this honour fliould not be due unto him. And the world was then far from thinking that it was fo, and many I fear are yet of the fame mind. ' He is therefore to be honoured by us, accord- ing to the will of God, kcl^u^ in like manner as we honour the father, {i). With they^z;;^^ ho* nour \ that is, divine, facred, religious and fu- preme. To honour the Father witli other honour, is to difhonour him. When men defign to give glory and honour to God which is noc truly divine, it is idolatry. For this honour ia truth is nothing but the afcription of all infinite divine excellencies unto him. ' And we do not honour God the Father with one kind of honour, and the Son with another. That were not to honour the Son v.a^^^ as we honour the Father, but in a way infinitely dif- ferent from it. (2. J \n\\it fame manner^ with the fame faith, love, reverence and obedience, always, in all things, \\\ all adsand duties of re- ligion whatever. ' This dOiinEl honour Is to be given unto the perfon of the Son by vertue of this command of the Father, though originally on the account of his onenefs in nature with the Father. And our duty herein is prefied with the higheft en- forcement ; he that honours not the Son^ honours not the Father, He who denieth the Son fhereinj hath not the Father ^ hut he that acknowledgetb • the Son hath the Father alfo (a). For this is the record^ that God hath given unto us eternal lifi^ and this life is in the Son. He that hath the Sony ' bath life, and he that hath not the Son hath not ^ ^ life (aj I John ii. 23, life (a). If we are wanting herein ; whatever we pretendj we do not worihip nor honour God at alh * And there is reafon to give this caution ; rea- fon to fear that this great fundamental princi- ple of our religion, is, if not disbelieved^ yet not much attended unto in the world. Many who profefs a refped unto the divine being, and the worihip thereof, feem to have little regard unto the per/on of the Son in all their religion. For although rhey may admit of a cuftomary inter- pofition of his name in tHeir religious worfhip ; yet the fame diflindl veneration of him as of the Father, they feem not to underftand, or to be exercifed in. Howbeit all the acceptance of our perfonsand duties with God, depend on this one condition, that we honour the Son even as we ho- nour the Father. To honour the Son as we ought to honour the Father, is that which makes us Chriftians, and which nothing elfe will fo do. * This honour of the perfon of Chrift may be confidered in the duties of it, wherein it doth con- fift ; and in the principle, life, or fpring of thofe duties. ' The duties whereby we afcribe and exprefs divine honour unto Chrifl, may be reduced unto two heads, (i.) Adoration, (2.) Invo- cation. ' Adoration is the proftration of foul before him as Gody in the acknowledgment of his divine ex- cellencies and the afcription of them unto him, P. 1 1 8. ' This adoration is due continually to the perfon of Chrifl:, and that as in the exercife of the office of mediation. It is due unto him from the whole rational creation of God. * A (a J I J thefe but fufficiently confirms the truth. Some * few others not named may be briefly infilled * on. ' 7e believe in God^ believe alfo in vie (c). The ^ diftindlion made between God and him, limits ' the name of God unto the perfon of the father. ^ Faith is required in them both, and that diftincl- * ly ; 'js believe in God, believe alfo in me. And it * is the fame faith of the fame kind, to be exer- ^ cifed in the fame way and manner, that is re- ^ quired, as is plain in the words. They will not * admit of a double faith, of one fort in God, * and of another in Chrift, or of a diftindl way * of their exercife. ' Wherefore as fliith divine is fixed on, and -• terminated in the perfon of the Father, fo is it f- likewife diftindly in and on the perfon of the * Son ; and it was to evidence his divine nature -'■ unto them, which is the ground and reafon of * their faith, that he gave his command unto ^ his difciples. This he farther teftifies (^J. And * as unto the exercife of this faith, it refpedled the * relief of their fouls under troubles, fears and ' difconfolations. Let not your heart be troubled^ * ye believe in God, believe alfo in me. To be- *• lieve in him unto the relief of our fouls againd '^ troubles, is not to afTent meerly unto the doc- ' trine (a) I Cor. i. 13, 1:;. (it) John i. 12. Chap. iii. 16, j8, 36. Chap. vi. 29, 35, 41. Chap, vii . 38, 39. Adl. xiv. 23. Chap. xvi. 31. Chap. xix. 4. Ckap. xxiv. 24. Chap. xxvi. 18. Rom. iii. 26. Chap. ix. 33. Chap. x. 11. i Pet. ii. 6. i Joli. V. 10,15. /^r J John XIV. I . (d)Vcr. 9,10, 11. i 117 '] trine of the gofpel, but alio to place our truji and C07jfideuce in him, for juch lupplies of grajie^ for fiuh an exercife of the ads of his diviYie power, as whereby we may be fupported and delivered. And we have herein the whole of what we plead : divine faith adted diftindly in, and terminated on the perfon of Chrift, and that with refpedl unto fupplies of grace and mercy from him in a way of divine power. * So he fpeaks unto Martha, He that believetb in me^ though he were dead, ^et Jhall he live, and who fo ever liveth a?id believe th on me, he (hall ne- ver die, believed thou this '^ whereunto fhe an- fwers, yea Lord, I believe that thou art Chriff the Son of Gdd fa). His perfon was the objed of her faith, and her belief in him comprized a truft for all fpiritual and eternal mercies. ' I fhall add one more wherein not only the thing it felf, but the efpecial ground and reafon of it is declared, ne life which I now live iji the flejh, I live by the Faith of the Son of God, who loved 7ne, and gave himjelf for me (b). That faith he alTerts which is the caufe and fpring of our fpiritual life \ that life unto God, which we lead in the flefh, or whilft we are in the body^ not yet admitted unto fight and enjoyment. Of this faith the Son of God is both the au- thor and the objed, the latter whereof is here principally intended. And this is evident from the reafon and motive of it, which are expref- fed. This faith I live by, am in the continual exercife of, becaufe he loved me, and gave him- '- felf for me. For this is that which doth power- fully influence our hearts to fix our faith in ' him and on him. And that perfon who fo lov- • cd us, is the fame in whom we do believe. If ■ his perfon was the feat of his own love, it is * the (a) John II, 25, 26, 27, (h) Gal ii, 20, the ohje5l of our faith. And this faith is not only our duty, but our life. He that hath it not, is dead in the fight of God. * But I hope it is not yet neceffary to multiply teftimonies to prove it our duty to believe in Jefus Chrift ; that is, to believe in the perfon of the Son of God for other faith in Chrift there is none ; yet I iljall add one or two confi- deratlons in the confirmation of it. * I. There is no more neceffary hereunto, namely, to prove the perfon of Chrift, the Son of God, to be the proper and diftindl objed of faith divine, than what we have already de- monftrated concerning the folemn invocation of him. For faid the apoftle, .Zjc^ie^ Jhall they call on him on whom they have not believed (a") ? It holds on either fide. We cannot, we ought not to call on him in whom we do not, we ought not to believe. And in whom we do believe, on him we ought to call. Wherefore if it be our duty to call on the name of Chrift, it is our duty to believe in the perfon of Chrift. And if to believe in Chrift be no more but to believe the dodrine of the gofpel which he hath revealed *, then every one whofe dodlrine we are obliged to believe, on them we ought to* call alfo. And on this ground we may call on the names of the prophets and apoftles, as well as on the name of Jefus Chrift, and be faved thereby. But whereas invocation or prayer pro- ceedeth from faith, and that prayer is for mer- cy, grace, life and eternal falvation, faith muft be fixed on the perfon fo called on, as able to give them all unto us, or that prayer is in vain. * Again, that we are baptized into the name of Jefus Chrift, and that diftindly with the father, * is (j) Roni, X. 14. [ 129 ] is a fufficient evidence of the ncceflity of faidi in his perfon. For we are therein given up un- to yniverfal fpiritual fubjedlion of foul unto him, and dependance on him. Not to behevc in him, on his name, that is his perfon, when we are fo given up unto him, or baptized into him, is virtually to renounce him. But to put a prefentclofe unto this contefl. Faith in Chriit is that grace whereby the church is united unto him, incorporated into one myllical body with him. It is thereby that he dwells in tbefn, and they in him. By this alone are all fupplies of o-race derived from him unto the whole body. Deny his perfon to be the proper and immedi- ate objed of this faith, and all thefe things are utterly overthrown, that is, the whole fpiritual life and eternal falvation of the church. * This faith in the perfon of Chrift which is the foundation of all that divine honour in ilicred adoration and invocation which is afiigned un- to him, may be confidered two ways, f i.) As it refpeds his perfon abfolutely. (2.) As he is confidered in the difcharge of the office of Mediation. ' In the firft fenfe faith is placed abfolutely and ultimately on the perfon of Chrift:, even as on the perfon of the Father. He counts it no rob- ber'^ herein to be equal with the Father. And the reafon hereof is becaufe the divine nature it felf is the proper and immediate objedl of this faith, and all the adls of it. This being- one and the fame in the perfon of the Father and of the Son, as alfo of the holy fpirit, two things do follow thereon, (i.) That each per- fon is equally the object of our faith, becaufe equally participant of that nature which is the formal reafon and objed of it. (2.) It follows alfo, that in ading faith on, and afcribing there- S ■'' witha withal divine honour unto any one perfon, the other are not excluded, yea they are included therein. For by reafon of the mutual inbeing of the divine perfons, in the unity of the fame nature, the obje6l of all fpiritual worfhip is un- divided. Plence are thofe expreflions of the fcriptures j he that hath feen the Son^ hath feen the Father \ he that honour eth the Son^ honour- eth the Father^ for he and the Father are one, * And to clear our prefent defign, three things may be obferved from hence, namely, that the divine nature, with all its efiential properties, is the formal reafon, and only ground of di- vine faith. As, ' That the Lord Chrifl is not the ahfolute and ultimate ohjecf of our faith, any otherwife but under this confideration, of his being partaker of the nature of God, of his being in the form of God, and equal unto him. Without this, to place our faith in him would be robbery and facriledge ; as is ail the pretended faith of them, v/ho believe not his divine perfon. ' 2. There is no derogation from the honour and glory of the Father, not the lead diverfion of any one fingle a6t of duty from him, nor from the holy fpiric, by the efpecial adiiigs of faith on the perfon of Chrifl:. For all divine honour is given folely unto the divine nature. And this being abfolutely the fame in each Perfon, in the honouring of one, they are all equally honoured. He that honoureth the Son, he therein honoureth the Father alfo. ' 3. Hence it appears what is that efpecial a5f- ing of faith on the perfon of Chrill which we intend, and which in the fcriptue is given in charge unto us, as indifpenfably neceflary unto our falvation. And there are three things to be confidered in it. (i.) That his ^fw«^ nature is * the r M' ] the proper formal objedl of this fliich, on the confideration whereof alone, it is fixed on him. If you ask a reafon why I believe on the Son of God •, if you intend what caufe I have for if, what motives unto it, I Hiall anfwer, it is becaufe of what he hath done for me, whereof afterwards; fo doth the apoftle (a). But if you intend, what is the for?ml reafon^ ground and warranty whereon I thus believe in him, or place my trufl and confidence in him, I fay it is on- ly this, that he is over all God hleffedfor ever ; and were he not fo I could not believe in him. For to believe in any, is to expert from him that to be done for me, which none but God can do C2.) That the entire perfon of Chrift as God and Man, is the immediate objed of our faith herein. The divine nature is the reafon of it ; but his divine perfon is the ^^;tv7 of it. In placing our f;tith on him, we cortfider him as God and Man in one and the fame perfon. We believe in him becaufe he is God i but we believe in him as he is God and Man in one perfon. ' And this confideration of the perfon of Chrifl, namely as he is God and Man, in our ading of faith on him, is that which renders it peculiar, and limits or determines it unto his perfon ; be- caufe he only is fo -, the Father is not, nor the holy fpirit. That faith which hath the perfon of God and Man for itsobje6t, is peculiarly and diflinclly placed on Chrifl. (3.) The motives unto this dillind afting of faith on his perfon, are always to be confidered, as thofe alfo which render this faith peculiar For the things which Chrifl hath done for us, which are the motives of our faith in him, were peculiar unto him alone, as in the place before quoted {a\ Such are all the works of his mediation with all the S 2 ' friuts (a)G::,. ii. 20. (b) Ibid. c 132 ] fruits of them whereof we are made partakers So God in the firft command, \Vherein he re- quires all faith, love and obedience from the church, enforced it with the confideration of a fignal benefit which it had received, and therein a type of all fpiritual and eternal mercies (a). Hence two things are evident which clearly ftate this matter. ' I. That faith which we place upon, and the honour which we give thereby unto the perfon of Chrifl, is equally placed on, and honour e- qually given thereby unto the other perfons of the Father and the Holy Spirit, with refpedl un- to that nature which is the formal reafon and caufe of it. But it is peculiarly fixed onChrilV, with refpe6l unto his perfon as God and Man, ' and the m.otives unto it, in the adls and bene- * fits of his mediation. ' 2. .All of Chrifl is confidered and glorified in = this adling of faith on him. His divine nature ^ as the formal caufe of it. His divine entire per- ^ fin God and Man, as its proper objedt ; and the ^ benefits of his mediation as the efpecial motives ^ thereunto. * This faith in the perfon of Chrift isthefpring * and fountain of our fpiritual life. We live by « the faith of the fon of God. In and by the « adlings hereof it is preferved, encreafcd and < ftrengthened. For he is our life (h). And all * fupplies of it are derived from him by the aft- « ings of faith in him. We receive the forgive- *■ nefsoffins, and an inheritance among them that ' are fandified h^ the faith that is in hi?n (c). * Hereby do zve abide in him^ without which we * can do nothing {d). Hereby is our peace with ' God maintained. For be is our peace (e). And ' in {a) Exod. XX. 23. {I/; Col. ii. 4. (r) Aa. xxvi. 18. (dj John XV. 5. (c) Ephcf. ii. H- in him we have peace according to his pto- mife (a), AH ftrength for the mortification of fin, for the conqueft of temptations, all our en- creafe and growth in grace, depend on the con- flant adlings of this faith in him. ' The way and method of this faith is that: which we have defcribed. A due apprehenfi- on of the love of Chrift, with the efred:s of ic in his whole mediatory work on our behalf, efpecially in his giving himfelf for us, and our re- demption by his blood, is the great motive thereunto. They whofe hearts are not deeply affected herewith, can never believe in him in a due manner. I live^ faith theapoftle, by the faith of the Son of God, who loved me^ and. gave himfelf fif^^ine, Unlefs a fenfe hereof be firmly implanted on our fouls ; unlefs we are deeply affedled with it, our faith in him would be weak and wavering, or rather none at all. The due remembrance of what the bleffedLord Jefus hath done for us, of the ineffable love which was the fpring, caufe and fountain of what he fo did, thoughts of the mercy, grace, peace and glory which he hath procured thereby, are the great and unconquerable 7notives to fix our faith, hope, truft and confidence in him. *' His divine nature is the ground and warranty ■ for our fo doing. This is that from whence he is the due and proper obje6t'of all divine faith and worfhip. From the power and vertue there- ' of do we expecr and receive all thofe things ■ in which our believing on him we feek after. For none but God can beftow them on us, or ■ work them in us. There is in all the actings • of our faith on him, the voice of the confefTion ' of Thomas^ Afy Lord and m^ God, ' His (a) John xvi. 33, C M4 ] « His divine perfon wherein he is God and Man, < wherein he hath that nature which is the formal « Objed of divine worfhip, and wherein he * wrought all thofe things which are the inotives * thereunto, is the objed of this faith, which gives * its difference and diftindlion from faith in God * in general, and faith in the perfon of the Fa- * ther, as the fountain of grace, love and power. * 2. Faith is adled on Chrift under the formal * notion of mediator hetween God and man- So it is * exprefled, IVho by him do believe in God that raif- * ed him up from the deady and gave him glory ^ thai * your faith and hope might be in God (a j. And * this ading of faith towards Chrifl:, is net con- * trary unto that before defcribed, nor inconfift- * ent with it, though it be diflind from it. To * deny the perfon of Chrift to fall under this dou» * ble coufideration, of a divine perfon abfolutely, * wherein he is over all God bleffed for ever^ and * as manifefied in the flefh, exercifing the office of * mediator between God and man, is to renounce * the gofpel. And according unto the variety of * thefe refpeds, fo are the adings of faith vari- * ous i fome on him abfoUitely on the motives of * his mediation; fome on him as mediator only. * And how neceflary this variety is unto the life, 5 fupportment and comfort of believers, they all ' know in fome meafure who are fo. See our ex~ ^ pofition onHeb.i. i, 2, 3. Sometimes faith con- * fiders him as on the throne •, fometimes as Jland- * ingat the right hund of God', fometimes as over * all God bleffed for ever ; fometimes as media- * tor between God and man, the man Chrift Jefus, * Sometimes his glorious power ; fometimes his * infinite condefcenfion is their relief. ' Wherefore in the fenfe now intended, he is ' confidered as the ordinance, as the fervant cf * God {^) I. Pet. i :i C M5 ] God who ralfed him up from the dead, and gave * him glory. So our faith refpedls not only his < peribn, but all the a«5ls of his office. It is faith * in bis blood (a). It is the will of God, that we « fliould place our faith and truft in him and * them, as the only means of our acceptance with * him,' of all grace and glory from him. This * is the proper notion of a mediator. So is he * not the ultimate objed of our faith, wherein ic * reds, but God through him. trough him have « we an accefs in one fpirit unto the Father (b). So < he is the way whereby we go to God (r). See (d). * And this alfo is faith in him, becaufe he is the « immediate though not the ultim.ate objedt of * it (e;. ' This is that which renders our faith in God * evangelical. The efpecial nature of it arifeth ' from our refpedl unto God in Chrift, and through * him. And herein faith principally regards « Chrift in the difcharge of his facerdotal office. < For although it is alfo the principle of all obe- « dience unto him in his other offices, yet as un- < to fixing our faith in God through him, it is < his facerdotal office and the efiefts of it, that we < reft upon and truft unto. It is through him as < the high prieft over the houfe of God, as he < who hath made for us a new and living way « into the holy place, that we draw nigh to ' God (/). ' No comfortable refrefhing thoughts of God, < no warrantable or acceptable boldnefs in an ap • * proach and accefs unto him, can any one enter- ' tain or receive, but in this exercife of faith on ' Chrift as the mediator between God and man. ^ And if in the pradice of religion, this regard ' of (a) Rom. iii. 25, (b) Ephef. ii. 18. (c) John xiv 6. (d) Heb. X. 19, 20,21, ('^jAft, xxvi 18. (f) Heb. iv. 14, 15, 16. Chap, x, 19, 2x, 22. \ Johni. 2. C i?6 ] of faith unto him, this adling of faith on God through him, be not the principle whereby the whole is animated and guided, Chriftianity is renounced, and the vain cloud of natural reli- gion embraced in the room of it. Not a ver- bal mention of him, but the real intention of heart to come unto God by him is required of US', and thereinto all expedlarion of acceptance with God, as unto our perfons or duties is re- folved. * We have had great endeavours of late by the Socinians to fet forth and adorn a natural reli- gion^ as if it were fufficient unto all ends of our living unto God. But as mod of its pretended ornaments are ftollen from the gofpel, or are framed in an emanation of light from it, fuch as nature of itfelf could not rife up unto ; fo the whole proceeds from a diflike of the medi- ation of Chrift, and even wearinefs of the pro- feflion of faith in him. So is it with the minds of men, who were never afFed:ed with fuperna- tural revelations, with the myftery of the gofpel, beyond the owning of fome notions of truth, who fiever had experience of its power in the life of God. * But here lies the trial of faith truly evangeli- cal. Its ileady beholding of the fun of righte- oufnefs proves it genuine and from above. And let them take heed who find their hearts remifs or cold in this exercife of it. When men be- gin to fatisty themfelves with general hopes of mercy in God without a continual refped unto the interpofirion and mediation of Chrifl, where- into their hope and trufl: is refolved, there is a decay in their faith, and proportionably in all other evangelical Graces alfo. Herein lies the myftery of chriftian religion, which the world fccms to be almoft weary of, CHAP. C M7 ] CHAP. XII. Page 165. * Ihe efpccial principle of obedience unto the per/on ' of thrift i which is love. Its truth and reality ' vindicated, P. 1J2 ' T-heperfonofChriff is the principal oh- ' je^l of the love of God^ and of the whole creation * participant of bis image. The reafon why I thus * extend the afTcrtion, will appear in the declara- ' tion of it. ' I. No fmall part of the eternal blefifednefs of * the holy God, confifteth in the mutual love of ' the Father and the Son^ by the Spirit. As he is * the only begotten of the Father, he is the firft * neceflary, adequate, compleat objedt of the * whole love of the Father. In him was the in- * efFable, eternal, unchangeable delight and com- * placency of the Father, as the full obje(5l of ^ his love. The fame is exprefTed in that defcrip- * tion of him, The only begotten Son, who is in the * bofom oj the Father (a). His being the only be- * gotten Son declares his eternal relation unto the * perfon of the Father, of whom he was begot- * ten. Hereon he is in the bofom of the Father ; ' in the eternal embrac ;s of his love, as his on- * ly begotten fon. The Father loves, and cah- ^ not but love his own nature and efifential image * in him. ' Herein originally is God love. For Cod is * love (b). This is the fountain and prototype of * all love, as being ejtrnal and neceflary. All ' other adts of love are in God but emanations * from hence, and efie(51-s of it. As he doth good^ * becaufe he is good, fo he loveth, becaufe he h * love. He is love eternally and necefTariiy in T ''this [a] John i. iS (^) I John iv. i?. c [ M8 J this love of the Son ; and all other workings of love, are but ads of his will^ whereby fome- what of it is outwardly expreffed. And all love in the creation was introduced from this fountain, to give a fhadow and refemblance of it. P. 174. ' Again, he is tht peculiar ohje^l of the love cf the Father^ ot the love of God, as he is incarnate^ as he hath taken on him, and hath ncwdifcharged the work of mediation, or con- tinues in the difcharge of it ; that is, the ferjon of Chri§fy as God-?naii, is the peculiar objedt of the divine love of the Father. The perfon o[ Chrift in his divine nature is the adequate ob-. jecTc of that love of the Father which is ad intra^ a natural necefTary act of the divine effence in its diftinct perfonal exiftence : and the perfon of Chriil as incarnate, as cloathed with humane nature, is che firft and full object of the love of the Father in thofe acts* of it, which are ad extra^ or are towards any thing without himfelf. So he declares himfelf in the profpect of his fu- ture incarnation and work. Behold mj fervant whom I uphold^ mine ele^ in ivhom my foul delight- ^th{ji). CHAP. XIII. Page 182. ne nature^ operations and caufes of divine love^ ^ as it refpe5fs the perfon of Chriff, P.1S5. ^- The goodnefs of God as a creator, preferverand rewarder, was a fufficient, yea the adequate ohje5i of all love antecedently unto the entrance of fin and mifery. In them, inGodnn- thoje confiderations might the foul of man find fuHfatisfaction as unto its prefent and future t bleffed^ (^} Ifa. xlii. I. blefifedncfs. Bat fince the pafiing of fin mifery and death upon us, our love can find no ami- ablenefs in any goodnefs, no reft, complacency and fatisfaction in any, but what is effectual in that grace and mercy by Chrift-, which we Hand in need of, for our prefenc recovery and future reward. Nor doth God require of us that we fhould love him otherwife but as he f- in Chrift reconciling the world unto himfelf. So the apoftle fully declares ir. /;/ this was man:^ fefted the love of God towards us, hecaufe that God fent his only begotten fon into the world, that we might live through him : herein is love, not thas we loved God, hut that he loved us, and fent his fon to be the propitiation for our fins. 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 fa). God is love, of a nature infinitely good and gracious, fo as to be the only ob^ct of all divine love^^ But this love can no way be known, or be fo manifefted unto us, as that we may and ought to love him, but by his love in Chri(f, his fend- ing of him, and loving us in him,. Before this, without this, we do not, we cannot love God. For herein is love, not that we loved God, but that he loved us, and fent his fon to be the propi^ iiationfor our fins.' This is the caufe, the fpring and fountain of all our love unto him. They are but empty notions and imaginations, which fome fpeculative perfons pleafe themfelves with- al, about 1 )ve unto the divine goodnefs abfo- lutely confidered. For however infinitely ami- able it m:iy be in itfelf, it is not fo really unto them, it is not fuited unto their flate and con- dition, without the confideration of the commu- nications of it unto us, in Chrift. T 2 P. 103, {a) I John. iii. 9, 10 i6. [ HO ] P. 192. * I. The formal ohjeSf of this fove, is * the effential -properties of the divine nature, iis * infinite goodnefs in particular. Wherever thefe ' are, there is the objedl and reafon of this love. * But they are all of them in the perfon of tie ' Son, no lefs than in the perfon of the Father. * As therefore we love the Father on this ac- * count, fo are we to love the Son alfo. But * 2. The perfon of Chrifi is to be confidered if as he was incarnate or cloathed with our na- « ture. And this takes nothing off from the * formal reafon of this love, but only makes an * addition unto the motives of it. This indeed ' for a feafon vailed the lovelinefs of his di- ' vine excellencies, and fo turned afide the eyes * of many from him. For when he took on him * the form of a fervant, and made hifnfelf of no ' reputation^ he had unto them who looked on ' him with carnal eyes, neither form nor comli- * nefs that he fhoulcaTct ^^)^.mtv x) ovJ'oKictv, * by counfel and approbation, ' 2. This ajfumption was the only im7nediate afi * of the divine nature on the human in the per- ' fon of the Son. All thofe that follow in fuh- ' ftflence, fu§ientation^ with all others that are com- * municative, doenfue thereon. * 3. This afhmption and the hypofiatical union * are diftindt and different in the formal reafon * of them. AJfuinption is the immediate ^^ of the * divine nature in the perfon of the Son on the * human; union is mediate by vertue of that * aflumption. (2. J Ajfumption is unto perfonali- * ty -, it is that a6b whereby the Son of God and ' our nature became one perfon. Union is an a6t * or relation of the natures fubfifting in that one * perfon, ^3.) Ajfumption refpeds the ailing of * the divine, and the pajjlon of the human nature, * the one ajfumeth^ the other is ajfumed. Union * refpeds the mutual relation of the natures unto * each other. Flence the divine nature may be * faid to be united unto the human, as well as the * human unto the divine •, but the divine nature ' cannot be faid to be ajfumed^ as the human is. * Wherefore ajfumption denotes the a^fing of the U 2 * one (a) Rom. viii, .3. Gul. iv. 4, /'^JLuk.i. 35. C '48 1 « one nature, and the fajfion of the other, union * the mutual relation that is between them both. * Thefe things may be fafely affirmed, and * ought to be firmly believed, as the fen fe of the * Holy Ghoft in thofe expreflions ; he took on him * the feed of Abraham \ he took on him the form of * a fervant ; and the like. And who can conceive * the condefcenfion of divine goodnefs, or the * actings of divine wifdom and power therein ! ' 2. That which followeth hereon is the union < of the two natures in the fame perfon, or the * bypojiatical union. This is included and aflerted * in a multitude of divine teftimonies (a). Be- * hold a virgin fhall conceive and hear a fon, and * fhall call his name Immanuel {b). He who was ' conceived and born of the virgin was Im?nanuel, * or God with us -, that is, God manifeft in the * flefh, by the union of his natures in the fame * perfon. To us a child is horn, tb us afon is given, ' and his name fhall he called wonderful, counfellor, * the mighty God, the everlajling father, the prince ' of peace (c). That the fame perfon fhould be * the mighty God, and a child horn, is neither con- * ceivable, nor poffible, nor can be true, but by * the union of the divine and human natures in * the fame perfon. So he faid of himfelf, hefore * Abraham was I am (d). That he, the fame * perfon who then fpoke unto the Jews, and as a * man was little more than thirty years of age ^ * fhould alfo be hefore Abraham, undeniably con- * firms the union of another nature in the fame * perfon with that wherein he fpake thofe words, ' and without which they could not be true. He ^ had not only another nature which did exift be- ' fore Abraham^ but the fame individual perfon ' who {a) l{7^, vii. 14. [b) Match, i. z^. (<") Ifa. ix. 6. (d) John viii. ^8» [ H9 3 ' * who then fpakc in the human nature, did then * exiflQ^}. ' This union the antient church affirmed to * be made dr^i'/l^^^ without an-j change in the * perfon of the Son of God, which the divine * nature is nor fubjed: unto ; *c/>rt?47w<, with a ' diftin5iion of natures, but without any divifion * of them by feparate fubfiftences ; ctcn/^;)^'7wf, * without mixture or confufion j a;^?/^<, without * feparation or diftance ; and «07«y/<»r, fubftantiallyy * becaufe it was of two fubftances or eflences * in the fame perfon, in oppofition unto all * accidental union, as the fulnefs of the Godhead * dwelt in hi?n bodily, * Thefe expreffions were found out and ufed * by the antient churchy to prevent the fraud * of thofe who corrupted the dodrine of the per- * fon of Chrift, and (as all of that fort ever * did, and yet continue fo to doj obfcured their * pernicious fentiments under ambiguous ex- * prefTions. * P. 303. The common prevalent expreffion of it * at prefent in the church is the hypoftatical union ; * that is, the union of the divine and humane * nature in the perfon of the Son of God, the * humane nature having no perfonality nor fub- * fiftence of its own. ' With refpedl unto this union, the name of * Chrift is called wonderful^ as that which hath * the preheminence in all the effeds of divine * wifdom. And it is a fingular effed thereof. * There is no other union in things divine or * humane, in things fpiritual or natural, whe- * ther fubftantial or accidental, that is of the ' fame kind with it, it differs fpecifically from * them all « The (a) John i. 14. Ads xx. 28. Rom. ix. 5. Col. ii. 9 1 John iii. 16. ^ The mofl glorious union is that of the di- * vine perjons in the fame being or nature ; the * Father in the Son, the Son in the Father, the * Holy Spirit in them both, and both in him, * But this is an union of diftindl perfons in the * unity of the fame fingle nature. And this I ' confefs is fnore glorious than that whereof we * treat. For it is in God abfolutely, it is erer- * nal, of his nature and being. But this union * we fpeak of, is not God, it is a creature, ' an effedt of divine wifdom and power. And * it is different from it herein ; inafmuch as ' that is of diftin5i perfons in the fame nature, ' this is of diftin5i natures in the fame perfon. ' That union is natural^ fubftantial, effential, in * the fame nature ; this, as it is not acciden- ' tal, as we (hall fhew, fo it is not properly * fuhftantial^ becaufe it is not of the fame na- ' ture, but of divers in the i'ame perfon, re- * maining diftindt in their effence and fubflance, * and is therefore peculiarly hypoftatical or per- * fonal. Hence Aujlin feared not to fay, that * Heino potius eft in filio Dei, quam filius in Pa- * tre (a) . But that is true only in this one re- * fped, that the Son is not fo in the Father * as to become one perfon with him. In all o- * ther refpedls it muft be granted that the f;/- * being of the Son in the Father, the union be- * tween them which is natural^ efjential and eter- * nal, doth exceed this in glory, which was a tempo- * rary, external a6l of divine wifdom and grace. ' Some few of the multiplied teftimonies * given by the Holy Ghoft unto this glorious my- ' itery may be mentioned, Pag. 309. The * word was made flefi. There can be but two ' fenfes of thefe words, (i.) That the word ^ ceafed to be what it was, and was fubftan- * tially (a) De Trtn, lib, \, cap. lo. C Ml 3 tially turned uito fiejh. (2.) That continuing to be what it was, it was made to be alfo what before it was not The firft fenfe is de- ftrudive of the divine being, and all its ef- fential properties. The other can be verified only herein, that the word took that fiejh^ that is, our humane nature, to be his own^ his own nature wherein he was made flefh, which is thaC we plead for. For this aflertion that the per- fon of the Son took our nature to he his own^ is the fame with that of the aflumption of the humane nature into perfonal fubfiftence with him felf. ' Being in the form of God, he took on him the form of a fervant, and became obedient a). ThaC by his being in the form of God, his partici- pation in and of the fame divine nature with the Father is intended, thefe men ^the Neflorians) grant. And that herein he was a perfon dif- tin6t from him Nejlorius of old acknowledged, though it be by ours denied. But they can fancy no diftindion that fhall bear the deno- mination and relation of Father and Son, but all IS inevitably included in it, which we plead for under that name. This perfon took on him the form of a fervant ; that is, the nature of man in the condition of a fervant. For it is the fame with his being made of a wo- man, made under the law, or taking on him the feed of Abraham. And this perfon be- came obedient. It was in the humane nature, in the form of a fervant, wherein he was obe- dient. Wherefore that humane nature was the nature of that -perfon, a nature which he took on him and made his own, wherein he would be obedient. And that the humane nature is the nature of the perfon of him who was in « the (a) Phil. ii. 7, S, C«p3 f the form of God, is that hypoftatical union which ' we believe and plead for. * To m a fin is given, to us a child is horn, and be *■ Jhall he called the mighty God (a J. The child and « the mighty God are the fame perfon, or he * that is horn a child cannot be rightly called the * mighty God. And the truth of many other ex- * preflions in the fcripture hath its fole foundation * in this hypoftatical union. So the Son of God * took on him the feed of Ahraham, was made ^ of a woman, did partake of fiefh and l?lood, was « manifeft in the fiefh : that he who was born of < the blefTed virgin, was before Abraham, that he < was made of the feed of David according to the < fiefh, whereby God purchafed the church with « his own Mood, are all fpoken of one and the fame < perfon, and are not true but on the account of « the union of the two natures therein. And all * thofe who plead for the accidental metaphorical * union, confiding in the inftances before men- * tioned, do know well enough that the true dei- « ty of our Lord Jefus Chrift is oppofed by « them. ' Concurrent with and in part confequent un- ■* to this union is the communion of the diftin^ na- * tures of Chrift hypoffatically united. And here- * in we may confider, (i.) What is peculiar un- * to the divine nature : (2.) What is common un- « to both. < I. There is a threefold communication of the « divine nature unto the human in this hypoftatical « union, (i.) Immediate in the perfon of the Son. * This hfuhfiftence. In itfelf it is awtotatQ-^ that * which hath not a fuhfftence of its own, which ^ fhould give it individuation and diftindtion from ' the (f?) IHi. ix. 6, [ 'J3 ] ^ the fame nature in any other perfon. But it * hath \ts fuhjijle lie e in the perfon of the Son, which * thereby is its own. The divine nature as in * that perfDn is its fuppofitum, (2.) gy the Holy * Spirit he hlied that nature with im ail-fubiefs of « habiLual grace, which I have at Jarge explained ' elfevvhcre. (3.) In all the a6ls of his office, by ^ the divine nature he communicated worth and ' dignity unto what was aded in and by the hu- * man nature. P. 311. * Wherefore concerning the communion '- of the natures in this perfonal union, three things ^ are to be obferved, which the fcripcure, reafon, * and the antient church do all concur in. * I. ^Eacb nature doth preferve its own natural, ^ effential properties entirely unto, and in itfelf ; * without -mixture, without compofition or confu- * fion, without fuch a real communication of the * one unto the other, fo as that the one fliould * become the fubjed of the properties of the other. * The deity in the abftrad: is not made the huma- * nity, nor on the contrary. The divine nature is * not made temporary y finite, limited, fubjedl to ^ paffion or alteration by this union ; nor is the * human nature rendered immenfe, infinite^ omni- * potent. Unlefs this be granted, there will not * be two natures in Chrift. a divine and an hu- * man ; nor indeed either of them, but fomewhat ' t\{Q^ compofed of both. ' 2. Each nature operates in him according unto ^ its ejfential properties. The divine nature knows ^ all things, upholds all things, rules all things, * aCls by its prefence every where ; the human * nature was horn, yielded obedience, died and * rofe again. But it is the fame perfon, tlie fame ' Chrift that a£ts all thefe things, the one nature ' being his, no Ids than the other. Wherefore, X ^3. no C '54 ] * ^. The perfe^ compleat work of Chriff in every a5i vf his mediatory office^ in all that he did as the B^g^ priefl and p7'ophet of the churchy in all that he did or fuffered, in all that he conti- f nueth to do for us^ in or by vertue of v;he- * ther nature foe ver it be done or wroughr, is ' not to be confidered as the a6t of this or that ■ nature in l^im alone, but it is the adl and work * of the whole perfon, of him that is both God ^ and Man in one perfon. And this gives occa- ^ fjon unto thzt variety of enuntiations wh\ch is u- * fed in the fcri|>ture concerning him, which I ^ fhall name only, and conclude. * I. Some things are fpokcn of the perfon of ' Chrift, wherein the enu?Hiation is verified with ' refpe6l unto one nature onl j^. As the word was ' with God^ and the word was God (a). Before * Abraham was I am (bj. Upholding all things by ' the word of his power {c), Thefe things are all * fpoken of the perfon of Chrift , but belong * unto it on account of his divine nature. So is * it faid of him. j^o us is a child born, to us a * fon is given (d), A man of for rows and acquaint- * ed with grief {^e J. They are fpoken of the per- * fon of ChriBy but are verified in human nature * only, and the perfon on the account thereof. ' 2. Sometimes that is fpoken of the perfon * which belongs not diftindlly and originally unto * either nature, but doth belong unto him on the ' account of their union in him, which are the * moft dirt^, enuntiations concerning the perfon ' of Chrift. So is he faid to be the bead, the *' king^ priefl and prophet of the churchy all which * offices he bears, and perforrns the adls of them, *- not on the fingular account of this or that na- * ture, but of lYi^hypoJialical 2/w^;^of them both. ' 3. Some- (a) John i. I. (L) John viii. 5S. (cj Heb. i. 3. (d) Iia,ix. 6. W C^^^^- liii- 3- [ «n ] * 3. Sometimes his perfon being denominated * from one nature^ the properties and ads of * the other are afligned unto it. So they crucified ' the lord 9f glory. He is the lord of glory on * the account of his divine nature only ; thence * is his perfon denominated, when he is faid to be ' crucified, which was in the human nature only. * So God purchafed his church zvith his own blood ('a). * The denomination of the perfon is from the di- ' vine nature only ; he is God ; but the adl a- * frribed unto it, or what he did by his own blood, * was of the human nature only. But the pur- * chafe that was made thereby, was the work of * the perfon, as both God and Man. So on the * other fide 5 The fon of man who is in heaven { b). ' The denomination of the perfon is from the * human nature only ; the fon of man. That a- * fcribed unto it was with the refpedl unto the di- * vine nature only 5 who is in heaven. . * 4. Sometimes the perfon being denominated * from one nature^ that is afcribed unco it which * is common unto both ; or elfe being denomi- ^ nated from both, that which is p oper unto * one only is afcribed unto him. See (c\ The Dr. in h's expofition of the epi>He to the Hebrews^ in the fird volume, p. 2, on chap i. ver. I, 2. *• By fundry parts^ and in divers manners * God having formerly {or of old fpoken unto the * fathers in the prophets^ hath in theje lafl days * fpoken unto us in the Son, who?n he hath ap- * pointed heir of ally by whom alfo he made the ' worlds, P. 12. * In anfwer unto this ft) e a king of God in * the prophets, it is aflerted, that in the revelation * of the gofpely God fpake in his Son. This is the * main hinge on which all the arguments of the X 2 ' apoftle (a) Aft. XX. 2S. {if J Jgba iii. 13. fcj Rom. ix. 4 Mat, xxii. 42. apoftle in the whole epiftle do turn •, this bears theftrefs of all the inferences afterwards by him infiAed on. And therefore having mentioned it, he proceeds immediately unto that defcrip- tion ot him, which gives evidence to all that he draws from this confideration.; Now be- caufe no one argument of the npodle can be underftood, unlefs this be rightly flated, we mud on necefliry infift fomewhat largely upon it ; and unto what we principally intend, fome previous obfervations muft be premifed. ' I. I take it at prefent for granted, that the Son of God appeared unto the prophets under the old teftament, (^c. P, 13. ' 2. There is a difrerence between the Son of God revealing the will of God in his divine fcrfoniQ i\it prophets of which we have fpoken, and the Son of God as incarnate^ revealing the will of God immediately to the church. This is the difference here infiibed on by the apoftle. Under the old teftament the Son of God in his divine per fon^ inftrudled the prop be Is in the will of God, and gave them that fpirit on whofe divine infpiration their infallibility did depend (.7), but now in the revelation of the gofpel taking his own humanity, or our nature bypo^-atically uni- ' ted unto him, in the room of all the int.eniuncii^ • or prophetical meffengers he had made ufe of, he ' taught it immediately himfelf. P. 17. * Wherefore to declare the nature of ' this revelation, we mull obferve further. ' 4. That Jcfus Chrift in his divine nature^ as • he was the eternal word and wifdom of the Fa- ' ther, not by a voluntary communication, but ' eternal generation, had an omnifciency of the whole nature and will of God, as the Father *h!m^ (a J 1 Pet. i. 2 2. * hitnfelf hath, becaufe the fame with that of the * Father , their will and wifdom being the fame. < This is the blefl'ed avi'Tcpiyccomtr^ or in-being of * each perfon, the one in the other, by vertue of < their onenejs in the fame nature : thus, as God, * he had an alfolute omnifcience. Moreover the * myilcry of the gofpel, the efpecial connfel and ^ covenant of it concerning the redemption of * the eled in his blood, and the worfhip of God ' by his redeemed ones, being tranfaded be- *- tween Father and Son from all eternity, was; ' known unto him as the Son •, by vertue of his * own pcrfonal tranfaclions with the Father in the * eternal ccunfel and covenant of it. The Dr. fays, P. 19, ' That the whole myftcry ^ of his will (meaning the Father's) antecedently ^ to the revelation of it, is faid to be hid in God^ thaC « is, the Father (a) ; it lay wrapt up from the e^es * of men and angels^ In his eternal wifdom and ' counfcl (h). The Son indeed, who is, and from * eternity was in the bofom of the Father fc\ as * one brought up with hi?n^ his eternal delight and « wifdom {djy was partaker with him in this coun- ^ fel (e), as alfo his eternal fpirit, who fearches and * knows all the deep things of Cod (f), but yet ' the rife and fpring of this myftery, was in the ^ Father. For the order of ading in the blelTed « triniry, follovys the order of fubfiftence : ' and then the Dr. mentions feveral things concerning the fame, and the eternal generation of the Son, in order to explain them •, but fome of the words and terms being fuch as may be objeded to are here omitted as are alfo the like exprcflions elfc- where in this and other authors quoted. , fa) Ephef. ill. 9. {&) Col. i. 26, 27. frj John 1. 1 8. (dj Prov. viii. 29^ 30. (e) fer. 3 1, (fj i Cor- Ji. I0> 1!. [ M-8 ] P. 23. * Return we now again unto the words « of our apoftle. Having declared the Son to * be the immediate revealer of the gofpel ; inpur- * fuit of his defign, he proceeds to declare his * glory and excellency, both that which he had * in himfelf antecedent to his fufception of the * office of medicitOF, and what he received upon ' his inveftiture therewith. * Two things in the clofe of this verfe he af- * figns unto him •, r. That he was appointed heir * of all. 2. That^)' htjn the worlds were made, ' I /'or, whom ; that is, the Son in whom the Fa- * ther fpoke unto us ; and zsfuch^ as the revealer ' of the gofpel, ■ g^iBf^yTro', God and Man. The * Son as God hath a natural dominion over aW. To * this he can be no more appointed, than he can * be to be God. On what account he hath his * divine nature^ on the fame he hath all the at- ' tributes and perfeElions of ir, widi all things that « nec Ad. xx. 30. [ '59 ]i hterss cOnHltutus ejfe, Filius Dei a Beo eft hares * 077inium conftitutus^ ergo Filius Dei non eft Dens altiffunus. God is called the highy or moft high G^J, with reference to his fovereign and fupreme ■ exaltation over all his creatures, as the next ' words in the place where that title is given un- ^ to him do declare, poffejfor of heaven and earth (a). ' he ^is not termed Deus altiffimus^ the mofl high ' Gody as though there were another Deus alius. ' an high God that' is not the altiff!?nus, which is * the fenfe of the Socinians, This one Deus altif- * fimus^ moft high God^ absolutely in refpedl of «■ his divine nature^ cannot be appointed an heir * by any other. But he who is fo this high God^ * as to be the eternal Son of the father, and made * -man^ may in refped of the office^ which in the ' nature of man he undertook to difcharge, by ' his Father be made.teV of alL The Dr. fpeaking of the Son's being appointed heir of all, fays, P. 24, « There are three things ' intended in this word; i. Title, Dominion, * Lordfhip, £s?c. 2. Pofrefiion,and there was a fuit- * ablenefs that he that was the fon Ihould thus be * the heir,whenceC^r3;y^y?^/«^ and Theophyla^zffinn ' that the words denote, }y 7$ t«? qoTifjo^ yvixxiov^ 1^ * TO Tijf KvftQTi{]oi dvA7s'oa^ct<^Q7 The proprtetj of his * fonfhip^ and the immutability of his lord (hip. Not ' that he was thus made heir of all, as he was * fMovoycviU the only begotten Son of the Father [h), * but it was agreeable and confonant, that he * who was eternally the only begotten Son of the * Father^ and had on that account an abfolute ' dominion over all with his Father, becoming * T^cc]oTQy.o^ \v ^o^.oii etc^cX(poli fc), the frff-bom a- * mongji many hrethreUy ihould have a delegated ' heir- (a) Gen. xiv. 19, (h) John i. 14. (cj Rom. viii. 29. « hefrfhip of all, and be given to be the bead o* * ver all unto the church (a).. The Dr. proceeds to thofe words {hj vjhom alfo he made the worlds) faying:. P. 43. « j^^ i% * by whom', not as an inftrument or aa inferior * intermediate created caufe v ifor then alfo mtift ^ he be created by himfclf, feeing all things that * were made, were made by him (b) % but as his * own eternal word, wifdom and power {c). The ^ fame individual creating a(?i:, being the work * of Father and Son i whofe power and wifdom * being one and the fame individ.€d, fo alio are * the works which outwardly proceed from them. * And as the joint-working of Father and Son * doth not infer any other fubordinaticn but that * of fubfiftence and order ; fo the prepofition ^i^ * doth not of itfelf intimate the fubjedlion of an * inftrumental caufe, being ufed fometimestoex- * prefs the work of the Father himfelf Cv, yjL- * ^ayi^Tv^i \ and their ufe feems thus to difference ^ them : i. That is faid of him h yLo^^?} 0ga vr;rA^H,covy * bting, exifttng^ fuhftfiing in the form of God, that * is, being fo eiTenrially fo ; for their is no [jlo^^'^^ ^ or form in the Deity, but what is elTential unto ' it i this he was abfolutely antecedent unto his ' incarnation, the whole nature of God being in ' him, and confequently he being in the form of * God. 2. Ill the manifeftation of God unto « us, ^c. P. 56. « We have been fomewhat long in our *^ explication of this dtfcription of the perfon of * the Son of God, yet, as we fuppofe, not any ' longer than the nature of the things treated ot, ' and the manner of their exprelTion, neceflarily ' required us to be, we fhali therefore here ftay * a while before we proceed to the enfuing words ' of (tf)Phil, ii. 6, (3)Col.i. 16. [ ^66 ] ^ of this verfe, and take fome obferv^tion from ^ what hath been fpoken. ' I. All the glorious perfections of the nature ^ of God do belong unto and dwell in the perfon ^ the Son. P. 57. * 2. The whole manifeftation of the na- ^ ture of God unto us, and all communications * of grace are immediately by and through the * perfon ofthe Son •, there are fundry fignal initan- * ces, wherein God reveals himfelf, and commu- * nicaues from his own infinite fulnefs unto his * creatures; and in all of thefe he doth it im- * mediately by theSon -, i. In the creation of all * things •, 2. In their providential rule and dif- * pofal ; 3. In the revelation of his will and in- ^ ftitution of ordinances ; 4. In the communica- ^ lion of his fpirit and grace ; in none of which * is the perfon of the Father, any otherwile im- * mediately reprefented unto us, than in and by * the perfon ofthe Son.' I ihall pafs over the feveral heads enlarged on, having before recited to the fame purpofe -, the Dr. fays, ' Now the grounds of this order of 'chinos lies. ' I . In the eflential in being of the Father and the * Son •, this our Saviour exprefTe'th, the Father is in ^ me^ andl in him (2l\ : the fame eflential properties ' and nature being in each ofthe perfons, by vertue * thereof their perfons alfo are faid to be in each * other •, the perfon ofthe fon is in the perfon ot Fa- * ther, not as fuch, not in or by its own perfonality, ' but by union of its nature and eflential properties < which are not alike as the perfons are, but the ' fame in the one and the other ; and this in-being ' of the Father in the Son, and of the Son in ' him our faviour afBrms to be manifefted by the "' works thac he wrought, being wrought by the ' power {n) John X. 38v [ ^^n * power of the Father ; yet as \n hirrJ, Jlnd net * as in the Father immediately : fee to the fame * purpofe {a), ' 2. The Father being thus in the Son, and * the Son in the Father, whereby all the glori- ' ous properties of the one do fhine forth in the * other j the order and oeconomy of the bleffed * Trinity in fubfiftence and operation requires, * thac the manifeftation and communication of ' the Father unto us, be through and by the Son. In the following words which are here omirted, the Dr. again aflerts the Son's eternal generation. P. 58. ' 3dly. Becaufe in the difpenfation * and counfel of grace, God hath determined, ' that all communication of himfeif unto us fhall * be by the Son as incarnate 5 this the whole * gofpel is given to teflify, fo that this truth has * its foundation in the very fubfiftence of the per- ' fons of the Deity, is confirmed by the order and * operation and voluntary difpofition in the co- * venant of grace. The Dr. having gone through feveral things on the following words in the text, he fays to- wards the conclufion, P. 61. ' This then is that ' which the apoftle afligns unto the Son, thereby * to fet out the dignity of his perfon, that the * Hebrews might well confider all things before * they deferted his dodrine. He is one that is ' partaker efifentially of the nature of God, being * the brightnefs of glory, and the exprefs image of * the Father's perfon, who exercifeth and mani- * fefteth his divine power, both in the creatioa * of all things, as alfo in the fupportment, rule « and difpofal of all after they are made by * him. P. 63. * Having hy himfeif purged our fins, hs * fat down on the right hand of the Maje^'j en high/ ' ihz {a) JqIih xiv. 10, II. C^ajf, xvii. 21. C i<^8 ] After the Dr. has faid feveral things from thefe words, he fays, p. 70, ' So is the Son, as media- * tor, made partaker of the greateft glory chat * God hath to bellow in heaven. It is not then < the effential, eternal glory of the Son of God, « that he hath equal with the Father, which in « thefe words is expreded, and whereof the a- * poftle has fpoken before ; but that glory and « honour, which is bellowed on him by the Fa- ' ther, after and upon the facrifice of himfelf for ' the expiation of fin. Ver. 4. P. 72. ' Being in fo much preferred (ex^ * alted^ made eminent) above the angels^ has he {oh- * tained) inherited a more excellent name than the'j,^ One paragraph on this cannot fatisfadtorily be omitted. P. 74. ^ 5thly. The 1 aft thing confiderable is, how the Lord Chrift came by this name, or ob- tained it. He obtained it by inheritance, as his peculiar lot and portion for ever ; in whatfenfe he is faid to be the heir, was before declared. As he was made the heir of all ^ fo he inherited a more excellent name than the angels. Now he was made heir of all^ in that all things being made and framed by him, the Father commit- ted unto him, as mediator, a peculiar , power over all things, to be difpofed of by him to all the ends of his mediation. So alfo, being the natural and eternal Son of God, in and upon the difcharge of his work, the Father de- clared and pronounced that to be his name. See (a). His being the Son of God is the pro- per foundation of his being called fo ; and his difcharge of his office the occafioh of its decla- ration. So he came unto it by right of inheri- tance, when he was declared to be the Son of God with power y by the refurre^ion from the dead (b). P. 80* (a) Luke i. 35, Ifa, vii. H" ^^^P^ ^^ ^' W ^om, i. 3- [ ^69 ] P. 76. Ver. 5. ' Unto which of the angels did he * at any time (or ever) fay^ T^hou art my fon, this ' day have 1 begotten thee? P. jc). The Dr. fays, ' To conclude then our < confiderations of this teftimony, we (hall bricf- ' ly enquire after the fenfe of the words them- * felves, abfolutely confidered •, although, as I ' have fliewed, that doth not belong diredjy un- * to the prefent argument of the apoftle. P. 80. ' Expofitors are much divided about ' the precife intendment of thefe words, both as * they are ufed in the pfalm, and varioufly ap- ' plied by the apoitle ; but yet generally the ex- ' pofitions given of them, are pious and confi- * (lent with each other. I fhall not infift long ' upon them, becaufe, as I faid, their efpecial ' fenfe belongeth not unto the defign and argu- * ment of the apoftle. * That Chrift is the natural and eternal Son of ' God is agreed at this day by all Chriftians fave * tht Socinians.* (When the Dr. wrote this, no yf- rians appeared, nor any others that denied this plainly revealed and important truth ; not any among the Trinitarians, either of the eftabliihed church or DifTenters, whether C ah inifts or Armini- ans), « And he is called fo, becaufe he is fo. The * formal reafon why he is fo called is one and the ' fame; namely, his eternal fonfhip : but occafion * of adualafcribingthat name unto him there are * many, and hence arifeth the difficulty that is found * in the words. Some chink thofe words, This day ' have I begotten thee^ do contain the formal rea- * fon of Chrift's being properly called the Son of ' God, and fo to denote his eternal generation. ' Others think, they exprefs only fome outward * ad of God towards the Lord Chrift, on the oc- * cafion whereof he was declared tQ be the Son Z t of C »70 ] ofGod^ and fo called. The former way went Au^in with fundry of the antients. The hodie> or this dajy here, was the fame with them, with the nunc f^ans, as they call it, of eternity •, and the Hebrew word, I have begotten thee, denotes, as they fay, the proper natural generation of the Son ; and this dodrine is true : but whether here intended or no, is by fome greatly que- ftioned. Others therefore take the words to ex- prt-ls only an occafion of giving this name at a certain feafon to the Lord Chrift when he was revealed, or declared to be the Son of" God j and fome aflign this to the day of his in- carnation, when he declared him to be his Son, and that he fhould be fo called, as (^). Some to the day of his baptifm, when he was again ' folemnly from heaven proclaimed to be fof^). * Some to the day of his refurredion, when he ■ was declared to be the Son of God vj'ith pow" '* er ■c'). Some to the day of his afcenfion, where- ' unto thefe words are applied. And all thefe in- ' terpretations are confident and reconcileable ^ with each other, in as much as they are ail ' means, ferving to the fame end ; that of his re- * furredion from the dead being the mofl fig- ' nal amongft them, and fixed on Jn particular ' by our apollle in his application of this teftimo- * ny unto him {d). * Thus far I then chufe to embrace the latter ^ interpretation of the words, namely, that the eter- * nal generation of Chrift, on which his filiation or < fonlhip both name and thing doth depend, is to « be taken only declaratively, and that declaration ' to be made in his rcfurre6libn and exaltation o- * ver all that enfued thereon. But every one is " left to the liberty of his own judgment herein. P. 86. (a) Luke i. 35. (b) Matth. iii. 17. (c) Rom. i, 3. (d) A^sxiii. 33. C '71 3 P. 86. The Dr. fays, « The declaration of * Chrift to be the Son of God is the care and < work of the Father ; he faid it, he recorded * it, he revealed it. This indeed is to be made * known by the preaching of the gofpel ; but * that it fhall be done, the Father hath taken the * care upon himfelf. It is the defign of the Fa- * ther in all things to glorify the Son^ that all mea * may honour him^ even as they honour the Father^ * This cannot be done without the declaration ^ of that glory which he had with him before tht ' world was : that is, the glory of his eternal fon- * fhip. This he will therefore make known and ' maintain in the world. * Ver. 6, And again^ when he hringeth in the * fir §f -begotten into the world he faith^ and let all thi ' angels of God worjhip him. P. 92. < It remains xhat we enquire, why, * and in what (tn^Q Chrift is here called the firft- '. begotten or firft-born ? The common anfwer ^ is, not that any was born after him (m the '^ fame way) but that none was born before ' him ; which, as we have fhewed before, will * well enough agree with the ufe of the word ; * and this applied both to the eternal genera- ' tion of his divine perfon, and to the concep- ^ tion and nativity of his human nature. But if * we fuppofe that his perfon and eternal genera- * tion may be intended in this expreffion, we * muft make the firjl -born to be the fame with the ' only begotten, which may not be allowed ; for * Chrift is abfolutely called the only begotten of the * Father in his eternal generation. His eiTence, * being infinite, took up the whole nature of divine * filiation ; fo that it is impolTible, that with refpedl * thereuntOjthere fliould be any more fons of God. ^ But becaufe this is by fome afierted, namely, that Z ± ' ' Chrift C t72 ] < Chrift has many brethren in the fame kind of Ton- « fhip whereby he is himfclf the Son of God;, :^nd is « on that account called the Jirff-horriy (which is * an afTertion greatly derogatory to his glory and * honour) I (hall in our pafTage remove it as a * ftumbling-block out of the way. It is acknow- * ledged that God has other fons befides Jefus * Chrift, and that with refped unto him •, for in * him we are adopted, the only way of any one's * attaining the priviledge of fonfhip. But that * we are the Sons of God with, or in the fame * kind of fonfhip with Jefus Chrift, is (i.) falfe ; * becaufc fi.) Chrift in his fonfhip is the only ' begotten Son of God, and therefore it is impof- * fible that God fhould have any more fons in * the fame kind with him ; for if he had, certain- * ly the Lord Chrift could not be his only begoc- * tenfon. The Dr. proceeds further in the argument, as may be feen. He thus goes on, viz, P. 93. ' To * give therefore a diredt account of this appellation * of Chrift we may obferve, that indeed the Lord * Chrift is never abfolutely called the firft-begot- * tenor firft-born with refpedl either to his eternal * generation, or to the conception or nativity of * his human nature. In refpedt of the former, * he is called the Son and the only begotten Son of * God, but no where the firft-born or firft begot- * en. It is not therefore the thing itfelf, of being * the firft-born, but the dignity and priviledge that ' attended it, which are defigned in this appella- * tion. So he is faid to be the firft-born of the * creation (aj, which is no more, but hethrithath power and authority over all the creatures of God. S©then the Lord Chrift being the firft-born, is but * the (m) Col. i. 15. [ '73 ] the fame which we have infifted on of his be- ing heir of ally which was the priviledge of the firft-born. P. 98. The Dr. fays, ' The command of God is the ground and reafon of all religious wor- fhip. The angels are to worfhip the Lord Chrifl as mediator ; and the ground of their fo doing is God's command. He faith, worjhip bijn all ye angels,^ The Dr. fays among other things, that the angels, by vertt}« of the law of their creation, were obliged to conftant andeverlaft- ing worfhip of the eternal Son of God, as being created and upheld in an univerfal dependance upon him ; but now when God brings forth his Son into the world, and placeth him in a new condition of being incarnate, and becoming fa the head of the church , there is a new modifica- tion of the worfhip that is due to him, brought in, and a new refpedl unto things not confider- ed in the firft creation : with reference hereunto, God gives a new command unto the angels for that peculiar kind of worfhip and honour which is due unto him in that flate and condition which he had taken upon himfelf. We might hence alfo farther obferve, that the mediator of the new co- venant is, in his own perfon, God blejfed forever ; to whom divine or religious worfhip is due from the angels themfelves •, as alfo, that the Father, upon the account of the work of Chrifl in the world, and his kingdom that enfued it, gives a new commandment unto the angels to wor- fhip him, his glory being greatly concerned therein : and that great is the church's fecurity and honour, when the head of it is worfhipped by all the angels in heaven, i^c, P. 105. Ver. 8, 9. * But unto the Son he faith^ ' thy throne^ 0 Cody is for ever, &c, P. 107,^ [ ^74] P. 107. After the Dr. hath fald much in ex- plaining thefe words, he faith, ' It is Chrift then, * the Son, that is fpoken to and denoted by that « name, Elohim, O God, as being the true God < by nature, though what is here affirmed of him * be not as God, but as the king of his church * and people ; as in another place God is faid to * redeem his church with his own Hood. P. 112. The Dr. fays, after many things pre- ceding, ' That it is the divine nature of the Lord * Chrift that gives eternity, ftability and un- * changeablenefs to his throne and kingdom. Th'j « throne^ O God^ is for ever. P. 123. Ver. 10, II, 12. ' ^hou haft laid the * foundations of the earthy and the heavens are the * works of th'j hands ^ die, P. 125. The Dr. obferves, * (i.) All the pro- * perries of God confidered in the perfon of the * Son, the head of the church, are fuited to give * relief, confolation and fupportment unto be- ' lievers in all their diftreffes'. This he unfolds and enlarges on in feveral obfervations ; the fourth is, * That thefe properties of the divine nature ' are in every perfon of the trinity entirely, fo * that each perfon is fo infinitely holy, juft, wife, * good and powerful j becaufe each perfon is e- ' qually partaker of the whole divine nature and * being. (5.^ The perfon of the word, or the ' eternal Son of God, may be confidered either * abfolutely as fuch, or as defigned in the counfel, * wifdom, and will of the Father, by and with ^ his own will and confent unto the work of me- * diation between God and man ; and in him as ' fuch it is, that the properties of the nature of * God are fuited to yield relief unto believers in * every condition. For, * I. It was the defign of God in the appoint- * meat of his Son to be mediator, to retrieve ' the C '75 ] « die communion between himfelf and his crea- ' cure that was loft by fin, ^c. 2. The Son is defigned to be our mediator, < and the head of his church, in a way of covenant, « wherein there is an engagement for the exerting * all the divine properties of the nature of God, ' for the good and advantage of them for whom « he hath undertaken, and whom he ciefigned « to bring again into favour and communion ' with God. Hence believers do no more con- * fider the properties of God in the perfon of the < Son abfolutely, but as engaged in a way of co- « venant for their good, and as prepared unto ' them for an everlafting fatisfidory reward, ' This is the ground of his calling upon them io ' often to behold, fee and confider him, and ' thereby to be refreshed ; they confider his power ' as he is mighty to fave, his eternity as he is * an everlafting reward, his righteoufnefs as he ' is faithful tojuftify them-, all his properties are ' engaged in covenant for their good and advan- « tage : whatever he is in himfelf, that he will * be to them in a way of mercy. Thus do the ' holy properties of the divine nature become a ' means of fupportment unto us, as confidered ' in the perfon of the Son of God ; and this is, ' I. A great encouragement unto believing the ' Lord Chrift as the wifdom of God, inviting « finners to come in unto him, and to be made ' partakers of him, lays down all his divine excel- ' lencies as a ruotive thereunto {a) \ for on the ' account of them, he afTures us, that we may find < reft, fatisfadion and abundant reward in him, * and the like invitation doth he give to poor « finners ; look unto me^ and he 'je faved all the * ends of the earth : for I am God and there is none {a) Prov. viii. 14, ^r. L >76 3 ' elfe (a) ; they may juftly exped falvation in him * v/ho is God, and in whom all divine attributes * are propofed, to their benefit as they find who ' come unto him (b) \ the coniideration hereof * prevents all the fears, and anfwers all the doubts * of them that look up unto him. 2, An in- < ftrudion how to confider the properties of God * by faith, for our advantage, that is, as engaged * in the perfon of the Son of God for our good, * abfolurely confidered they may fill us with * dread and terror as they did them of old, wlio ' concluded, when they thought they had feen ' God, or heard his voice, that they fhould dye, * confidered as his properties, who is our re- * deemer, they are always relieving and com- * forting fj. 3. The Lord Chrifl, the mediator, * the head and fpoufe of the church, is infinitely * exalted above all creatures whatever, in that he * I'j God over all omnipotent and eternal. 4. The * whole world, the heavens and the earth be- ' ing made by the Lord Chrifl, and being to be ' diffolved by him is wholly at his difpofal, ta * be ordered for the good of them that do be- * lieve. And therefore, 5. There is no juflcaufe *■ of fear unto believers from any thing in heaven ' or earth, feeing th:^y are all of the rnaking, * and at the difpofal of Jefus Chrifl. 6. What- * ever our changes may be inward or outward, * yet Chrifl changing not our eternal condition * is fecured, and relief provided againfl all pre- * fent troubles and miferies : the immutability * and eternity of Chrifl is the fpring of our con- ' folation and fecurity in every condition. The ' fum of all is, 7. Such is the frailty of the na- ! tureofman, and fuch the perifhing condition * of (a) Ifa, xlv. 22. (b) Vsr. 24, 25. (c) Chap. Kv. 4, 5. C »77 3 * of all created things, that none can ever obtain * the leafl liable confolation but what arifetli * from an intereft in the omnipotency, fovereign- * ty and eternity of the Lord Chrift. The Dr. proceeds in the further improvement of this ; it is obvious that fome few pafiages here, as well as fome others tranfcribed from this author* are not cited as immediately relating to the fon- fhip of Chrift, but they may upon other confi- derations be very acceptable to thofe reader?, for whofe fake more efpecially this tranfcriptioa was undertaken. P, 129. ' Ver. 13. But unto which of the angels ' faid he at any time. Jit thou on my right handy * until I make thine enemies thy foot tool? P. 132. The Dr. fays, vix, ' In the teftimony * itfelf we mud confider, i. The perfon fpeaking, the Lord. 2. The perfon fpoken unto, my Lord, y c. * I. The perfon fpeaking is the Lord, the Lord faid. In the Greek, both the perfon fpeak- ing and the perfon fpoken unto are expreffed by the fame name Ku'^/©-, hord -, but in the Hebrew they have different denominations, the perfon fpeaking is Jehovah, that is, God the Fa- ther, for though the name be often ufed where the Son is diftindly fpoken of, and fometimes in the fame place each of them are mentioned by that name, as (a), becaufe of their equal participation of the divine nature fignified there- by, yet where Jehovah fpeaketh unto th^ Son or of him, where it is the perfon of the Father, that is,, diftindly denoted thereby, accord- ing as was fhewed in the* entrance of this epi- A a ^ 2. The (i?)JGen. xix 24.. Zach ii. 3,9. C «^8 ] * 2. The perfon fpoken unto is the Son, the Lord. David*s Lord, in what refpedl, we muft now enquire : the Lord Chrift the Son is in refped of his divine nature of the fame eflence, power and glory with the Father (a), P. 137. * The work of fubduing enemies is a work of power and authority . Now in the oeco- nomy of the holy trinity among the works that Outwardly are of God, thofe of power and au- thority are peculiarly afcribed unto the Father, as thofe of wifdom, or wifdom in the works of God, are unto the Son, who is the eternal wifdom of the Father, and on this account the works are afcribed unto the Father and the Son, not a^ though the Father did them firft, or only ufed the Son as an immediate inftrumental caufe of them, but that he works by him as his own eternal and cfTential wifdom (h). The Dr. further fays, * That the Lord Chrift as the Son of God(^)fhall unto all eternity con- tinue in the eflentialand natural dominion over all creatures, and they in their dependance up- on him, and fubjedlion unto him, &c. P, 138. ' The Lord Chrift fhall not fo leave his kingdom at the laft day, as that the Father fhould take upon himfejf the adminiftration of it, upon the giving up of his kingdom. What- ever it be, the apoftle doth not fay the Father fhall rule or reign, as though he fhould exer- cife the fame kingdom, but that God fhall be all in all, that is, God the Father, Son and Holy Ghoft, without the ufe or intervention of fuch ways or means as were in ufe before, du- ring the full continuance of the difpenfatory kingdom of Chrift ; fliall fill and fatisfy all his * faints,, fa) John X, 30 f/'J Chap. v. 17. 19. (c) Even af- [ '79] * faints, fupport and difpofeofthe remnant cre- * ation, P. i6r. Chap. ii. Ver. i. Obfer. 5. « The con- * fideration of the revelation of the gofpel by the ' Son of God, is a powerful motive unto that ' diligent attendance unto it which we have be- ' fore defcribed. This is the inference that the a- * poftle makes from the propofition that he had ^ made of the excellency of the Son of God ; ' therefore this is that which in the greatefl: part ^ of the enfuing chapter he doth purfue. This is * that which God declared, that he might fojuflly ' exped and^look for, namely, that when he fenc ' his Son to the vineyard, he fhould be regard- ' ed and attended unto, and this is moil reafon- ^ able upon many accounts. ^ I. Becaufe of the authority wherewith he "^ fpakethe word, others fpake and delivered their * mefiage as fervanrs, he as the Lord over his *' own houfe (a). The Father himfelf gave him "* all hfs authority for the revealing of his mind, ' and therefore proclaimed him from heaven, that ' if any one would have any thing to do with ' God they were to hear him. {hj ; the whole ' authority of God was with him, for him did ' God the Father feal or put the ftamp of all ^ his authority upon him, and he fpake accord- ' ingly {c) ; and therefore he fpake both in his * own name and the name of his Father, fo that ^ his authority fprung partly from the dignity of ^ his perfon for being God and Man •, though ' he fpake on the earth yet he who was the Son ' of Man was in heaven ftill (i); and therefore * is faid to fpeak from heaven (e), and coming ^ from bmven was Jlill above all [i)^ having power A a 2 « and (n) Heb. iii. 6. [b] Matth. xvii, lo. 2 Pet. i. 17- [c] Matth. vii. 29. f^J John iii. 53. (e) Heb. xii. 2k -(f) John iii. 31, C 180 1 ihd authority 6ver all ; and partly from his commiflion that he had from his Father, which, isis we faid before, gave all authority into his hand (a)., being then in himfelf the Son of God, and being peculiarly defigned to reveal the tnind and will of the Father •, all the authori- ty of God over the fouls andconfciencesof men ■ is exerted in this revelation of the Gofpel , by ' him it cannot then be negleded, without the con- ' tempt of all the authority of God. * 2. Becaufe of the love that is in it, there is in ' it the love of the Father in fending the Son for ' the revealing of himfelf and his mind unto the * children of men ; there is alfo in it the love of ' the Son himfelf condefcending to teach and in- ' ftrudt the fons of men, who by their own fault ' were caft into error and darknefs ; greater love * could not God nor his eternal Son manifeft un- * to us, than that he fhould undertake in his own * perfon to become our inftrudlor (b). He that * fhall- confider the brutifh ftupidity and blindnefs * of the generality of mankind in the things of * God, the miferable, fiu6luating, and endlcTs * uncertainties of the more incjuiiing |^ait of ^ them ; and withal, the grearnefj cf ihtir co;i- * cernment in being brought unto the knowledge * -of the truth, cannot but in fome meafure fee the: < greatnefs of this love of Chrift in revealing un- ' to us the whole counfel of God. ' 3. The fulnefs of the revelation itfelf by ' him made unco us is of the fame importance. ' 4. Becaufe it is final, lad of all h" fent his * Son, andhath fpokcn to us by him; never more ^ in this world will he fpeak with that kind ot * fpeaking *, no new, no farther revelation of God ^ is to be expe(5ted in this world, but what is made ' by faj John V. 26. (b) I John v. 20. C ^8, ] ' by Jefus Chrlft •, to this we mufl attend, or we * are loft for ever. * Ver. 2, 3, 4. On this propofuion, that thr * gPfP^^ ^^ V^^^ y^/i^^ //8n * in heaven or earth to undertake this work ? and ' muft it ceafe for ever? No ; the eternal Son of * God himfelf, the word, power and wifdom, of * the Father, the brightnefs^of his glory ^ and the en- * prefs image of his perfon^ he hath undertaken this * work. This renders it great and glorious, that ' the Son of God, in his own perfon, jfliould per- * form it j it muft affuredly be great faivation, * which he came himfelf to work out. And how ' doth he do it ? By the mighty word of his pow- * er? As he made all things of old? No-, this * work is of another nature, and in another man- * ner muft be acomplifhed: for, i. To this pur- * pofe he muft be incarnate, jnade flejh ('a), made * of a woman (b) ; though he were in the form * of God^ and equal to God^ yet he was to humble * and empty himfelf unto and in the form of a * man {c). This is that great myffery of godlinefs^ * God manifefled in the fie fh^ that the angels defired * to look into. That the Son of God fhould take ^ the nature of man, into fubfiftence with him- * {t\{ in the fame perfon, which was necefiary for ^ the effedting of this falvation, is a thing that * the whole creation muft admire uato eternity ; ^ and yet this is but an entrance into this work: ' for, 2dly, In this nature he muft be made under * the law (d^, &c. 3dly, This Son of God after the ^ courfe of his obedience to the whole will of God ' muft die, fhed his blood, and 7nake his foul an * offering for fin ; and herein the glory of this fal- ^ vation breaks forth like the fun in its ftrength, « iSc» 4thly, To carry on the fame work herofe * from the dead, and now lives for ever to make « interceftion for us, and to fave unto the uttermofi < them that come unto God by hinu By this means * was (a) Johni. 14. (b) Gal iv. 4. {:J Phil, ii 6, 7, (d) Q*l. iv, 4, ^r. [ i84 1 ' was the falvation preached in the gofpel obtala- ^ ed ; which furely manifeft it to be great fal- * vation. Would God have fent his fon, his only ' fon, and that in fuch a manner, were it not « for the accomphfhment of a work, as well great * and glorious in itfelf, as indifpenfibly neccifary * in reference to its kind ? i^c. P. 111. The Dr. having largely difcourfcd oo the regard of God to man in the perfon of his fon, as being the fruit of his meer grace and fovcreign condefcenfion, fays, ' All being of * grace^ they leave place unto nothing, but eter- * nal admiration and thankfulnefs. P. 22 2. * This then let us exercife ourfelves ' unto ; faith having infinite, eternal, incompre- * henfible things propofed unto it, ads itfelf great- ^ ly in this admiration j we are every where taught * that we now know but imperfedlly in part, and * that we fee darkly as in a glafs, not that the reve- * lation of thele things in the word is dark and * obfcure, for they are fully and clearly pro- * pofed: but that fuch is the nature of the things * themfelves, that we are not in this life able to ' comprehend them, and therefore faith doth prin> * cipally exercife itfelf in an holy admiration of ' them i and indeed no love or grace will fuic ' our condition, but that which is incomprehen- * fible : we find ourfelves by experience, to flancj ' in need of more grace, goodnefs, love and * mercy, than we can look into, fearch to the « bottom of, or fully underftand. But when that *- which is infinite and incomprehenfible is propofed * unto us, there all fears are overwhelmed, and ' faith finds refl with affurance. And if our * admiration of thefe things be an adV, an effefb, ^ a fruit of faith, it will be of fmgular ufe to * endear our hearts unto God, and to excite them * unto * unto thankful obedience : for who would noc * love and delight in the eternal fountain of this * inconceivable grace ? and what fhali we render * unto him, who hath done more for us than we * are able to think or conceive ? If this palTage is compared with what the Dr. fays on the perfon of Chrift, P. 73, 74. there will be a light caft on the whole, and make it evi- dent, that the Dr. intends nothing but what is agreeable to, and hath its foundation in, the fcriptures. P. 268. ' Ver. 14, 15. For as much then as the * children are partakers of fiejh and bloody he alfb^ * him/elf likewife took part of the fame^ &c. On which the Dr. in his 6th obfervation fays, < That * the SonofGodlhould take part in human nature * with the children, is the greateft and moft ad- * mirable effect of divine Jove, wifdom and grace, « fo our apoftle propofeth it (^) ; a myftery which * the angels with all diligence defire to look in- ^ to (b : : Atheifis (and Deifts) feoff at it, deluded * Chrijlians deny it •, but the angels adore it, the « church profefleth it, believers find the comfort * and benefit of it : the heavens indeed de- « clare the glory of God, ^c. But in this * inftance of aflTuming human nature into per- * lonal fubfiftence with himfelf, that fcattered « light is gathered into one fun, giving out * moil glorious beams unto the manifedations of * his infinite excellencies, far above all other * things ; and this furely was not done but for * the greateft end that can be conceived, and *• fuch is the falvation of finners. P. 274. ' Ver. 16. For verily he took not on * him the nature of angels, but he took on him the * feed of Abraham. B b The {a) 1 Tim. iii. 16. (b) i Pet. i. 11, 12. John i. 14. Ift, ix. 6. Rom. ix. 5. C 186] The Dr. obferves, P. 278. * i. That the Lord « Jefus Chrift is truly God and Man in one per- ^ Ion, and this is fully manifefte^ in thefe words r ' for, I. There is fuppofed in them his pre-ex- * iftence in another nature than that which he is ' faid here to afTume *, he was before, he fubfifted * before, or he could not have taken on him * what he had not ; this was his divine nature, * as the like is intimated where he is faid to be * 77iade fleJJj (a), to be made of a woman (b), to * be manifested in the flefh (c), to take on him the « form of a fervant (d), as here he took the feed of * Abraham ; he was before, he did fo, that is, the * Son the word of God ; the Son of God, as ir^ * the places naentioned, eternally pre-exifting unto * this his incarnation, for the fubjed of this propo- * fition, he took on him^ &<:. denotes a perfon pre- * exifting unto the adt of taking, here afcribed * unto him, which was no other than the Son of * God. 2. He aflumed, he took unto himfelf ' another nature, the feed of Abraham^ according * unto the promife, fo continuing what he was, * he became what he was not. For, 3. He took * this to be his own nature, he fo took it as him- * felf to become truly the feed of Abraham^ to ' whom, and concerning whom, the promife was * given {e\ and was h\mk\f made of the feed of ' David according to the fiefh (f), and as concern^ * ing the fiefh came of the fathers fg), and fo was ' the fan of David^ the fon of Abraham (h), and * this could no otherv/ife be done. But, 4. By * taking that nature into perfonal fubfiltence with * himfelf in the hypoftafis of the Son of God, ^ the nature he aflumed could no otherwife be- * come fa) John i. 14. (b) Gal. iv. 4. {r) i Tim.iii. i6- X^) Phil. ii. 8, 9. {e) Gal iii. 16. (f) Rom. 1.5. (^) Cha^. ix. 5. [h] Match, i. i. . * come his, for if he had by any ways or means * taken the perfon of a min, Co be united unto * him in the (Iridleft union that two perfons are * capable of a divine and a human, the nature * had ftill been the nature of th.it other perfon, * and not his own, but he took it to be his own * nature, which it could no ways be but by per- * fonal union, caufing it to fubfifl in his own per- * fon, and he is therefore a true and perfedl man ; * for no more is required to make a compleat * and perfed man, but the entire nature of man * fubfifting •, and this is in Chrift as a man, the * human nature having a fabfiftence communi- ' cated unto it by the Son of God. And there- "• fore, 5. This is done without a multiplication * of perfons in him, for the human nature can ^ have no perfonality of its own, becaufe it was « taken to be the nature of another perfon who « was pre-exiftenc unto it, and by afTuming of it < prevented its proper perfonality. Neither. 6. did < hence any mixture or confufion of natures en- < fue, or of the efTential properties of them, for < he took the feed of Abraham to be his human « nature, which if mixed with the divine it * could not be. And this he hath done, 7. In- * feparably and for ever^ which things are handled ' at large elfewhere. In the fecond volume of the Hebrews in his ex- pofition on Chap. iii. P.21. Ver. i, 2. *• Wherefore^ ' ho^ brethren^ partakers of the heavenly callings < conftder (diligently) the apoftle and high frie^l of * our profeffton, Chri§i Jefus', who was faithful (be- * ing faithful') t9 him that appointed him (?nade hi?n * fo) even as Mofes in all his houfe {in his whole < houfe.') The 'Dr. fpeaking of what the apoftle was dealing with the Hebrews about, with refped to the perfon, ofiices and v/ork of Chrift, fays : B b 2 "^ I. Ilf [ '88 ] « I. He treateth about his perfon, and con- < cerning that propofes two things efpecially unto * confideration. i. His glorious excellency 5 * 2. His condefcenfion and grace; the one is the * fole fubjed of the firft chapter, the other is the * principal fubjecl of the fecond. * I. He calls them to the glorious excellency * of the perfon of Chrift. He had inftruded them * how in his divine nature he was the eternal Son * of God, the brightnefs of his glory, and the ex- * prefs image of his perfon, by whom the worlds * were made, and therefore defervedly exalted even * as mediator (^), being incarnate incomparably a- ' bove the moft glorious beings of all God's cre- * ation : this he would have us efpecially to re- * gard in our confideration of him, fo did the * apoftles of old, the'j confidered his glor^j as the * onl'j begotten of the Father ^ xhtx dor t full of grace * and truth (b), P. 38. Speaking of the honour due to Chrifl:, as the Son with refpe6t to the church, or the houfe built by him, he fays, ' Suppofing, as was faid * before, what hath been already taught concern- * ing it on the firft chapter: and ic may be con- * fider'd, ift, In refpedt of the collation of it * upon him. His glory, as the eternal Son of * God, was, and is perfonal and natural unto * him, even as it is unto the Father ; for, each * perfon being poffelTed in folidmn of the fame na- * ture, each of them being God by nature, and * the fame God, they have the fame glory -, but ' this glory of Chrift as the builder of the church, * as mediator, is confequent unto, and beftowed ! upon him, by the will and adlual donation of ' the (a) Is he then the Zon of God only as bein^ mediator ? [h) John i, 14. [ t89] « the Father (a). He rais'd him from the dead^ « and gave him glory (bj, that is, not only ren- * dered him glorious by his refurredion, as he * was declared to be the Son of God with power^ * according to the fpirit of holinefs^ by the refurrec" * tion from the dead (c), that is, made known by * that miraculous divine operation to be the true, *treal Son of God, and his divine nature thereby **manifefted ; but becaufe it was his will, that « glory and honour fhould be yielded, afcribed, * and paid unto him. P. 358. Chap. 5. Ver. 5. « So alfo Chri^ gloria * fed not himfelf to he made an high pricft^ hut he * that faid unto him^ "Thou art my fon^ to day have * I begotten thee, « Obf. 2. Relation and love are the fountain *. and caufe of God's committing all authority in * and over the church, to Jefus Chrift. By this * expreflion of relation and love, T^hou art my fon^ * this day have 1 begotten thee^ doth the apoftle * prove, that God called him to be the high * prieft of the church. To the fame purpofe him- * felf fpeaketh, ^e Father loveth the Son^ and * hath given all things into his hand (d), in his con- * ftitution and declaration to be the great and * only prophet of the churchy God did it by ai> * expreflion of his relation and love to him ; This * is my beloved Jon in whom I a?n well pleafed, hear * ye him(t) ; and this alfo was the foundation of *his (a) Here again is a plain difl:In6lion between Chrift as the e- ternal Son of God, and as mediator. Q^ Whether this dif- tindlion is juftly founded on divine revelation ? If it is, then to affert, that Chrift is the Son of God, by his being confti- tuted or appointed mediator, is confequently without founda- tion in fcripture ; and is he not, as mediator, the fcrvant of the Father, and fo called? (b) i.Pet. i. 21. (cj Kom. i- 4. (d) John iii. 35. {e) Matth. xvii. 5. [ ipo ] * his kingly office, he hath fpoken unto us by his * Son, whom he hath appointed heir of all things (a) *, * he, who was his fon ; and becaufe he was hi^ * fon, God would give this glory and honour ' unco none but unto his only fon ; which to * prove is the defign of our apoftle in the firft * chapter of this epiftle \ and this his relation un- * to God manifefted itfelf in all that he did in th^ * difcharge of his office : for, faith the evange- * lift, we beheld his glory, the glory as of the only * begotten of the Father, full of grace and truth (h), * Now the relation intended is, that one fingle e- ' ternal relation of his being the Son of God, the * only begotten of the Father. And hence the ' faith hereof is the foundation of the church j * for, when Peter made that confeffion of it * in oppofition unto all falfe conceptions of * others concerning his' perfon, 'Thou art Chrijl^ * the Son of the living God, he anfwers, Upon * this rock will I build my church (c). And * why doth the Lord Chrift build his church on ' the profeffion of this article of our faith con- * cerning his perfon ? It is becaule we declare our * faith therein, that God would not commit all * power in and over the church, and the work *• of mediation in its behalf, unto any, -but him * who ftood in that relation to him of his only * begotten fon ; and hereby, as God declares the * greatnefs of this work, which none could effed: * but his Son, he who was God with himfelf, that * none other fhould partake with him in his glory, * fo he diredls us unto the worfhip and honour of * him as his fon ; for it is the will of God, that all * men fhould honour the Son as they honour the * Father (d) •, and thofe who put in themfelves their * wills and authorities, as the pope, or bring in * others {a) Heb. i. 2. (l^) John i. 14. fc) Mittth. xvL 16, 18. {d) John V. '■ others into the honour of this work as faints ' and angels, do rife up in dire(5l oppofi- * tion unto the defign of the will and wifdom * of God. They muft firft give any one the re- * lation of an only fon to God, before they ought * to afcribeany thing of this great work, or the * honour of it, unto him. ^ Secondly, the love intended is twofold, ill, * The natural and eternal love of the Father unto ' the Son, and his delight in him, as participant ^ of the fame nature with himfelf. This h ex- * prefs'd(^\ which place hath been explained and * vindicated befoie. 2dly, His adlual love to- ^ wards him on the account of his infinite con- * defcenfion and grace in undertaking this work, * v;herein his glory was fo deeply concerned {by ; * and his love hath a peculiar influence into the * collation of that glory and honour on ChriO, ' which God beftowed on him , and in thefe thing?, ' which muft not be here enlarged on, doth lie the ^ blefTed, fure, liable foundation of the church, ^ and of our falvation by the mediation of Chrift. * P. sy6. Chap. V. ver. 8. ' Although he were a * Son^ yet learned he obedience by (or from) the * things which he fuffered, P. 376. * Although he were a Son, and yet * being a Son, that is, fuch a Son as we have de- ^ clared, or that Son of God -, it was no greater * fingular thing for a fon or child of God by a* * doption to be chaftifed, to fuffer, and thereby * to be inftrudled unto obedience ; he therefore * fpeaks not of him as a fon on any common * account, or fuch as any meer creature can claim ' intereft in, but he was God's own Son (c)^ the * only begotten of the Father fd), who was himfelf ^ alfo in the form of God (e) j that he fhould do < the (a) Prov. viii. 30, 31. (b) Phil. ii. 6, ^c. (c) Rcsrn. viii, 3. (d) John i. i^. (r) Piiil. ii. 7. C ^9r 1 the things here fpoken of is great and marvel- lous. Therefore it is faid, he did thus although he were a fon. ' Two things are included herein, ifl. The neceflity of doing what is here afcribed unto him with refpedt unto the end aimed at ; and this is more fully declared in the next verfe i the things that were in themfelves necefTary un- to the great end of the glory of God in the falvation of the eled:, were not to be waved by Chrift akhoughhe were the Son. 2d]y, His love, that he would fubmit to this condition for our fake, on his own account no fuch thing was required of him, or any way needful unto him, but for our fakes ("fuch was his lovej he would do it although he were a fon* The Dr. fays, P. 378. Obfer. i. * Infinite love prevailed with the Son of God to lay afide the priviledge of his infinite dignity, that he might fufFer for us and our redemption -, although he was a Son, yet he learned, i^c. the name of fon carrieth widi it infinite dignity, as our apo- ftle proves at large (a) ; the Son, that is the Son of the livingGod (h\ the only begotten of the Father (c), he who in I he beginning was with Gody and was God{d\ for as he was God*s own Son (e), he was in the form of God equal to him Cf), one with him (g^ , fo that infinite glory and digni- ty were infeparable from Jhim, and fo long as he would make ufe of this priviledge it was im- pofTible he fhould be expofed to the lead fuf- fering, nor could the whole creation diveft him of the lead appurtenance of it. But. * 2. He (4) Heb. i. 3,4- [h) Matth. xvi. 16. (r) John i. 2. (d) Ver. I, 2. (e) Rom. viii. 3. (f) Phil. ii. S*^- ^) John xiv. [ '9? ] * 2. He voluntarily laid afide the confidera- * tion, advantage and cxercife of it, that he ' might fuffer for us, this our apoftle fully ex- * prelfeth (a). Concerning which we mud ob- ' ferve, i. That the Son of God could not ab- ■' folutely and really part with his eternal glory ; ' whatever he did he was the Son of God and ' God (lill, neither by any thing he did, nor by ' any thing he fuffered, nor any condition he un- * derwent did he really forego ; nor was it pofTi- * ble he fliould fo do any thing of his divine glo- * ry ; he was no lefs God when he died, then ' when he was declared to he the Son of God with * power by the refurre5iion from the dead ; but he *^is faid to empty himfelf of his div^ine glory. * I. With refpedt to the infinite condefcenfion of * his perfon. 2. With refped to the manifefta- ' tion of it in this world. ' I. Of his condefcenfion when he forewent ' the priviledge of his eternal glory, the apoitle * obferves fundry degrees-, i. In his taking of ^ our nature on him, he took on him the form ' of a fervant, and therein made himfelf of no * reputation, that is comparatively unto the glo- ' ry which he had in the form of God, wherein ' he was equal with God, that is, the Father ; ' hence the word was made fie fh (b), or God was * 7nanifeft in the fie fh (c). This was an infinite, * unfpeakable, unconceiveable condefcenfion of * the Son of God ; namely, to take our nature * into union with himfelf, whereby he who was * God, like unto the Father in all things, the * brightnefs of his glory, and the exprefs image ' of his perfon, became a man like unto us in * all things, fin only excepted. 2. In his fo be- C c * coming (a) Phil. ii. 5, 6, 7, 8. f^; Jolini. 14. (c) i Tim. M. 16. C >?4-] « coming man, as to take on him the form of ' a fervant, he did not immediately take the na- < ture he had aflumed into glory ; but he firft * became a fervant in it, a fervant to God to do ' his will, and that in the moll difficult fervice * God ever had to do in this world. 3. In that, * in this fervice, he made himfelf of no reputa- ' tion, the work indeed he undertook was great ^ and honourable, but the way and manner where- ^ by he did accomplifli it was fuch as expofed « him unto fcorn, reproach and contempt in the * world. 4. In that, in this work he became o- * bedient unto death, ^c. the prince, the author, ^ the God of life, became obedient unto death, ' 5. The death of the crofs, a fliameful ignomi- ^ nious curfed death, ^c. In all thefe things did ' he lay a fide the priviledge of his infinite digni- * ty, all this he did although he were a Son. ' 2. As to manifeftation, ^c. Now the reafon ' w'^y 'the Son of God did thus forego the privi- ' ledge and dignity of his glory, was his infinite * love, becaufc the children are partakers of flejh ? and hkod^ Sec. (a) -, the reafon why he conde- * fctnded unto this condition was, that he might * redeem and fave the children which God gave ^ unto him, and this out of his ufpeakable love ^ towards them, ] ■ of time. And when he had his fonfliip he had ' his generation. He is fuch a ion, as by being ' partaker ot that name he is exalted above an- * gels (a), and is the first begot kn, before he is brought * into the worlds and therefore his goings fortli are « faid to be from the dap of eternity ('bj, and he * had glory with the leather fas the Son^ before « the tvorld was (c). Neither is he faid to be be- * gotten of the Father in refpefl of his incarna- « tion, but conceived by the Holy Ghott, or « formed in the womb by him, of the fubftance « of his mother, nor is he thence called the Son « of God. * In brief, if Chriil be the eternal Son of God, « M. B. will not deny him to have had an eternal * generation; if he be not, a generation muft be * found out for him, fuitable to the fonfhip which ^ he hath : of which abomination in its proper ^ place. CHAP. VII. 5 Of the ferfon of Jefus Chrift^ and on what ac- ^ count he is the Son of God. P. 138. P. 152. That Jefus Chrifl as mediator, and in < refpedl of the work of redemption and falva- * tion of the church, to him committed, was * made Lord by the appointment, authority and ^ defignation of the Father, we do not fay was ' the opinion of Pauly but is fuch a divine truth, ^ as we have the plentiful tcftimony of the Holy * Ghofl unto. Fie v/as no lefs made a Lord, than * a priejl, or prophet of his Father ; but that the ' eternal lordfhip of Chrid, as he is one with the ^ Father, Godblejedfor evermjre(djy is anyway ' denied fa] Heb. i. 5 (If J Micah v. 2. fcj John xvli. 5. ((^} Rom. ix. 5 C ^oo ] f denied by the afTcrting of this lordfhip given him i^ **-^ i^^y beloved * Son in whom I am well pleafed (a). Thou arc .•^ Chrift the Son of the living God (b). What the Dr. fays farther with refpe(5l to the places here quoted, muft be generally pafled over, the fame things having been tranfcribed from his difcourfe on the perfon of Chrift, on- ly fome things muft not be omitted. P. 167, the Dr. fays, ' And the whole confeflion of the ' faith (meaning that of Peter and the reft of the apoftles, ^c.) ' manifefts, that they did in it ac- * knovi^ledge both his office of being the media- * tor, and his divine nature, or perfon alfo, * Thou art the Chrift^ thofe .words comprife all * the caufes of filiation, infifted on by them with * whom we have to do, and the whole office of * the mediation of Chrift, but yet hereunto they * add, the Son of the living God : expreffing his * divine nature, and fonfhip on that account. * And v/eknow that the Son of God is conie^ and * hath given us an underflanding^ that we may * know him that is true 5 and we are in him that ^ is true, even in his Son Jefus Chrifl^ this is the * true Gody and eternal life (cj), *•■ To {^) Mat. iii. 17. [l] Mat. xvi. 16. and Joh. vi. 69. (c) Chap. V. 20, [ i03 ] '' To prove the inference laid down, I lliall fix on one or two of thefe inftances. < I. He who is UtQ- vihiy the proper fon of any, is begotten of the fubftance of his father : Chrill is the proper Son of God : and God he called often Utov ^^rioct, his proper Father. He is properly a father, who begets another of his fubftance, and he is properly a fon, who is fo begotten. , r • t ' Grotius confefleth there is an emphafis in the word UQ-, whereby Chrift is diftinguifhed from that kind of fonfhip which the Jews laid claim linto. Now the fonfhip they laid claim unto, and enjoyed fo many of them, as were truly fo, was by adoption. For to them pertained the adoption (^), wherein this emphafis then, and fpecially of Chrift's fonfhip fhould confift, but in what we afTert of his natural fonfliip, cannot be made to appear. Grotius fays it is, becaufe the Son of God was a name of the Mefftah True, but on what account? not that common of adoption, but this of nature, as fliall after- wards appear. . « Again, he who is properly a fon, is diltin- guifhed from him who is metaphorically fo on- ■ ly. iFor any thing whatever is metaphorically ' faid to to be, what it is f^iid to be, by a tranf- ' lation, and likenefs to that which is trile. Now f if Chrifl be not begotten of the efTence of his ^ Father, he is only a metaphorical Son of God, « by way of allufion, and cannot be called the ^ proper Son of God, being only one who hath * but a flmilitude to a proper fon. So that it is * a plain contradidion, that Chrift Ihould be the « proper Son of God, and yet not be begotten of * his Father's efTence. Befides, in that 8th of the < Romans the Apoflle had before meinioned other ' D d 2 * fons (a) Rom. ix. 4. [ 204 ] * Tons of God, who became fo by adoption ; « (a) but when he comes to fpeak of Chrift, irl * oppofition to them, he calls him God*s own^ or * proper Son^ that is, his natural Son^ they be- * ing fo only by adoption. And in the very * words themfelves, the diftance that isgiv^en him * by way of eminence above all other things, dodi * fufficiently evince in what fenfe he is called * the proper Son of God. He that f pared not his * o'l^n Son^ how Jhall he not with him give us all * things? * 2. The only begotten Son of Gody is his natu- * ral Son, begotten of his eflfence, and there is no * other reafon of this appellation. And this is far- * ther clear from the Antithefis^ of this only begot- ^ ten^ to adopted: they are adopted fons who are * received to be fuch by grace and flivour. He * is only begotten^ who alone is begotten of the fub- * fiance of his Father. Neither can any other * reafon be affigned, why Chrill fliould fo con- * llantly, in way of didindion from all others, « be called the only begotten Son of God. It « were even ridiculous to fay , that Chrift * were the only begotten Son of God, and his « p'oper Son, if he were his Son only metaphori- * cally arid improperly. That Chrift is the pro- * per^ only begotten Son of God, improperly and * metaphorically, is that which is aflerted to evade * thefe teftimonies of fcripture. Add hereunto, * the emphatical difcriminating fignificancy of * that voice from heaven; ms is he^ that well * beloved Son of mine ; and that teftimony which * in the fame manner P£ter gave to this fonfhip * of Chrift in his confeflion, thou art the Son cf * the living Cody and the ground of Chrift's filia- * tion, will be yet more evident. Why the Son * cf the living God, unlefs as begotten of God, * as the living God, as living things beget of C^J Kom. viii. 1 5, x6. * their [ ^05 ] * their own fubftance ? but of that place before. ' Chrift then, being the tnu\ proper^ beloved^ on- * ly begotten Son of the living God^ is his natural * Son, of his own fubftance and efifencc. * 2. llie fame truth may have farther evidence * given unto it, from the confidetation of what ' kind of Son of God Jefus Chrift is. He who ' is fuch a fon as is equal to his father in ef- * fence and properties i he is a fon begotten of the ' ejfence of his father, ' He then that we may proceed^ who is fo « the Son of God, as that he is one with God, * and therefore God, is the natural and eternal * Son of God J but that fuch a Son is Jefus Chrift, * is thus plentifully teftified unto, in the fcrip- * ture. But becaufe I fliall infift on fundry other ' places to prove the deity of Chrift, which alfo * all confirm the truth under demonftration, I * fhall here pafs them by. The evidences of this « truth from fcripture do fo abound, that I fliall * but only mention fome other heads of argu- * ments, that may be, and are commonly infift- * ed on to this purpofe.' But moft, if not all of the arguments following, having been in fub- ftance before recited, what the Dr. enlarges much upon, fliall be here chiefly omitted, e- fpecially confidering they are moft of them ar^ guments ufed againft the Socinians^ as to the fe- veral ways of Chrift's fonfliip, which they ad- vanced againft his true proper fonfliip. The Dr. having infifted on feveral heads of arguments againft the Socinians^ and which alfo afFeft others, who deny the proper eternal fonfliip of Chrift, to which the reader is referred, he fays, p. I '^6^ ' And thus have I cleared the eter- * nal fonfliip of Jefus Chrift, and evidenced the * vanity of attempting to fix his prerogative * therein upon any other account, not doubting, ' but C to6 2 ^ but that all who love him in fincerity, will be « zealous of his glory herein. The Dr. in his difcourfe on the dodrine of the trinity, p. 19. fays, * The dodrine of the blefied trinity may be confidered two ways , firff^ in refpedl unto the revelation and propofal of it in the fcripture, to diredl us unto the author, object, and end of our faith, in our worfhip and obedience : fecorJly^ as it is farther declared and explained in terms, exprefTions, and propofi- tions, educed from the original revelation of it, fuited thereunto, and meet to dired and keep the mind from undue apprehenfions of the things- it believes ; and to declare them unto farther edification. * In the firfl way, it confifls meefly in the propofitions wherein the revelation of God is exprefled in the fcripture. And in this regard two things are required of us : firff^ To un- derftand the terms of the propofitions, as they are enunciations of truth : and fecondly^ To be- lieve the things caught, revealed, and declared in them. « In the firfl inftance, no more, I fay, is re- quired of us, but that we aiTenc unto the afier- tions and teftirtionies of God concerning him- felf, according to their natural and genuine fenfe, as he will be known, beJieved in, feared, and worfliipped by us, as he is our Creator, Lord, andRewarder ; and that becaiife he him- felf hath by his revelation not only warranted us fo to do, but alfo made it our duty necef- fary and indifpenfable. Now the fum of this revelation in this matter is, that God is one ; that this one God is Father^ Son^ and Holy Ghoft ; that the Father is the Father of the Son^ and the Son the Son of the Father \ and the Holy Ghoii theffirii of the Father and the Son j and that in re- « fped [ ^07 ] fpe6l of this their mutual relation, they are di- ftincl from each other. P. 22. * In the declaration then of this dodlrine unto the edification of the Church, there is con- tained a farther explanation of the things before aflerted, as propoled diredlly, and in themfelves, as the objedl of our faith j namely, how God is one^ in refpedt of his 7iatiire^ fubftance^ ejfence^ Godhead, or divine being. How being Father, Son, and Holy Ghoft, he fubfifteth in thefe three diftindt perfons, or hypoftafes ; and what are their mutual refpedls to each other, by which, as their peculiar properties^ giving them the manner of their fubfiftence, they are di- flinguifhed one from another *, with fundry o- ther things of the like neceflfary confequence unto the revelation mentioned. And herein, as in the application of all other divine truths and myfteries whatever, yea of all moral command- ed duties, ufe is to be made of fuch words and expreflions, as, it may be, are not literally and and forniEilly contained in the fcripture •, but only are unto our conceptions and apprehen- fions expofitory of what is lb contained. And to deny the liberty, yea the necefllty hereof, is to deny all interpretation of the fcripture, all endeavours to exprefs the fenfc of the words of it, unto the underftandings of one another ; which is, in a word, to render the fcripture it- felf altogether ufelefs. For if it be unlawful for me to fpeak, or write, what I. conceive to be the fenfe of the words of the fcripture, and the nature of the thing fjgnified and exprefied by them •, it is unlawful for me alfo to think or conceive in my mind, what is the fenfe of the words or nature of the things ; which to fay, is to make brutes of ourfelves, and to fruUrate * the C 208 ] « the whole defign of God in giving unto us the * great priviledge of his word. ' Wherefore, in the declaration of the do6lrine * of the trinity, we may lawfully, nay, we inuft « neceffarily, make ufe of other words, phrafcs * and exprefTions, than what are literally and fyK * labically contained in the fcriptures, but teach * no other things. P.29. ' 2. It: is propofed as the objedl of our faith, * that the Father is God. And herein, as is pre- * tended, there is alfo an agreement between us * and thofe who oppofe the dodrine of the trini- * ty. But there is a miftake in this matter. * Their hypothefis, as they call it, or indeed pre- * fumptuous error, cafts all the conceptions, that * are given us concerning God in the fcripture, * into diforder and confufion. For the Father, * as he whom we worfhip, is often called fo, only * with reference unto his Son \ as the Son is fo, * with reference to the Father. He is the only « begotten of the Father (d.). But now, if this Son * had no pre-exidence in his divine nature, before * he was born of the virgin, there was no God the * Father feventeen hundred years ago, becaufe * there was no Son. (.Obferve the Dr. wrote this in the lafl century.) P. 30. ' He who abideth in the do5lrine of Chrifiy * he hath both the Father and the Son: but whofo- * tver tranfgrejfeth^ and abideth not in the do5lrine * of Chrijl, hath not God (b). Whoever denies *■ Chrift the Son, as the Son, that is the eternal * Son of God, he lofes the Father alfo, and the * true God ; he hath not God, For that God which * is not the Father, and v/hich ever was, and was * not the Father, is not the true God, P. 31. ' But that I may not in this brief dif- ' courfe digrefs unto other controverfics, than ' what {a) John i. 14.. (/'} 2 John ix. C ^09 ] * what lies diredly before us ; and feeing the * adverfiries of the truth we contend for, do, in * words at lead, grant that the Father of our * Lord Jcfiis Cbrift is the true Gody or the only ' true God s I ftiall not further fhew the incon- ' fiftency of their hypothefis with this confefHon ; * but take it for granted, that to us there is one ' God the Father faj. So that he who is not the * Father, who was nor fo from eternity, whofe * pac^rnity is not equally coexiltent unto his Deity, ' is no God unto us. To p. event any mifapprehenfionfrom what the Dr. has here aflerced, pleafe to take his words from p, 88, in anfwer to a fophifm of the Socinians^ viz. ' But you grants fay they, that the only true ' God is the Father^ and then if Chrift he the only * true God, he is the Father, * Anfw. We fay, the only true God is Fa- ^ ther. Son, and Holy Ghoft. We never fay, ' the fcripture never fays, that the Father only is ' the true God \ whence it would follow, that he * that is the true God, is the Father. But we ' grant the Father to be the only true God: and ' fo we fay, is the Son alfo. And it doth not at * all thence follow, that the Son is the Father, * Becaufe in faying the Father is the true God, ' we refpe6t not his paternity, or his paternal Re- * lation to his Son \ but his nature, effence and ' being. And the fame we afiirm concerning ' the other Perfons. And to fay, that becaufe * each perfon is God, one perfon muft be ano- * ther, is to crave leave to disbelieve what God ' hath revealed, without giving any reafon at all for * their fo doing '. But more to this purpofe will be recited hereafter, particularly from Mr. Howe. P. 31. 3. ' It is afTerted and believed by the * church, that Jefus Chrift is God ^ the eternal Son E e 'of (a) J Cor. vii. 6. See John xvii. 3, C 210 ] of God ; that is, he is propofed, declared, and revealed unto us in the fcripture, to be God ; that is, to be ferved, worfliipped, believed in, obeyed as God, upon the account of his own divine excellencies. And whereas we believe and know that he was man, that he was born, lived, and died as a man ; it is declared that he is God alfo j and that as God, he did pre-exitl: in the form of God before his incarnation, which was effedled by voluntary adings of his own ; which could not be without a Fre-exiftence in another nature. This is propofed unto us to be believed upon divine teftimony, and by divine revelation. And the fole enquiry in this Mat- ter is, whether this be propofed in the fcrip- ture as an objefl of faith, and that which is indifpenlably neceiTary for us to believe. Let us then nakedly attend unto what the fcripture afTerts in this matter, and that in the order of the boDks of it in fome particular inftances, which at prefent occur to mind, as thefe that follow. * ^hy throne, O God, is for ever and ever (^a j : applied unco Chrift, But unto the Son he faith ^ thy throne, O God, is for ever and ever (h) . * The chariots of God are iivenly thoufand, even thoufands of angels ; the Lord is among them as in Sinai, in the holy place. -T^hou haft^afcended on high, thou haft lead captivity captive, thou haft ■ received gifts for vien ; yea, for the rebellious alfo, that the Lord God may dwell among them (cj: ' applied unto the Son. Wherefore he faith, when ' he afcended up on high, be led captivity captive, ^ and gave gifts unto Men. Now that he afcended, ' what is it but that he alfo defc£nded fir§f into the ' lower -parts of the earth ? He that defended, is • the fame alfo that afcended up far above all hea- ^ vens, that he 7night fill all things (d\ * The (/?) Pfalm xlv. 6. (/) Hcb. i. 8. (r) Pfalm Ixviii. 17, I'r^, 19. {(i) Ephef. iv. 8. [ill] « ne Lord /aid unto my Lor d^ fit thou at my * right hand (a; : applied unto Chrift by himfclf '* fb;. * Of old thou haff laid the foundation of the earthy « and the heavens are the work of thy hands, They "• fhall perijh, hut thou [halt endure : yea^ all of * them flj all wax old like a garment^ as a vefture ^ /halt thou change them, and they Jh all he changed: * hut thou art the fame, and thy years fhall have no ' end (c): declared by the apoftle to be meant of ' the Son (d\ ^ ne Lord pojfe^ me in the heginning of his ways, < hefore his works of old. J was fet up from ever- * la,fiing, in the heginning, or ever the earth was. < IVhen there were no depths, I was hr ought forth ^ < when there were no fountains abounding with wa- * ters. Before the mountains were fettled, hefore < the hills was I hrought forth ; while as yet he had « not made the earthy nor the fields, nor the highefi .« part of the dufi of the world. When he prepared ' the heavens I was there ; when he fet a compafs « upon the face of the depth ; when he e^ablijhed « the clouds ahove ; and the fountains of the deep ; * when he gave to the fea his decree that the waters <• JJjould not pafs his commandment ; when he appoint- ' ed the foundations of the earth: then I was h^ ' him, as one hrought up with him \ and I was daily < his delight, rejoycing always hefore him 5 rejoycing « in the habitable parts of his earth, and my de- * li^ts were with the fons of men (e). ' Ifaw alfo the Lord fitting upon a throne, high « and lifted up, and his train filled the ie?nple ; above * it ftdod the Seraphims, each one had fix^ wings, « with twain he covered his face, with twain he co- « vered his feet, and with twain he did flie. And « one cried unto another and faid, holy, holy, holy E e 2 ' ^^ {a) Pfalmcx. I. (^) Matt, xxii: 44. [c] Pfalm cii. 25, 26, 27. [d) Heb. i. 10. [e) Prov. viii. 22, to i\ . C ^'^] < is the Lord of bofis^ the whole earth is full of hi * g^or'j (a) : applied unto the Son (b). * San5lify the Lord of hofts himfelf and let him * be your fear ^ and let hi??j he your dread. And he ' fhall he for a fan5fuary ; hutfor aftone offtumhling * and for a rock of offence to hoth the houfes of K- * rael ; for a gin and for a fnare to the inhabitants * ofjerufalem (c): applied unto the Son {d), ' For unto us a child is horn^ unto us a fon i% * pven^ and the government (hall he upon his « Jhoulders ; and his name fhall he called wonderful^ * counfellor^ the mighty God, the everlasting Father^ * -prince of peace. Of the encreafe of his govern- * ment, and peace there fhall he no end (e). ' Behold the day is come, faith the Lordj that I * will raife unto David a righteous hranch. And this * is his name, whereby he fhall be called, Jehovah ' our righteoufnefs ( f ). * He took his brother by the heel in the womb, * andby his ftrength he had power with God, Tea, * he had power over the angel and prevailed: he * wept and made fupplication unto him : he found * hi7n in Bethel, and there he [pake with us. * Even the Lord God of hofts, the Lord is his me- ' morial (g). ' For thus faith the Lord of hofts^ after the glo- * ry hath he fent me -unto the nations which fp oiled * you. Andye jhall know that the Lord of hofts hath * feyit me (h). ' nou art Chrift the fon of the living God (i), * TXv Holy Ghoft fhall cotne upon thee, the power * of the Mo ft High (hall over (ha dow thee, therefore alfo * jhall • [a) Ifa. vi. I, 2, '\. [h) John xii. 41, 42. (. ) Ifa. viii. 13, 14. (d) Luke ii. 34. Rom. ix. 33. i Pet. ii. 8. (.f) Ifa. ix. 67. (f) Jer. xxiii. 5, 6. [g] Hof. xii. 3, 4, 5. (h) Zich". 11. 8, 9. (i) Matth. xvi. 16. * Jhall that holy things which Jhall he horn of thee^ * be called the Son of God (aj. * In the beginning ivas the word, and the word * was with God, and the word was God. T^ he fame *' was in the beginning with God. All things were * made by him, and without him was not any thing * made, that was made (b). ' And we beheld his glory, the glory as of the ' only begotten of the Father (c). * And no man hath afcended up to hea'ven, but * he that ca7?ie down from heaven, even the Son of ' Man which is in heaven (d). ' Then faid the Jews unto him, thou art not fifty * years old, and haft thou feen Abraham? Jefv.s * faith unto them. Verily I fay unto you, before Abra- ' ham was, I am (t), ' I and my Father are one (f). ' And now, O Father, g^^^^fy ^^^^ ^^ ^'^^^ ^^^'^^ * own felf, with the glory which I had with thee * before the world was (g). ' And Thomas anfwered, and faid unto hi?n j * my Lord, and my God (h). ' Feed the church of God, which he hath fur- * chafed with his own blood (i). ^ Concerning his Son Jefus cur Lord, which was * made of the feed of David according to the flefk, * and declared to he the Son of God with power, ac- * cording to the Spirit of holme fs, by the refurreclion * from the dead (k^\ ' Of whom, as concerning the fiefo, ChrisJ came ; ^ who is over all, God bleffedfor ever. Amen (\). * We fhall all ftand before the judgment feat of * Chrift. For it is written, as I live faith the Lord, * e'very knee Jhall bow to me, and every tongue fhall ' confefs {a) Luke i. 35. [b) John i. i, 2, 3. (c) Verf. 14. (d) Chap. iii. 2. {e) Chap. viii. 57, 58. if) Chap. x. 30. C/j Chap. xvii. 3. (hj Chap. XX. 28, (ij Acti xx 2S. (kj Rom. i. 3, 4. ;.'■;• Chap. ix. 5. [ ^'4 ] ' confefs to God. So then every one of us fiall give * an account of kimfelf to God (a). * j^nd one Lord Jefus Cbrifty by whom are all * things^ and we by him (h). ' Neither let us alfo tempt Chriff^ as feme of them ^ alfo tempted, and were dejiroyed of ferpents fc) : * compared with fd). . ^ Let this mind be in you^ which was aljo in Chriji < Jefus -, who being in the form of God, thought it ' not robbery to be equal with God (e). * Who is the image of the invifible God, the firfl ' born of every creature •, for by him were all things ' created, that are in heaven, and that are in earthy ' vifible and invifible ; whether they be thrones, or ^ dominions, or principalities-, or powers, all things * were created by him and for him, and he is before * all things, and by him all things confijl ((), * Without controverfy great is the tnyjlery of god- ' linefs: God was manifeii in the flejh (g). ' Looking for that bleffed hope, and the glorious * appearance of the great God and our Saviour Je- ' fus Chrift, who gave hi?nfelf for us ('h). * Heb, i. throughout. * For every hoiife is budded by fame man, but he * that built all things is God (i). < Searching what, or what 7nanner of 'time the * Spirit of Chrifl^ which was in them, didfignify fk). ' But Chrift alfo hath oyice fuffered for finners^ « being put to death in the flefh, but quickned by * the Spirit -, by which alfo he went and preached * unto the fpirits in prifon, which fometimes were * difohedient, when once the long fuffering of God I waited in the days of Noah (1). * Herfby (a) Rom. xiv. lo, ii, 12. (^) i Cor. viii. 6. (r) Chap: X. 9. [d) Numb. xxi. 6. [e) Phil. ii. 5, 6. (f) Col. i. 15, 16, 17. (0 i Tim. iii. 16. (/.') Tit. ii. 13. {i)Chap. 'ill. 4. (k) I Pet. i. II. (/) Chap. iii. 18, 19. [ ^M ] ' Hereby we perceive the love of God, hecaufe he laid down his life for us (a). ^ ' And we are in him that is true, even in bis Son Jejus Chrifl -, this is the true God and eternal '^'lam alpha, and omega, the beginning and the ending, faith the Lord, which is, and which was, and which IS to come, the Almighty {cy ^ J am alpha, and omega, the firft and the laft, ^ and what thou feeft, write in a book. And 1 ' turned to fee the voice that fpake '^^[^ ^^^ ' ^''^ ^ beinz turned, I faw feven golden candle flicks, and ' in the midft of the feven candlefticks one .ike unto ^ the fon of man (dy < And when I faw him, I fell at his feet as aead-, < and he laid his right hand upon me, faying unto ' me, fear not, I am the firft and the laft (e). < I am he which fearcheth the reins and hearts, ' and will give unto every one of you according to * \our works (fj. , . , ' There are fome of the places wherein the ' truth under confideration is revealed and decia- * red, fome of the divine teftimonies whereby it < is confirmed, and ellablifhed •, which I have ' not at prefent enquired after, but fuddenly re- < peated as they came to mind. Many more ot * fhe like nature and importance may be added * unto them, and Ihall be fo as occafion doth re- ' quire. i r • " * Let now any one who owns the Scripture to ' be the word of God, to contain an infalliole re- * velation of the things propofed in it to be be- * lieved, and who hath any confcience exerciied * towards God for the receiving and fubmitting « unto what he declares and reveals, take a view * of thefe teftimonies, and confider, whether they 6 do (a) 1 John iii. 1 6. {i) Chap. v. 20. {c) Rev. i. 8. id) Ver. II. {e) rer, 17, {/) Ckap, ii. 23. [ zi6 ] < do not fufRciently propofe this obje6l of our * faith. Shall a few poor trifling fophifms, whofe ' terms are fcarcely underflood, by the mofl that < amongft us make ufe of them, according as they « have found them framed by others, be thought ' meet to be fet up in oppofition unto thefe mul- ' tiplied teftimonies of the Holy Ghoft, and to * caft the truth confirmed by them down from * its credit and reputation in the confciences of * men ? For my part, I do not fee in anv thing, * but that the teftimonies given to the Godhead < of Chrift, the eternal Son of God, are every ' way as clear and unqueftionable, as thofe are, . ' which teftify to the Being of God, or that there * is any God at all. Were men acquainted with * the fcriptures as they ought to be, and as the mod, * confideringthe means and advantages they have * had, might have been •, did they ponder and * believe on what they read, or had any tender- * nefs in their confciences, as to that reverence, < obedience, and fubjedlion of foul, which God * requires unto his word ; it were utterly impof- * fible that their faith in this matter fhould ever ' in the leaft be fhaken, by a few lewd fophifms, < or loud clamours of men deftitute of the truth, * and of the fpirit of it. And then the Dr. proceeds to remove the an- fwers which the Socinians give to the teftimonies recited, and to manifeft farther, how incontrol- able the faid teftimonies are, by inftancingin fome particulars, and then fays, ' That we are ready, * God aflifting to maintain, that there is not any * one of them which doth not give a fufficient ' ground for faith to reft on in this matter, con- > cerning the Deity of Chrift, and that againftall * the Sociniansy (and if the Dr. was now to have wrote this, would he not have faid, And Arians) m [ 217 ] * in the world.* The greatell part of what follows the reader is refer'd to. The Dr. refpcdling what precedes, fays : ' P. 44. Some other general exceptions fomc- * times they make ufc of, which the reader may * free himfelf from the entanglement of, if he * do but heed thefe enfuing rules. ' Firft^ Diftindlion of 'perfons fof which after- * wards) it being in an infinite fubftance, doth * no way prove a difference of ejjence between ' the Father and the Son. Where therefore Chrill * as the Son, is faid to be another from the Fa- * ther, or God^ fpoken perfonally of the Father, ' it argues not in the leaft that he is not parta- « ker of the fame nature with him. That in one ' eflence there can be but one perfon, may be * true where the fubftance is finite and limitted^ * but hath no place in that which i, infinite. ^ Secondly^ Diftin^ion and inequality in re- * fp-6l of ojfice in Chrift, doth not in the leaft * take away his equality and famenefs with the * Father, in refpect of nature and ejfence (a). A * Ton of the fame nature with his father, and * therein e(iu^al to him, may in office be his inferior^ * his fubjedt. * Thirdly, The advancement and exaltation of * Chrift, as mediator, to any dignity whatever, * upon, or in reference to the work of our re- * demption, and falvation, is not at all inconfif- * tent with the effential honour, dignity and worth « which he hath in himfelf>, as God blelTed for * ever. Though he humbled himfelf and was * exalted in ofHce, yet in nature he was one and « the fame, he changed not. * Fourthly, The fcriptures afTerting the huma- * nity of Chrift with the concernments thereof, * as his birth, life, and death, do no more there- F f •by (aj Phi], ii, 7, 8. C ^^8 ] * by deny his deity, than by aflertlng his deity * with the eflential properties thereof, they deny * his humanity. * Fifthly^ God working in and by Chrifl, as * he was mediator, denotes the Father's fovereign * appointment of the things mentioned to be < done, not his immediate efficiency in the doing * of the things themfelves. * Thefe rules are propofed a little before their « due place in the method which we purfue. But * I thought meet to interpofe them here, as con- * taining a fufficient ground for the refolution * and anfwering of all the fophifms and objec- * tions which the adverfaries ufe in this caufe. * From the cloud of witnelTes before produced, * every one whereof is fingly fufficient to everC < the Socinian infidelity, I fhall in one of them * give an inllance both of the clearnefs of the * evidence, and the weaknefs of the exceptions, * which are wont to be put in againfl them, as ' was promifed. And this is. In the beginning * was the word, and the word was with God, and « the word was God. T^he fame was in the begin^ * iting with God, uill things were made by him^ * and without him was not any thing made that was * made fa). * By the word here, or l ?,oyQ'^ on what ac- * count foever he be fo called, either as being * the eternal word and wifdom of the Father, *= or as the great revealer of the will of God un- * to us, Jefus Chriff the Son of God is intended. * This is on all hands acknowledged, and the * context will admit of no huTitation about it. * For of this word it is faid, that he came into the * world (h), was rejetled by his own (c), was * made fiejh and dwelt ainong^ us^ whofe glory was * the {a) Johni, I, 2, 3. (^) Ver.iQ. (c) Ver. 11. [ ^'9 ] \the glory of the onh begotten Son of the Father fa), ^ called exprcfly Jcfus Cbi'iJ \^h)^ the only begottea « Son of the Father (c). The fubjedt then treated * of is here agreed up n, and it is no lels evi- * dent that it is the dcfign ot the apollle to de- * clare boch who, and what Iv: was of whom he * treateth. Here ttien, if any where, we may * learn what we are to beheve concerning the per- * fon of Chrift ; which alfo we may certainly do, if * our minds are not perverted through prejudice, * whereby the god of this world doth blind the minds ^ of them which believe not^ left the light of the * glorious gofpel of ChriiJ, who is the image of God, * Jhould fhine unto them (d), l^c. I fhall omit tranfcribing what follows on this textof fcripture, only fhall recite the Dr's words in his conclufion thereon, referring to the reft. P' E)S* ' What now can be required to fecure * our faith in this matter ? In what words polTible * could a divine revelation of the eternal power * and Godhead of the Son of God be made more ^ plain, and clear unto the fons of men ? Or how * could the truth of any thing more evidently be * reprefented unto their minds ? If we underfland * not the mind of God, and intention of the Ho- ' ly Ghoft in this matter, we may utterly defpair ' ever to come to an acquaintance with any thing * that God reveals unto us : or indeed with any * thing elfe that is exprefs'd, or is to be exprefs'd, * by words. It is diredly faid, that the word, * that is Chrifl, as is acknowledged by all, was * with God', diftind from him, and was God, one ' with him -, that he was fo in the beginnings bc- ' fore the creation •, that he 7?iade all things, the f world, all things in heaven and inearth. And if ^ he be not God, who is ? The fum is : all the F f 2 ' ways (a) Johni. 14. (b) F^r. 17, (0 F^r. 18. fJJ 2. Car, iy, 4, [ 120 3 * ways whereby we may know God, are his nam^ ' his properties, and his works: but they are ail * here afcribed, by the Holy Ghoft, to the Son, * to the word: and he therefore is God, or wc * know neither who, nor what God is. The Dr. having anfwered the Objedlions of the Socinians, (pleafe to obferve all along that there were then no Arians to contend with) fays : P. 62. ' I have inftanced direflly in this only * teftimony, to give the Reader a pledge of the * full confirmation which may be given unto this. * great fundamental truth, by a due improve- * ment of thofe other teftimonies, or diftinct re- * velations which fpeak no lefs exprcfly to the fame * purpofe. And of them there is not any one, * but we are ready to vindicate it, if called there- ' unto, from the exceptions of thefe men \ which * how bold and fophiftical they are, we may in "* thefe now confidered, alfo learn and know. ' It appeareth then that there is a full fufficient * revelation made in the fcripture of the eternal * deity of the Son of God j and that he is fo, as * is the Father alfo. More particular teflimonies * I fiiall not at prefent infift upon, referring the * full difcufllon and vindication of thefe truths, * to another feafon. « We are therefore in the next place to mani% '^ feft that the fame, or the like teftimony, is gi- « ven unto the deity of the Holy Spirit *, that is, * that he is revealed and declared in the fcripture, ^ as the object of our faith, worfhip, and obe- "^ dience on the account, and for the reafon of ^ thofe divine excellencies which are the fole rea- * fon of cur yielding religious worfhip unto any, « or expecting from any the reward that is pro- ^ mifed unto us, or to be brought by them to the •* end for which we are. And herein lyes, as was, ' fhewed^ C ii» ] fliewed, the concernmenc of faith. When that know.s what it is to believe as on divine revela- tion^ and is enabled thereby to regulate the foul in its prefenc obedience and future exped:ation feeing it is its nature to work by love and hope, there it refts. Now this is done to the utmoft fatisfadion in the revelation that is made of the divine exiftence, divine excellencies, and divine operations of the fpirit as fhall be briefly ma- nifefted. ' But before we proceed, we may in our way obferve a great congruency of fuccefs in thofe who have denied the deity of the Son, and thofe who have denied that of the Holy Spirir. For as to the Son, after fome men began once to disbelieve the revelation concerning him, and would not acknowledge him to he God and Man in one perfon^ they could never fettle nor agree, either what, or who he was, or who was his Father, or why he was the Son. Some faid he was a phantafm or appearance ; and that he had no real fubfiftence in this world ; and that all that was done by him was an ap- pearance, he himfelf being they know not what elfewhere. Paulus Satnofatenus^ whofe flagitious life contended for a preheminence in wicked- nefs with his prodigious herefies, was one of the firft after the Jews^ that pofitively contended for his being a man and no more, who was fol- lowed by Pbotinus and fome others. The Bri- ans perceiving the folly of this opinion, with the odium of it among all that bare the name of Chriftians^ and that they had as good deny the whole fcripture as not grant unco him a pre- exiftence in a divine nature antecedent to his incarnation, they framed a new deity which Qod Ihould make before the world, in all things ' like [ ^^^ ] like to himfelf, but not the fame with him la efifence and fubftance ; but to be fo like him, that by the writings of Ibme of them, ye can fcarce know one from the other- and that this was the Son of God alfo who was afterwards incarnate. Others in the mean time had more monftrous imaginations ; fome that he was an angel, fome that he was the fun, fome that he was the foul of the world, fome the light within men. Departing from their proper refts, fo have they hovered about, and fo they have continued tQ do, uiitil this day. * In the fame manner it is come to pafs with them who have denied the deity of the Holy Gliofi, Tltey could never find where to ftand or aoide . bat one hath cried up one thing, an- other another At firll they obferved that fuch things were every where afcribed unto him in the fcripture, as uncontroulably evidenced him to be an intelligent voluntary agent. This they found fo plain and evident, that they could not deny, but that he was a perfon or an intelli- gent fubfidence. Wherefore feeing they were refolved not to affent unto the revelation of his being God, they nruide him a created fpirir, chief and above all others. But flill- whatever elfe he was, he was only a creature. And this courfe fome of late alfo have fleered. ' What is revealed unto us in the fcripture to be believed concerning the Holy Ghoil, his deity, and perfonality, may be feen in the en- fuing teflimonies. The fum of this revelatiori is, that .the Holy Spirit is an eternally divine exifting fubftance, the author of divine opera- tior.s, and the objecl of divine and religious wor- ^ fhip ; that is, over all Godbleffcd for ever -, as the > enfuingtedimonies evince.' To which, as alfo to the [ ^M ] the arguments of the Dr. grounded thereon, tfr; which follow, the reader is referred. P, 78. ' Thefe things being declared in the « fcripture concerning the Father, the Son and * the Holy Gholl, it is moreover revealed, and * thefe three are one •, that is, one God^ jointly to < be worfhipped, feared, adored, believed in and « obeyed, in order unto eternal lire. For although « this doth abfolutely and neceflarily follow from « what is declared and hath been Ipoken concern* < ing the one God, or oncnels of the deity, yet « for the confirmation of our faith, and that we * may not by the diftind confideration of the three, < be taken off from the one, it is particularly de- < Glared, that thefe three are one, that one, tne « one and fame God. Bat whereas, as was « faid before, this can no otherwife be, the tefti- * monies given thereunto are not {o frequently * muk'plicd as they are unto thofe other heads of * this truth, which through the craft of faran, and * the pride of men, might be more liable to excep- ' tion-^. But yet they are clear, full, and diltinit- < ly fufficientfor faith to acquiefce in immediately, ' without any other expofitions, interpretations or * arguments, beyond our underftanding of cue * naked importince of the words. Such arc they ; « of the Father and the Son, I and ins Father are one * fa) Father, Son and Spirit, three that bare witn^fs ' in heaven^ Father^ Son and Spirit^ and thefe three * are one (b), baptizing them in the name of the Fa- ' ther^ Son and Spirit (c\ For if thofe into whofc « name we are baptized be not one in nature, we * are by our baptifm engaged into the fervice and « worfhip of more gods than one. For as be- * ing baptized, or facredly initiated into, or in ' the [a\ John X. 30. f^) Chap, v, 7. (c) Matth- Xxviij. 19. C ^H ] < the name of any one doth facramentally bind « us unto a holy and religious obedience unto ' him, and in all things to the avowing of him * as the God whofe we are, and whom we ferve, * as here we are in the name of the Father, Son * and Spirit, fo if they are not one God, the * blafphemous confequence before mentioned * muft unavoidably be admitted ; which it alfo ' doth upon the Socman and Arian principle, who, * while of all others they feem co contend moft for * one God, are indeed dire.6t Polythdjis, by owning * others with religious refped, due to God alone, * which are not fo. ' Once more : ic is revealed alfo, that thefe * three are diftind among themfelves by certain ' peculiar relative properties, if I may yet ufe * thefe terms. So that they are diftindj living, * divine, intelligent voluntary principles of ope- * ration or working, and that in, and by internal < ads one towards^nother, and in ads that out- < wardly refped the creation and the feveral parts * of it. Now this diftindion originally lyeth in * this ; that the Father hegetteth the Son^ and the * Son is begotten of the Father -, and the Hol'j Spi- < rit proceedeth from loth oj thevti The manner < of thefe things^ fo far as they may be expreffed « unto our edification, fhall afterwards be fpoken « to. At prefent it fufficeth for the fatisfadion * and confirmation of our faith, that the diftinc- * tions named are clearly revealed in the fcripture^ * and are propofed to be its proper objed in this * matter, ^bou art my fon^ this day have I begot- ' ten thee (2i.\ ^hou art\Chrifi^ the Son of the living * God (h). fVe faw his glory ^ the glory of the on- * ly begotten of the Father (c). No man bath feen ' God {a) Pfalm ii. 7, (l^) Matth xvi. i$i {c) John i. 14. * Cod at any time, the only begotten Son, which is in « the bofom of the Father, he hath revealed him (a \ < For as the Father hath life in himfelf fo hath he * given to the Son to have life in himfelf (h), 'Th^ * Son of God is come, and hath given us an under- ' flandtng (c). But when the comforter is coine^ « whom I will fend unto you from the Father, even * the fpirit of truth which proceedeth from the Fa- < ther^ he fhall te^ify of me f dj. ' Now as the nature of this diftin61:ion lies in * their mutual relation one to another, fo it is ^ the foundation of thofe diftin5i airings and ope- * rations, whereby the diuindion itfelf is clearly * manifcfled and confirmed. And thefe adings, * as was faid, are either fuch, as where one of * them is the objed: of another's adings, or fuch * as have the creature for their objeds. The firft < fort are teltified unto (e). Mod of which pla- * ces have been before recited. They which thus * know each other, love each other, delight in '^ each other, mull needs be diflindl ; and fo are * they reprefented unto our faith. And for the ' other fort of adlings the fcripture is full of the * expreflions of them (f). Now from what the Dr. has here faid, ' that the three perfons in the Godhead, Father, Son, and Spirit, are didind among themfelves by certain peculiar relative properties, lying ori- ginally in this, that the Father begetteth the Son, and the Son is begotten of the Father, and the holy fpirit proceedeth from both of them ; and as the nature of this diftindlion lies in their mutual relation one to another, &c. may it not be thought by fome, that there is from hence a juft G g ' ground (a) John i. i8. (3) Ch;ip. v. 26. {() i John V. 20. [d] Johuxiv. 26. {e) Pl'dl. ex. i. John i. 18. chap.x. 20. chap.yi\\\. 5. i Cor. ii. 10, 11. Prov. viii. 21, 22. (f) Gen. xix. 24. Zach. ii. S. John v. 17 i Cor, xii. 7, S, y. chap. viii. 9. C 116 ] ground for what fome very judicious minifters have declared as their opinion ? viz, that the denial of the proper fonfhip of the fecond perfon in the blefled trinity, that he is the Son of God by na- ture, and aflerting that he is Son, or called Son, only as being mediator, has a tendency to tri- theifm j herein I find minillers and others are di- vided in their opinions ^ fome, as has been men- tioned before, thinking it rather tends to Sahelli' anifm. P. 8i. ' Our conclufion from the whole is: * that there is nothing more fully exprefled in the * fcripture, than this facred truth is •, that there ' is one God, Father, Son, and Holy Ghoft ; *" which are divine, di(tin(ft, intelligent, voluntary, * omnipotent principles of operation and working, * which, whofoever thinks himfelf obliged to be- * lieve the fcripture, muft believe \ and con- ^ cerning others, in this difcourfe, we are not * foilicitous. ' This is thnt which was firfl propofed ; name- ' ly, to manifefl what is exprefly revealed in the ^ fcripture concerning God the Father, Son> and * Holy Ghofl" ; fo as that we may duly believe * in him, yield obedience unto him, enjoy com- *-■ munion with him, walk in his love and fear, * and fo come at length to be blelTed v>^ith him * for evermore. Nor doth faith for its fecurity, * eflablifhment and diredion, abfolutely ftand in * need of any farther expofition or explanation ' of thefe things ; or the ufe of any terms not con- * fecrated to the prefent fervice by the Holy Ghofl, ' But whereas this dodrine it may be varioufly af- *- faulted by the temptations of fatan, and oppofed * by the fubtle fophifms of men of corrupt minds > * and whereas it is the duty of the difciples of ' Chrift to grow in the knowledge of God, and * our Lord and Saviour Jefus Chrift, by an ex- ^ plicit [ ^^-7 ] pllcit apprehenlion of the things they do be- lieve, fo far as they are capable of them •, this dodlrine hath, in all ages of the church, been explained and taught, in and by fuch expref- fions, terms, and propofitions, as farther de- clare what is neceflarily included in it, or con- fequent unto it •, with an exclufion of fuch things* notions and apprehenfions, as are neither the one, nor the other. This I fliall briefly manifeft, and then vindicate the whole from fome excep- tions, and fo clofe this diflertation. ' I. That God is one, v/as declared and proved. Now this onenefs can refpeft nothing but the nature, being, fubftance or eflence of God. God is one in this refped. Some of rhefe words indeed are not ufed in the fcripture. But whereas they are of the fame importance and figninca- tion, and none of them include any thing of im- perfe6lion, they are properly ufed in the decla- ration of the unity of the Godhead. There is mention in the fcripture of the Godhead of God, his eternal power and Godhead (a). And of his nature, by excluding them from being objects of our worlhip, who are not God by na- ture (b). Now this natural Godhead of God, is his fubftance or efience with all the holy di- vine excellencies which naturally and neceflarily appertain thereunto. Such are eternity, immen- fity, omnipotency;, life, infinite holinefs, good- nefs, and the like. This one nature, fubftance or eflfence, being the nature, fubftance, or ef- fence of God, as God is the nature, eflence and fubftance of the Father, Son and Spirit ; one and the fame abfolutely in and unto each of them. For none can be God as they are re- vealed to be, but by vertue of this divine na- G g 2 * turc faj Rom, i. 20. W G.il. iv. 8. [ ^^8 ] ture or being. Herein confilts the unitj of ths Godhead, « 2. The diftindlion, which the fcripture re- veals between Father, Son, and Spirit, is that whereby they are three hypoliafcs, or perfons, diftindlly fubfifting in the fame divine eflence or being. Now a divine perfon, is nothing but the divine e.jjence upon the account of an efpecial properf-jy fubfifting in an efpecial manner. As in the perfon of the father, there is the divine ef- fence and being, with its property ot begetting the Son, fubfifting in an efpecial manner as the Father. And becaufe this perfon ^^ath the whole divine nature, all the efiencial properties of that nature are in that perfon. The wifdom, the un.erftanding of God, the will of God, the im- menfity of God, is in that perfon \ not as that perfon, but as the perfon is God. 'I he like is to be fa Id of the perfons of the Son and of the Holy Ghoft. FIcreby each perfon having the underftanding, the will, and power of God, be- comes a diftind; principle of operation ; and yet all their a6li-gs ad extra being the a6lings of God, they are undivided, and are all the works of one, of the {t\{ fame God. And thefe things do not only neceffary follow, but are dire(5lly included in the revelation made concerning God and his fubfiftence in the fcriptures. ' 3. There are indeed ma»y other things that are taught and difputed about this dodrine of the .trinity, as the manner of the eternal ge- neration of the Son, of the eiTence of the Fa- ther ; of the procefTion of the Floly Ghoft, and the difference of it from the generation of the Son \ of the mutual in-being of the perfons, by reafon of their unity in the fame fubftance or eflence-, the nature of their perfonal fubfiftence with refped unto their properties whereby they ' are [ 219 ] ^ are mutually diftinguiflied •, all which are true * and defenfible againft all the fophilms of the * adverfaries of this truth. Yet becaufe the dif- * tin6l apprehenfion of them, and tb.eir accurate * exprcilion, is not neceflary unto hiich, as it is * our guide and principle in and unto religious * worfliip and obedience, they need not here be * infilled on. Nor are thofe brief explications ' themfcJves before mentioned fo propofed, as to *• be placed immediately in the fame rank or or- ' der with the original revelations before infilled * on ; but only are prefled as proper expreflions * of what is revealed, to increafe our light and * further our edification. And although they can- * not rationally be oppofed or denied, nor ever * were by any, but fuch as deny, and oppofe the * things themfelves as revealed ; yet they that * do lo deny or oppofe them, are to be required ' pofuively, in the firll place to deny or difap- •• prove the onenefs of the Deity •, or to prove, * that the Father, or Son, or Holy Gholl in par- ' licular, are not God, before they be allowed to ' fpeak one word againft the manner of explica- * tion of the truth concerningr them, For either * they grant the revelation declared and con- ' tended for, or they do not. If they do, let * that conceflion be firft laid down, namely, that * the Father, Son, and Spirit are one God , and * then let it be debated, whether they are one in * fubflance and three in perfons, or how elfe the ' matter is to be dated : if they deny it -, it is * a plain madnefs to difpute of the manner of * any thing, and the way of exprefling it, whilft ' the thing it felf is denied to have a being. * For of that which is not, there is neither * manner, property, adjuncfl, nor effedl. Let ' then fuch perfons, as this fort of men are rea- ' dy to attempt with their ^phiftry, and to a- ' mufe [ i?o ] ' mufe with cavils about perfons, fubftances. Tub- * fiftences, and the like, defire to know of them « what it is that they would be at. What would < they deny, what would they difapprove ? Is it « that God is one, or that the Father is God, or * the Son, or the Holy Ghoft is fo. If they de- ' ny or oppofe either of thefe, they have teftimo- * nies and inftances of divine revelation, or may * have, in a readinefs, to confound the devil and < all his emilTaries. If they will not do fo, if ^ they refufe it, then let them know, that it is mod * foolifli and unreafonable to contend about ex- * prefTions and explanations of any thing or doc- * trine about the manner, refpedls, or relations * of any thing, until the thing itfelf, or do6lrine, * be plainly confefTed or denied. If this they re- « fufe, as generally they do and will, which I ' fpeak upon fufHcient experience, and will not * be induced to deal openly, properly, and ra- « tionally, but will keep to their cavils and fo- * phifms about terms and exprefTions, all farther * debate or conference with them, may juftly and * ought both confcienfcioufly and rationally to be * refufed and rejeded. For thefe flicred myfteries 'of God and the gofpel, are not lightly to be * made the fubjed of men's contefls and^difpu- * tations. The Dr. referring to fome of the cavils and fophifms of the Socinians preceeding, fays : P. 90. ' That which at prefent fhall fuffice, is * to give a general anfwer unto all thefe cavils, * with all of the fame kind, which the men of * thefe principles do ufually infift upon. ' And the fubllance of this general anfwer of the Dr's may ferve againft the Ar'ians alfo, and any others who deny any divine fupernatural truth revealed in the fcriptures, whether it be the proper eternal ' fon- [ M» ] fonfhip of the fecond perfon in the holy trinity, or any other myflery of the gofpcl. ' The things, they fay, which we teach con- ' cerning the trinity, are contrary to reafon. And * thereof they endeavour to give fundry inftan- ' ces, wherein the fum of the oppofition which ' they make unto this truth doth confift. * But, i/, I ask, what reafon is it that they * intend ? It is their own, the carnal reafon of ' men ; by that they will judge of thefc divine ' myfteries. The fcripture tells us indeed, that * the fpirit of a man which is in him knows the things ' of a man. A man's fpirit, by natural reafon, ' may judge of natural things. But the things of * God knoweih no man^ hut the Spirit of God (a). « So that what we know of thefe things, we mull ^ receive upon the revelation of the Spirit of God ' meerly, if the apoftle may be believed. And it ' is given unto men to know the myfteries of the king- < dom of God. To fome, and not to others ; and ^ unlefs it be fo given them, they cannot know * them. In particular, none can knozv the Father^ ^ unlefs the Son reveal him. Nor will, or doth, ^ or Cdinflefb and blood reveal, or underftand Jefus « Chrift to be the Son of the living God, unlefs ' the Father reveal him, and inftru6l us in the ' truth of ic (b). The way to come to the ac- ' knowledgment of thefe things, is that defcrib- * ed by the apoftle (r). For this caiife I bow my ' knees unto the Father of our Lord Jefus Chrifi, of * who7n the whole family in heaven and earth is nam- ' ed^ that he would grant you^ according to the rich- * es of his glory, to be flrengthened with might by his * Spirit in the inner man, that Chriff may dwell in ' your hearts by faith \ that ye being rooted andground- ^ ed in love may be able to comprehended with all < faints, (a) I Cor. ii. II. (I;) Matth. xvi. 18. (c) Ephef. iii- 14, 15-, 16, 17, 18, 19. C M^ ] * fain.ts^ &c. As alfo (a)^ That ye might come un-- « to all riches of the full affurance of under (landings * to the acknowledg77ient of the myfiery of God, and < of the Father^ and of Chrijl, In whom are hid * all the treafures of wifdom and knowledge. Ic is ' by faith and prayer, and through the revelation ' of God, that we may come to the acknowledg- * ment of thefe things ; and not by the carnal * reafonings of men of corrupt minds. * 2dly^ What reafon do they intend ? If reafon < abfolurely, the reafon of things; we grant that ' nothing conrrary unto ic is to be admitted But, ' reafon, as it is in thi? or that man, particularly * in themfelves, we know to be weak, maimed, ' and imperted •, and that they are, and all other ' men, extremely remote from a julland full com- * prehenfion o\ the whole r^-afon of things. Are they ' in fuch an ellate, as that their apprehenfion fhall « p.ifs for the meafureof the nature of iJl things? ' we know they are far from ic. So that tho' we * will not admit of any thing, that is contrary to « reafon ; yet the lead intimation of a truth., by < divin revelation, will make me embrace it, al- * though it ihould be contrary to the reafon of aJl * the Socinians in the world. Reafon in the ab- ' ftrad, or the juft meafure of the anfwering of * one thing unto another, is of greap moment : ' but reafon, that is, what is pretended to be fo, * or appears to be fo unto this or that man, efpe- ' cially in and about things of divine revelation, ' is of very fmall importance *, of none at all, ' where it rifeth up againft the exprefs teflimonies ' of fcripture, and thefe multiplied to their mu- * tual confirmation and explanation. ' 3 J/3, Many things are above reafon, that is, ' as conlidered in this or that fubjed, as men, ^ which are not at all againft ic. Ic is an eafy ^ thing (aj Col. ii. 2. [ ^35 ] ^ thing to compel the mod curious enquirers of ' thele days to a ready confcfiion hereof, by mul- • titudes of inftances in things finite and tempora- ' ry. i\nd fnall any dare to deny, but it may be ' fo in things heavenly, divine and fpiritual ? nay, ' there is no concernment of the being of God, ' or his properties, but is abfolutely above the ' compreTienfion of our reafon. Wc cannot h^ ' Je arching find out Gody we cannot find out the Al- ' 7mghty to perfe5fion, ' ^thl'j^ The very foundation of all their ob- • jedlions and cavils againft this truth, is deftruc- tive of as fundamental principles of reafon as are in the world. They are all at bed reduc- ed to this : it cannot be thus in things finite; the fame being cannot in one refpc6t be oncy in another three^ and the like ; and therefore it is fo in things infinite. All thefe reafon- ings are built upon this fuppofition, that that v^rhich is finite can perfectly comprehend that which is infinite. An aflertion abfurd, foolifh, and contradidlory unto itfelf ! Again, it is the •higheft reafon in things of pure revelation, to captivate our underftandings to the authority of the rcvealer, v/hich here is reje(51ed. So that by a loud fpecious pretence of reafon, thefe men, by a little captious fophifcry, endeavour not only to countenance their unbelief, but to evert the greateft principles of reafon itfelf. * Sthljy The cbjedions thefe men principally in- fill upon, are meerly againft the explanations we ufe of this do6lrine, not againft the primi- tive revelation of it, which is the principal ob- jecL of our faith : which how prepofterous and irrational acourfe of proceeding it is, hath beea declared. ' 6tb!y^ It is a rule among philofophers, that if a man, on juft grounds and reafons, has emr H h * braced braced any opinion, or perfuafion, he is not to defert it, meerly becaule he cannot anfwer eve- ry objedion againft it. For if the objedbions wherewith we may be entangled, be not of the fame weight and importance with the reafon on which we embraced the opinion, it is a madnefs to forego it on the account thereof". And much more niuft this hold amongft the common fort of Chriftians, in things fpiritual and divine. It they will let go, and part with their faith in any truth, becaufe they are not able to anfwer dif- tindly fome objections that may be made a- gainit it, they may quickly find themfcives dif- puled into Atheifm, * 7/^/3!, There is fo great an intimation made of fuch an expreflion, and refemblance of a trinity in unity, in the very works of the cre- ation, as learned men have manifefted by va- rious inftances, that it is mod unreafonable to fuppofe that to be contrary to reafon, which many objeds of rational confideration do more or lels prefent unto our minds. * 8/Z?/)', To add no more confiderations of this nature, let any of the adverfaries produce any one argument, or grounds of reafon, or thofe pretended to be fuch, againft that that hath been afferted, that hath not already been baffled a thoufand times, and it fliall receive an anfwer, or a publick acknowledgment that it is indif- ioluble. The Dr. proceeds to difcourfe on the perfon of Chrift, as alfo on his fatisfadlion ; but having recited largely from the Dr's diftindl treatife on the former, and as citations of the fame nature from other authors will follow ; and, the latter being a fubjed not dcfign'd particularly to be taken into confideration, I fhall omit the whole of what is contained in thofe difcourfes: and the rather^ ratKef with refped to the do6lrine of fatlsfadion, becaufe the reader will find in the following pagea fomething concerning that very important doc- trine tranfcribed from Mr. Howe's Living 'Templey tho* indeed the greateft part of his thoughts there- on are only referr'd to. If it be thought, that lefs might have been cited from Dr Owen^ and that there needs an apology, I fliall only fay, that it is apparent thaC his writings contain more on thefe fubjccls then any other author's, and how he has managed tliem is left to the judgment of every impartial reader: every one will judge for himfelf, and has a righc to do fo of every author, and of all they fay. Dr. Goodwin in his fecond vohime^ difcour'f* ing on the kno'izhdge of God the Father^ and of his Son J ejus Chrift. CHAP. IIL Page 64. * {Concerning the fecond per/on') that he was thfi ' Son of God^ who existed throughout all ages^ ' and from eternity ; this proved by all thofe in'" * fiances offcriptures^ wherein his eternal exif * tence is afferted^ and wherein the title of Son * of God is alfo afcribed to him, * This mofl: eminent title of ^on of God doth * fimply exprefs, what and who the fecond per- * fon is in himfelf, and in relation to his Father, ' and fo fingly fpeaks the fubftancc of his perfon ; * and it is certain, was that more general and re- * nown'd title the firft primitive times knew him I by, under which Chri(1: himfelf and all the apoftles H h 2 * una- [ ^3^] « unanimoufly reprefented him unto the church, < which all believers then profefled to believe in ; « and concerning which that promife is made, < and urter'd unto all the faints in fucceeding * ages j that all fljould come to the un'it^ of the ^ faith ^ and knowledge of the Son of God(2i), ' The other, of the word^ was, if ufed by any ' other apoftle than John^ yet but covertly \ by < John fparingly mentioned after all the apoftles * were dead, and but thrice by him. And further * he was acknowledged and declared to be that * Son of God by all forts of witnefTes, either in * heaven, or earth, or hell, (the particulars of * which are referred to) p. 6.^ j fo that v/e may « boldly aiTert, * 2 J/)/, That our Chrid for the fubdanee of his < perfon is the Son of God, fo itiled, not in re- ' fpe(5l only of God's taking man's nature, but '^ as exiting as fuch before he took man's nature v ^ and this is one of the great foundations of the ' gofpel, and univerfally acknowledged by be- * lievers in the firft times. This general affertion < will require many particulars to explain it. ift^ « That he that thus exifted (as hath been proved) ' through all ages and from eternity, was th:s < Son of God, and fo filled before ever he af- * fumed man's nature. For the evidence of ' this I fliall proceed as I did in the former « aflertion ; when I proved his exiftence, I went ' through all ages, even up to everlafting ; and * fo I Ihali do in this, ftep by flep, demiOnflrat- * ing that it was the Son of God ; that as fuch * is laid in all ages to have exift.ed. « i/, He, of whom John the baptift affirmed, * that he exifted before him (as was fhewn) his * perfon by him is Hiled, the only begotten Son of ^ C-o£- (a) Ephcf. iv. 13^ [ 157 1 < God (a), compared with (b) (which pleafe ta * turn to in your bible j. * 2dly, He as the fon was over the church, as * his own houle in Mofes\ time ; to him as the * fon was Mofes a fervanc in his houfe : fo then * he muft cxift as the Son. Thus you read ex- * prcfly (c)^ adding to the words even then. Even * he that then faid, Mofes is faithful in all vi^ * houfe Cd): he was this fon, faid Faul^ andtherc- < fore exifted as fuch -, for it was he fpake thofe « words. < 3^/3?, Again, it was proved in the firfl: affer- ' tion, that our Chrift was a perfon that exifted « at the creation ; now he that then exifted, and « fo before man's nature was made, and four thou- ' fand years before this man was made, is then * called the fon. Of him, as the fon, it is faid, his * fon h] ivho7?i he made -the worlds (e). ' 4//^/}', It was fliewn, that he was a perfon * exifting throughout all generations from the '^ creation ; and this was the Son, M'j father * worketh hitherto and I work (i^ ; that is, hither- * to my father hath wrought from the creation, * ^c. and it was not his own working only, vir- * tually or inftrumentally *, for his word is huoic^^^ ' in like manner (^), and he that then is faid ta < work muft be acknowledged in the higheft man- « ner to exift ; and it is the fon that did this (h) * (fee the words j and as in the words (0, it is « manifeft my father works, and I that am his * fon. < ^tlfly^ He who was without heginning of days or < end of life, of- whom Melchifedeck was the type' * and fliadow, as v/as fhewn (^), he is exprefly * termed the Son of God in that place : for thus ' the 111. la) John i. i :j, 18. (h) Ver. 30, 34. (c) Hcb t, 6. (d) Numb. i. 7. (e) Heb. i. i (/) Johii V. 17. (g) Ver. 19. (h) Ver. 19. (/) Vcr. 17. (k) Heb* vii, 5. [ X58 1 the words concerning Melchifedeck run, having neither beginning of days nor end of life^ hut was made like unto the Son of God ^ who therefore as Son of God hath this in a real and fubftan- tial manner true of him ; and therefore the Son is not only in refped of this man Jefus his being united unto Gcd. But, ' Sthly^ Paul fays, that the gofpel was promif- ed by God before by the prophets, concerning his Son whofe perfon he thus defcribes, who was made of the feed of Abraham according to the flefh^ or human nature, and declared to he the Son of God according to the fpirit of holinefs (a), or a divine nature fas Ihall after be fhewn). ' "jthl^ Seeing this place hath mentioned how the prophets fpeak of him as God's Son, let us fee how they fpake thus before of him as the Son, whereby will be decided whether or no thev ftiled him not fuch, over and above the confideration of that human nature ; in regard to which only, fay fome, it, and its being unit- ed to God, and God manifefled therein, it is, fay they, that he is called the Son of God ; and not as a diftind perfon from the Father, who in himfelf is the Son of God, and who took the human nature into the fame fonfhip of his per- fon, which he had without it. * i/. Thou art my Son, this day have I hegotten thee {h), God's (hcdle^ or) to-day is the fiile of eternity. Verbs and adverbs of the prefent time do bed exprefs eternity ; Before Abraham was, Iam(c)\ and, I AM hath fent thee (d) ; fo, To-day have I hegotten thee. To-day with God is not to-morrow nor yefterday : as God was always God, fo always a Father, and fo he * is {a) Rom. i. 2, 3, 4, {I) Pfal. ii, 7. {c) John viii. S^- (dj Exod. iii. 14. [ ^59 1 is a Son always unto God. Neither had he been God's Son by generation, by begetting, if only he had been his Son as man by union •, lo he had been the Son of the Holy Ghofr, and he his Father rather than God, (the firtt perfon in the trinity whom the fcriptures only term ius Fa- ' ther^ becaufe this man was by the Moly Gtioft * conceived, formed, and united unto God, and the fpirit was not the caufe of his being a fun ; ' for this very fpirit is termed the fpirit of this * fon (a)^ and fent Ly bim {b)'y and alchough this ' fcripture (c) is applied to the refurreCtion of ' Chrift {d)^ yet 'tis evident by Paxil's quotation ^ of it (^), and his denying unto all the angels « that fo tranlcendenc a generation is intended in « that fecond pfalm by the plalmiit. Neither by * the refurredion was he firft made the Son of ' God (as man j ; for he is termed fo all along in * the evangelifts. before, but it was then declared * as Paul's phrafe is, declared the Son of Gcd with « power by the refurre5iion from the dead ^ f ;, for « thereby it was fhewn that he had life in himfelf, < and was that eternal life that had leen from the < beginning (^), whom therefore it v/as impoffi- < ble death fhould hold f^J, and unto this fenfe it < is that thofe words of the pfalmift are appli- < ed by Peter to the refurredion (h\ God by * Chrift's being railed up had confirmed the truth * of that promife made to give his fon for us, < whom he had from eternity begotten, and did « by his refurredion declare him to be fuch. Thus « or thereby proving him to be the Son of God, < whom God had from everlafting begotten, ^ who was promifed to be given to us •, yea, his ^ incarnation and conception as man (which was ' the {a) Rom. viii. 9. Gal. iv. 6. {b) John xvi. 15. (^ Pral.ii. (d) Aftsxiii. 32, 33. {•?) Heb. i. 5. (f) Rom. i. 3. (f) I John i. I. [h] Ads iv. 24. [i] 0)aj>.xiii. 32, 33. [ i+o ] < the firft foundation of his being man) was buC * the beginning of the manifeflation of the Son ' of God, the word, was made flejij and dwelt a- « 77rGng us^ and we beheld his glory as of the only he- « gotten of the Father (a), and therefore this was ' not the conftitutiug him a fon ; fo likewife it: ^ is termed, God was manifefi in the flefh (h)^ like- ' wife, the Son of God was manifefted {c). Now * manifcftation is of what was extant before, but * produdion is the bringing forth of a thing from * a not being to a being. 2. j^gur fpeaks of a « perfon diftind from God then exifting, whom * he calls. God's Son, H^hat is his name, and whaS *■ is his Son's na?7ie, if thou canft tell, &c. (d), P. 6j. " Q^.To us a child is horn, a Son is given (t\ ^ 8cc. And in that he adds thereto (^meaning a * child born) as a further thing, and diftindl from « child, that is, a Son is given •, this argues his ex- * iftence as a Son before -, for that is given, which * firll is, &c. Now Ifaiah prophefied two things ; < lilj That a virgin ihould bring forth (f) \ 2d, ' That he that was fo brought forth fhould be the ^ Son of God ig) \ and referring to what is faid by ' Luke, Therefore alfo that holy thing, which fhall « he horn of thee, fhall he called the Son of God. ^ This particle therefore refers not to his concep- ^ tion, as a caufe of this effedl -, as if that there- ' fore beciufe conceived of by the Holy Ghoft * he fnould be thereby conftituted the Son of ^ God ', but it is an inference or demonfiratron, ' that therefore flie might be allured he was that " Son of God, that J (hi ah had fpoken of, that ' fhould be fo born of her ; yea, and that child * fliouM be called the Son of God, that is, owned, * reckoned, and acknowledged to be the Son of * God, {a) Johni. ij.. {^) i Tim. iii. 16. {c) i John iii. 8- (^) Prov. XXX. 4. {f} La. ix. 6. (fj Chap. vii. 14. {g) Chap. ix. 6. * God, by perfonal union with him, as he is and * hath been by the beheving world to this day. P. 6S, ' To conchide this: if he exifted be- * fore the world was, when he was not man, * and during all the times of thefe prophets, * before he took man's nature, it mult be fup- * pofed, that fuch a perfon fo exifting mud have * fome eminent known title given him, between * God and him •, the import of which Hiould be * to fpeak his relation to God ; and if fo, then * furely ic mud be this which is thus before given * him by thofe prophets, and as uttered by God, * Thou art ;»y Son^ this day have I begotten thee (a). * And, what is his name^ fpeaking of the Fa- * ther, and what is his Son's name? fo then he ' was called /^^ ^on{h). He is not termed a fon, * as if only made fuch wh^rn he was conceived * or made man ; but on the contrary, being and * exifting the Son, he is faid to be fent^ and * made of a woman (c). But when the fullnefs of ' tijne was come^ God fent forth his Son made of * a woman^ made under the law. And to this * purpofe it is further obfervable, that Chrift in * his difcourfes to his difciples affirms him felf, * not only to be one fent into the world by his ' father, which fufficiently imporrs his exigence * before, but further to notify to us his eternal ' generation, and as a fon exiilent before. He * therefore didinguifheth and fevereth thefe two * things, as appears in feveral fpeeches of his ; ' / cavie from the Father^ &c. and then, and I ' came into the world ; or thus, and he hath fent ' me. This is not only oft repeated, but this * very order obferved as oft as repeated. / ^ know him^ for I am from him^ and he hath fent ' me{di). I i CHAP. [a) Pfalm ii. 7. [h] Prov. XXX. 4. (c) Gal. iv. 4. {d) Jghn vii, 29 ♦ [ ^4^ ] CHAP. IV. Page 6^. I What kind of [on he is to God, or in what fenfi^ * he is the Son of God, He is the proper Son * of God, in a fpecial peculiar manner, fucb « as no other per fon can he [aid to' he. He is * fiiled the onlj begotten Son of God, which can ' he affirmed of no creature, T^his imports, * that his eternal generation is the foundation * of his fonjhip. He is called the Sen of the ' living God', that he is begotten of him, of * his own likenefs, and is of the fame nature * and fuh§lance with hi?n -, that he is God, hy ' an identity of one and the fame effence of the * Godhead, and not hy union ofily, or office, * To demonflrate in what fenfe Chrift has this title of Son of God, I fhall herein alfo proceed by degrees, ift. It is given him by way of fin- gularity, in comparifon of all others that have the title of fons -, this all acknowledge, as God, the firft perfon, by way of fingularity ordina- rily is called the Father, One God the Father \ fo frequently, in the fame way of fingular'ty, is Chrifl: termed the Son in relation, unto this God, as the Father ; and it hath been obferved by fome, that whereas y/©- ecg, that is to fay, a fon of God, is common to others, i. e. to us with him ; yet o t/i©- tS" e^S', the Son of God, is never given to any but to him. 2dly, God the Father himfelf, by way of a fpecial appropri- ation, fees him forth, and exhibits him as his fon, with difference from all others. He faid it himfelf from heaven, "This is my beloved Son(2i), This perfon, this is the very he, he of all others individually, and alone ; he, and none other : . * and (a) Luke ix, 55. ^ and then he adds, let all elfe hear him. Thus* * when he prefenrs him to the world, hear hlm^ ^ acknowledge and receive him, as he who hath * power to make you fons unto me (sl). But this * general is far fhort of what the fcriptures fpeak * concerning what, or wherein his fonfhip coniills. After feveral things, which here only are referred to,, the Dr. fiys : P. 70. ' Ua ic is yet more obfervable, to prove * theprefent aflertion, that whenever Chrifl: fpake * of the Father to his difciplcs or others, he ne- :*. ver laid, oi^r Father^ which yet he taught us to ' fay even when we pray in private, to the end * that we Ihould come to GoJ, as fach a Father * to us aG he is alfo to all others of his eled:. * But his own ufual ftile was, My Father ; and * therefore ^o a Father to him as to no other, nor * to all or any of the fons of God; and this ap- ^ propriation was fo much his wont, that the * Jews obfervedit and were offended. Whereas he * had fa id, My father worketh hitherto^ and I * work^ the ^ews fought jthe more to kill him^ be- ^ caufe he had f aid God was his Father fb), which * is but flenderly fo tranflated ; for in the origi- * nal it is, hecaufe he had called God his own Fa- ^ ther ; that is, fo, and in fuch a manner hfs as * not others; and fo \\\tjews themfelves undcr- * flood him whilil the words were yet frefh in his * mouth: yea, and he fp^aksnot this, amongft a ^ wicked company of the Jezvs^ who were the ' children of the devil (c), as any other ordinary ' fon or child of God alone among a company ' of wicked ones might, by way of feparation, ^ fo ufe it •, but, further, ChriR doth the very ' fame, when he had occafion to fpeak to, and ' of his difciples '^who were tiie chiefeft faints = then alive of he fons of men, and reprefent- I i 2 ' ing ^a) John i. 12. ^h) Chap. v. 17. (0 ^'''*' 44- [ ^44 ] ing the reft for ever to come) and of himfelf, how God was Father both to him and them; yet he carefully makes this feparation. My Fa- ther a?id your father {3.). You fee hr mentions their relation apart, yea, as feparate from his own. He putteth the fonihip or relation of all them into one common relation ; your Father ; and fets againtt if, and fevers from it as at a dif- tance his own, my Father : and that to Ibew their relation of fons to God is not of the fime rank or defcent that his is. 2 J/)-, There is moreover (an us all) he that [pared not his own Jon, hut delivered him up for us all, hc-zv flail ■ he 7iot alfo with him freely^ give us all things (b) ? ' namely, us the faints. God gave him tip for us ' all, lays he -, and thefe all we find had been ' before termed the fens of God (c), and the hre- ' thren of Chrijl : 2ind yet, ^dly. After all this, by ' way of diiTerence from thefe, he entitles Chrift, ^ God's own Son ; If Godfpared not his own So?i ('d). ' Tohavefaid, hisfon by wayof fini^ularity, when ' mencion is made of many other brethren, had ' been enough to have fignified his eminency * unto them, efpecially to fay, the firjl horn, as * he has done (^) : but he adds hereto, over and a- ' bove all, his own Son, as thereby -fignifying ' the different kind or fort of fonOiip and father- * hood, that was betwixt God and Him. This is * therefore an eminent diftindlion of two forts ' of fons which God had ; his own Son, proper, * genuine, true Son, and others that were not his * own, but by adoption, as ftrangers and aliens in * their original defcent ufe to be to a father that af- * ccrv/ards takes them for his adopted fons : and ic * is evident that this is his meaning, for the apoftle ' had given, tb'^. other part of dillindion of fon- '(hip, faj John XX. 27. (i) Rom. viii. ^Z. (0 f^^^'l- ^^^^ 29. (d) Ferf. 32. (e) Vcrf. 29. [ 145- ] ^ fhip, Of tins, his (us all) ive have received the < fpirit of adoption^ by which we cry^ Abba, Fa- < ther (a) ; and if children^ then heirs (b). Now * God in this fpeaks as plainly to rr.tn in their < own kmguage as is polTible to expre,^ ic. Come < to a man that hath Ions by marriage, anu alfo ' a fon out of his own loins, and you hear him « call them all fons -, but particularly ask him, « What fon is this? My own fon, fays l)e. And < arc thefe fo ? No*, they are my fons in \\\^ . or * my wife's fons, or whom 1 have taken to be *• my fons by will. Well •, and what doth a nua * mean when he fays, this is my own fon, efpe- « ci lily when with a ditlinclion from others that « are adopted? All men underdand a fon that « is of his fubflance, naturally begotrm of him, < of his flefh and blood ; then in its infinite pro- < portion it ought fo to be underflood here. A <- fecond exprefiion to be added to this is that of < his being (liled the only begotten Son of God fo « often (c), and therefore fo begotten as not othe:s, * quafi prater eum nullus^ as if befides him no o- « ther were begotten, and if any would quarrel, * that others are fa id to be begotten of God U) ; < yet to be fure when God i;iys this of him, 'T^hoic *- art my begotten Son, he means it of fuch a beget- *■ ting as hath not been commujiicated to any ' creature; which that place i^^ exprefs for, ' To which cf all the angels hath he fa id, "Thou art * my Son, this day have I begotten thee (ej? &c. ' in which we may obferve two things. ' I. That a generation, or begetting him, is the « foundation of his fonlhip, as it is of all true and 6 natural fons el fe among men, for fo he joyns ' them, f^) Rom. viii. 15. (/) Kt. 16. (r) John i. 14, iS. rb^p. iii. 16. I John iv. 9. (^J Ch^p- v. 18. (c) Hcb. i. ^. [ 145 ] * them, thou art viy Son this day have I begotten * thee^ as the ground of that his fbnfhip, if it were * but a metaphorical or fimilitudinary generation, as when he fays of the ice and the fnow, haih the ^ rain a father^ or who hath begotten the drops of the * dew ('a), l£c. then his fonfliip w^ere no other \ ' but doth God fpeak poetically here fas there ^ he doth) when of the generation of his Son I ^ then indeed he were but melaphoricaljy a Son, * and God a metaphorical Father to him ; where- * as he is the true Son of God, as John call§ * him (J)\ and therefore as truly begotten. ' 2. Then that his generation is iuch a begets * ting, and he fuch a Son in that refpe<5t, as is * denied of the angels, or of men, is evid'.nt^ * Thou and thou alone art my Son, I have be- ' gotien thee, and thee alone ; fo that otherv/ife * let the fcripcure fpeak what it will of men's * being born of God, begotten of God, it is * with an infinite didance of fenfe from this. ^ Theirs is but by his operation, not gene- * ration ; by renafcentia, a new birth of God's < image on them, which are but divine qua- « lities in the foul, not by a generation that * is proper to a fubilanriai perfori. Then ' 9,dlyy Add to thefe two exprefTionsof one Son^ ^ and of only begotten^ that other (r), where, both ' by Peter's and all the apollles confefEon, he is * profelTed to be the Son of the livir^g God; * and in both thefe confcfTions the ccnglo-. * meration, or gathering together fo many * art.cles in the Greek ki before every word, * are as fo many ftars that call us to behold this * eminency of his fonfliip and generation -, for * they putting an emphafis on every word in ' that fmall fentence, thou art that Chrift^ that '*• Son U) Job XXX. 2P. 29. (';) I John v. ult. (0 Matlh. xvi. 16. JgiiA Yi. 6;. [ M7 ] • Son of that God, that living God r the Ifkc rruni ner of exprcflion is never ulcd but for fomc fpecial intenc, according to the nature of the matter fpoken of*, and that which makes It the more obfervable, is, that Jobfiy wlio wrote long after the other evangelilts, and avoided to mention what other evangeliils had recorded, and fo mentions this confeffion of theirs as ut- tered at another time, and upon a differing oc- cafion from that which Ma I thezv relates, fhould yet in the rehearfal of this confefTion, not only pun(flually keep to the fame words, but has as carefully added the fame articles before every word as Matthew had done •, yea farther : v^here- as it is obferved by fome as was faid, that the article o viQ-^ the Son, is given to none but to this Son, fo here it is alfo put to every word befides, when his fonrtiip is folemnly proclaimed ; fo, the meaning will be this, that Son of the only true God, that living God ; which em- phafiSj the God, and which attribute, the living God, are purpofely annexed, to fet out the greatnefs of this fo great a Son, and to fhew that if we do fuppofe the great and true God to have a Son, and but one Son, and him be- gotten by him as he is the living God ; (as put this and thofe former things mentioned of him together and it appearsj then what manner of a Son muft this be, and what manner of genera- tion ? but fuch as living fathers have propor- tionably of their fons : a generation f ch as is proper to things living, when they beget their kind. Generation properly taken, fays Aquinas^ and experience fhews it is of things that are living, out of a living principle, and is im.pro- perly applied to production : and further it is then faid to be generation properly in them, ' when they beget in their own iikenefs, and that < like- [ ^48 ] * likenefs confiding in their own kind, nature and ' fubftance. And thofe two attributes are given » to Clirift holding forth his generation, i;/2;. the * Word and the Son •, the word fhews he is begot- ^ ten by God, who is an intelleftual being; the * Son fhews that he is begotten as a living cf- * fence, or being. Now then putting all thefe * three together, i. God's own Son, 2. only * begotten, 3. that one only begotten Son of * the true and living God : thefe twilled and in- < terwoven mutually are a threefold cord that can- *■ not be broken •, let us therefore fee what argu- ' ments and evidences thefe will afford to convince ' us what manner of a Son this is. ' Affertion 3. That this only begotten and na- * turalSon of God is God. This 3d is naturally * connedled v;ith the foregoing alTertion, viz that ' he is the natural Son of the living God : thus, ' I. The fcriptures connedl and joyn thefe two * together, in that often, when and where they ' mention his fonfhip to Gcd, they annex withal ^ Cbec'c^ufe the one neceffariJy importeth the o- ' tht.r} his being God alfo, as may be obferved * both out oi the old teftament and the new. * 1 . The old teflament, unto us a Child is horn (aj, ^ which fpeaks him to be man, and unio us a Son * is gzven^ that fpeaks him to have been God, * and as fuch extant before he as man was born ; ^ for what is given hath a being when he is gi- * ven, and before he is given, who took man's * nature to himfelf as Son, (^c. And the Dr. ' fays, that which I alledge Ifaiah for is this, that ' his being Son and his being God are joyned ; * and fo it follows, to us aSonis ghen^ and his name * Jbali be called. The mighty God, idly^ You have the * fame by Paul's interpretation out of the Pfalms^ * To the Son he fays y Thy throne^ 0 Gody is for ever * and (a) m, xl 6. C H$> ] ^ and ever (a"). Compare we now the words of * Ifaiah with that of the angel (b\ and this * of Paid out of the Pfalms together, they arc * one and the fame to Ihew he is God's Son : ^ again, this man^ fays the tranQation, you * may as well fay, this perfon (man is not in the * original; was counted worthy of more honour than ' MofeSy in as much as he that built the houfe bath * more honour than the houfe (c), it follows, ever'^ ' houfe is buihled by fome man •, but be that built all ^ tbefe things (that is, the church in all ages and * things about it, under both old and new tefta- < mentj is God fd), he that had indrufted Mofes ' and the church under the old teftament, and ' now that of the new is God, fpeaking it of * Chrift as God •, fo then Chrift is God, who is * the builder of this houfe* Now read on, and * you will find his being Son not far off, for « Chrift as a fon over his own houfe (t). Now * compare^ thou art the Son of the living God (^* « fays Peter^ and what fays Chrift upon it, viz. * upon this rock will I build mj churchy as being < the Son of the living God, and he that was able * to build it was God, fays our apoftle in that * Heb. iii. 4. therefore he is fuch a Son as is alfo * God, and both are joined together. Again, thofe « two parallel places in the epiftle to the Romans^ *- the one (g) concerning his Son Jefus Chrift, < v/hich was ?nade of the feed of David accordingly « the flefh^ and declare to be the Son of God with * power ^ compare this with (b) of whom concerning < the flefh Chrift came, who is over all Godbleffed * for ever, amen. Son of God in the one, is God « blelTed for ever in the other. Further thefe two * run as terms equivalent in other places of fcripturc K k ' where (a) Heb. i. ^. (b) Luke i. 31, 35. ^ (^) H^b. iii. 3- {d) Ver. 14. (e) Vcr. 6. (f) March, xvi. iC,. (l) Heb. i. 3, 4- (l^)Cbap. ix. 5. [ ^)0 ] * where in like manner they be compared, it is ' faid of Chrift, God was manifest in the flejh (a), * and you have it thus, the Son of God was mani- ' fefted (b). Likewife it is faid, God pur chafed the * church with his own blood {c)^ now compare {d\ * fpeaking of our Chrift, he has wafJjed us with ^ his own bloody and made us prieffs unto God his * Father % fo then it was the Son whofe blood was * ptrfonally his own, who was diilin6l from his ' Father, and yet God that purchafed this church. * Again, and we known the Son of Godis come^ and * we are in him that is true^ even in his Son Jefus ' Chrifl : this is the true God, and eternal life [t) ; * the true Son of God, and the true God, the ve- * ry devil himfelf doth acknowledge \t, if thou * be the Son of God com??2and the ftones to he made * bread (f }, which was in effedl as to have faid, * if thou beeft that great Son of God that is to * come into the world, then thou art God and * ^aft fovereign powder to create or change the * being of the creatures; let us therefore fee it by * the elfe6ls, command thefe Clones to be made bread, * Laft of all, that known place f^) alledged to * prove Chrift's godhead joins thefe two together, * Son of God and God, and the one is infered * from the other, when Chrift had faid, / and m^ * Father are one (h)^ that is, I who profefs my * felf to be that one, and only Son of God, who ' is my Father •, as in fuch a fpecial relation I am ' fuch a Son to him, as am withal one with him. * So that, I. Chrift intended, that his being God's * Son was all one and to be one with God. Again, ' 2. fo the Jews imderftood him to intend there- * by that he was God 5 their quarrel wirh him is, * th3,t thou makefi thyjelfGod[i). and yet lo he had * only affirmed, / the Son and ?n\ Father are one ; ' fo (n) I T'im. iii. 16. (/j) i John lii. 8. [c) Ads xx. 20. {d) Rev.i. 5. [e) i John v. 20. (f) M.U. iv. 3. {£) Johnx. 30. {h)rer. 30. (ij Ver, 33. [ M' ] ' fo then to be his Son, in the fcnfc the7^zc;j.un- ' derftood him to take on him that title, was ' all one as to be God. And, 3. in that very fenfe ■ he fo defended himfelf to be the Son of God, ' that is, fuch a Son as was God, for having made ' his defence (a) alledging this proof, that if the ' eminent men and magittrates ot the oM teila- ' ment were termed gods by ofRce, and fons of ' God by adoption, who were but fhadows of ' him in both thofe titles, then he, who was pro- ' mifed to be fent into the world as the fublf ancc, ' muft be God by nature, and not office ; and the ' Son of God, not by adoption only, but natu- ' rally, and therefore equal and one with God : I ' fay, he having defended himfdf by this argu- ' ment, his conciufion is, Say ye then of him whom * the Father has fealed and fent into the iL'orldy ' Thou hlafpheme^ ; hecaufe 1 fald, I am the Son ' oj God (b) ? Now what was it that they had faid, « or what blafphemy was it which they had laid < to his charge ? It was this ; For thy Mrfphewy, ' hecaufe thou, being a man, as to our apparent * fiaht and view, 77iakeft thyfelf God (c\ And Chrilt * you fee, in his making his conciufion point * blank to their accufation, inttead of faying, ' Why fay you, I Uafpheme in faying I am God? ' which yet was the thing that they had find of ' him, he fpeaks thus, Becaufe I faid I was the < Son of God, believe not me, believe the works, < that you may know and believe, that the Father * is in me and I in him -, that is, that he and I are ' one in nature, as he had affirmed (d) hor * indeed in his having affirmed he was fuch a fon ' to God, as was one with his Father; whicn was ' his faying (e), he had affirmed he was fuch a ' fon to God as was God •, one that did the fatrie K k 2 ' ^vorks r.jjohnx. 34,35.36. r/jr.r. 36. (O^Vr. 33. U) Vcr. 30. [e) llnd. * works the Father did (a) ; which if I do^ fayj he, then believe it -, for it is the natural inference from ic. Thus you fee the fcriptures joyn his being both Son and God together. 2. The fame is in reafon, that if he be the natural Son * of God, and only begotten of the living God., * the true and perfedl Son of God, as the fcrip,- * cures, when they fpcak of his being Son, do de- * clare him ("as hath been clearly tellified) that * then neceflarily, in point of rational inference, ^ he muft be God efTentially : if God hath a true ^ Son, that Son muft be no other than true God., ^ it holds no proportion elfe to the phrafe ic ' pretends to ; it holds true in all things elfe. ' // is not to he thought^ fays Bernard^ that God * fnould have a fin of another kind from hiiiifdf; * but it is neceffary to acknowledge him to be cf e- * qual height and dignity, fince even the fons of ^ princes are themfelves princes too *, Deus non nili * deum gignit, if God begets a fon, he muft be * God, the living, true God. God cannot be- ^ get lefs than himfelf •, which is clearly the con- * ceflion of thofe laft words in John, fpeaking * of Chrift, God hath given us an uuderfianding to ' know hi?n that is true, and we are in him that f is true^ even in his Son Jefus Chrift 5 this is the ' true Gody and eternal life (b) ; the fcope of which ' is this, that he beipg the true fon of the true * God i the living God hlmfelf is in himfelf ; * the true Go.d alfo, and eternal life, having tliQ * fountain of life all in himfelf. P. yy. The Dr. has thefe words^ * And the only begotten of the Father, who was; ? not made a God and a fon, bccaufe fent into the f world and fanc^ified ; but was therefore lent and f fan(flified to that office of Mefliah,becaufe he wa^ (./) Johiix. 35 ft>J I jQ.hn V, .20. * by nature and fubftantially the Son of God, and ' God equal with the Father both in power and na- ' ture {a), and in works •, If I do 7iot the works of < m'j father^ believe me not 5 hut if I do^ though you ^ helieve not me^ believe the works ; that )e ?my know "- and believe^ that the Father is in me and I in him (b). Dr. Manton on Chris's eternal exifience and the dignity of his ^erfon. P.3 1 . The Dr. fpeaking of Chrift as the image of God, fays, ' The image is fuch as is between a * Father and his only begotten Son, and is ve- * rifled in Chrift becaufe of his eternal genera- '^ tion. « There is not a likenefs in a few things, but « a compleat and exadl likenefs, fo Chrift as the ^ feCond perfon is called, the exprefs image of his ' perfon (c). There is not only likenefs but equa- ^ lity. God cannot make a creature equal to ' himfelf, nor beget a Son unequal to himfelf. P. 32. We cannot know God but by Chrift, * No man hath feen God at any time^ the only hegot- * ten Son which is in the hofojn of the Father he hath « declared him (d), God is invifible andincompre- < henfible by any but Jefus Chrift, who being * his only Son, and one in efience with the Fa- * ther, he doth perfedVly know him, and reveal * unto mankind all that they kno\v of him. ' In what refpe^fs Chrifi is the image of Cod. * J. In refpeEl of his eternal generation. So, * Chrift is the exprefs image of his perfon : not fub- * ftance, but fubfiftence. He is indeed of the ^ fame fubftance with him whom he doth refemble * but the image is with refpedt to the fubfiftence j « fo he rcfembleth the father fully and perfedlly. * There {a) I John V. 29, 30. {/^ Vsr. 37, 38. (0 Heb. 1.5- (d) Johni. 18. [ ^54 ] ' There is no perfedion in the father, but the * fame is in the Son alfo ; he is eternal, om- ' nipotent, infinite in wifdom, goodnefs, and * power. ' 2. As God incarnate, or manifefted in our fiefli: * fc the perfections of the godhead fliine forth * in the man Chriil Jefus, in his perfon, word and * works. ' I. In his perfon : they that had a difcerning * eye might fee fomething divine in Chrift, ijoe * h eh eld his glory ^- as the glory of the only begotten of * tho Father [a). There is the as of fimilitude. * and the as of congruiry, as if a mean man * takethftate upon him, we fay he behaveth him- ' felf as a king, but if we fay the fime of a king ' indeed, we mean he behaveth himfelf kinglike, * that is becoming the majedy of his high calling. * So we beheld his glory as^ &c. that is fach a ' glory as was fuitable and becoming God's on- ' Jy Son. P. 46. Speaking of the humiliation of the Son of God, the Dr. fays : ' Thus was the eternal * Son of God leffened, lefs than God, as media- * tor, 7ny father is greater than I (h). As God « incarnate he took an ofHce defigned to him by < God, and obeyed him in all thi gs : they we're « one in elTence (r), yet with refped to his office ' to five fouls, he was lelTened : nay, not only * lefs than God^ but leffer than the angels, he * was made a little lower than the angels (d). Not * born fo, but made fo. Man is inferior to an * angel as a man in the rank and order of beings \ ' the angels die not, therefore his incarnation and > liablenefs to death, is a great le(fcning of his < dignity *, fo not in refped of office only, but * human nature affumed. The [d] Johni. 14. {h) Chap,^\M. 2S. [t) Chap. x. 30. r-'T Hcb. n. 7. [ M5 ] The Dr. difconrfing from Col. i. i6. P. f^o, fays, ^ Surely he that created all things, is fupreme ^ Lord of all things j or hath the right of the f firft-born over them. Two ways is Chrift faid * to have a right to the creatures : as God, and ' as mediator. His right as God, is natural and * perpetual ; his right as mediator is by grant ' and donation. It is a power acquired and ob- ' rained ; his natural right is antecedent to his ' adlual fufception of the office of mediator ; for ^ it comes to him by creation. He made all, ^ and it is fit that he fhould be foveraign and ' lord of all ; but the other power and foveraign- ^ ty is granted to him, as a part of his reward, ' and recompenfe for the forrows of his humilia- * tion ', Wherefore God alfo hath highly exalted him^ * and given him B name above ever^j name^ that at ' the name of Jefus every knee JJjould how of things * in heaven^ and things in earthy and things under * the earth ^a). The apoftle fpeaks not of this ' latter now, but of the former •, his right as the * only begotten Son of God ; he is the frff-borny * that is, lord of the whole creation. And good * reafon,/d?r by him ivere all things created that are ' in heaven^ and that are in earthy die. In the * words, the creation of the world is afcribed to ^ Chrift. Speaking of Chrift's efficiency about the work of creation, he fays : P. 5^, * I. By him', as an equal co-operating * caufe, or co-worker with God the Father : * PFhatfoever things the Father doth, thofe doth the « Son likewife (b). To bring a thing out of no- * thing, belongeth unto God: the diftance of * the terms is infinite, fo muft the agent be : * creation is an adl of divine power. 2. They (a) Phil. ii. 9, 10. (b) John v. 19. [ M^ ] * 2. They are for hbn: they are by him -as * their firft caufe, they are for him as their laft. * end. God is often reprefented in fcripture as * firft and laft ; I the Lord the firft and the laft^ ^ I am he fa). / am the firft and the lafl^ there. ' is no God hefides me (h) *, fo / am the firft ^ I am * alft) the laft (cj. Now all this is repeated and * applied to Ghrift, He /aid unto me^ fear not^ I dm * the firft and the laft^ I have the keys of death *- and hell (d). "J^hefe things faith the firft and the « laft^ which was dead and is alive (e\ I am al- * pha and omega, the beginning and the end, thefir§f * and the laft (f ). Now thefe expreflions do im-, * ply his eternal power and Godhead : he hath * been before all things were made, and fhall be ' when all things in the world are ended : he is * the firft being, from whom aU things are, and * the laft end, to whom all things are to be re- * ferred. He is the efficient and final caufe of * all the creatures. * Dod, That all creatures, angels not excepted, ' owe their very beings to Chrift the Son of * God, our bleffed and glorious redeemer. Many things following muft be paflTed over and only referred to. P. 60. ' All things were created for him ; that * is, for the honour of the Son, as well as for the * honour of the Father, and the Holy Ghoft. P. 74. ' tie afTumed not their nature (fpeaking ' of the angels) he created all things, but he re- ^ deemed mankind. His delights were with the fons ' of men 5 he afTumed our nature, and for a while ' was made a little lozoer than the angels (g). We * cannot fufficiently blefs God for the honour * done to our nature in the t^erfon of Chrift, ^ for (a) Ifa. xli. 4. (I) Chap. xliv. 2. {c) Chap, xlviii. 2. [d] Rev. i. 17. (/) Ch.jp. ii. 8. (f) Ckat, ^lYi. 13. {f) Hcb. ii. 9. [ ^n 1 ^ for it is God incarnate that is made held ofari- * gels, principalities and powers. God in our * nature, ^yhom all the angels are called upon to *■ adore and worfliip. P. y^. ' Now that the humin nature fiiould f be fet fo far above the angelical, in the perfon * ot Chrift, and be admitted to dwell with God * in a perfonal union ; this calleth for our higheft * love anci thankfulnefs. 1 pafs over the things that immediately follow, fearing I fhall be too large in the whole of the ci- tations, at lead in the opinion of fome. P. 79. The Dr. difcourfing from Col, \, 17. * j^nd he is before all things^ and hy him all things *■ confift^ fays : P. Zt,, ' That Chrift was before the world was^ ' from all eternity. His goings fori h are from, e- * v.erlafltng (3.). The prophet here fpeaketh of his * birth at Bethlehem^ and his eternal generation ; * and diftinguifhes the one from the Other, huS * thou Bethlehem Ephratah, though thou he little * among the many thoufands of Judah^ yet out of * thee Jh all come forth unto me he that is to he ru-* * lev in Ifraei, whofe goings forth have heen from * of old ^ from everlafting^ or from the days of eter- ' nity. This laft clauie is added left any fl:iould ', look upon this ruler as only man, and begin- * ning to be at his incarnation ; he that was born * at Bethlehem was alfo true God, begotten of the ' Father from all eternity. * That Chrift was God fubfifling in the di- « vine nature, I fliall bring two places to prove, * the iirft. Who heing in the form of God^ *. thought it no rohher^j to he equal with God^ hut \ emptied himfelf and made himfelf of no reputa- * tion (b\ Pie was firfl in the form of God, L 1 ' before {n) Micah V. 2. [i' Phil, ii. 6. [ a58 ] ' before he appeared in the form of a fervant r, ' the form of God is his divine glory and blefied- ' nefs, every way equal to God -, the form of ^ a fervant is either his coming in the fimiliuide ' of fjnful flefh, or his fuijecting himfelf to the ' curfe of the law, or his humble and mean con- ^ dition while he lived among men, it confii^s in ' one of chefe or in all three, now before he fub- * mitted to this he exifted in the form of God, * that is, was cloathed with divine majeily and ' m all tilings equal v/ith God the Father, his be- * ing and exiftence which he then had was truly ^ divine. The form of God is the very divine * effence, as cloathed with glory and majeily, ' this did juRly and naturally belong to him, and * was not ufurped by him : the other place is ' Chnu'o prayer, Jfid now O Father glorify thou ' 7m with thy own felf with the ^.ory which I had * with thee before the world was {\x). 'God is fiiid * to glorify any pcrfon when he giveth him glo- * rious qualities and powers, or by revealing and * manifefiing thofe glorious qualities which he * hath, or when he doth receive him and treat ' him agreeably to his glory : The meaning of * ChrilVs prayer then muft be of one or other of * all thefe fenfe?, when he prayeth that the Fa- « ther would glorify him v/ith that gl6ry that he ^ had Vv^ithhim before the world was ; if you take ' it in the firil fenfe, he defireth that God would ' bellow upon him as mediator or God incarnate ' a glory fuirable to that glory he had with him ' from ail eternity : if in the fecond fenfe, he * defireth his glory may be revealed, or become * confpici:ous in his human nature: if in the ' third, that God would receive him honourably * and agreeably to that glory, which fenfe is the * chiefeil'j for it containeth the other two. The ' meaning {'i^ John xvii. 5. L ^59 ] ^ meaning then in fliorc is, that he might be ro- « ceived to the full enjoyment of that glory which ^ he had before the world was. Chriil: was from ^ all eternity the glorious God, this glory of his ^ Godhe.id by his humiliation was not diminiihed ^ an! leiTeneJ, but obfcured and hidden: and ' therefore prayjth th it he may be received by ' the Father, and openlv declared to the world ' to be the Son of God : or that the glory of ^ his Godhead migUt fhinc^ forth in the perfon of ' Chrift: God-man. Well then before any crea- ' ture was Chrift had a divine glory, how had ic ^ he ? The enemies of this truth fay, by decree '• or deflgnation, not by pOiTcflion, but that can- * not be ; he that is not hath nothing : if he had * not a divine being, how could he have divine ' glory before the world ? None can fay Paul * was an apoftle of Chrift before the world was, ^ becaufe he was appointed or defigned to this * work, yea, none can fay he had fliith and bro- ' therly love when he was yet an unbeliever and ' perfccutor ; yet it pleafed God to feparate him * from his mother's womb, and predeftinated him ' to have t ^efe things. Again, then all true be- ' lie vers may thus pray to God. glorifj ?ne withy ' 8cc. for they are thereunto appointed ; but this ' is abfurd. Befides, if he had it then, how could * he want it now ? The decree is the fame, it re- ' maineth then that Chrift had a being and fub- ' fiance in the Godhead before any of the crea- ' tures were made. P. 94. Referring to what goes before, the Dr. fays : ' Pie is not the bare inftrument of God in fuf- ' taining the creature, but as a co-equal agent. * As he made the world, and with the Father * created all things, f9 he doth fupport and order ' all things. It is as well the work of the Son L 1 2 'as [ ^6o ] as of the Father ; for he is God equal wit(i * him in glory and power, My Father worketh * hitherto and I ivork (a) •, and he hath a com- * mand of all the creatures, that they can do no« * thing without him, how much foever they at- * tempt to do againft him.* Here alio I muft omit many things, fome of which might be properly cited. P. 1 70. The Dr. qn Col. i. 1 9 with chnp. ii. 6. lays down as a dodlrine •, ' That Jefus Chriff is ' trueGod^ and true Man in one pcrfon ; which he' proves by teftimonies of fcripture, by types, and by reafons taken from Chrill's office, to which the reader is referred. Tliefe things having been infilled on before, I fliall pafs them over-y only mentioning a few fhort pafTages to (liew his concurrence with the other authors in this great fundamental truth of the Gofpel. P. I y6, ' Jefus Cbrift was made of the feed of * Davidy according to the flefjj^ but declared to he ' the Son of God with power according to the fpirit ^ of holinefs (b). In refpecl of his divine fubfi- * (tcnce (as Son) he was begotten, not made •, in ' regard of his human nature, made not begot- * ten. TVhofe are the fathers^ and of whom as con- * cefning the fleflj^ Cbrid came^ who is God over all * hlejjed for ever (c). Than which, nothing caji * be faid more exprefs as to that nature, which * is n-iod apt to be queftioned ; for furcly he that ' is God over ail cannot be faid to be a mere * creature. ' The-s crucified the Lord of glory : he was cru- * cified, there his human nature is acknowledged, ' but in rcfpe<51: of the divine nature, he is called * the Lord of glory ^ as in the 24th pfalm, the Lord * or {n) John V. 17, (I?) Rom- i. ^s 4. (c) Chap.. \%. 5. [ i^« ] ^ or king of glory is Jehovah Sahaotb, the Lord * 'of hofts ; (i) this text has been aJmoit immedi- ately before infifted on, what the Dr. here "fays is omitted. ' Great is them^fter^ of godlinefs^ God manifejl in * the fie fh (h) : that is, the eternal Son of God ' became man, and affumed the human nature in- * to the unity of his perfon. P. 140. (The reader will obferve the book is * wrong paged) Speaking of Chrift's office as me- ^ diator from Heb. xii. 24. he fays, ' It was a- « greable that a mediator fhould be a middle per- ' fon of the fame efTence with both parties, that * being God Man in the fame perfon, he Ihould * make an atonement between God and man, ' ^c. The Dr. proceeds to the feveral offices of Chrifl:, as prophet, priefl, and King, but muft omic the whole, the fame things having been largely infifted on before. P. 145. The Dr. fays, * with refpe6l totheper- * fons who are to be confidered and concerned in < Chrift's mediation, God to whom we are re- * deemed, Satan from whom we are redeemed, ' and we ourfelves who are the redeemed of the * Lord, and you iliall fee with refped to God, ^ with refpe6t to fatan, and with refpedl to our- * felves that our mediator ought to be both God * and Man.' But the things immediately fol- lowing are alfo here omitted for the reafon be- fore rMcntioned. Mr. CLARKSON. From a regard to this author, and to have h\s judgment in thefe moft important points, I can*c with fatisfadlion omit reciting a few pafTages from (n) Phil. ii. 6, 7. [h] \ Tim. iii. 16. [ ^6^ ] a volume of pra(5lical fermons, publiflied after his death, which indeed are extremely incorred, and great pity it is that they are fo. Mr. Howe and Mr. M'.'ad have prefixed a few lines to them. The recitals are as follow. ?. 207. On the excellent knoivledge of Chri§f^ in the < ift paragraph, he fays, "uiz. ' In knowing * ChiJii, we knew the glorious excellencic^s of * God v-0 ', the Father and Chrift are fo like, as * he that knows the one knows the other alfo ; ' he that fees the Son fees the Father j this is fo * appar^jnt, as Chrift feems to wonder that P/ji- * iii) who had feen him fliould fpeak as though ' he had not fetn the Father J?) : he is known in ' tne knowing of Chrift, and feen in the feeing * of Chiift ; hence he is called the image of the ' invifihle God (c) ; that which reprefents and in * a lively manner holds foruh to us the infinite * v^crtect^oris of God, therefore itiled (, and all men to adore, and *■ pay the loweft homage to (b) -, that Son that is to * be honoured by us, as we honour the father (c) •, * that (aj H<*b. i. 6. (i^) Vklm ii. 1 2. (0 J<)Hn v. 23,. [ i8r ] that Sen which was his delight fa) ; his delights in the Hebreiv, wherein all the delights of the Father were gathered in one, as Weil as of the whole creation •, and not fimply a Son, but art only begotten Son, upon which Chrift lays the (Irefs with an emphafis (b)^ He had hut one Son in heaven or earth, one Son from an un- viewable eternity, and that one Son he gave for a degenerate world ; this Son he confecrated for evermore a prieji (c). The word of the oath vmkei the Son ; the peculiarity of his fonfliip heightens the goodnefs of the donor. It was no meaner a perfon that he gave to empty himfelf of his glory, to fulfil an obedience for us, that we might be rendered happy partakers of the di- vine nature, Thofe that know the natural af- fe6lion of a father to a fon, muft judge the af- fedion of God the Father to the Son infinitely greater, than the affedlion of an earthly father t# the Son of |]his bowels. It mufl be an unpa - rallelled goodnefs, to give up a Son that he loved with fo ardent an afFedion, for the re- demption of rebels; abandon a glorious Son to a difhonourable death, for the fecurity of thofe that had violated the laws of righteoufnefs, and endeavoured to pull the foveraign crown from his head. Befides, being an only fon, all thofe afie6lions centered in him, which in parents would have been divided among a multitude of children : fo then, as it was a teftimony of the higheft faith and obedience in Abraha?n, to offer up his only begotten Son to God (d) -, fo it was the triumph of divine goodnefs^ to give fo great, fo dear a perfon for fo litile a thing as man ; and for fuch a piece of nothing and vanity, as a finful world. * 3. And (.^) Prov. viii. 30. (^) i Jghn iii. 16. [c] Hcb. vii. 28,- (dj Chap. xi. 17. [ ^8^ ] P. 620. ' 3. And this Son given to rcfcue us h] ' his death. It: was a gift to us •, for our fakes ' he defccnded from his throne, and dwelt on ' earth ; for our fakes he was made flefh, and in firm flefh ; for our fakes he was made a curfe, and fcorched In the furnace of hisFaths^r's wrath ; for our fakes he v/ent naked, armed only with his own ftrcngth into the liih of that combac '' with the devils, that led us captive. Had he ^ given him to be a leader for the conqueft of ' fome earthly enemies, it had been a great good- * nefs to difplay his banners, and bring us under ' his condud ; but he fent him to lay down his * life in the bittereftand mod inglorious manntrr, * and expofed him to a' curfed death for our re- * demption from that dreadful curfe which w^ould ^ have broken us to pieces, and irreparably have ^ crulhed us. He gave him to us, to lufter for * us as a man, and redeem us as a God; to be * a facrifice tc expiate our fin, by tranfla#ng ' thepunifhmcnt upon himfelf, which was merited * by us. Thus was he made 1 )W to exalt us, * and debaft-d to advance us, made -poor to enrich ^us (a) j and eclipfed to brighten our fullied na- * tures, and wounded that he might be a. phyfi- * cian for our languilhments : he was ordered to * tafle the bitter cup of death, that we might ' drink of the rivers of immortal life, and plea- * fures. P. 621. * And a Son-that was exalted for what < he had done for us by the order of divine goodnefs. But the enlargement upon this head I muil (though unwillingly^ pafs over, as I have and! mufl do many other things. * 5. /« he flowing this gift on us^ divine goodnefs * gives whole God to us. Whatsoever is great and * excellent in the godhead, the Father gives us, « by (fl) 2 Cor. viii. 9. [ ^87 ] ^ by giving us his Son : the creator g^-es hlmfelt * to us in his Son Chrift. In giving creatures * to us, he gives the riches of earth ; in giving * himicir to us, he gives the riches ot heaven, * which furmounc all underllanding : 'tis in this * gift he becomes our God, and piflcth over the * title of all that he is, for our ufe and benefit, * that every attribute in the divine iTature may * be claimed by us *, not to be imparted to us, * whereby we may be deified -, but employed for * our welfare, whereby we may be blefTed. He * gave himfclf in creation to us, in the image < ot his holinefs ; but m redemption.^ he gave him- * felf in the image of his perfon : he would not * only communicate the goodnefs without him, * but beftow upon us the infinite goodnefs of his * own n.tture •, that that which was his own end * and happinefs, might be our end and happinefs, * viz. him felf. ' By gi^'ing his Son, he hath given himfelf ; * and in both gifts he hath given all things to * us: the creator of all things is eminently all * things, he hath niven all things into the hands of * his Son a j : and by confequence, given all things * into the hands of his redeemed creatures, by * giving them him to whom he gave all things ; * whatfocver we v/ere invefted in by creation, * whatfoever we were deprived of by corruption, * and more he hath depofitedin fafe hands for our ' enjoyment: and what can divine goodnefs do * more for us? v/hat further can it give unto us, ' than what it hath given, and in that gift de- ' figned for us ? P. 625. * This goodnefs further appears in the * high advancement of our nature^ after it had Jo ' higljl^ offended. By creation, we had an afrinity * v/ith animals in our bodies, with angels in our * fpirits, (a) Jch.i iii. 35. [188] ^ rpirlts, with God in his image •, but not with * God in our nature, till the incarnation of our ^ redeemer, ^dam by creation was the Son of ' God (a), but this nature was not one with the ' perfon of God: he was his Son as created by ' him, but had no affinity to him by vertue of * union with him ; but now man doth not only ' fee his nature in multitudes of men on earth, « but by an aflonifhing goodnefs beholds his nature * united to the deity in heaven : that as he was * the Son of God by creation, he is now the bro- * ther of God by redemption *, for with fuch a ' title doth that perfon, who was the Son of * God as well as the Son of man, honour his ' difciples (h) : and becanfe he is of the fame * nature with them, he is noi ajhamed to call them ^ brethren (c). ' Our nature, which was infinitely diflant from, ' and below the Deity, now makes one perfori * with the Son of God. What man fmfully * afpired to, God hath gracioufly granted, and ' more: man afpired to a iiicenefs in knowledge, * and God hath granted him an affinity in union. ' It had been aflonifhing goodnefs toangelize our * natures ; but in redemption, divine goodnefs * hath a6ted higher, in a fort to deify 'our na- * tures. In creation our nature was exalted above * other creature^, on earth; in our redemption, * our nature is exalted above all the hoftof heaven ; « we were higher than the beafts, as creatures, * but lo'iver than the angels fdj ; but by the incar- « nation of the Son of God, our nature is ele- * vated many flcps above them. . Al>er it had * funk itfelf by corruption below the beftial na- ' ture, and as low as the diabolical, the fidh^efs * of the Godhead divells in our nature bodily (e;, but * never {^) Luke iii. 38. (b) John xx. 17. {c) Hcb. ii. 11° U) Pralra viii. 5. [r] CoIoV. ii. 9. C ^8p ] never In the angels, angelically. The Son of God defcended to dignify our nature, by af- fumlng it, and afcendcd with our nature to have it crowned above thofe flanding monu- ments of divine power and goodnefs. {a) That perfon chat defcended in our nature into the grave, and in the fiime nature was raifed up again, is in that fame natuie fet at the right hand of God in heaven, far above aU principa- lily^ and power, and 7mght^ and dominion^ and every name that is named. Our refined clay, by an indifibluble union with this divine perfon, is honoured to fit for ever upon a thione a- aboveall the tribes of feraphims and cherubims ; and the perfon that wears it, is the head of the good angels, and the conqueror of the bad ; che one are put under his feet, and the other commanded to adore him, that purged our fins in our nature (h) : that divine perfon in our nature receives adoration from the angels •, but the nature of man is not ordered to pay any homage and adorations to the angels. How could divine goodnefs to man more magnify it- feif ? As we could not have a lower defcent than we had by fin, how could we have a higher afcent than by a fubflantial participation of°a divine life in our nature in tiie unity of a divine perfon ? Our earthly nature is joyned to a heavenly perfon ; our undone nature united to one equal with God fc). ' If it were goodnefs to advance our innocent nature above other creatures, the advancement of our degenerate nature above angels, defcrves a higher title than meer goodnefs. 'Tis a more gracious adl, than if all men had been trans- formed into the pure fpiritual nature of the loftieft cherubims. P p P. 741. (a) I Ephef, XX. 21 . (^) Hcb. i. z, 6. (0 Phil. ii. 6. [ 29° ] p. 741. Upon God's dominion, he fays : 4. The dominion of God is, manifcfted in his being a re- deemer^ as well as law-giver, proprietor and go- vernour, ^c. P. 742. PafTing over the ift head, he fays: 2. This foveraignty of God appears, in appoint- ing Chrift to tbn zvork of redemption. His fo- veraignty was before manifeft over angels and men by the right of creation, there was nothing wanting to declare the higheft charge of it, but his ordering his own Sen to become a mortal * creature; the Lord of all things to become ' lower than thofe angels, that had, as well as all ' other things, received their being and beauty ' from him, and to be reckoned in his death a- * mong the dull and refufe of the v/orld : he by * whom Gcd created all things, not only became * a man, but a crucified man by the will of his * Father, who gave him/elf for our ftns according * to the will of God (a) •, to which m.ay refer * that exprefiion, of his being pojfcffed by God in f the beginning of his way {h). PofTeflion is the ' dominion of a thing invelled in the pofTefTor ; ' he was pofTefled indeed as a Son by eternal ge- * ne rati on. He was pciT^^fTed alfo in the begin- * ning of his way or works of creation as a medi- ' ator by fpecial confiitution ; to this the ex- ' prefiion feems to refer, if you read on to the ' end of verfe 31, vv'heretn Chrift fpeaks of his * rejoicing in the habitable part of his earth, the * earth of the great God, wRo had defigned him ' to this fpecial work of redemption. He was a * Son by nature, but a mediator by divine will; * in regard of which Chrift is often called God's * fervant, which is a relation to God as a Lord. ^- 743* * 3* This foveraignty of God appears * in transferring our fins upon Chrift^ &c. ^ 4. This was done by the command of God^ by God * as a I aw -giver. After (a) GaI. i. 4, (b) Prov. viii. 22.- [ ^9^ ] After other things, he fays : ' Chrifl, confidered '■ her^ as the Son of God in the divine nature, * was not Capable of a comnuind or promifc j ' but confidered in the relation of mediator be- ' twcen God and Man, he was capable of both. Here Mr. Qbarnock again diHiinguini-ch be- tween Chrift as the Son ot God in the divine na- ture, and as mediator : if this diiiindlion which has been To often mentioned and obfervcd be juft, his fonfhip, only as being mediator, can have no foundation but in imagination. P. 744. ' 5. Tills foveraignty of God appears, * in exalting Chrifi to fucb a foveraign dignity as ' our redeemer. As Chrifl: was a gift ot God's ' foveraign will to us, fo this was a gift of God's ' foveraign will to Chrift ; all power is given to * me (a) ; and he gave him to he head over all * things to the church {h) : God gave him a name ^ above every name (c) j and therefore his throne ' he fits upon, is called the throne of his Fa- * ther (d) y and he committed all judgment to the ' Son, i. e. all government and dominion •, an * empire in heaven and earth ; e) -, and that be- * caufe he is the Son of fnnn (f) ; which may be * underftood, that the Father iiath given him au. 5 thqiity to exercife that judgment and govern- * menc, as the Son of man, which he originally * had as the Son of God: or rather becaufe he * became a fervant, and humbled himfelf to < death, he gives him this authority as the reward ^ of his obedience and humility, conformable to « PbiL ii. 9. This is an a6l of the high fove- * raignty of God, to obfcure his own authority ' in a fenfe, and take into aiTociation with him, « or vicarious fubordination to him, the human f nature of Chrift as united to the divine; not P p 2 * only (a) Matth. xxviii. 28. (b) Eph. i. 22. (') Phil, ii.9 f ^) Ilcv. iii. 21. [c] John V. 22. (f) V.r. zj. [ ipi ] < only lifting it above the heads of all the angels, * but giving that perfon in our nature an egipire * over them, whole nature was more exceilenc * than ours. Mr. HOWE, In his firft folio volume upon the living tem^le^ Fart, 11. P. 137. Chap. 3. In the contents of this chapter, ^ he mentions God's propenfions towards men, and ^ aptnefs (luppofing there were nj obRrudion^ to ^ human convcrfe. And then takes notice of what he had efla- blifhed and vindicated, viz, ^ That what is necefTarily, orof itfclf, is an ab- * folutely pcrfeft being, diftincl from all things * elfe 5 and a proper objedl of religion, or where- * to a temple, and all the worfhip tnereof duly * belongs. Nor doth any undertaking feem more ^ feafibFe, or lefs to be difpaired of, than plainly ' and fatisfyingly to evince, to an unprejudiced ' « underftanding that Ihall attend, thefe hid foun- < dations of religion, and a temple, vi%, * Ihat God is. And that he is converfabk with * men. * Or is fuch as is capable, and apt to receive < worfhip from them, and impart bleflcdnefs to ^ them. P. 145. Speaking of God's aptnefs to that con* verfe with men, he fays: * And it will more *■ appear when we have confidered (fmce there * is fomewhat that obftrudls this converfe) what * he hath done to remove the obftruclion, and * how he hath provided that the intercourfe may * be refi:ortd, and his temple be rcfettled with * men upon cverlafting foundations. • I. Wc E 293 ] , * I. We are therefore put upon a new enquiry, and need no longer fpend ourfelves in anxious thoughts. Can there be any converfe between G'.d and men? That we may rather fay. How cm it not he ? Or, How Jtrange is it there is not 7nore! that he hath not a temple in every hu- mane breaft, replenifht with his vital prefcnce ! That there are noth'ng but ruins, and deiola- tion to be found, where one would expe6t a fabrick worthy of Go:l, and an indwelling dciry ! This mu^, theiefoie, uc r''^ fad fuhjed: of our thoughts a while, what hath rendered the bleffed God fo much a (Iranger on earth, and occafion:d him. in fo great part, 10 ix^rfake his terreftrial dwelling? Wiience we fhail have the advantage (feeing how juft caufe there was, on his part, for this deplorable diltance) to adore the grace that returns him to us, and in- clined him to take that ftrange courfe, which we find he did, to repair his forlorn temple; and fill this defolate, forfaken world with the joyful found of thofe glad tydings, the tabernacle of God is with men. • II. We fhall find he is no farther a (Granger in this world, than as we have made^ and conti- nued him fo. No farther an home-dweller in it, than as by an admirable contrivance of wif- dom, and love, that will be the eternal wonder of the other world, he hath made way for him- felf. Whereby his propenfions towards men^ pre- vailing againrt fo great an obfl'rudion, do even now appear at once both evident, and m.arvcl- lous ; and ought to be not only the matter of our belief, but admiration. * Wherefore our difcourfe mud here proceed by thefe (leps, to lliew, ' I. That mankind hath univerfally revolted, and been in a ftate of apoftacy from God. ' 2. Thar, [^94 ] < 2, Thar, hereby, the tefnple of God in ?mn ^ hath been generally made wafteand defolate. ' 3. That he hath la'd b^ :h the new foundatioBS, ^ and the platform of his piefent temple in Em- ^ manuel, God ivith us^ his own incarnate Son ; « who rebuilds, beautifies, furjiilhes, inhabits it, ? and orders all the concernmencs of it. ' I mufl pafs over the two firtt heads, refer- ring the reader to what is largely infifted on upon, them, and fhali only take notice of the conclu- fion. P. 158. ' It VvMs only (Irange, that when he left * his temple, he did not confame it; and thaE < not leaving it, without being bafely expulfed, 'he hath thought of returning, without being in- * vited back again. Yea, and that whatfoever * was neceflliry thereto is defi^;ned by his own * fo ftrange contrivance, and done at his own fo * deir ocpenc ; his only begotten Son moft * freely confcnting with him, and in fundry capa- ' cities fuftaining the weight, and burden of this * great undertaking. CHAP. V. Pag. 158. * T7j^ reftilutjon of this temple urideriaken by the * Emmanuel ; frft^ more darkly prefigured \ af- ' terwards, more clearly juanifehed. This confti- ' tuticn of Emmanuel fujfuient. Neceffary for * this ptirpofe. Ihat he was himfelf to be the * platform^ the foundation^ and the founder of iU ' J'he original temple. And was^ in order hereto^ * alfo a facrifice •, to procure that God might ho- ' ' nourably, and without wrong to his governing * juftice^ return^ and have his abode with men. ^ And that they i?iight become prepared to receive *• his returning prefence. For which purpofe he ' ha,th in him the power ^/giving the Holy Spi- C ^95 3 ' rit, on the account of this facrifTc^. nat ' when God is y for the fake of it-, iviUini^ we ' might no longer remain unwilling. That unwil^ * lingnefs to be overcome by the power, and f pi- * rit 0/ Emmanuel ; as hereafter to be more fully ' (hewn. But working (fuitably to an intelli- ' gent fubje£l) in a rational way. To w'nch a ' great accommodatenefs , in the conftituticn of * Emmanuel. As demonftrating divins lov% and ' holinefs. In its lovelinefs, Poffibility of being * attained. * And indeed, what was to be defignsd and ^ done, did every way call for fo great an un- * dertaktr. ' The indignity offered ts the majefty of the mo fl high * God^ in his fo ignominious expulfion from his own * temple^ was to be recomPenfed, And the ruin muji * be repaired, which had befallen his temple itfelfi ' I. In reference to both thefe performances, it ' was determined, Emmanuel, i. e. his own Son, * his fubdantial image, the brightnefs of his ' glory, the eternal word, fliould become incar- * nate •, and being fo fiiould undertake feveral * parts, and in diftind capacities, and be at once ' a fingle temple himfelf, and that this temple * fhould be alfo a facrifice ; and thereby give rife ' to a manifold temple, conformed to that origi- * nal one ; of each whereof, in the virtue of that * facrifice, he was himfelf to be the glorious pat- ' tern, the firm foundation, the magnificent foun- * der, and the mofl: curious architect and former, * by his own various, and' moft peculiar influ- * ence. , ' This hath been the refult of the divine coun- * fel, and the Lord's own doings, moil juftly tnar- « vellous in our eyesy viz. (which we are next to * confider.) < II. That [ ^9^ « II. That the hlejpd God hath laid the platform^ and the foundations of his Temple^ as it was to he rejioredj and Jet up again among Men •, in a?jd by that great Emmanuel, his own Son made flejh, P. 159. ' ilL When this was the (late ot things with this world, (referring to what precedes,^ and the fullnefs cf time was now come^ wherein God in- tended, with more vigour and efficacy, to re- new and reinforce his mighty and merciful work of fetting up his temple^ and to make it rife in fpjendor and glory in the world , he at length fends down his Son ; he puts on man, becomes Emmanuel^ an incarnate God among men, and a man inhabited by all the fullnefs of God. < For now a temple being, in its proper ufe and defign, intended for divine honour, could not have its foundation in the ruin thereof, or be built upon his unremedied difhonour -, the Son of God; by tendering himfelf for a valu- able recompence, mufl: be the corner flone of this new building. P. 160. ' The wrong that man had done to the Divine Majcfty, fliould be expiated by none but man •, and could be by none but God. ' Behold then ! the wonderful conjunftion of both in the one Emiianuell who was, by his very conftitution, 2iXi aBual temple^ God with us; the habitation of the Deity returned, and refet^ tling itfelf with men ; and fitted to be (what it muft be alfo) a molt acceptable facrifice. For here was met together man that could die, and God that could overcoine death ; man that might fuffer, and God that could give fufficient value to thofe fufferings •, fufficient to attone the of- fended Majefty, and procure that life might be diffufed, and fpread itfelf to all that fnould unite with him ; whereby they might become living flones, joined to that living corner ftone, a ' fpiri- [ ^97 ] fpiritual temple, again capable of that divine * prelence which they had forfeited, and whereof ' they were fortaken. * That all this may be the better undcrftood^ * we iliall endeavour to Hiew, more diltinclly, ' The fufficiency, and aptnefs of the conftitu- * .tion and appointment o^ Emmanuel (conCidtznng ^ what he was,' and what was undertaken to be ' fuffered, and performed by him) as the ?nofi ' proper^ and adequate means for the reftoring of ' God^s temple with men, < II. The neceffity of this courfc, for this end^ * I. And for the former, the aptnefs and fufH- * ciency of this courfe, or what the fetting up of * Emmanuel might do for this purpofe, may be •^ feen in the fuitablenefs hereof to tht foregoing * Jiaie of the cafe ; and by comparing therewith * what he is, and hath done, and fuffered in or- * der hereto. ' We have feen that the former defolate flare ' of this temple v/as occafioned, and inferred ' hy man^s apohacy -, v/hereby he became uncapa- * ble of ferving, any longer, the purpofes of a * temple j and God's departure thereupon. There * was therefore the concurrence of fomewhat oil ' man's part, and fomewhat on God's, unto this * defolation ; on man's, what v/as unjud, lead- * ing, and caufal •, on God's, what was mofh juft, ' confequent, and caufed thereby. Man's un- * righteous, and ill-defervingaverfion from God; * and God's moflris-hteous and deferved averfion, ' hereupon, from him. The one caufed by the ' other, but both caufing in diuerent kinds thq * vacancy, and deferred ftate of this temple which * enfued ; the former, as a fjnning caufc •, the ' latter, as a punifhing, * Now what we have confiderablc in the Em- [ manuelj towards the reftauration of this temple^ Q^q ' and [ ^98 ] ' and that it might become again habitable, and ' replenifht by the divine prefence, as before, is ' anfwerable to this ftateof the caie •, and diredly ' tending to compofe things between the di- ' (lanced parties, both on the one part and the ' other. ' And (becaufe God was to have the firft and ' leading part in reconciliations, as man hath in ' dilagreements) we have enough in hira, where- ' upon God might exprefs himfelf willing to re- * build, and return to his former dwelling •, and * man be willing to render it back to him, and * admit the operation of the fafhioning hand, * whereby it is to be prepared and refitted for its ' proper ufe. ^ IV. I. The former is effecfled, and a founda- ' tion is laid for the effecting of the other too, ' in bis becoming a facrifice to jujlice j a facrifice ' fo rich and fragrant, fo full of value and grate- ' ful favour, as that abundant recompence is made * by it, for the wrong man had done to the ma- ' jefty of heaven, by profaning and polluting ' this temple, and expelling fo contumeiioufly its ' great inhabitant. An injury, to which the ere- * ation, con fuming in an univerfal flame, had ' been an unproportionable facrifice ;' but the * facrifice of himfelf, the Emanuel^ God Man^ * could be defective in nothing ; was both fuitable, ' and equal to the exigency of the cafe. For ' the facrifice of him, who was man, was fuitable ' to the ofiTence of man ; and of him, who was * God, was equal to the wrong done to God. ' Long before this f\crifice was offered, the * expedation of it, and fince the remembrance * have been precious. It was of fufficient virtue * to work, and diffulc its influence at thegreatefl * dillance j and not of time only, but of place ' too., [ -^99 ] .* too, to perfume the world, and fcatter bJefTings * through all the parts and nations of it, as well * as through all the ages, ' When no other facrificc or offerings ooald avail * anything Lo I he comes into a body prepared (a), ' on purpofe ♦, which, though it was not formed, * and aHlimed till the fullnefs of time (b), was * yet reckoned as flain, from the beginning of * it (0.. * This was the feed in which, though it fprung * up only in Judea^ yet all the nations of the earth ' were to he hlejfed (d). Long was this body in ^ preparing, and the feed tranfmitted thro' many ' generations, whence it was at length to arife ; ' into which, as its lafl: preparation, the Deity * defcended ; and that it might be a fufficiently > cofliy facrlfice, filled it with the divine fullnefs ^ * for in hiin dwelt all the fullnefs of the Godhead . * hodily (e). When v^QVQad Abcrs Jacrifice to have * been more e^ccellent than Cain'j (f ji, the Greek * word is, it w^s fuller -, how full a one was this? * That was filled by faith, with a derivative fuH- * nefs *, this immediately by God himfelf, v/irh * his own felf fullnefs^ which fiiicth all in all, and * whence all mufl: receive. ' Being lo filled, it was a temple, and mufl * now further be a facrifice ; both are fignified in ' that one fhort paflage, which himfelf let fall, * deftroy this temple ,g), i. e. that he was a tem- * pie, and was to be deftroyed, which is carried * in the notion of a facrifice. Ti6/j he faid of his * body (h). Strange myflery ! The very te7npde it- ' felf a confuming oblation ! felf-devoted even to * defirudion, and out of that again, felf raifed. * The divine juftice could not hereby but be Q^cj 2 ^ well r^ j Pfal. xl Hcb. X. fl) Gal. W. 4. (c) Rev. xiii. 8 • fttj Gen. xxii. 18. (r) Col. ii. 9. ffj Hcb. x'l. 4. (i) Jokn ii. 9. (/jj Ver. 21. . [ 303 ] ^ well fatisfyed, and fay it was enough, when ^ the whole temple became all propitiatory •, and * the profanation of the former temple was ex- * piated, by the immolation of the new : fo that, ^ in point of honour and ' jaftice, no exception ' couid now lie againfl: the return of the divine ' prefence, to its walied and forfaken temple. ' V. Only his return could not as yet be, ^ prefently to dwell there (for it Avas moft unfit) ^ but to reiic, and prepare it for his future ^ dwelling, ' The bleffed God might now return, but he * muft build before he dwell, and conquer e*er ,^ he build. ' He might return, but not upon other terms * than the expiatory value, and a6tual (or afcer- * tained) oblation of that abovementioned facri- * fjce •, for when he forfook this his temple, he ^ hft it with jult refentment, and his moft righ- * teous curfe upon it: a curfe that was of this im- ^ portj never an^ thing holy or pure any more come "- bere^ or any thing good and pleafant ; the light ^ of the fun never fh me any more at all on thi^e ; * the voice of joy and gladnefs never he heard any ^ more at ail in thee. The powerful horror of this * curfe, held it doomed to all the defolation and « mifery that v/as upon it \ and confirmed it in the « power of him that ruled here at his will. ' Hence had the magic and charms, of the evil * one, their permitted unrefilled eflicacy^ rendered « it an inchanted place *, related and adjoined it ' to the nether world, the infernal region, made ' it the next neighbourhood even of the very * fuburbs of hell ; barred out all divine light ' and grace, all heavenly beams and influences ' from it. So that had it not been for this fa- ^ crifice, ^his temple had been and remained even ^ in the fame kind an accurfed place as hell it- * fclf [ 3o> ] felf •, the fpirit of God fliould have no more to do here than there, for fo the fentence and curfe of his violated Liw had determined •, thou JJoalt die the deaths did Iciy no lefs. ' VI. But now Chr'ift hath redeemed us from thp curfe of the law^ being made a curfe for us -, for it is uiritten^ curfe d is ever^ one that hangeih on a tree^ that the blejfing of Abraham might come on the Gentiles [that ive might receive the promifs of the Spirit^ through fuith (^a) ]. * He was made a curfe for us, not the fame in kind which we had incurred ; fwhich it were horrid to think) but fuch as his (late couki ad- * mit, and ours could require. ' For that a perfon fo immutably pure and * holy (hould become an impure thing, was what * his flate could not admit ; and that one of lo ' high dignity fhouM willingly fuiTer to that de- = gree, which he did for us, was a thing of fo ' great merit and value, as to anfwer the utter- ' moft of our ill-defervings i than which the exi- ' gency of our cafe could not in that refped call * for more. * And the end, or defign of his becoming to « that degree a curfe for us, being cxprcfly faid ' to be this, that we might receive the promife of ' the fpirit (or the promifed fpirit) implies, thac ' the curfe upon us had intercepted, and cut off * from us all influences of that holy bleffed fpi- ^ rit *, for the fredi emiflion whereof, in God's own * flated method, he had now again opened the way. ' But whereas it hath been defigned, in all this ' difcourfe, to reprefent the conltitution of Em- ' manuel ("being firfb made a perfonal temple, then * a facrifice) as an apt, and ht means to multi- * ply this one temple into many *, and bring it ^ about, that upon iuft and honourable terms, [ God (a) Gal. iii, [ 3°^ ] * God might again return to inhabit the fouls of * men : it may perhaps be alledged, by fome, " that it feems an unrighteous thing, God fliould * appoint his own innocent Son to be punifhed * for the fins of offending creatures, and let thern * efcape ; and then how could an unjuft a 61 make * for the honour of his jullice, or that which was * in it felf unfit, be a fit means to any good end ? ' The loud clamours wherewith fome later * contenders have filled the chriftian world, up • * on this fubjedt, make it fit to fay fomewhat of * it *, and the thing itfelf needs not that we lay ^ much. What follows hereon relating to the bleffed and moft comfortable dodrine of Chrifl's fttif- fadion, muft only refer to, with many other things which are hereafter infifted on, refpeding the dodrine of fovereign and efficacious grace. Pag. 167. Mr. Howey fpeaking of the demon- flration of divine love herein, fays, ' But where ' have we that reprefentation of God's love to- ' wards us, fave in Emmanuel^ this is the fum of ' the miniftry of reconciliation ; to wit, that *' God was in Chrid, reconciling the world to * himfelf, (z) csfr. * This was the very make and fram^e, the con- * ftitution and defign of the original temple, to * be the tabernacle of witnefs, a vifiblc teftimony ' of the love of God, and of his kind and gra- * cious propenfions towards the race of men, how- * ever, they were become an apoftate and dege- * nerous race •, to let them fee how inclined and * willing he was to become acquainted again with ^ them, and that the old intimacy and friendfliip ' long fince out-worn, might be renewed. And this gracious inclination was teRify'd, partjy * hy Cb'rijl^s taking up bis abode on earthy or by the ' erc'ciivi {a) 2. Cor. V. 1 3, 19. [ 3°5 ] ' creeling of this original temple, by the word's be- * ing made flefh (a), wherein fas the Greek ex- * prefles \t) he did tabernacle among us. That * whereas we did dwell here in earthly tabernacles * (only now deftitute and devoid of the divine * prcience.) He mod kindly comes and pitches ' his rent am.ongfl: our tents, fees up his taberna- ' cle by ours, replenilht and full of God •, fo that- ^ here the divine glory was familiarly vifible, the * glor^^ of the only begotten Son of the Father^ Ihin- ' ing with mild and gentle rays, fuch as fhould * allure, not afiright us, nor their terror make ' us afraid. A veil is mod condefcendingly put ' on^ left Majefty fhould too potently ftrike dif- ' accuftomed, and mifgiving minds ; and what ' is more terrible of this glory is allay'd, by be- ** ing interwoven with grace and truth. Upon this * account might it now truly be proclaimed, be- * hold! the tabernacle of God is with men I that is * performed which once feemed hardly credible, * and (when that temple was raifed that was in- * tended but for a type and fhadow of this^ was * fpoken of with wondering expoftulation : In ' very deed will God dwell with men on earth I * whereas it might have been reafonably thought, * this world fhould have been for ever for faken of God^ ' and 710 appearance of him ever have been feen * here, unlefs with a defign of taking vengeance. ' How unexpected and furprifing a thing was this, ' that in a ftate of fo comfortlefs darknefs and ' defolation, the day-fpring from on high fhould * vifit it ; and that God fhoidd come down, and fet- ' tie himfelf in fo mean a dwelling, on purpofe to * feek the acquaintance of his offending, difaffe5ied * creature ! P. 1 74. < Upon the whole, the fetting up of this * original temple, infcribed with the great Emma- * naelf [a] John iv. [ 304 J jiuel^ or the whole conftitiition of Chrijl the rnedi' ator^ hath we Ice fee a very apparent aptitude, and rich fufnciency in its kind, to the compo- fing of things between God and men ; the re- plcnifliing this defolare world with temples again, every where, and thoie with the divine prefence i both as there was enough in it, to procure re- miflion of fin, enough to procure the emtjfwn oj the Holy Spirit, An immenfe fullnefs both of righteoulnefs and fpirit ; of righteoufnefs, for the former purpofe •, and of fpirit, for the lat- J:er. And both of thefe, in diitind: ways, capa- ble of being imparted; becaufe the power of imparting them, v/as upon fuch terms obtain- ed, as did fatisfy the maledidlion and curfe of the violated law, which muft otherwife have everlaftingly with-held both, from apoftate of- fending creatures. It is not the righteoufnefs of God, as fuch, that can make a guilty crea- ture guiltlefs (which muft rather oblige him flill to hold him guilty) or the fpirit of God, as fuch, that can make him holy. Here is a full fountain, but fealed and fhut up •, and what are we the better for that ? But ir is the righte- oufnefs and fpirit of Emmanuel, God with us ; of him who was made fin for us, that we might he made the righteoufnefs of God in him ; and who was made a curfe for us, that we might have the hleffing of the promifed fpirit : otherwife, there were not in him a fufficiency to anfwer the ex- igency of the cafe ; but as the matter is, here is abundant fufficiency, in both refpeds, as we have already feen. And therefore, ' The only things that remain to be fhewn herein, is the neceflity, and requifitenefs of fuch means as this, unto this end, « For when we take notice of fo great, and fo rare a thing r.s an Emmanuel^ fet up in the' ' world 5 C 305 ] * World ; and find by this folemn confliturion of ' him, by the condition of his pt^rfon, his accom- * plifliments, performances, fuHcring^s., acquifi- * tions, the powers and virtues belonging to ^iim, ' that every thing hath fo apt an afpc6l, and is fo * accommodate to the reflitution ot loit man, ' and of God's temple in and wiili him -, v/e can- ' not but confers, here is a contrivance worthy ' of God, fufficient for its end. So that the * work needs not fail of being done, if in this ' way it prove not to be overdone ; or if the ap- * paratus be not greater than was needful for the * intended end -, or that the fime purpofes might ' not have been effeded, at an eafier rate, I de- ' fign therefore to fpeakdiilindlly and fcverally of ' the necelTity of this courfe, in reference, i. To ' the remijJiGn of fuu 2. To the emiirion, or * communication of the fpirit. And do purpofe- ' ly refer ve feveral thing.>, concerning this latter, * to be difcourfed under this head •, after the nece- ' fity of this fame courfe, for the former purpofe ' (wherein the latter alfo hath its foundation) hath * been confidered. CHAP. VI. Page 173. ^ The 7iecejfity of this conslltuiiou of Emmanuel, ' to the erecfing God's temple in the itorld. The ' difcourfing of this -matter^ proper on this ccca- '' fion. As to God's part herein^ frjl^ prcpofed - ' to fhew both that a recompence 'u:;as KecejTary *■ to be made^ and that it could be made ?;o other ' way. Toivards the evi^idng the former^ furJry ' things gradually laid doivn. The point it fclf ' argued., by co?npari}jg the injury done to the di- ' vine^ with what we may fuppofe done to an hu- * man government \ where repentance not con- * Hap.tly thought a fufficlcut recompence \ other- R r '' * Wild [ 5o6 ] ' iv':fi a fenlteut delinquent iz;a.s never to he pu-- ' nijhid. Difference between God's pardon, and * man' 5^ in moft nfual cafes. Recompence for ' ''u;rong done to government^ quite another thing * fro7n zvhat an fivers the appetite of private revenge, ' Expreffuons that feem to import it, in God^ how ' to he underflood. Shewn that they import 710 ' more than a conflant will Jo far to piinijh of- ' fences, as is neceffary for the affsrting, and pre- ' ferving the rights and d-gnity of bis government, *■ So much mo^ agreeable, and neceffarily belong- ' ing to the perfeElion of the divine nature. And ' if the juftice of an human government requires ' //, of the divine much more, ' It may here perhaps be faid : TVhy might not * the matter have been otherwife brought about ? Or ' jnight not God, of his mere foveraignty, have re- * ?nitted the wrong done to him, without any fuch at- * tonemcnt? And upon the fame account, have fent ' forth his fpirit to turn men^s hearts? And if that * mufi work by arguments^ and rational perfua- * fves, were there not others to have been ufed, fuf- ' ficient to this f^rpofe, tho* the [on of God bad Jie- * ver become man, or died upon this account? to ufe ' means exceeding the value of the end, may feem as ' unfuitahle to the divine wifdom, as not to have *■ ufed fujficient. And who can think the concern- * ments of filly worms impoffible to be managed^, and ' brought to a fair and happy iffue, without fo great ' things as the incarnation, and death of God's own <- Son ? ' Wherefore we proceed to fliew as was pro- ' mifed. ' 2. The neceffity (as the cafe flood) that this ' courfe fbould be taken for this end. No man can ' here think we mean, that the end itlelf was ' other- [ ?07 J * othervvife neccfTary than as the freefl Jove and .' good-will made it fo j but that fuppofcd, we are * only to evince that this courfe was the neccffa • ^ ry me.iMS to attain it. And as to this, if indeed ' that modefty and reverence were every where * to be found, v/herewith it would becorr.c uim- ^ fighred man lo judge of the ways of God, any ' enquiry of this ki id might be torborn ; and in ' would be enough to pur us out of doubc that ' this was the m.oit equal and fitreit way, that we ' fee it is the way which God hath taken. But * that crofs temper hath found much place in the ' world, rather to difpute God's methods thaji * comport with ihem in ?.n obedient thankful * compliance and fabferviency to their intended ' ends. And how deeply is it to be refented that * fo momentous a thing in the religion of Chri- * ftians, and that above all other fiiould be the ' fubjedt and incentive of admiring devout * thoughts and affedicns, fliould ever have been * made intricate and perplexed by difputation ! * That the food of life ihould have been filled ' with thorns and gravel ! And what v/as mod ^ apt CO beget good blood, and turn all to Ibrength, ' vigour, and fpirit, fhould be rendered the mat- * ter of a difeafe ! tais can never enough be ta- ' ken to heart. What complaints might the tor- * tured, famiflied church of Chrift lend upagainfb ' the ill inllruments of fo great a mifchief ! " Lord ! we asked bread, and they gave us a " ftone ^ they have fpoiled the provifions of thy " houfe i our pleafantell: fare, mofl delicious and " (Irengcheriing viands, they have made taflelefs '^ and unfavoury." What expoftulations mi,ti;hc ' it ufe with them ? " Will you nor let us live? " Can nothing in our religion be fo facred, fo *:' important as to efcapc your p- rvertng hands I " R r 2 < Our [ 3°^ ] « The. urgency of the cafe it fclf permits not * that this matcer be filently pafied ovt^r, a living temple needs the apt means of nourilLmenc and growth V and it muQ: be nouriHied and grow, by what is fuitable to its coniiitution •, unto, which nothing is more inward, than the laying this living comer Jlone, ' We will acknowled2;e the reafon of divers things in God's determinations and appointments may be very deeply hidden, not only from our more eafy view, but our mod diligent fearch \ where they are, his telling us the matter is fo, or fo, is reaton enough to us to believe with reverence. But vA\2n they offer themfelves we need not be afraid co fee them *, and v/hen the m;jtter they concern is brought in queilion, fliould be afraid of being fo treacherous, as not to produce them * Nov? that it was requifite this temple fhould be fo founded, as hath been faid, is a matter not only not repugnant to the common reafon of man, but which fairly approves it felf there- unto, that is, fo far^ that tho it exceed all hu- man thought, the great Lord of heaven and ■ earth, infinitely injured by the fin of man, ' fhould fo wonderfully cond.'fcend ; yet when ' his good pleafure is plainly exprefied, touching ' the end, chat nothing could be fo apparently • congruous, fo worthy of himfelf, fo accommo- ' date to his defign, as the vv^ay which he hath ^ avovvcdly taken to bring it about. * That it: might be brought about (as in all ' reconciliations, and as hath been faid concerning ' this J a compliance v/as necciTary, and a mutu- ' tual yielding of both the diHanced parties •, * i, e. that God confent to return to his defo- ' late temple ; and that man confent or be willing ' he fhould. ' Wc [ 309 1 * We have fliewn, that the conftitution and * ufe of the original temple, whereof the account ' hath been given, was fufFicient and aptly con- * ducing unto both. Now being to fhew where- * in rhcyv/ere alio requifite or necelTary to the ' one and the other, we mud acknowledge them ' not alike immediately neceilary to each of ' thefe ; and mull therefore divide the things in ' order whereto this courfe was taken, and Ipeak < ot them feverally. * Nor are they to be fo divided, as tho'Jgh the * procurement of God's return for his part, und * of man's admitting thereof for his part, were * throughout to be feverally confidered ; for * God's part is larger than man's^ and fomeway * runs into it. He is not only to give his own * confenr, but to gain man's ; and befides his * ov/n Vv^illing return to repofiefs this his temple, * he is to make man willing alfo : or rather, ' that return or repofleffion rightly underllood, ' will be found to include tht^ making of mart ' willing, i. e. in that very return and repoilef- * fion he is to put lorth that meafure ot power ' and influence by v/hich he may be made fo. ' All this is God's part, which he doth gracioufly * undertake, and without which nothing could * be effeded in this matter. ' But then, becaufe man is to be wrought up- * on in a way fuitable to his reafonable nature, ' he is to have fuch things offered to his confidc- * ration as in their own nature tend to perfuade ' him, and which that power and fpirit to be ' put forth may ufe as proper means to that pur- ' pofe. Now it is man's part to confider fuch * things, and confent thereupon. Our ^ Our bufinels here, therefore, is to Ihevv how necefiary the confticution of Emanuel was, chiefly and principally as to what now appears to be God's part-, and afterward to fay fomewhat as to our own. *- To the former, it v/as requifite that the ori- ginal temple Em7nanuel {hou\d .be fct up, and be ulcd to fuch immediate purpofes as have been exprelTed ; to the latter, was requifite the de- claration hereof. To the one that fuch a con- ftitution fhould be"; to the other, that it be made known toman. ' Firfl: then, in reference to the former, this ccnflitution was neceffary, tbal fo there m^.ght he a fujficieiit means for the previous expia- tion of the offence done to the nmjeffy of God , or that the injurious violation of his facred rights might be lufficiently recompenfed. ' And here riiore particularly two things are to be cleared, ^ Firfl, ^hat in order to God*s return, it was nerrffary fuch a full recompence foould he made bim. . ' Secondly, nat it could 'not he full any other way than this /'/Emmanuel. ' in difcourfing of which things it is not intend- ed to go in the ufual way of controverfy, to heap up a great number of arguments, and difcufs particularly every little cavil that may be raifed on the contrary part; but plainly to offer fuch conndcrations as may tend to clear the truth, and rather prevent than formally anfwer objec- tions againit it. ■' Wherefore we fay, (i.) It was neceffary God's return and vouch fafement of his gracious restored prefcncc to man^ as bis icmpls fJjciild he upon terms .:^ rc:^^:^-^;irc r.Lide b:m (or iis certain to be <" made) C3iO ^ made) for the indignity and wrong done in the '^ former violation thereof, F. I ^"^^ ' It may furthermore be truly faid^ that ' nothing ought to be reckoned pofTible to him '- upon the agreement only which it holds to fome ' one attribute of his, confidered fingly and apart ' from all the reft. As for inftance in what is nextf ' our prcfent cafe^ to forgive all the fins that ever '- ivere ccjrjnitted againjl him^ without infijling up- ' on any corapenfation^ were vainly alJedged to be ' correfpondent to boundlefs fovereign mercy •, * if it will not as well accord with infinite wifdom, * juRice and holinefs •, as it would be unreafona- ' biy faid to be agreeable enough to him, to *• throw all the creatures, that never offended him, ^ into an endlefs nothingnefs, in confideration * only of the abfolutenefs of his power and do- ' minion : but whatfoever he can do mufl be un- ' derftood to be agreeable to a being absolutely * and every way perfe6t. I mufl, as I have hitherto done, pafs over ma- ny things which I can hardly forbear reciting, but for feveral reafons mufb do but a fmall part of the whole on this glorious fubjecl, which how v/ell managed by Mr. Howe^ let the impartial ~ reader judge who will perufe the whole in the book. P. 182. * Whereas in the reftitution of man, * inafmuch as before he was the temple and re- ' fldence of the great king, where he afforded * his mofl inward gracious prefence; the defign * is to reflore \^m into the fame capacity, and ' to as good condition as he was in before, in * thefe refpedls. Yea and not only fo, but un- * fpeakably to better his cafe, to take him much * nearer to himfelf than ever, and into a more" ' exalted ftate. In order whereto, it was the ' more highly congruous that his offence be done ' away by a mofl: perfe<5l5 unexceptionable ex- ^ piation ^ piation ; that fo high and great an advancement of the mod heinous offenders might not be brought about upon other terms, than fhould well accord with the majefty of his government over the world. * IV. Here therefore let a comparative view be taken. * Of the fearful maledidion afidcurfe of God's ' law. Upon the trangrefTors of it. ' And of the copious blelTing of the gofpel. * That thereupon \ve may the more clearly * judge how i;:iprobable it was there fliould ' be fo vaft a difference and tranffation be- * tween two fo diftant dates, without atone- * ment made for tranfgrefTion of fo high de- ' merit, and fo deeply refented. ^ I- As to the former, we are in the general told, that curfed is ever^ one thai coniirtues not \n all things w fit ten in the hook of the laiv^ to do them.(2i). Affonifliing thing 1 that he fliouldcurfe me who made me ! that my being and a curfe upon me ffiould proceed from the word and breath of the fame facred mouth ! Of how ter- rible import is his curfe ! to be made an ana- thema, feparate and cut ol? from God, and from all the dutiful and loyal part of hi-s crea- tion I driven forth from his delightful prefence ! in the fame breath it is faid to the loathed wretch, depart accurfedJ To be reduced to the condition of a vagabond on the earth, not knowing whither to go! Nake4|^)f divine pro- tedlion from any violent hand ; yea, marked out for the butt of the fliarpefl arrows of his own indignation ! How voluminous and cxtenfive is his curfe I reaching to all one's concernments in both worlds, temporal and eternal of out- ward and inward man. To be curfed in one's < basket [a] GaJ. iii. [ 212 ^ * basket and flore, in the city and field, in going * ouc and coming in. Efpccialiy to have ail * God's curies and plagues mcctin^T and centering ' in one's very heart, to be there Ini^iren with ' blindnefs, madnels and aflonifhment ! Hovv ef- ' ficacious is this curie ! not a faint, impoieut * wilhingill to a man ; but under whicli he really * waftcs, and which certainly blafls, withers and * confumes him, and even turns his very bicffing?. * into curfes ! how clofely adhering, as agarmci^t ' wherewith he is cloathed, and as a girdle v/itli ' which lie is girt continually 1 How fecretly and * fubtilly infinuat'ng, as water into his bowels, and * oil Into his bones! And how defervedly do:h ic * befal! The curfe caufelefs fhall not come, this * .can never be without a caufe. If another curie * me, ' it fiiews he hates me; if the rightrjus ' God do fo, it fignifies me to be, in iinyfelf, an * hateful creature, a fon and heir, not of peace, * but of wrath and a curfe. And the c:ic£t muft * be of equal permanency with its caufe, fo as ' that God is angry with the wicked every day, ' and rains upon thcni fire and brimfione, and an ' horrible tempeft, as ;he portion of their cup ; ' indignation and wrath, tribulation and ano-uifli ' upon every foul of man that does evil, and con- ' tinually growing into a treafure agamfl: rhe day ' of wrath. * 2. View, on the other hand, the copiousabun- ' dant bkffing contained and conveyed in the * gofpek It is a call to blt^Ring, tluit we may * inherit a blcfnng -, it difcovers a Ikitc begun ' with the blelTednefs of having iniquity fori>i- ' ven ; a courfe under a continual blefrmo- "t^^f " meditating on the word of God wlih delight, - day and night, of being undefiled in the way; '- Gives characters cf the fubie<5l. of bleffings ^ 1 * lh()wcr ] (which was firft propofed to be llicwn) but alfo requifite and neceflary thereto, * III. And for the evincing hereof, Jet us ap- ply our minds to meditate filently and intently awhile on thofe words of our Lord, Therefore doth im Father love me, hecaufe I lay down my life (a) -, and let us confider them with that: reverence, which we cannot but conceive due to words we efteem mod facred and divine, z. e. ' that they could not be raflily or lightly fpoken : » whereupon, let us bethink ourfeLves, have thofe ^ words a meaning ? this our awful regard to the ' venerable greatnefs of him that fpoke them, ' cannot fufFer us to doubt. And if they mean * any thing, 'tis impolTible they fhould not mean * fomewhat moft profound and great! fomewhat * that implies a reference to a peculiar Ogo^?^??^^ 1 ' i. e. a divine decorum, that as an eternal law per- * petually conducts all the propenfions and derer- * minations of God's moft perfe6l will, that could « by no means fufifer any violation. What was ' moft becoming of God, viz. what ?night heft he- * come him, for whom are all thingi, and hy whora <- are. all things (bj, worthy of the great, all-com- * prehending, central, original Being, from * whence all things fprang, and wherein all ter- ' minate. Here is lome gradual retedion, if ' we confider what immediately follows : inhring- * ing many Sons to glory, d>cc. of the veiled ArcAna * ot the d'ivine Being (if we may, on fo fit oc- * cafion, allude to the infcription in the Egyptian *• temple elfewhere mentioned in this difcourfe : *• I am all that was, and is, and fljall he, and who ^ tshethat fhall draw off 7ny veil? ) Here is in fome « part, a withdrawing of that facred veil, by him * to whom by prerogative it belonged, and of T t * whom, [a] Johnx. 17. (y) Hcb. ii.io. < whom 'tis faid : No inan hath feen God at any <- thne^ hut the only begotten Son^ who is in the ho- < fom of the Father, he hath declared him (a) •, here ' is jome difclofure of the myfiery of God, of the ' Father fb), and of Chrift, the myftery of rhe me- * diator, of whom Chrift was the diltinguifhing * name. The agreemenc hitherto unconceivable * and moft myfterious of the abfolute purity and ^ perftclion of the divine nature, with the admira- * bl.' mercituinefsof the conftitution of EMM A- * NUEL, of .God and man united in one, in or- * der to the reconciliation of the holy blefTed God *■ vnth. ur?holy miferable man. How was it to be ^ brought about in a way becoming him, for ' 'whom and by whom all things were, fo great, fo * auguft a majefty ! that he fhould admjt that fo ' defpicable and rebeih'ous a race fliould not only * be f ived, but be made fons ! This could never ' be, though his immenfe and boundlefs love moft * flrongly inclined him to it, but by their having * one of higheft dignity, his own Son, fet as a ' prince or prefedl over the whole affair of their * falvation •, nor by Jiim, but upon his own in- ' tervening fuffering! This was acording to fixed *- rule indifpenfably necefiary, i e. by the invio- ' lable maxims of the divine government. ' Butbecaufe througi^ the inconceivable riches * of his own goodnefs, this was a thing he was mod * propenfc unto, and intent upon •, yet becaufe * the death of his own Son in their ftead could * neither be meritorious nor jud, without his own * frtt confent [therefore] fiys our Lord, doth iny ' Father Icve me, hecaiife I lay down my life — . * What conceivable reafon can there be, of this ' conne(5lion. He [therefore'] loves me hecaufe *^ 7 lay down my life ■ without the concurrence ^ of thefc two things to be confidercd conjundly ? * A (/?) Joh. i. I 3. (;/] CoJ. ii. 2. [ ?^^ ] ' A mod Intcnfe vehement love to a periftiing world. ' An inflexible regard to the eternal immuta- ble meafurcs of right and wrong, fit and un'- fit, decent and indecent, that had their fixed e- verlafting feat in the mind of God. ' IV. 1 he former made the end ncceflary, the preventing the total eternal ruin of a loft world. The latter made the Son of God's death and his own confent thereto, the neceflary means to this end. The former, viz, the end, v/as not otherwife neceflary than upon fuppofition ; it was not fo abfolutely neceflary, that by any means right or wrong, fit or unfit, fuch a ru- in (even mofl defcrved) mufl; be prevented. But it was fo far neceflTary, as that if by any right- ful and decorous means this ruin could be pre- vented as to many, and a contrary bleflfed ftate of perpetual life be attained by them ; this muft be efl'eded and brought about for them. ' Not 'tis true for all offenders, but as many as the like eternal indifpenfable means and mea- fures of equal and unequal, fit and unfit, ca- pable and uncapable fliould not exclude. * All this we have in that moft admirable text of fcripturc, God fo loved the world that be gave his only begotten Son^ that whofcever helieveih in him Jhoidd not perijh^ hut have eveHafliug life ^a). ^ So loved! The matter is fignified in fuch a way as to leave all men amazed ! and by their aflonifliment to fupply their mod drf^-aive con- ception of fo ftupendous a love. The world is an indefinite term, that contains the fpe'J.il and the afterwards fpecified objed of thi> love •, not a fingleperfon,' but a wnolc race of intelligent creatures, a world inhabited by fuch that were T t 2 'not (a) John iii. i6. L ;m ] * not to be left and finally all fwallowed up together ^ in one common ruin, that upon this account he ' gave his only begotten Son to death, as the event « and known defign lliewed. And how uncon- « ceivable muft his love be to his only begotten * Son! the bhghtnefs of his glory! the exprefs i?nage ' of his perfon ! always his delight ! yet rather than ' all this world fliouid be loft for ever, he is thus * given up, th^Z whofoever believe on himjhouldnot * perifh^ Sec, which exprefles the certain fpecified * declared objedl of this love. Leaving them cer- * tainly excluded, who after fufficient propofal * refufe their homage to the throne of EMMA- * NUEL^ chufe rather their forlorn fouls fhould * be for ever forfaken of the divine prefence, * than unite with him and furrender themfelves to * him, by whom alone they might be refitted, ' animated again, and inhabited as his living tem- ' pies. Their exclufion is necefifary, by fuch ' meafures as thofe, by which fuch means were « neceffafy to the falvation and blelTednefs of the * orhers. ' But who can doubt, hereupon, but that this * courfe was indifpenfably neccfTary to this end? ' Efpeciaily if (reviewing that firft mentioned ' text) we confider, chat our Lord reprefents his * laying down his life, as an iinexprefTiblc addi- ' tional endearment of him to the father, q. d *' O thou Son of my delights, thou haft now fet *' my love to loft fouls at liberty, that hath been " ever pregnant with great and godlike defigns *' towar^^s them, and that muft otherwife have ' been under perpetual rellrainc " : which is moft » evidently implied. ' V But it may be faid, could the love of * God be und-'.r reftraint ? and I lay, no, it could * noL : riK^rcicre to tlie all-comprehending mind, ' where [ P5 ] ' where ends and means lie conneded together, ' under one permanent, eternal view, this courle * preiented itfelf, as peculiarly accomodate to this ' end ; and was therefore eternally determined * by eafy concert between the Father and the * Son J not to remedy, but prevent any fuch re- * ftraint. ' Yet it may be further urged, cannot the ab- * folutenefs and omnipotency of a God enable * him to fatisfy his own propenfions, if it were to * fave never fo many thoufand worlds of offend- ' ing creatures, without caking fuch a circuit as ^ this ? It was once faid to an human mortal ' King, that had about him but a thin fhadow * of fovereignty, T>ofi thou now govern Ifraely and *' not make thy will any way take place ? Much * more might it here be faid : Doh thou govern * the world? Art thou not God? Yes ! and may * freely fay, I can the lefs, for that I am God, do * what is not godlike, i, e. can therefore the lefs * break thro* eflablifht eternal meafures, and * counter-a6t myfelf. I mufl: do as becomes hhny * for whom, and by whom are all things. Others * may aflume to themfelves an imagined unhal- ' lowed liberty of purfuing at the next their own * inclinations ; but it is beneath divine greatnefs * to do fo. * Yet in this cafe (it may be further faid) why ^ did not love to his Son preponderate ? which ' our Lord himfelf in great part obviates by * what is fubjoyned hecaufe I lay down my ' life \ how ? with a power and defign to take it ' again, as 1 have power to lay it down, and I have ^ power to take it again (a) ^ q, d. this is a mat- ' ter agreed •, I am not to lie under a perpetual ' death ; that could neither be grateful to my ' Father, nor is in itfelf poflible. But as things ' are (a) John iii. iS. [ ?^^3 ^ are flated, I am prepared ro endure the crojs « and defplfe the Jhamc^ for the joy fet before me -, * which joy will be everlaftingly common to him * and me, and to the whole redeemed communi- * ty according to their meafure. ' But was all this iinneceflary trifling ? what * ferious man's reverence of deity can let him * endure to harbour fo profane a thought? ' Therefore rake we now the entire Itate of this ' matter as it lies plainly in view before us in * thefe texts of fcripture. ' I. Here is an unexprefTible love of God to * undone loft Tinners. ' 2. Here is a plain intimation, that this love * muft have been under a fufpenfion and reftrainr, * if God's own Son had not laid down his life ' for them. * 3. It is as plainly figniBed that the Son of * G^d's laying down his life for them was, in di- « vine eftimate, a fulTicient expedient to prevent ' this reftraint upon his love to finners. ' 4. That this expedient was reckoned by theblef-. < fed God more eligible, than that his love to finners ' fhould be under perpetual everlafiing reftraint. ' 5. That it was only reckoned more eligible, * as there was a conjundl confideratioh had of * his laying it down with a power and defign of * refuming and taking it again, ' 6. That therefore, as the eternal God had a ' moft conftant unqueflionable love to his only ' begotten Son, his love to him hath a peculiar ^ and moft complacential exercife, on the account ' of his concurring with him upon this expedient, ' chafing rather to enduij^ all die dolours of that * one hour and pozver of darknrfs that was to come ' upon him, than that a whole world of reafon- ' able creatures, his own olispring, and bearing ' his C P7] his own image, fhould all perifTi together ever- ■ lallingly. ' But who now fees not that this was the de? ' terminate judgment of the great God, viz. thac ' his gracious defigns towards guiicy creatures ' were not othcrwile to be efTeded than in this * way. « And yet for the further clearing of this mat- ' ter, taking that the blood of the Lord Chrift and ' of hulls and goats (a; are put in dired oppofi- ' rion to each other ; and hereupon, that it is ' faid of the latter. It is Jiot po£ihle it Jhoiild take * awa^^ fin ; what can that inhply \^'i^^ than that * the former was neceflary to the taking it away ? ' Let us but appeal to ourfelves, what elfe can ' it mean ? Will we fay, though fin could not be ' taken away by the blood of bulls and goats^ ' it might by fome nobler facrifice of an inter- ' mediate value? but isnot this manifefily preclud- ' ed and barred by the immediarenefs ot the op- ^ pofition ? Thefe two only are m competition ; ' and it is faid, not this, but that. Other fa crifi- « cesGod would not (b), then (faith our lord; lol * I come. Thefe are rejeded, this. is chofcn. He ' taketh away the firft that he may eflablijh the fe- ' cond (cj. When it is faid, not thoufands of ' rams or ten thoufand rivers of oyl (6) : if one * (liould fay, yea, but eleven thoufand might * ferve, were not this trifling, not reafoning ? is ' it not plain all other were refufable for the fame ' reafon .'* * I fliall now fomewhat enlarge (as was for- * merly defigned) upon the two things already * intimated under the foregoing head oi E AI- < M ANUEUs fufiiciency, i^c, as having ac- * quired the ' Two- (a) Heb. X. 4. (l^) Pfalm xl. 6, 7. [c) Ilcb. x. 9. (d) Micah vi. 6, 7. [ Jl8 ] * And Ihall now fhew further the neceflity of his * engaging in this affair [the reftoring of God's * temple] with reference to both thefe things re- * quifite thereto. * And to this purpofe let it be confidered. What was to be |^ ^ollferr^d} ^^ ^^^ procurement. All that follows muft be pafled over, refer- ring rhe reader to many things which I with re- Judlancy omit •, only fhall recite a few paflages. P. 2 ID. ' It ought to be deeply confidered, « as a truth both of cleared evidence and great * importance (though perhaps it may have efcap- ' ed the thoughts of many) that the principal end * of our lord's undertaking and office, was not ' the falvation of men, but the glory of God. * This is that whereupon his defign did ultimate- « ly terminate. The other he could only intend * fecondarily and as a means to this ; otherwife he « Ihould make the creature his chief end, and * place upon it a moft: appropriate divine prero- « gative to be the lad, as he is the firfl: to all < things ; which is faid of the great God in refe- ' rence to this very cafe, the faving of fome, * and rejecting of others , in contemplation where- * of the apoftle crying out, O the depth! afiierts * God's abfolute liberty as debtor to no man(^?J, * and fubjoyns the true reafon hereof, that of ' him, and by hi?n, and to him are all things, that ' to him mi^^^f he glory, &c. This is the avowed * defign of our lord Chrift's office, in both his ' lowed humiliation and highed exaltation. The * defire of being faved from the ("approaching) ' hour and power of darknefs vaniflies and gives f place to this, Father glorify thy name{b'), ^ When (dij Rom. xj. 33, 345 35. {^) ]Qhn xii. Z/, z^. [ 3^9 3 * When,/?r his obedience to death, that of the crofs, * he is highly exalted all are to confefs him lord ' to the praife and glory of God CaJ. He who is ' the mod competent and moft rightful judge^ * determines when it will be more for the glory « of God to difpofiefs the (trong man armed, be- ' ing himfelf the itronger, and ere6t that houfe < into a temple : and when it will moil: ferve this ' his great end, to leave the Itrong man armed dill ' in his pofieflion, and finally to doom the poiTefibr ' and the poffeffed to rake their lot together. « In the former cafe there arevefiels unto ho- « nour framed by hisownh:ind, to the praife of the * glory of grace (b) -, in the latter, veffels unto dif- * honour, to glorify his power by making known * his wrath and juft refentmenrs. For that ho- ' nourable purpofe none are of themfelves fit, * but he makes them meet for that glorious * flate (<:), before he makes them partakers of * if, but none ferve the didionourable ufe but ' who are of themfelves veffels of wrath fitted for ^ deftru^lion (d) . Mr. Howe^ in his difcourfe on yielding ourfelves to Gody fays: P. 435. ' Yet again you are to conceive of * him as three in one, and that in your yielding ^ y ourfelves to him, as the prefcribed form when ^ this furrender is to be made in baprifm direds ; ' which runs thus, /;/ the name of the Faih^^ Son^ ' and Holy Ghofl (e). You are not to be curious * in your enquiries beyond what is written in this ^ matter, how far the fubfiuents in the godhead ' are three, and in what fen fe one -, they cannot ' be both in the fame fenfe. But there is latitude *• enough to conceive how they may be dirdnc^l ^ from each other and yet agree in one nature ; U u ' which (a J Phil. ii. 8. II. fl') Eph. i. 6. fc-J Col. i. 12 (1^) Rom. ix. 22. (c) Mjiuh. xxviii. 19. i n° J * which in none of them depending upon will and * pleafure, fets each of them infinitely above all * created being, which for the divine pleafure, only * was and is created fa). And that we fo far con- ' ceive of them as three, as to apprehend fome ' things fpoken of one that are not to be affirmed ^ of another of them, is fo plain, of fo great con- * fequence, and the whole frame of pradical re- * ligion fo much depends thereon ; and even this * tranfaftion of yielding up ourfelves (which muft * be introdudtive and fundamental to all the reft) * that it is by no means to he neglecHied in our * daily courfe* and leaftof all in this folemn bu- * finefs, as will more appear anon. In the mean ' time fetthis ever bleffed glorious God, the Fa- * ther. Son and Holy Ghod before your eyes, as * to whom (thus in himfelf confidered) you are < now to yield yourfelves. After much enlargement on feveral heads, he fays : P. 442. ' You fee then we are to yield our- « felves to God, the Father, Son and Holy Ghoft, ' which alfo our having thofe great names named < upon us in our baptifm (as we before told you) ' doth import. Mr. Howe vol. 2. in his calm difcourfe of the trimly in the Godhead, fays : P. 546. * That if with fincere minds we enquire ' after, truth for its own fake, we fhall little re- ' gard the friendfliip or enmity, honour or dif- ' honour of this or that man. This is cited as expreffive of a temper of mind, which may be fuppofed and allowed 10 have been prevalent in this great man under the circumftan- ces mentioned •, and for any to endeavour to imi- tate him herein, it is prcfumed, will not be thoughc blameable or deferving the leaft reproach. Refers [1^1 Referring to what precedes, he fays : * The cafe is only thus, that fince we are plaln- * ly led by the exprefs revelation God hath made * of himfelf to us in his word, to admit a trinal * conception of him, or to conceive this three- * fold diftindtion in his being, of Father, Son * and Spirit ; fince we have fo much to greaten * that diftindion, divers things being faid of * each of thefe that muft not be underftood of ei- * ther of the other ; fince we have nothing to * limit it on the other hand but the unity of the * Godhead, which we are fure can be but one, * both from the plain word of God and the na- ' ture of the thing itfelf -, fince we are afTured * both thele may confift, viz, this trinity and * this unity, by being told (a) there are three ; « and thefe three (f. e. plainly continuing * three) are hy one thing -, which one thing can ' mean nothing clfe but Godhead, as is alfo faid ^ concerning two of them elfewhere ("there being * no occafion then to mention the thirdj / and * my Father are one thing (bj. P. 547. ' Nor is there hereupon fo great a re- * maining difficulty to falve the unity of the God- * head, when the fuppofition is taken in of the * natural, eternal, necelTary union of thefe three * that hath been mentioned. * And it fhall be confidercd, that the God- * head is not fuppofed more necefiarily to exifl, * than thefe three are to coexift in the nearefl ' and mofl intimate union with each other there- * in. That fpirityal being which exifts necelTa- * rily, and is every way abfolutely perfedl, whe- * ther it confift of three in one or of only one, is * God. We could never have known 'tis true, * that there are fuch three coexifting in this one * God^ if he himfelf had not told us. What man U u 2 ' knoii.'-'^ (a) I John V. {L) John x. [ ?p ] hwweth the things of. a man hut the fpirit of a man that is in him ? even fo the things of God none knoweth hut the fpirit of God (a). In tell- ing us this he hath told us no impolTible, no un- conceivable thing. It is abfurd and very irre- ligious prefumption to fay this cannot be. If a worm were fo far capable of thought as to de- termine this or that concerning our nature, and that fuch a thing were impoffible to be- long to it which we find to be in it, we fhould trample upon it! More admirable divine pa- tience fpares us! He hath only let us know that this is the ftate of his elTence (whereof we fhould have been otherwife ignorant). This is its con- ilitution iq d. it'a fe hahet comparatam) thus it is in and of itfelf, that there are three in it to be conceived under the diftind: notions of Fa- ther, Son and Spirit, without telling us expref- ly how far they are diftindt in terms of art or in fcliolallick form.s of fpeech. But he confidered us as men, reafonable creatures ; and that when he tells us there are three exifting in his being, of each of which feme things are faid that muft not be underftood fpoken of the other ; and yet that there is but one God. We are not uncapable of undcrfl-anding that thefe three mud agree in Godhead, and yet that they muft b:: fufficiently diftind:, unto this purpofe, that vjz may diftindly conceive of, apply ourfelves to, and txpedt from the one and the other of them. P. 548' ' And whereas ncceflity of exiftence (muU unqueftionably of an intelledual being). i" '.\ mod: certain and funflamental attribute of deity. The Father, Son and Spirit being fup- pofed neceflarily exiftent in this united ftaic, ih.cy cannot but be God, and the Godhead by leiif'jn of this ncccifary union cannot but be « one 5 [fi] I Cor. II, u. [ ?3; 1 one ; yet fo, as that when you predicate God- head, or the name of God of any one of them, you herein exprefs a true but an inadequate conception ot God, i. e, the Father is God not excluding the Son and Holy Ghoft ; the Son is God, not excluding the Father and the Ho- ly Ghoft ; the Holy Ghoft is God, not exclud- ing the Father and the Son. Thus our body is the man not excluding the foul, our foul is the man not excluding the body. Therefore their union in Godhead being foftrict and clofe not- withftanding their diftinclion, to fay that any one of them is God in exclufion of the other two would not be a true predication. 'Tis ' indeed faid, the Father is the only true God faj ; ■ but that neither excludes the Son nor the Ho- ' ly Ghoft from being the true God alfo, each * of them communicating in that Godhead which * only is true. It had been quite another thing * if it had been faid, TboUy Father ok! '-'. tbe ' true God, P. 549. < But if here it fhall be urged to me * that one individual, neceflarily exiftent, fpiri- ' tual being alone is God, and is all that is fig- ' nified by the name of God ; and therefore that « three diftincl, individual, neceflarily exiftent, * fpiritual beings muft unavoidably be three ' diftinct Gods : * I would fay, if by one individual neceflarily * exiftent, fpiritual being, you mean one fuch « being, comprehending Father, Son and Holy * Ghoft taken together, I grant it •, but if by one * individual, neceflarily exiftent, fpiritual being, * you mean either the Father, Son, or Holy « Ghoft taken fejunctly, I deny it •, for both the ^ other are truly fignified by the name of God too, * as well as that one. ' Or {a) John xvii 3 [3H] « Or if it ihould be faid, I make the notion of God to comprehend Father, Son and Holy Ghoft, and a Godhead befides common to thefe three ; * I anfwer ; nothing I have faid or fuppofed implies any fuch thing ; or that the notion of God imports any thing more of real being, than is contained in Father, Son and Holy Ghofl: taken together, and mod intimately, na- turally, and vitally by eternal necefllty united with one another ; as in a created being con- fiding of more things than one taken together and united; a man for inftance, there is nothing more of real entity befides what is contained in his body and his foul united and taken together. It is true that this term, a man, fpeaks fomewhat very divers from an human body taken alone, or an human foul taken alone, or from both feparately taken ; but nothing divers from both united and taken together. ' And for what this may be unjuftly colle6led to imply (5f compofuion repugnant to divine perfection, it is before obviated. Se6l, 13. * If therefore it be aslced, What do we con- ceive under the notion of God, but a neceffary, fpiritual being ? I anfwer, that this is a true notion of God, and may be paflable enough among Pagans for a full one •, but we Chrif- tians are taught to conceive under the notion of God a neceilary, fpiritual being, in which Father, Son and Spirit do fo neceflarily exid, as to conftitute that being -, and that when we conceive any one of them to be God, that is but an inadequate, not an entire and full con- ception of the Godhead. Nor will any place re- main for that trivial cavil, that if each of thefc have Godhead in him, he therefore hath a trinity in him ; but that he is one of the three who toge- ^. ' iher [ n5l ther are the one God, by necefTiry, natural, eternal union. « Which union is alfo quite of another kind than that of three men (as for inftance, of Pe- ter^ James and John) partaking in the fame kind of nature, who notwithftanding exift fe- parately and apart from each other. Thefe three are fuppofed to coexift in natural, necef- fary, eternal, and moft intimate union, fo as to be one divine Being. Referring to what goes before, he fays : ' God fpeaks to us, as men, and will not blame us for conceiving things fo infinitely above us, accord- ing to the capacity of our natures -, provided we do not alTume to ourfelves to be a meafure for our conceptions of him •, further than as he is himfelf pleafed to warrant, and'diredl us herein. Some likenefs we may (taught by himfelf)^ ap- prehend between him and us, but with infinite (not inequality only, but; unlikenefs. And for this cafe of delegation in fociety, we mud fup- pofean immenfe difference between him an ail- fufficient, felf-fufficient being, comprehending in himfelf the infinite fullnefs of whatfoever \% moft excellent and delegable, and ourfelves, who have in us but a very minute portion of being, goodnefs, or felicity, and whom he hath made to ftand much in need of one another, and moft of all of him. P. 551. ' However let the whole of what hath been hitherto propofed be taken together, and to me it appears, our conception of the facred trinunity will be fo remote from any ihadow of inconfiftency or repugnancy ; that no neceflity can remain upon us of torturing wit, and rack^ ing invention to the uttermoft, to do a labour- ed and artificial violence (by I know not what fcrews and engines) io fg numerous plain texts * of of fcrlpture, only to undeify our glorious re- deemer, and to do the utmoft defpite to the/pirii: of grace ! "We may be content to let the word of God ("or what we pretend to to own for a di- vine revelation) (land as it is, and undiftorted fpeak its own fenfe. And when we find the {a) former of things fpeaking as We or Us, when we find another (^) [I] pojjejjedby the Lor d^ in the beginning of his way^ before his works of old ; fo as that he fays of himfelf, (as diltind from the other) Iwas fet up from ever ia fling, from the beginnings or ever the earth was, ■ And when he prepared the heavens I was there, &c. When we find (c) the Child born for us, the Son given to uSy called alfo the mighty God, and (as in refe- rence to us he fitly might) the everla fling Father, When we are told (d) of the Ruler that was to come out of Bethlehem-Ephrata, that his goings forth were from everlafting, That the IVord was in the beginning with God, and was God: —- » (ej That all things were made by him, and without Kun 'nothing was made, that was made. That this Word was made flefh ; — That his glory was beheld as the glory of the only begotten Son of the Father, full of grace, and truth. Even that fame He that above was faid to have been in the beginning with God, and to be God, That when he who was faid (f) to have come down from heaven, was, even while he was on earth, at that time faid to be in heaven. That we are told by himfelf, (g) He and his Father are one thing. That he is not only faid (Jj) to know the heart, but to know all things. That even he who (i) according to the flefh came of the Ifraelites, is yet exprefly faid to be over all, God blejjed for ever. Tliat * when {a) Gen. i. {h) Prov. viii. [c) Ifa. ix. (d) iMic. vr. (^)Johni. (f)Chap. iii. C?) Chap, X. (/-) Chap. xxi. ("/JRom. ii. [ U7 3 * when he was (a) in the form of God he hum- *" hied himfelfto the taking on him the form of a fervant^ * and to be found in fafhion as a 7nan. That 'tis * laid C^) all things were created by him^ that are * in heaven^ and on earthy viftble and inviftble^ ' thrones^ doininions^ principalities^ powers^ ' and that all things were created by him and * for him \ than which nothing could have been * laid more peculiar or appropriate to deity. * That even of the Son of God ir is faid (c)^ he ' is the true God and eternal life. That we are fo « plainly told, he is alpha ond omega ("d), the * fir ft and the lafi^ be that was, and is, and is to ' come, the Lord Almighty fe), the beginning of * the creation of God (f). "The fearcher of hearts, * That the fpirit of God is laid to fearch all ' things^ even the deep things of God (gj. That * lying to him is faid to be lying to God (h), * That the great chriftian folemnity, baptifm, is * direded to be in the name of the Father, Son^ ' and Holy Ghoff, That it is fo difcindly faid, * there are three that bear record in heaven, the * Father, the Word and the Spirit, and that thefe * three are one thing (i). ' I cannot imagine what fhould oblige us (o * fcudioufly to wiredraw all this to quite other * meanings. * And for the leaving out of the lafc mention- ' ed text in feme copies, what hath ht^n faid ' (not to mention divers others) by the famoufly ' learned Dr. Hammond upon that place, is fo ' reafonable, fo moderate, fo charitable to the * oppofite party, and fo apt to fatisfy impartial * and unprejudiced minds, that one would fcarce * think after the reading of it any real doubt X X ' can (^}VWA.\i. {b) Co], i. [c) I John y. [o) R'-v i. (e) Cba\ 2. if) Ch^-y (gj 1 Cor. ii. (h) A6ls V. (ij I John V. [338] * can remain concerning the authenticknefs of * that 7tk verfe in i John v. * * Wherefore now, taking all thefe texts toge- < ther, with many more that might have been < mentioned, I muft indeed profels to wonder, < that with men of fo good fenfe, as our Socini- « an adverfaries are accounted, this confideration * Ihould not have more place and weight. < That it being fo obvious to any reader of * the fcriptures to apprehend from fo nume- * rous texts, that deity muft belong to the Son of * God, and that there wants not fufficient induce- ^ ment to conceive fo ofrhe Holy Ghoft alfo : * there ihould be no more caucion given in the ' fcriptures themfelves to prevent mittake (if there ' were any) in apprehending the matter accord- *" ingly ', and to obviate the unfpeakable confe- ' quent danger of erring in a cafe of fo vaft im- ' portance. How unagreeable it is to all our ^ notions of God, and to his ufual procedure in ' cafes of lefs confequence I How little doth it * confift with his being fo wife and fo compaflio- * nate a lover of the fouls of men, to let them * be fo fatally expofed unto fo inevitable and fo * defl:ru6live a delufion ! That the whole chrif- * tian church fnould through fo many centuries ' of years, be even trained into fo horrid and ' continued idolatry by himfelf, who fo feverely * forbids it ! I cannot allow myfelf to think men ' of that perfuiUlon infincere in their profefTing * to believe the divine authority of the holy fcrip- * tures, v.'hen the leader and head of their party *" writ a book that is not without nerves in defence * of it j but I confefs I cannot devife, with what * defign they can think thofe fcriptures were writ- * ten ! or v/hy they ihould count it a thing wor- ' thy of infinite wifdom to vouchfafe fuch a reve- ' larion to men, allowing them to treat and ufc 'it C ?39 ] « it as they do ! and that till fonne great Sochiian <- witsfiioLildarife 1500 years after, to reaiify their < notions in thele things, m«n fliould generally be ' in lb crrear hazard of being deceived into damna- « tion/by choie very icriptures, which were profcf- ' fedly writ to make them wife to falvatmi ! It is probable, the reafon why Mr. Howe does not mention the Arians here, was, bccaufe there nvcrht none appear at the time of his writing this. . ^ , . p. rr^. ' The fcriptures were writ for the m- < ftrudion of fober learners, not for the paftime ' of contentious wits, that affed only to play ' tricks upon them. At their rate of interpreting, * among whom he ranks himfelf, it is impoffible ' any doftrine can with certainty be founded upon ' them. Take the firft chapter of St. John's gof- ' pel for inft.mce, and what dodrine can be af- ^ ferted in-plainer words, than the deity of Chrift, ' in the three firft verfes of that chapter? Set ' any man of an ordinary, unprepofTefTed under- f Handing to read them, and when he finds " that by the word is meant Jefus Chrifl: (which « themielves admit) fee if he will not judge ic ' plainly taught, that Jefus Chrifl: is God in the ' moH: eminent, known fenle: efpecially when he ' fhall take notice of fo many other texts, that ' according to their mofl: obvious appearance, ' carry the fame fen(l\ But it is firft, through ' meer Tnortnefs of difcourfe, taken for granted, ' and rafhly concluded on, that it is abfolutely ' impoffible, if the Father be God, the Son caa ' be God too (or the Holy Ghoft) upon a pre- ' fumption that we can know every thing that < belongs to the divine nature-, and what is pof- ♦ fible to be in it, and what not ; and next, there * is hereupon not only a licence imagined, but ^ an obligation and neceOlty to (hake heaven and X X 2 * earth. [ 34° ] * earth, or tear that divine word, that is more « ftable, into a thouland pieces, or expound ic < to nothing, to make it comply with that fore- ' faid prefumptuous determination. "Whereas if < we could but bend our minds fo far to comply < with the plain dudture of that revelation God * hath made unto us of himfelf, as to apprehend * that in the mofl only Godhead there may be « diftindlions, which we particularly underftand * not, fufficient to found the dodtrine of a trinity * therein, and very confident v/ith the unity of * ic ; we fhould fave the divine word and our own * minds from unjuft torture, both at once. i\fr. R I C H A R D T A Y L O R, In his fecond volume of jyifcourfes on fever at fuhje^s. What I fhall recite from hence might (mod of ' it ) have been more properly introductory. Mr. Taylor^ difcourfing on the mynerioufnefs of the gofpel-revelation from A^ai lb. xiii. ii. '•It is given unto 'jcu to know the mysfefit'S of the *- kingdom of heaven. P. 1 68. He fays, ' That all the part?, which * make up the beautiful frame of our falvation, ^ are myfieries. P. 171. ' A gofpel-mydery is a truth revealed * by God, which is above: the power of our na- * tural rcafon cither to find out or to comprehend. ' When ic is revealed it mull: be a truth, and ' therefore it can never be either abfurd or con- , * tradidlory ; becaufe it is repugnant to the n:i- « ture of truth to admit any thing which is cither < abfurd, or a contradi6t:on. As nothing can be * falfe to fenle which is true to reafon, yet rcafon < comprehend3 many things which fenfc cnnr^ot-. [ uO ' fo nothing, which is falle according to the light ' of realbn, can be true according to the light * of revelation: and yet the myiterics, which the * light of revelation makes known to us, are * luch truths as the light of realbn cannot com- * prehend. P. 172. * We have a true, and fatisfadory ac- ' count of a gofpel myftery in the words of the * apoftle, Now we fee through a glafs^ darkh, but * then face to face *, now I know in part^ hut then ' JJjall I know even as I alfo am known (a). The ' words fpeak of the vifion of faith here, and * of the vifion of glory hereafter. But to accom- ' modatc them to that which is under prcfenr con- * fideration, they give us a right definition of a ' gofpel myftery, as they import that fomething * is known by revelation, although very imper- ' fe6lly and in a low degree ; and that foniething * ftill remains unknown to us in this life, which * hereafter Hiall be ckarly revealed to us. A ' gofpel myftery is a truth, of which we know ^ Ibmething at prefent by revelation from God, ' but are ignorant of a great deal that belongs * to it. The abftrufe part of it renders it a myf- * tery -, and this, as it is hid within a facred in- * clofure, tranfcends and furpafTesthe comprchen- * fion of our realbn. P. 173. * The whole gofpel, if properly taken ^ and reftrained to the contrivance of thercdemp- ' tion of Tinners through Jefus Chrifl:, is a myfte- * ty : the gofpel is a great myftery, and could « never have been known by any creature with- ' out the external revelation which God has made ' of it : I call that the external revelation which * God has made of it, which confifts of all the ^ difcoveries that ever God made of his gracious * purpcfe to redeem and fave finners through Je- ' fas (^) I Cor. jciii. 12^. [ ?4^ ] fus Chrift ; which difcoveries of his are made covertly in the old teliamenc, but with great clearnefs in the new -, the gofpel is faid to be a my Hery hid in God (a): again it is called the myftery of bis will (b). As it is the myft-ry of his will, or of his purpofe which he purpofed in himfelf ; it is a myftery of fuch a depth as is unfathomable •, it is a myftery which he con- ceived in his own breaft, and it mufthave been hid there eternally as a fecret, if he himfelf had not difclofed it. The redemption of fin- ners through Jefus Chrift is the choice of God, or the fruit of his fovereign good will, and it could never have been known if God himfflf had not firft revealed it ; that which is the myftery of God's will can never be brought out, but either by God himfelf, or by Chrift, who is effentially one with him, and lay in his bofom : no man (or no creature) has feen God at awj time ; the onlj hegotten Son which is in the hofom of the father^ he hath declared him (c). P. 1 80. He fays: ' If the gofpel be a myftery, and a great myftery, which we can only know by revelation, then they muft be not only moft infenfible of their univerfal impotence, but lifted up with v/orfe than diabolical pride, who in their fallen ftate boaft of their natural power to get a fufficient knowledge of the way of fal- vation, without the external revelation of the gofpel. What a ftrain of fuperlative madnefs muft it be, for men to imagine that this is prac- ticable for them under all the imperfedions of their fallen ftate ? the very pretence which they make of their being able to do this, proves that they know nothing of their prefent ftate and frame : if they were not ftrangers to them- felves they would then be convinced, that as all (a) Ephcf. iii. 9. (b) Chap, i. 9. (c) Johix 18. [ H? ] all their Strength is only weaknefs, fo all their luppofed light is no better than thick dark- * nefs. P. i8i. He further fays: ' If the gofpel be a ' myftery which we cannot know without a reve- ' lation of it from God, then we ought to offer up ' our hearty thanks to God for the external reve- ' lation which he has made of this myftery to us. ' We could never have had fo much as a right ' doftrinal notion of the way to heaven without ^ the external revelation of the gofpel, but muft ' have wandred in the confounding labyrinths < and perplexing mazes of deftrudlive errors, « and fo have been carried to hell with our < eyes (hut. We mud not lefifen our eftimate of * the revelation of the gofpel, becaufc of the re- « preaches which a fadion of Deifls and Socinians * throw upon it. Let us blefs God for the reve- * lation of the gofpel, which is not only wifdom, ' but wifdom in the fublimeft perfeHion of it : we * find the gofpel fet up in triumph over all that * applauded wifdom of which the moft refined * parts of the world boafted {a). Let us never * lower our efteem of the gofpel, and then wc « fhall find, that as what is thought the weak- ' nefs of God will prove ftronger than any thing * in men : fo the gofpel which is defpifed and ri * diculed, as the foolifhnefs of God, will prove * wifer than all the contrivances of men. It is < the wifdom of God in the gofpel which will « carry us to heaven, when all that wifdom where- « of the men of the world are fo opinionated, ' will bring them to hell. Men never Ihew ' themfelves fo foolifli, as when they will be wifer « than God. And then he proceeds to give an account of fome p-ofpel myfteries. P. 1S3. (a) I Cor. xxi. 22, 23, 24, 25. [ ?44 ] p. 183. He fays, ' All the myfteries of the * gofpel are depths of wifdom, although they be * not all equally deep and myiterious. I fhall * mention fome of the myfteries of the gofpel, * viz. the trinity of perfons in one divine effence * or nature, the perlonal union of two natures in « Chrift, &c. ' There are two things which may be afnrmed * of the dodlrine of the trinity from which we * muft not depart. ' I. Thedodrine of the trinity is founded upon * the cleared fcripture-teflimonits, ^c. Several things have been before and are here o- mitted with refped: to the dodtrine of the trinity. P. 186. ' 2. The dodrine of the trinity is fo * myfterious that it is purely the objed of faith ' as it is revealed in the gofpel, but it cannot be « demonft:rated by reafon ; if it could be demon- « ftrated by reafon, it would be no myflery, and * therefore far from being the greateft myftery : * if the dodrine of the trinity cannot be demon- ' ftrated by reafon, then there are three things ' which are neceflary for us to do with refped: < to it. ' I. When we either think or fpeak of the tri- * nity, we muft reft: in the revelation which we * have of it in the gofpel : it is to this that we * muft conftantly and ftedfaftly adhere, and ic is * upon this that we muft build our faith. When * men forfake fcripture-authority, and will not * cleave to it, as that which is the only fure and * evident proof for the dodlrine of the trinity, * their greateft religion often ends in the higheft *■ impiety. ' 2. We muft not venture upon bold explica- « tions of the trinity, left a luxuriant fancy prove ' too ftrong for our faiih j when we acknow- ' ledge [ H5 ] ' ledge the do(5lrine of the trinity to be a myfte- ' ry which is incomprehenfible, and yet go about * to explain it, we then contradid ourfelves, be- ' caufe we pretend to explain that which we own « to be inexphcable: many who prefume to ex- « plicate and illuftrate the myftery of the trinity ' by fimilitudes do obfcure it, becaufe they ex- ' ceed the bounds of fcripture-light •, when they ' endeavour to explain all things about it to rca- * Ton, they exprefs many things which arc unfound * as to faith. The dodrine of the trinity is a ^ truth to be adored with the greatefl: humility, * but not to be ventilated with raftinefs and a « daring curiofity •, we muft not nicely enquire ' into it, but with a modeft humble faith adore ' and admire it at a diftance, as that which has ' a veil of fecrecy fpread over it. As it is a « flighting ingratitude to be carelefs about what < God has manifefted, and to negled what he has ' revealed, fo it is a provoking arrogance to be « coo inquifitive about what God has hid. ' 3. We muft get the experience of the truth < of the do6lrine of the trinity in our own fouls, ' by what we feel in our own hearts of the feve- « ral operations of the three perfons in the divine ' nature, &c. <- We fliall then be firmly cftablifned in the « pradlical belief of a trinity of perfons in one < divine nature, and fliall not be Ihaken by the ' winds and blafts of antirrinitarian errors, when « all learned difputes, well managed controvcr- * lies, and elaborate difcourfes, will leave them ' who go rfo further than fuch external means, ' under the reigning power of unbelief concern- ' ing this adorable myilery. P. 189. ' II. The perfonal union of thetwo na- < turcs in Chrift is a great myflery of the gofpel -, ' in the incarnation of Chrift the human nature Y y ' was C 34^ 1 ' was afiumed into a perfonal fubfiftence with * the eternal Son of God, upon which affumption ' there followed a perfonal union of the divine ' and human nature in Chrift mediator. P. 190. ^ The perfonal union of two natures * in Chrift is a great myftery according to the ' didlates of reafon *, it is altogether unworthy of * God CO become man, and it is too high for the * human nature to be made one perfon with God ; ' it is a great myftery for divine majefty to be * cloathed with our flefh, for omnipotence to « dwell v/ith weaknefs, and for the eternal Son of * God to lie in a manger. After fome things which I pafs over, having been fufficiently infifted on by feveral authors quoted before, he fays : P. 191. ' Chrift could nor have fufFered and ' died if he had nor been man ; yet his fufferings ' and death are not to be predicated of his hu- * man nature feparately and abftradedly, but of * his perfon : Chrift could not have fatisfied for ' fin if he had not been God -, yet we muft not * confider his fatisfa6lion as the work of his di- * vine nature only, but as the work of his per- * fon, wherein both his natures fubfift. P. 192. Speaking of the fatisfaclion' made by Chrift for fin, he fl\ys : ' It is by this traniiidion of Chrift mediator that the loft fons of Ada?n are reconciled to God, and yet if it be com- pared with the general courfe of men's ad:ings, there is nothincr more firano-e and furnrizing. Th:\t God, who was provoked, fliould provide n fatisfadion tohimfelfon the beiialf of thtm who had offended him, and whom he might vvlih the greateft juftice have fcnt to hell and diftroy'd for ever, is a thing quire contrary to tlic courfe of die world ; that a father ihouki cicliver up h.is iniinitely beloved Son co die for ' his [ 347 ] * his juQly hated and abhorred enemies, and that * a Son, who infinitely loved his Father, fliould * lay down his life for them who were declared * rebels, both againft his Father andhimfeh, was ' a tranfiiftion lb far from having any thing like * it in all the proceedings of men, that it was * contrary to all their methods. P. 193. ' The fatisfadion which Chrifl made ' for fin is a thing ih myfterious, that it is the « efie^l of divine power when our hearts are per- ' fuadcd to believe it ; that we ought not to ' wonder wlv.-n the blind v/orld blafphemoufly ' contradict aad deride it. That Chrift who was ' God and Man in one perfon fliould die and * fuifer, that he fhould be criminal by iniputa- ' tion, when he was infinitely pure, and abfolute- ' ly unfpotted in himfelf, that he who knew no ' fin fliould have fin Liid upon him, that he might ' fuffer for it, and that they v/ho had committed ' all fin fhould be pardoned and juftified, are ' myllerious truths. ' The perfonal union of tv/o natures in Chrifl", ' and *the farisfadion which he made for fin in ' his two natures, are great myderies, and when ' th?y command our reverence, they are truths ' v/hich call for our firm belief. ' r. The perfonal union of two natures in ' Chrift is that which we muft firmly believe, * becaufe it is the life of Chrift'anity, and the ' ground and pillar of all revealed religion : when ' this truth is cordially embraced, the vitals of ' CliriQianity are fecured, and cannot be loft ; ' but when it is denied, the very, foundation is ' overturned and utterly deftroycd. •• 2. The fatisfaclion which Chrift made for fin ^ in his two natures, or as he was Gud manifefied ' i?i our fleftj, is a truth we muft ftedfaftly be- ^ lieve, becaufe it is the fpring of all our hope y y 2 ' an 1 i ?48 J and comfort : this truth, when it is advanced, is like the fun ia its meridian brightnefs tocom- municace light and Jife, but where it is under- mined and brought into queflion, there can be nothing but darknefs and the fhadow of death ; the weaker our faith is to believe this truth, the more unadive fliall we be in all things which relate to the glory of God, and the welfare, ' tranquillity, and comfort of our fouls •, but the * more ftedfaft v/e are in the belief of it, the more * life and comfort fhall we have ; when there is ' a great my fiery in this truth, we fhall find a ' fuperlative fvveetnefs in it, when v/e can live up- ' on ic by faith. Mr. Tajhr treats on feyeral other dodrines of the gofpel, which are here wholly omitted, and then fays : P. 204. ' I have fpecified in fome of the my- * lleries of the gofpel ; and that we may avoid * dangerous extremes on the one hand, and on ' the other, there are two things which are ne- ' ccfTary. ' I. We mufr not bring the objeds of kf\fc and ' reafon to faith, fo as to exclude ourfelvcs from ' judging of them according to fenfe and reafon. * Senfe, reafon, and faith, are the three principles ^' which v/e muft ad by, and not one of them ' muft be precluded or thruft from its place ; they * muft be kept to their difiindl provinces, and "• not be permitted to ufurp one upon another, * fenfe muft dired us in the things of ff^nft^ rea- ' fon in the things of reafon, and faith in the ' things of pure revelation : fenfe and reafon are * not to be laid afide, where they are able to give ' a true tcif imoiiy ;, (-Jod has {ct up faidi to ' regulate our fenfes, but not to injure them ; ' to cultivate and improve our reafon, but not ' to deltroy ic. The myflcrics of the gofpel are C 349 1 * above right re.ifon, buc not contrary to it, be- * caufe'one truth can never be contrary to ano- ' ther. * 2. We muft not draw the myfteries of the * gofpcl to reafon, which are the objeds of fairh, ' and belong to it: the myderies of the gofpcl ' are as much above reafon, as the things of rea- *■ fon are above ^ttn(t -, we mud not admit reafon * to fit judge of gofpel-myileries -, if we obferve ' this rule, we fliould avoid the error of them * who fay, that we ought to receive and believe * nothing in the gofpel but what our reafon can * comprehend ; this error leads to fcepticifm and ' atheifm, and the unreafonablenefs, as well as * the prefumptuous folly of the maintainers of it, * may be {^Qn in three things. ' I. They who rejedt the belief of the gofpel- ^ myileries, becaufe their reafon cannot compre- ' hend them, areas much to be condemned for *• their partiality and unreafonablenefs, as ever * the heathen philofophers v/ere.i The heathen ' philofophers were ftiff oppofers of the gof- ' pel, becaufe the myfteries of it did not fquare ' with the opinions which they had received * from their matters, which they had inthroned ' in their minds, and which they made a (landing ' rule, whereby they judged of all other things ; ' but great was the partiality and unreafonablenefs * of this fort of wretched and conceited reafoners, ' when they refufed the gofpel, becaufe they al- * ledged, it carried with it no evidence to convince ' their reafon j how unreafonably did they a6l, * when they ftuck to the ridiculous rites and ce- ' reniunies of their idolatrous worfliip, without * difputing the reafon of them ? Where was the * exercife of their reafon, when, like dull afTes, * they were tamely led to fwallow down with a blind ' implicit faith, the confufed and ambiguous ora- ' cles [ 3 5° ] cles of their demons, without once flatting any clofe queftions about them ? As the "heathen philofophers came juftly under the charge of partiahty and unreafonabienefs, fo do they now who will not believe the myrteries of the gofpel, becaule they fee no reafon for them. When they are pretended admirers of reafon, if their condu6t be examined, it will be found that inmoft things they a6l unreafonably, i^c. ' 2. The finite reafon of man is not capable of underftanding thoroughly whatfoever the wif- dom of God can contrive, and the power cf God can efi^ed" : God would not be omnifcier.t if he did not know more than we can under- ftand; and his wifdom would not be infinite if it could be meafured by us : our reafon is now corrupt and dark, but if it v/ere perfe6l, it would not be more than finite; but that which is infinite can never be comprehendc^d by that which is finite, becaufe when much of that which is infinite is apprehended by that which is finite, yet the whole cf that which is infi- nite remains incomprehenfible. It is the fame for men to judge of the myfteries of the gofpel by their corrupt reafon, as it is for -them to determine of the immenfe goodncfs and the in- finite holinefs of God, by the humour of their rebellious wills, and the reliili of their impure affedions. * 3. It is confirmed by daily experience, that our reafon is exceeding crazy and defedive in natural things ; how often and how foon is it baffled in folving the difficulties which occur about the fmalletl and leaft creatures ? ^c. If we have not a capacity to comprehend the fe- crets of nature, when yet we have a fufficienc teftimony of their reality, fhall we then won- der at our inabilky to comprehend the myfte- ' ries [ 351 ] ' ries of the gofpel ? and fliall we be flaggered ' becaufe we cannot by our reafon reach to the ' bottom of God's unfearchablc wifdom ? ought ' we not to lay ot the wifdom of God in the ' gofpel, it is higher than heaven, how can we * chmb up to it? it is deeper than hell, how can * we dive into the hidden fecrets of it ? it is lono-er ' than the earth, what line can run to the end * of it ? it is broader than the lea, what veflel * can contain it ? If reafon be made the umpire * and judge of gofpel-myfteries, it will ovcr- ' throw our faith, dilturb our peace, deftroy our * comfort, and fun us into endlefs confufions -, if Vwe confider our folly, and the depth of God's * wifdom, we fhall then be convinced, that it is * moft vain and prefumptuous for us to cenfure * and judge where we cannot comprehend, when * we are but mulhrooms of one night's growth ; ' we mufl: not prefume to tutor the Ancient of / days, but adore his wifdom *, when we cannot * pierce into the unrevealed rcafons of it, we muft * not meafure the contrivance of God by our * rude conceits and we mud not arraign his pure, « unblemiQied, and infinite underflanding before * the bar of our own ignorance ; we may as foon * fpan the fun, and drink up the ocean, as fully * underftand the councils and tranfadions of eter- * nity. Let us (Irengthen in ourfelves a modeH", ' humble, fubmiflive belief of the myfteiies of * the gofpel ; when we cannot found their bottom, * let us admire their depth, weep over our igno- * ranee, and look to heaven for more light Mr. Taylor, in his difcourfc on the divinity of Chrift, publifhed by his fon, Mr. Abraham Taylor. P. 3. Difcourfing from John i. i. « In the he- < giniiing was the IVord^ and the Word was with ' God, and the IVord ivas God, P. 6. [ 350 P. 6. He fays: ' The do6lrinal propoficion' ' which I Hiall raife from the words, is this j ' Jcfus Chrifi is truly God. ' "When I fay he is truly God, I mean, that he « is God in the rtridell lenfe, fupreme God, who * has the fame eflence wich the Father.' And here he aflerrs his eternal generation, and fays : ' All which the Socinians and Arians dtny^ i^c, P. 7. ' I (hall endeavour to prove, that Chrift, ^ who became man, and took upon him a body * of fiefh, is the true and the moll high God : he ' isfo, becaufe the Ipecial titles bf God are given * him *, he is^ one with the Father, and is coequal * with him ; he is the obje6t of divine adoration ; * the works of God are afcribed to him ; and ' the eflential properties of God are predicated ' of him. And fo he proceeds to prove what he here af- ferts ; he is pretty large under the feveral heads, which, confidering that the fame things in a great meafure have been before largely quoted from other authors, and that this difcourfe, published with another on the union of the divine and hu- man nature in the perfon of Chrift, rnay be eafi- ly procured, I (hall here pafs them over, only re- cite a fewpafiages as follow. Provino; Chrift to be the moft high God, becaufe he is eternal, among other things, he fays : P. 32. '• The generation of Chrift is eternal. * The prophet Mtcah has joined his eternity and ' his humanity together, and in the fame words * has fpoke of hini, as he is man, and as he is * eternal ; T^bou Bc^lblebem Evbratah^ art thou lit- ' tie among tbe tboufands of Judab ? out of tbee ' Jhall be come forth to me^ that is to he Rider in * Ifrael ; whofc goings forth have been fro?n of old, ' fr(m [ m ] '* from rjerlajling^ or from the days of eternity (a\ ^ * There are two ways ot going forth afcribed to * Chrift- ; he is iiiid to come out of Bethlehem E- * phratah, this was within the fp.in of time, and * this he did as he was man *, his out-goings arc * faid to be from of old, or from the days of * eternity i this muft be before ever time com- ' menced, and this he could not have done, had * he not been the eternal God. The prophet * fpoke of the incarnation of Chrift, in conjunc- * tion with his eternal generation : he has told * us, that, he was to come out of Bethlehem^ ta * be born of a virgin, and to be lineally defcend- * ed from David ; and in the fame breath he has ' affirmed, that his out-goings are from ever- * lading : this would be irreconcileable and high- ' ly contradi6lory, unlefs we grant that Chrifl: * was born of a woman, as he was man, but was ' before all worlds, and from everlafting, as he * is God: this is the drift of the prophet, and to ' fay the contrary, is to make his words no better * than unintelligible nonfenfe, and the latter * part of the verfe inconfiftent v/ith the former * part. P. 40. ' May we not hope, that the time where- ' in the power of darknefs exalts itfelf, fliall not ' be long, but fliall come to its wiflied for pe- * riod : becaufe the mifTionaries of hell fcruple * not to deny Chrift to be the eternal Son of ' God, which the devil durft not openly deny, * when Chrift was upon the earth. ' Some perceive focinianifm to be fo grofs, ' that it is indefenfible, and therffore they revive * arianifm, as what is more plaufible, and grant, Z z ' that (a) Micahv. 1, ^ o^i>^ r^r:^ O^Ip/t: VilXiirj^ which is thus rendered in the Gn^ek verfion, t^;/;i [354] that Chrift was before all other creatures, yet they fay he is no more than a creature, though he be chief, and the firft of all created beings. The Socinians and Arians differ in fome things, yet they agree in denying Chrift to be truly God. That Chrift is the Son of God, having the fame nature with him, and was begotten from everlafting, is the very foundation of all Chriftianity. If this article of our belief be given up, we are reduced to a level with" ma- hometanifm, and have nothing left us but a new model of heathenifm, which inftcad of re^ commending a number of inferior deities to us^ leaves us to take up with one only. The error of denying Chrift to be God is a pefti- lence that walks in darknefs, and it carries a mortal contagion into the places into which it Aides unperceived. P. 44. ' -2. 1 fhall fhew the malignity of the er- ror of them, who deny Chrift to be the true God, to raife in lis a juft fear of it. * (i.) To deny Chrift to be the true God, is to overthrow the whole fyftem of the gofpel. The fubje6l of the gofpel^ and what it every where illuftrate^., and prefents us with, is Chrift, as he is God and man. If Chrift, in both his natures, be the fubjed of the gofpel, what will the gofpel be, but a great fiourifh without any lubftance, if wc deny the Godhead of Chrift ? * (2.) To deny Chrift- to be the true God, is to deny him to be a Saviour. We may fay concerning the Godhead of Chrift, if Chrift be not God, our faiih is in vain, and we are yet in our fins. If he were not God, he could not fatisfy for fin -, he could net redeem our fouls and remove our guilt i he could not reconcile * us [ 355 ] ^ US to God, nor be a mediator to fland between ' God and us ; he could not juftify us before God> ' nor purchafe heaven for us ; he could noc * quicken us, when we are dead in our trefpaflca « and fins ; he could not convert us to God, and * bring us to glory. If Chrift were not the true ' God, but only a creature, there is not one * faving benefit, that we could expe6b from him, * and he could never be the author of eternal * life unto us. ' C3.) To deny Chrift- to be the true God, is ^ to deftroy the foundation, whereon we are to * build our faith, and hope of falvation. We can- * not be faved vs^ithout Chrift, and we could ne- * ver be faved by him, if he were not God. * Ever^ fpirit that confejfeth not that Jefus Chrift * is come in the flejh ts not of God (a). Every * fpirit that is not of God, we may judge whither * it muft go, and where it muft dwelL There ' is not any thing that will attone for the disbe- * lief of Chrift's Godhead, becaufe it is the fun- *' damental prop or ftay, and the pillar of our * falvation. If any one hold this, and live an- * fwerable to it, though he differ from us in a * thoufand other things, yet we ought to have * favourable and charitable thoughts of him ; be- * caufeit fecures the main foundation upon which * he is to ftand, and will over ballance a multi* * tude of involuntary errors. Vv^hen Philip bap- ' tized the Eunuch^ he required no more, than ' the belief and confeftion of this trulh •, If thou ' helieveft with all thy hearty thou mayjt : and he ' faid^ I believe that Jefus Chrift is the Son of God (b). ' He believed that Jefus Chrift was the Son of * God, and this was a proof that he had the ' efTcntials of Chriftianity. Z z 2 A/^- (a) I John iv- ■ ■'•' ^^ \y\- 3;- [ ^5n Mr. MATTHEW CLARKE, In his volume of fermons. Difcourfing from I Cor, i. 20. ' Hath not God made foolijh the • wifdofn of this world, (Mofl of what is quoted from this author, al- fo fliould have been introductory .j On this head, how, and in what fenfe, does God make foolifh the wifdom of this world. P. 44. He fays : ' 4. By eftabliihing fuch a * fyftem of truths, as the wifdom of this world ' could never have pitched on without a particular ' revelation. There are many things in the gofpel * that no human wifdom could once have had a * thought of, unlefs God had revealed them to us ' by his word. Thegrcat dodrine of falvation by ' an incarnate God, obeying and dying in ourna- ' ture and place^ was a contrivance could never < have entered into the heart of man, how fruit- ^ ful foever in other inventions. To contrive a * way wherein God's honour might be effedlually * fecurcd, and man's fafety at the fame time as ' fully provided for, and then to find out a per- * fon fie for, and equal to this undertaking, is a ' difficulty that would have nonplull the wifdom ' of all the angels in heaven, and much more of ' all the men on earth. ' T\\\%\snodiisDeovindicedtg7ius. The thoughts * of the wik'fl men could never have waded into ' this depdi. Herein appears the manifold wif- ' dom of God •, and this makes foolifli the wifdom * of the world, being fo much above its reach. ' Th.is lay hid in God, as a plot that could never ' have been formed in the womb of any created ' underfianding : ic far tranfcends its utmoll ' reach. * 5- By * 5. By propounding thofe truths to our belief, which the wifdom of man cannot fully com- prehend, even when they are revealed. Now that the great truths of the gofpel are brought to light, fuch as the dodrines of the trinity, incarnation of the erernal word, juftification by another's righteoufnefs, the refurredion of the fame body from the dead, ^c. how does the wifdom of man fland gazing at them, as things too big to be grafped by its fhort fpan ? When our line has run its utmoft length, we mull fit down on the brink, and with amaze- ment cry out. Oh the depth ! fuch knowledge is too wonderful for us. The wifdom of maa is fo far from difcovering them, that when they are revealed, it cannot comprehend them. Thefe are diicoveries altogether fupernatural. Moft, if not all attempts of learned men to ex- plain the modus of them, efpecially that of the trinity, and to accommodate them to the reafon and reach of man, darken at lead, if they don't give up, the very thing we contend for, and they pretend to unfold. Thefe doctrines, as one obferves, are like a temple filled with fmoke, which not only hinders the view of the quickelt eye -, but hurts the fight of fuch as dare with an undue curiofity pry into them. Thus by re- vealing what fo far exceeds our comprehen- fion, and obliging us to believe things fo much above our reafon, though not contra- ry to it, God makes foolifh the wifdom of this world. ' 6. By ading in a way fo very different from, and contrary to the methods which human wifdom would didate in our falvation. God will have thofe fignatures upon his own proceed- ings, which fliall diftinguiOi them from all hu-* ' man C ?58 ] man contrivances whatfoever. The wifdom of this world Ihall never chalk out a way for him ro walk in. His defigns are not laid according to the fchemes of men, but purfued in methods fuitable to the greatnefsof his own wifdom, that the lefs of man, and the more of himfelf might appear in them •, and to make good what he fpeaks by the prophet, My thoughts are not as your thoughts^ nor in'j zvays as your ways ^ but my ways and methods of bringing men to hap- pinefs are as much above, and as widely diffe- rent from your ways, as the heavens are diftant from and above the earth. And this in fundry inllances. ' I. In the perfon appointed to be the Saviour and Redeemer of his people. • The bleffed God from everlafting determined to glorify himfelf in refcuing a number of Adam's pofterity from thofe miferies, into which the firft apoftacy plun- ged both himfelf and them. But how fhall this be effected ? which way fhall this glorious defign be brought about? Confult the wifdom of this world, let human policy be heard, audit's pro- bable we fhall be told, it mud be done by the appearance of fome great and exrr-aordinary perfon upon the ftage of the world, with the pomp and grandeur of a prince, to anfwer the character and command the refpedl of a deli- verer. Let him have a numerous train to at- tend him, powerful armies to fight for him, and large revenues to reward his followers *, let him live in the utmoft fplcndour, and be reve- renced by all for his wifdom and power, autho- rity and wealth, ^c. ' According to human policy, when Chrift came into the world he muft have acted fuch a parr as this. li'sfit, faid one of the heathens, ' that that if the Son of God come into the worlds he ap^ pear as the fun, which renders itjclf confpicuous hy its own light. ' But God makes foollfh the wifdom of rhis world, by ading juft the reverfe to its dictates. He faves us indeed by a great and renowned perfon •, but one that is not lb in outward ap- pearance, and the world's account. He fends his own Son, but under thofe circumftances which render him very unlikely, and in the judgment of man's wifdom very unfit to be a deliverer, J GiultQv. /,v /cc. C 371 ] ^^ deity, or call in qucftion Chrift's humanity. '* * Chrift's perfon as God-man, being the foiinda- * tion of the church, has been flruck at by fhtan * and his inftruments, in botli the natures, their * union, properties and operations, fo as there is *• nothing of Chrift, but what has been oppofed ' and affaulted by them. P. 78. ' The prophet defcribcs the perfon of * the Mejfiah as God-man in that glorious text, * to us a child is horn, which fignifies the humani- * ty, and a Son is given {z)'-, God's only begotten * Son, which he fo CZ?; loved the world as to give : * and this child born, and this Son given, becom- * ing one perfon, the government is laid upon his * fhoulder, and the titles of a God and Saviour * are given to him, and fuitable works are faid * to be done by him. To this prophetick ac- * count, the gofpel account exadlly anfwers, * (c) where we read that the word was made * flefh, and dwelt among us ; was in the form of * God, but took upon him {d) the form of a- * fervant. P. 100. He lays down this propofnion, tlxac * Chrift's body and foul have their fubfiftence in * his divine perfon, and therefore in Chrift there * are not two perfons, but one divine perfon * only. P. loi. Among other things he fays : ' The * reafon commonly given why the human nature ' in Chrift is not a diftincft perfon is, becaufe in * the firft moment of his formation or creation, "^ it had its fubfiftence in the perfon of the Son, * The Word or Son, in affuming our nature * created it, and in creating it, he afjumed it ; ' he did not create it out of his divine perfon, but ' in it, or in union with it, at the firft moment * of its exiftence. B b b 2 P, 10?. {n) tfa. ix. 6, f^) John iii. \0 {r)CJ'a/: I 14. (-^'VPhiJ. n.'C. C 371 ] p. T02. ' That the Son of God afTumed cup * nature, is declared in this fcripture, verity, he < took not on him the nature of angels^ hut the feed * of Abraham (a). Mr. Ihrrion has many things on this text, which I muft only refer to. P. 108. He fays: * The perfon afluming our ' nature is the Son of God, the heir of all things, ' the brightnefs of his Father's glory, the exprefa ' image of his perfon j who upholds all things by * the word of his power, as at' firft he laid the ' foundations of the earth, and made the heavens: * it is he whom all the angels of God are to wor- * fhip j whofe throne is for ever and ever -, who * fits at God's right hand whilfl all the angels are ^ fent forth by him, to minifler to the heirs of ' falyation. Is diis a created or increated fpirit? * Is this the work and character of an angelick, * or fuper-angelick fpirit •, or of the eternal Son * of God ? Is it a truly divine and infinite perfon, * or only a divine power or property to whom *- thefe charaders belong ? Which ever of them ^ it be that is fpoke of in the firlt chapter of this * cpiftle, I think, it is plain, that 'tis the Came * perfon v;ho in the fecond chapter is faid to take ' iiefh and blood, and to take the feed of Abra- ' harn \ the Lord Chrifl, the Son of God, ac- ' cording to the promife, took the nature of man ' into perfonal union with himfelf, as Dr. Owen ' explains the words. ' I hi\v2 the longer infiftcd on this tcflimony, ' bccaufe I think it to be very proper and full ' to' the }:oint in hand ; for in it we have the d:- ' vine perfon afTuming, ,the human nature al"- * fumed, the perfonal union of the one with the * other, in the perfon of our great high pried; f^J Ik'-, ii. 16. [ 375 1 ' In this fenfe the whole caiholick church has taken ^ this famous text, fays Parens, « Another illuftrious teftimony confirming this < truth is the following ; he who was in the form of * God^ took upon hi?n the form of a fervant (a J. What he lays on this text I fliall alfo only refer to. P. II I. ' If it be faid, how could he take the ' human nature without the human perfonality ? ^ I anfwer, feparate exiftence is neceflary to hu- ' man perfonality. Thus two men are two perfons, ' becaufe they exift feparately and independent ' of one another ; though for kind their nature ' be the fame, yet their perfons are diftind, and ' the one lives whilft the other dies •, but Chrift's ' human nature never exifted out of, nor fepa- * rate from his divine perfon ; it was formed at * firft in union with it, as well as affumed by ' it •, it was his own body, and his own foul, fo ' as no other ever v/ere or can be. *• If it be fdd, what is the nature' of this uni- '• on, and in what manner was it effededPlI * iliall only return the following anfwer ; thefe ^ * bufy and bold enquirers into the da^|?. things of ' God had better begin with things m^ore-eafy, ' and proceed more gradually ^ let them explain * how the parts of a material body are united, how ' the loadftone draws the iron ; and then proceed ' to declare, how their own fouls are united to * their bodies, fo as that they can never, by * meer a6ls of the underftanding and will, with- * out other means, difTolve the union •, and when ' they have tried their abilities upon thefe things, < they will be better prepared to explain the u- ' nion of Chrift's two natures, or to own their ' incapacity to do the greater, when they can't ' do the lefs : and how unreafonable is it. to de- * ny this union of natures in Chrift, becaufe •• they (^) Phi), ii. 6, 7. C 374 ] « they do not know the modus of It, whilft thofe ' very faculties which form the denial, are refi- * dent in bodies to which they know they are * united, but can never tell how ? Befides, if * God has revealed the certainty of this glorious * union between Chrid's divine perfon and his * human nature, and yet has not revealed the * modus of it, it is plain, that we are bound to ' believe the thing, and at the fame time to reft * contented, not fully to know the manner how *• it is God manifeft in the flefh would be no ' fuch great myftery, if all the queftions which * may be asked concerning it, could eafily or * clearly be anfwered. Some have undertaken * to illuftrate this union by that between the foul * and body -, but though the refembiance may * hold in fome things, yet it will not in many o- ' thers : in man the fubftances united are one na- ' ture, in Chrifl: they are two ; in man neither foul * nor body is the efficient ^aufe of the union, but * it is God that breaths into the body the breath * of life-, but the divine logos, or Son of God, * adlually took our nature into union with him- '^ fclf. As to man there was no perfon before * the union of the two fubftances, but as to Chrift * in his divine nature, he was a glorious perfort * from all eternity. ' I Orall not therefore attempt to clear up this * union by comparing any other with it, feeing * there is no other like it, but rather hint at .a ' few fcriptures more, from whence the reality * of it might be proved. T'b^. ivord was made * flrfi^ not by being changed into tlefli, for tjien * he muft have ccafed to be God, which was im- * pofTible -, but the word was made f^e/li, be- ' came flefh, as lyivijo might as well be rendered, * by his taking human nature and dwelling there- ' in fcj Jolin i. 14. [ ?75 ] • in among men (a). He is reprefented as coming • into tiie world in the body, which the Father • had prepared him, liierein to do the will of '■ God (h\ He is over all God blrjpd for ever^ ' and therefore no glorious fpirit below Deity is • faid to come in the flefn derived from the ftock • of Ifrael. From all which teftimonies it ap- • pears, that the Son of God adually took the • human nature into union with himfelf. Hav- • ing thus proved, that the logos, or Son, af- fumed our nature into union with himfelf, I • now proceed, ' 2. To the other part of the proportion, that ■ after this union Chrift is conftantly fpokc of in ■ fcriptare, not as two perfons but as one perfon ■ only. It is faid, he dwelt among us, not they ; ■ we beheld his glory, not theirs ; as the glory ' of the only begotten Son, not fons ot God; • he, by himfelf, purged our fins, not they by ' themfelves ; in a word, the perfonal appella- • tions in the fingular number, /, thoUj be, him^ • are always given to Chrift, notwithftanding his raking our nature, and the plural perfonal terms, we, ye, they, theirs, them^ are never by ■ the Holy Ghoft applied to Chrift; which fhews, that though his natures are two, yet his per- fon is but one. Some think it is of no great moment, whether there be two perfons, or but ' one in Chrift : but the aflerting a plurality of perfons in Chrift is no fuch innocent, harmlefs notion, as fome imagine. It is obfcrvable, what ' language the angel ufed when he foretold Chrift's birth, "That holy thing, that Jhall he born of ihee, ' fball be called the Son of God (^c). The human nature is not called a perfon, but an holy thing, becaufe it fubfifted in the Son of God ; and dierefore had no perfonal character of its own, ' but (u) Hcb. X. 5. (^) Rom. ix, 5, (0 Luke I 35, [ v^ ] but was called the Son of God. for Weighty reafons, no doubt, did the Holy Gholl thus guard aguinft the notion of a plurality of per- Ibns in Chrifl •, for if there had been more per- fons, there had been more faviours than one. If in Chrift the human nature had been a diftind ptrfon, all its actions would have been reckon- ed to his human perfon, and could nor have had an infinite dignity and worth in them, wh ch flows from their being the obedit^nce and fjf- ferings of the Son of God, though in the hu- man nature : adlions are always reckoned to the perfon vrhofe adiions they are, and are better or worfe, according to the perfon whofe they are. ' In man there is a body, and foul ; if thefe were two perfons, the actions of the body would be juiily reckoned to the fledily perfon, and the anions of the mind to the fpiritual perfon ; but foul and body making but one per- fon, the adions of either parr, foul or body, are jufUy faid to be the a6lions of the perfon. In Chrift there are two natures, yet but one per- fon, becaufe Chrift's human nature was created in, and is upheld by his divine perfon, as his own body and foul ^ rheir union with him be- ing more fcrid*, more latiing, than that of our bodies to our fouls, which mskc^ tliem our own in a very intimate and endearing fenfe. « Were there a diverfityor plurality of perfons in Chrift, the man might be fi.iid to die, bur, God could not be fiid to purchafe the church with his own blood. By dividing Chrift's per- fon into two, and confequently cutting Oit all comimunication of properties between them, the force and energy of our Saviour':, fufferings is plainly evacuated, and the do(5lrine of re- demption by his death fubvcrted, as one has * obfcrved C 377 ] * obferved. If Chriil were not one perfon he ' could not be faid to purge our fins by himfelf, * nor to be in heaven, whiift he was on earth •, ' nor would that be true, that there is one me- * diator between God and nian ; nor cotfid it be ' faid that we fhall reign in life (a) by one, uniefs ' it be faid, that a human perfon only procured * our falvation ; and luppofing two perfons in ' Chrift, we fhould be confounded in the acfis of ' our faith, prayer, and praife ; but the fcripture * afferts the unity of Chrilt's perfon, and diis leads ' me to the next propofition. Prop. VIII. ' As Chrift's perfon includes both * natures, the properties and adlions of either ' nature are afcribed to his perfon. ' Various things are fpoke of Chrift's perfon, * which properly belong to his divine nature j m ' the beginning ibe JVord was with Gody and the Word * was God. — Before Abraham was I am, — up- '" holding all things by the JVord of his power (b). * There are other things afcribed to Chrift, which * are proper only to his human nature; as to ' be born, to be forrowful, to fuller and die ; not * to know of the day of judgment, which cannot ' be applied to his divine nature, and yet are * properly affirmed of Chrift. Tie fcripture * fometimes fpeaks of Chrift, as God, and predi- * cates of him what belongs to him only as man ; * as when God is faid to purchafe the church * with his own blood, and when the Lord o\ gio- * ry is faid to be crucified. And fometimes Chrift ' is fpoke of as man, and what is proper to his « divine nature is attributed to him •, thus the Son ' of man is faid to be in heaven, (c\ whilft he ' was here on earth ; which he could be only in ' his divine nature, and not in his liuman, wliich C c c ' could [a] Gal. iii. i6. (h) John i. i. Chap.\'i\\. 5S. Helj. i. 3' (') John iii. 13. [ 378 J could not be in heaven and on earth at once. Some things are alcribed to his perfon, as in- cluding both natures ; thus he is a redeemer, a mediator, the head of the church, and judge of the %orld ; fo likewife he is called hnmanudy God with us, and the Word is faid to be made fleih, and to dwell among us: God was mani- fefb in the fleih. This wonderful perfon is alfo, fometimes, fignified by one nature, and that v^hich relates to both natures, isafcribed to him; as when it is faid, the Lord Jehovah is hecojne mj falvaticn fa), where he is reprefented only as God •, but the falvation flows from him as God-man, en the account of the inferior nature united to his perfon *, many inferior characters and afcriptions arc given him in fcripture j Juch as to be a man of forrows, and the like. ' It is by a very fallacious way of arguing, that the hercticks alledge the properties of the divine nature, in denial of his human nature, and the properties of his human nature, in denial of his diyine nature. Seeing the properties of each na- ture belong to hi^ divine perfon, as including, lincc his incarnation, both natures ; by the help of thisdidinCtion, their mod plaufible reafonings are tMy anfwercd, and the truth eflablifhed j and alTertions, which would otherwife he contra- diiftory, may very confiiiently be applied to the Son of God ; as, to be mortal and immortal ; to be created and uncreated ; to be omnipre- Uni and circumfcribed in a certain place •, to be omoifcient, and yet not ro know fome things; to be in the form of God, and in the form of a fcrvant ; to exitt from eternity, and to be made in time ; to be the moft high God, and yc: to be inferior to th'j Father ; to be made lower tlian the argels, and yet to be infinitely above {.:) JU. x'.i. 2. C ?7P ] ' above them, and worfliipped by them : in a ' word, to be true God, and yet crue man, (^J ' the man who is fellow to the Lord of hofls : * wonder not, faith one, to find one and the * fame to be prince and pried, God and man, the * rod and the root, the root and oMspring of D.i- ' vld^ his fon, and yet his Lord ; for thtfe thincrs ' belong to that one perfon, who is both God ' and man •, fome of them as he is God, fome ol- ' them as he is man, and fome as God- man. " As he had faid above, that the Son of man *' came down from heaven, though the fie fh did " not defcend from thence, yet becaufe he was " one hypoftafis, one perfon, thofe things whicli " belong to God are attributed to the man, and *' thofe things which belong to man are aitn- " buted to God the word ; for 'tis faid, thiTC *' God gave his Son to death, although God is '' impafljble", as one of the antients fpeaks. Prop IX. ' Though there be an union of na- « turesinChrift, yet there is not a mixture or con- * fufion of them, or of their properties. What he fays under this propoficion is paTei over, having cited the fame things before from other authors. ' P. 12.3. Prop. X. ' Many high titles and cha- ' raclers are given to this glorious perfon, to con- ' firm and invigorate our faith and love: I fl-iall * juft touch upon a few of them. Under this propofirion, among other things, (referring to what precedes) he fays : P. 124. ' But what made the glory of his grace ' more confpicuous, was his dying for finnei-s, la- ' tisfying divine juftice, reconciling us to God, en- ' lightening the minds, and renewing the hearts ^ of men; turning vile finners into glorious faints, ' a work becoming the glorious, and only begoc- C c c 2 ' '"^rui. (a) Zach. iii. -. [ 38o 3 ten Son of God. In a word, the wifdom, the power, the grace and love which appeared in his whole condud:, living and dying, declared ' him to be a glorious divine perfon, God's only begotten Son, full of grace and truth. It is a * greater work of power and grace, to caft fataii ' out of the fouls than out of the bodies of men. ' To forgive great fins, and fandify the vilefl fin- ' ners, is a work of grace and truth, becoming ^ the only begotten of the Father. ' ChriH is the only begotten of the Father, as ' he is his own proper Son of the fame nature ; ^ for before he was made flefli, he v;as with God, * and was God, not barely like the only begotten ' Son. but the felf-fame. The word as is thus * ufed, when it is fiid, that Chrill was found in * fiiOiion as a man, he really v/as a man ; fo here * his glory was as of the only begotten ot the Fa- * ther ; it was the glory of him who really was, ' and is God's only begotten Son. He is the *• brightnefs of the father's glory, the glory of ' God fiiines in the face or perfon of Jefus Chrill, * (a) he is the lord of glory. Many other ex- ' prefTions of a like nature fet forth the glory * of this divine perfon Jefus Chrifr. - What is further cited under this propofition, I could not with any the lead fuiishdion omii, viz. P. 17.9. ' There is a multitude of other gloii- ' ous titles given to Chrid, which I cannot now ' fo much as mention, which indeed would de- * ferve many difcourfcs, Tfliall, however, take * notice of one more; Chriftis often fliled the ' Son of God, nnd that with difiinCtion from all c other fons of God -, he is faid to be God's ovv'n t proper Son, his only begotten Son, h.is beloved t und dear Son, the Son of the living God. God ' has fu) ILb. i. j. 2 Cor. Iv. 6. i Cor. 8. • L J8i ] * has fons by creation, fons by fege'ni?mrion, * but Chrift is a Son in a diiTcrenc and high- * cr fcnle. Something very great |is meant by * it, hence a multitude of wirnelfcs attefted it. ' John bapcifl: bore record of it. Peter in his fa- *• rnous confeflion f .iJ, tbcti art Chri^^ the Son ' oj ihs living God (a) ; and Chrill told him, that < rJie Father revealed it to him, and that he Was ' blefTed in having this difcovery -, that on this * rock the church fhould be built. Could it * then n;:ean no more than a fon born of a vir- * gin, and invefted with a fpecial office? Faiil ' calls him in one place the fon of hirnfelf, even * ot God the Father, and his proper Son {h), ' God from heaven proclamed this title, libis is ' //;v beloved on (c) ; and this is the thing [d) tef- < tified by the three witn fles in heaven, and the ' thrre on earth ; this is that for which the JeWs * crucified him. By our law he ought to die^ be- * caufe be made b'unfelf the Son of God (tt). When ' Chrift owned himfelf to be the Son of God, the * Jews infer'd, that he made himfelf God. Chri'ft * in his defence pleaded his office^ as fanclified * and fent into the wcrld ; yet did not deny, but * aflerted and proved his Deity from his being * in the Father, and doing thofe works which ' none but God could do , If I do not the works ' of my Father believe me not ; hut if I do^ though ' ye believe ?iot me^ believe the works^ that ye may ' know and believe^ that the lather is in me^ and ' / in him (f j. By which he meant, that he aild ' the Father are one ; that he was fo the Son * of God, as to be true God. The titles of Son *• of God and Mefliah are often put together, ' becaufe they meet in the fame perfon, not be- ' caufe (a) Alit. xvi. 1 6. {b) Rom. viii. 3. 32. {c) Mat. iii. 17* [d) I Joh. V. 7, 8. (.) Mark xvi. 61 . John xi.^. 7. (/) Joir [ 38x] ■ caufe they denote the fame thing, for in {cap- ture they are diftinguilhed. When the eunuch faid, / believe that Chrift is the Son of God (a). And when Peter made that glorious confclTion, We believe^ and are fure^ that thou art Chrifi^ the Son of the living God (b). Did they only fay, we believe that Jefus Chrift is Jelus Chrift? and yet fo it muft be, if by Jefus Chrifl: and Son of God they meant the lame thing ; but if by Son of God be meant God the Son, then the fenfe of their confefllons is very full and glorious: we believe that he, who is our Savi- our by office, is God's own Son by nature ; and that, as the Father hath life in himfelf he hath alfo given to the Son to have life in himfelf (c). And if this be meant by the Son of God, no wonder that {o much Itrefs is laid upon it in fcripture. He that hath not the Son of God^ hath not life. Whofoever confeffcth that 'Chriii is the Son of God., God dwelleth in him., and he in God, And we know that the Son of God is come^ and we are in him that is true., even in his Son Je- fus Chrift. This is the true God, and eternal life fd). The Son of God is the true God, and our eternal life depends upon knowing and be- lieving in him as fuch. ^efe things are written^ that ye might believe that Jefus is the Chrift., the Son of God., and that believing je tnight have lije through his name (e) . * Prop. XL The whole defign of falvation and all the parts of it, center in Chriit's perfon. Chrift is the chief corner-done, the rock upon which the church is built^ and other foundation can no man lay ; take away this and the whole building falls to the ground, for there^ is falva- ' tion (a) A6ts viii. 37 (b) John vi. Gq. frj Cb.ip. v. 26 (d) 1 John V. 12. chap. iv. i^ d'^ip. v. zo. (e) John ::>: [ 3^5 ] ' tion in no other (a). 1 he covenant of grace ' was by the Father made with him ; eledtion- ' grace, and all fubfequent grace and glory are ' given in and by him. We have an admirable ac- ' count of this in the firfl and fecond chapters of ' the epiftle to the Ephcfians. The apoille (b) ' affirms, that God hath blefled us with all fpiri- * tual bleflings in Chrifl:. This general he makes ' good in many particulars, (c) We are chofen ' in him, by him we have the adoption of chil- ' dren : we are made accepted in the beloved : * and we have forgivenefs through his blood. In * him we obtain the inheritance, in him we are ' fealed with the holy Spirit of promife, in him ' chriftians are made nigh to God -, in and thro' ' him they draw nigh to God ; in him the ' church univerfal becomes God's temple j in ' him a particular church becomes his falvation. ' And all this is agreeable to the counfel and * will of God, to (d) gather all things together ' in Chrift. . He is that glorious perfon {e) who ' was before all things, and in whom all things ' confift. Take away his humanity and he has ' no facrifice to offer ; take away his Deity and ' the merit of his facrifice is deftroyed, his inter- ' ceflion made void, and our falvation overturned ' at once. Take away the dodrine of drift's per- ^ fon and the gofpel-fcheme is a meer confufed ' heap, and without his righteoufnefs, his grace and ' fpirit we fliould in law and nature all be dead ' towards God, and certainly fliut out from e- ' ternal life. We have reafon then to love and ' value him, to (land up for his Deity and divine ' perfonality, for take away thefe and we lofe our ' God and our falvation •, and what have we more ? PalTinp; over the 12th proportion. . P. 136. (//) Afts iv. 12. (i>) Aas iv. 12. (OEph. i. 3. (^') Cb^^^' ■ i. 10. (f) Col. i. 17. C ?84 ] P. 136. Prop. XIII. ' This glorious perfon is the object oi: our faith and worfhip. Ic is what God commands, and takes pleafure in, that we helieve in b'nnwbom he hath Jent fa). It appears then that the perlbn of Chrill is the proper ob- ject of kich, and not his dodlrine only. Faith receives Chrift and relies upon him •, we are bound to believe Paul^ bur not to believe in Paul ', to believe his doctrine, but not to depend u[>on his perfon for falvation. It is faid, that hy him (viz. Chrift) we helieve in God (h). Whence fome would infer, that he cannot be the object of faith, who h the means of it, but the confequence is not good. Chrift's refur- re6tion and reception into glory are a means of faith, as they fhewjuftica to be fatisfied, and God reconciled -, but this is fo far from ex- cluding the rifen and glorified redeemer from being the objed: of our faith, that it renders him more meet and fit fo to be. It is the work of the fpirir, to canvltice the world of fin ^ hecaiife they believe not in Cbrifi (c). He is Son to the Father, and fo has made it evident, that in him there is a fufficient righteoufnefs for faith to fix upon ; v/hereas if he had not rifen^ and if he had not afcended, faith in him would have been a vain thing and we had been yet in our fins. Nor does it follow, that becaufe by him we believe in God, that therefore we are not to believe in Chrift, feeing faith in the Father and Son are both mentioned (J) in one text, and faith in the Son is particularly enjoined. Nor does it follow that he is not God, becaufe by him we helieve in God; for it is very con- filtent for him to be the objedt of faith, as God- (a) ]ohn\v. 7.?,. Cl\ip. xiv. i. Afls xvi. 31. John i. • 2. (/.) 1 Pet. i. 21. (:) John xvi. 8. (./} John xiv, I . C }h ] * man, and ihe means of faith, as rifing and * afcending. He is the immediate objedl of faith, ' as a propitiation, and with the Father and Spirit ' the ultimate objedl of it, as God over all hlejfed * for ever (a). ' That Chrifl is the objed of divine religious * worfhip is abundantly evident in fcripture, and * generally allowed. All Q?) the angels of God ' are to worfhip him ; he is the objedt of the be- ^ lievers faith, love, hope, prayer, and praife. * The fcripture makes no diftindlion between a * fupreme and inferior divine worfhip, but abfo- * luteiy forbids any religious worfhip to be given * to any other, than to the fupreme God. Tbott * /halt worjhip the Lord thy God, and him ordy fioalt * thou ferve. My glory will I not give to another (^c), * Chrifl then is that fupreme God, feeing divine * worfhip is given to him, not only with God's * allowance, but by his command. He is tby * Lord, worjhip thou him (d). That all men Jhou Id ' honour the Son as they honour the Father ; he- that ' honoureth not the Son honoureth not the Father {p). * Divine worfhip is that refped: due to the divine * being, and given according to the will of God. * The perfedions of God, fuch as infinite holi- ' nefs, goodnefs, power, prefcience, knowledge * and^glory, are the proper grounds and rcafons * of it; if thefe be not in Chrifl, he has no right ' to our religious worflMp ; and if they be in ' him, they are equally in him with the Father*^ * for in wh'\t is infinite there is no greater and ' lefs. If then the formal reafon of the worfhip * be the fame, furely the worfhip itfclf is to be * the fame •, and he who is the brightnefs of the ' Father's glory and equal to God, has a right to * equal honour. Seeing the fcriptures make no D d^ d * dJf. (a) Rom. ix, 5. [b) Heb. i 6. (.') Alatth. iv. 10. Ifa. xlviii. 11. [d) Plalm xlv. ri, (^) Jo'in v. 2,3. C 3S<5 ] difference between the blefling and honour, and ' glory and powtr, alcribed ro him that fitteth ' upon the throne, and to the Lamb, I fee no ^ reafon why any fhould be made by us. All ' creatures being obligtd to give rhc fame refpedt ' to him that fits upon the throne, and to the ' Lamb for ever and ever, furely we are fafe ' who do it, but they are very unfafe who do ■ it not. P. 141. He fays: ' Let us make ufe of this * dodrine to enflame our love to him and en- * creafe our deh'o-ht in him. The obied before * us is God's only begotten Son j the Father ' lliewed the higheft love in giving fuch a Son 5 * the Son manifefted the higheft love in giving * himfelf-, and this calls for the higheft love and ^ dtlight on our par . Had it been only a crea- * ture, though the higheft and beft of creatures, * that had been given and that gave hirafelf, the ' love and the gift had been nothing to what * now it is, God's giving his own proper Son, the ' Son of himfelf, who had been always his de- * light, and therefore defer ves always to be ours: * may it appear that we have that lovtr that many * waters cannot quench, Seeing death, could not * abate Chrift's love to us, let not all the con- * tempt thrown upon him alienate our affedlions * from him : did {a)Mofes eftcem the reproach of ' Chrift more than all the treafures of jEgjpty ' though Chrift was not then fo ckarly revealed? *- and fhall we be afliamcd of his truth, or un- * willing to lay down our eftates, our reputation, ' our lives at his feet, if thereby we may advance ' his glory ? Doubtlefs the apoftle had very good * rcaicn for {b) fixing a dreadful curfe upon all * iuch as loved not the 1 o/d Jefus Chrift, and * (f),alfo for wifliing grace to all fuch as loved ' him (r.) Hcb. xi. 26. (l^) I Cor. xvi. iz, (c) Eph. vi. 2|. [ 387 ] « him in fincerity. Did the Son of God love us * {o well, as to dv/ell and die in our nature, for ' our r demption ? O chen, how worthy is he * of O'jr deHghtful love! Many th.ngs Tollowing are largely treated on, nrjch of v/:nch might be properly cited •, but I muft (though unwillinglyj omit mod of them: fome few things folk>w. Mr. Hurrion having difcourfed largely on this propofition, that ' as Chriit is God-man in his ' perfon, fo l.e a6ls as God-man in his mediation,* he fays : P. 1 64-. ' Tho' God the Father and die Son * • r .e in nature, yet they are diftindl as to ' . .r perfonality ; and fo there is a certain dif- ' tln(^tion between the mediator and the perfons ' between whom he mediates : the Father did not ' take our nature and dierein fuffer and inters ^ ct'de, but the Son ; as afterwards may be more * f'jlly declared : nor is the mediator the fame * pirfon with man, though he has the fame na- ^ ture So that although in fome rcfpe6ls, and *■ in fome inftances, as has been fhewed, he may ' be faid to be both a party and a mediator ; ' yet as the perfon of the mediator, and of thofe ' between whom he mediates, is not the fame ; * a fufficient didindion between them appears, ^ and we, are guarded againfl: the Sabellian con- ' fufion, making the perfon fatisfied and fatisfy- * ing the fame. How they who own but one ' perfon in the trinity will get clear of it, it ' concerns them to confider. P. 189. ' From the dodrine of Chrift's medi- < ation we may draw a father confirmation of his < divine perfonality. The fame perfon, (^)who « is the exprefs image of the Father's perfon, and ' therefore not the perfon of the Father himfell^ D d d 2 * purge i (a) Heb. i. 3. [ 388 ] purged our fins by himfeif : who could be the image of the Father's perfon, but another di- vine, increated, infinite perlon ? Man indeed was created in the image of God, but is no where fa id to be (y^ct<*ciK]i>^ tm? t^Voa^lctVe^:?? dv{i) the exprefs image of his ferfon^ which denotes one perfon as like another, as the imprefTion on the wax is to the engraving on the feal. If in the Godhead there be but one perfon, (a) who was it that was fet up from everlafting? with whom did God enter into covenant ? and to whom did God makepromifes before the world was? was all this only metaphorical and figu- rative? at this rate falvation by Chrifl: will foon be efteemed no other, nor better. Or was the eternal tranfadlion between God and an antemundane creature ? where doth the fcripture fpeak of fuch an one ? and upon how flender a bottom nnifi: our hopes and happinefs have been built ? if, when one creature had ruined us, our ha^ppinefs had been put into the hands of another me.-^r creature, and it had been left to fuch an one to redeem and fave us ? When God was manifeil in the fiefli, and made defh, and purchafed the church wjrh his own blood, was ic that perfon called the Father, who did all this? did the fame perfon aflume our nature, and not aflume it, mediate with himfeif and fatisfy himfeif? or was it a finite, created per- fon (char was before amy thing was made) that was made flefli, that reconciled us to God, and mediates with him ? was the new covenant made with fuch a perfon? was this (h- he in whom we were chofe, and in whom the grace was given before the world was ? Jf thefe and o- ther things mentioned in fcripture cannot be- ' long fa) Prov. vVn. z^, 25, 31. Titus i. 2. {/') Eph. i. 4. Tim. J. 9. [ 3^9 1 * long to any meer creature, yet all of them * may very fitly be applied to the perfon of tlie * Son, fee up from everlafting, entring into co- * venant with the Father, aiTuming human nature ' in time, and performing the whole work of medi- * ation between God the Father and the redeemed. P. 228. ' Prop. VI. The perfon who fuffered * was Jefus Chriit the Son of God, not the Fa- * thcr, nor the Holy Ghoft. ' My text afferts that it was Jefus Chrift who ' was crucified; and the infpired writings dit- * where abundantly confirm it. The Son of God, * (^j who is the heir of all things, and the bright- * nefs of the Father's glory and the exprefs image < of his perfon, is he who purged our fins by * himfelf, and then fat down a: the right hand ' of the Majefty on high. Did the Father ap- < point himfelf heir of all things? ^c. Under this propofition Mr. Hurrion enlarges in above twelve pages againft Sabellianifm ; he mentions in page 233. that the Sabellians afiert, * that there is but one perfon in the Deity, that ' the Father, Son and Spirit are one, not only in * nature but in perfon, and that thefe three were * incarnate and fuffertd death ; that God was call- * ed Father as in heaven. Son as on earth, and ' Spirit as an efficient power in the creature. P. 237. He fays: ' If the real perfonality of ' Father, Son and Spirit be denied, I cannot fee * but far greater contradidtions and abfurdities * will be juflly charged upon the anti-trinitarian ' dodrine, than can be objeded againfl:, what I ' will venture flill to call, the orthodox fcheme. * I would take leave to add farther upon this ' head, that I cannot perfuade my felf, that the * God of infinite truth and wifdom would have ' expofed us fo much to error and miftake, as * the (^1) Hcb, i. 2, 3. [ 390 ] « the whole current of the fcripture doth, if Fa- ' ther, Son and Spirit be but one perfbn ;.and if *■ he that was incarnate and died for us was not a * perfon in the Godhead diilindt from him to *- whom he offered the flicriiice, why are we ne- * ver told fo ? ^c, P. 239. ' The unity of Chrifl's perfon as God- * man has been proved before ; lee any one prove ' from fcripture the like unity ofper'"..j with re- « fped: to the Father and the H- ^^ Spirit ; that * the fame adlions, human ana aivin?, relating to * man's redemption, are in God's word afcribed ' to the Father, or to the Holy Ghofr, as are * afcribed to the Son, and they will bid fair for * carrying their caufe *, but this I am perfuaded^ ' the ableft of the enemies of the truth can ne- * ver do. ' But after all the Father, Word and Spiric, * are fliid to be one (a) •, therefore it may be laid, * if one of them fuffered, the others did. This ' text is fo much againft the anti-trinicanan *- caufe, that it has been reje(5ted, as nor being ' part of the infpired writings. But raking ir as ' it (lands, the word [eV] fignifit^s on^- tning, one ' being, not one perfon •, fo ferves not the ob- ' jedors purpofe. That the Father and Son are * one in nature is owned, but that the Father and ' Son fliould be one perfon, is what no language * or good fenfe will allow; therefore we mull ^ never fuppofe the great God to fpeak to us, in ' terms fo contrary both to common fcnfe, and ' the common fentiments of mankind. Though " much more might be faid upon this head, yet * what has been Hiid, I hope is fufHcicnt to ertablifh * the truth propofed, that the perfon who fuffered, * or was crucified, was Jefus Chrift, not the Fa- * ther, nor the Holy Ghoft, (.7) I John V. 7. [ ?9t ] P. 295. * The mean opinion which Tome call- ^ ed Chriftians have of k (meaning the death and ' facrifice of Chriftj and the little truft they put ' in it, doubtlefs muft be highly difpleafing to ' God ; and if a great degree of hardnefs of heart ' had not feized them, thofe words would make * them fenfible of it j Of how much forer puni/h- : ment fuppofe 'jou^ /hall he he thought worthy^ who ' hath trodden under foot the Son of God, and hath * counted the blood of the covenant wherewith he * was fan5lified an unholj thing (aj, or a common ' thing, fuch as the blood of an ordinary man ? ' Dr. Owen has well obferved upon the place, * that " thofe by whom the efficacy of his blood, *' the expiation of fin by making fatisfadlion is *' denied, as it is by the Socinians (and I may " add Arians) will never be able to free them- ** felves from making this blood in fome fenfe a *' common thing ; yea the contempt which hath '« been caft on the blood of Chrift by that fore *' of men, which will never be expiated witt any *' other facrifice for ever. " P. 322. Mr. Hurrion begins to difcourfe on the fatisfadion of Chrift, which he continues to page 337, he therein afferts the dodrine and an- swers the objedlions made againft it by the adver- faries of that important EPuth. And will it not appear to the fansfadion of the unprejudiced and judicious reader, that his arguments, or what he advances cannot be fairly anfwered upon fcripture-reafoning, by the mod fubde Socin'ian or Arian. I fliall omit reciting any part of it, only refer to it, I now {m) Heb. X. 29. [ 39^ ] I now proceed to excra^l fome things from Dr. J ACQ MB' s volume of fermons, on the eighth chapter to the Romania and the third verfe. God fending his own Son in the liksnejs of finful fiefh, &c. I have rcferved this author to conclude with, he being very large in the applicatory part in his inferences and ufes, apprehending that fuch a con- clufion would not only be proper, but might alfo be very acceptable to fome perfons into whofe hands thefe flieets may fall. P. 319. The Dr. fays : * Here two things are * \oht fpoken to ; i. Chrift wdisGod's Son : 2. He * was God's own Son, ' Firft, Chriff zuas God's Son. He was truly the ' Son cfman, but not only the Son of man^ for he * was alfo the Son of God ; and he was as truly * the latter as the former. In reference to his hu- ' man nature, he is fliled xhtfeed of the woman (a), ' the feed of Abraham (b \ the Son of David f c), ' the branch of the root of Jeff (d)^ the Son of man: * in reference to his divine nature he is lliled the * Son of God, This relative appellation or title is * fo frequently applied to Chrift, that if I fhould * cite the feveral texts where it occurs, I muft * tranfcribe a great part of the new teftament. P. 321. ' Secondly, Chrift was God's own ' Son: fo 'tis htrc fgnanter^ God fending his own * Son. 1 have told you in the original, 'tis the * Son of himfelfy or his proper Son^ (as 'tis ver, 3 2. J ' God is Chrift's proper Father (ii)^ and Chrift is * here God's proper Son. He is not barely a Son, * but a Son in a fpecial and peculiar manner, ' God {a) Gen. iii. M. [b) Gal. iii. t6. (r) Matth. i. i. (d) Ifa. xi. I. Jer. xxiii. 5, 6. Zech. vi. 12. [e] John V. 18. [ m ] ^ God's own Son. This being a truthofve- * R Y H IGH I MPORT, A MOST FUNDAMENTAL * FOiNTj I will endeavour firfl: to explain and * prove it, and then to vindicate and make good * its true and genuine notion againlt oppofers. The Dr. is very large upon what he has here propofed to do, I fliall only refer lo the greateft part of it, but fome things mud not be omitted, molt of vsrtiich will be but parts of paragraphs, the enlargements upon moft of the heads being very long. ' Our -Lord Jefus Chrift is God's own Son, whe- * ther you confider him comparatively and rela^ * tively (I mean, in reference to other fons^ or ^ abfolutely as he is in himfelf, abftra6lly confi- ^ dered from all other fons. I. Confider him comparatively : and fo he is * thus filled to difference or diltinguifh him from * all other Tons. Towards the conclufion of this paragraph, which is pretty large, the Dr. fays : ' But he faith, / afcend to my Father, and your < father, thereby intimating chat there was a dif» * ference betwixt God's being a Father to him, * and a Father to them. And fo indeed there is * a vaft one, for he is the Father of Chrift by ^ nature and by eternal generation-, but he is the * Father of faints only by grace, by adoption ^ and regeneration, which alfo are not eternal * but accomplifhed in time. Thus in this com^ * parative notion Chrift may be called God's own « Son. P. 322. « 2. Confider him abfolutely and ab- * ftradly from all other fons, fo he is God's own ? proper Son, It will be asked how and where- * in? Speaking of fome notions of Chrift's fondilp, he fays : E e e^ P. 3^3 [ ?94 ] P. 323 * There muft be therefore fomething ' higher than this intended in this glorious title of « God's own Son, What may that be'? Jjifw. That * Chriff was (and is) God's' natural and eJfenUdl * Sofiy that he was in a peculiar manner begot- * ten of him, in his eternal generation, that * he did participate of the Father's own ria- * tureand efTence, that he was a Son coequal, co- * efTential, coeternal with God the- Father', '- To draw all into as narrow a compafs as may • * be: Our Lord Jefus is God*s own Son^ as God^ * the' Father did from all eternity^ in ah ineffaJ^le * manner^ beget him in his own divine ejfehce. The Dr. having mentioned feveral modes of expreflion and notions, with refpefl to this incOm* prehenfible myftery, he fays: . - '•' P. 324. ^Well I (for my partj will not vcn- * t'ure too far into thefe great depths: that Chrlft « is the Son of God, yea thus the Son' of God ('as « hath been laid down) is evident enough ; but he * that will engage in a curious inquificion into all « particulars refultingfrom or referring to Ghrift's * na'ural and eternal fonfhip, will find at lad he * attempted that which was infinitely too high * for him. ' « " ' • ■ * Contenting ourfelves therefore with this more * general explication of it, and not launching oiic * too far into particulars, that we may be the ' more firmly rooted in the belief of this great ar- * tide of the chriftian taith, Y'l'f^;) that Chrift * is the riatural and eternally begotten Son of Gody * (and therefore called his own Son) it will be ne- * ccffary for us to look into the word of truth * to lee v;hat foundation we ' have there for this * our belief: for itwould be equally dangerous * for us to believe it if the word doth not affirm it, ^ as not to belisivc it if the word doth afHrm it. - . 'I Mil r 395 3 * I fliall defire you therefore to weigh the fol- * lowing fcripcures. Moft of the Dr's enlargmeats on the feveral fcriptures muft be paffed over, the fubftance of them are to be found in the foregoing pages ; but fome paflages which may caft a further light up- on the text, and as expreffive of 'his apprehen- fipn of the great importance of the dodtrine, the reader has as follow. P. ^zs* * On Pfalm ii. 7. The Lord hath Jaid * unto me^ thou art vi) Son^ this day have I begot tert * thee, * I concur with thofe who do not underfland ic * of this or that particular, determinate day or * time, but make it to point to and be expreffive * of eternity. This eternity is but one day or * but one continued now, in which there being no * fuccefiion, whatever God doth from eternity, he * may be faid to do it now or to day : fo here, * this day have I begdtten thee, that is, from ever- * lafting. True indeed, the word itfelf (in its firfl: * and ftridleft fenfe) doth not fignify or import * eternity \ yet becaufe in this place it muft be * interpreted according to the matter fpoken of, * therefore here it muft have that fignification, * the nature of the thing fo determining it. For * God's begetting of his Son being an immanenc * a6t, it muft (as all a6ls of that nature are) be * from everlafting : and it being fpoken after the * manner of men, it muft be fo underftood as * may beft fuit with the nature of God, and with * the nature of the thing which it fpealcs of When « therefore you read \thou art my Son, this day ^ have I begotten thee] *tis as if God had faid, O ^ my Son I own thee to be fo before the world, and I * here atteft, i\i?ii from all eternity I have bigotten * ihee^ and that thou art my Son by eternal ge- E e e 2 ^7iirii' C ^9^ * neration. And thus the great lights of the an- ' cient church in their contefts with the Ariansdid ' make ufe of and expound it. P. 326. He fays, (referring to what precedes) If we look into the new teftament this will yet be more plear. There Chrift is ftiled the ' only begotten of the Father^ which title the evan- ^ gelid John often repeats j the other evangehfts ' i'peak much of Chrift's manhood and of his ' birth as man, but John is altogether taken up ' with the godhead of Chrift, and with his eter» ' nal generation as the Son of God -, Cwhence ' N'jjf^ne faith of him, that he did indeed ^so\o- * yeiv ; and fome think he v/as from hence called * John the divine. J In reference to which he ' calls him over and over God*s only begotten Son, * Cas you fee (a). Now how is Chrift the only * begotten Son of God ? {urdy it muft be in re- ' fpedl of fome extraordinary way and manner of * his fonfliip peculiar to himfelf j and what can * that be but that which I am upon ? P. 328. ' There are three properties (if the two * firft be not one and the fame) belonging to * Chrift in his fonfhip which are incommunicable * to any other: as, ' I. -He is a Son co-equal with his Father (a) : "Which has been largely infifted on before. P. 329. * 2. Chrift is a Son co-ejfential with the * Father, He is not only like him, but of the * fame nature and eflence with him, not only * under fome rcfemblance of God (o/uo^^^©-)? but * under a perfect identity and c^nenefs of eflence ' with God (^oyioiicitQ'') : I and 7ny Father are one (h), * Hence he is ftiled the image Ahc eflenrial and * fubftantial imagcj of God (c). This was that * great truth which the Nicenc fathers afferted * and [n) John i. 14, ig. Chap', iii. 16, 1 8. r John iv, 9. {h) John V. iS. (() Col. i- 15. Hcb. i. 3. C 397 3 * and maintained with fuch renowned courage * and zeal. ' 3. Chrift is the co-eternal Son of God the Fa- * ther, Chrill was eternally a Son, there never ' was any time when he was otherwife, or when ' he began fo to be, ^k w qtolv ^a m fas the an- * tients ufed to exprefs it). If the Father was * eternal and always a Father, then the Son was * eternal and always a Son, for relatives muft be * fimultaneous. This was that which greatly * troubled and vexed Anus fo often to hear the ^ orthodox fpeaking of, femper Pater y femper Fi- * liusy fimul Pater^ fimul Filius^ (I fay) this offend- * ed him very much, (as appears by what he * himfelf wrote in his letter to Eufehius) : but the * thing is never the lefs true becaufe he was of- * fended at it. P. 330. ' But all this being vehemently de- * nied and oppofed by fome, and itj highly con- ' cerning us truly to apprehend and firmly to * believe a thing of fo high a nature, upon thefe ' confiderations I judge that it will not be enough ' barely ro affert the truth, but in will be necef- * fary alfo to hear what oppofers fay againft it, * and how they endeavour to undermine ir j give * me leave therefore to fpend fome time about « that. ' I think 1 may confidently and warrantable * affirm, that amongftall the articles of faith which * make up the chriftian religion, not any one of * tbtm ever met with fo much oppofition, and * was the ground of fo many and fo fierce dif- ' putes, as this great article which refers to the * Godhead of Chrift, and to his being the natu- * ral and cfiential Son ot God. They who know * any thing of what hath palled in former times * in the matters of religion, know what contefla * there were about it in the firft ages of the * church ; C 398 ] * church: in the very infancy of the gofpel fa- < ran ftirred up fome fas Ehion^ Cerinthus^ dzc.) < to oppofe it, for it being the great fort and bul- * wark ot chriftianity, he would be fure firft * to make his batteries againft it. But things ' never came to their full height till about 300 * years after Chrifl, when Arius and his party * with great zeal Cfuch as it wasj fet themfelves * againll it, boldly denying Chrift to be God, or * the elernal Son of God. After a long flux of * time, thefe controverfies were pretty well com- * pofed, yea the church had (in a great meafure^ ' after its fharp cortfiidls, gained the belief of * this fundamental truth, arid was iii the quiet * poffefllon of it. And here he nientioris the rife of Socinus^ and proceeds to flate and anfwer the objedions of the Socinians ; but the defign of this not immediate- ly regarding them, I fhall pafs all over that re- lates only to them, except a few pafiages. P. 338. * Chrift was the Son of God before his * refurreftion, but the manifeftatibn thereof was * when God raifed him from the dead; till then * his fonfhip and glory had been very much veil- * ed and hid, but then it broke fortli- like the * fun after it had beeh fliut lip under a dark and * thick cloud: then God owned him as his own * Son before all the world, and made it to ap- * pear who and what he was- And this -is that ' which the apoftlc aimed at in the place cited ; ' his only defign there being to prove, that God * had given the world fufficient evidence that * Chrilt was his very Son ; and amongft other e- « vidences of it he inftances in the miraculous rai- ' fing of him out of the grave: fo that the be- * getting in PfaL ii. and in A5fs xiii. are of a * quite different nature> the one being proper as * rela* [ 999 ] * relating to the thing icfclf, the other improper * as relating only to the declaration or manifef- ' tation of the thing. We argue from the prg- * per and primary fenfe of the words [Thou art * my Son, &c.] the adverfe party from their im- ^ proper and fecondary fenfe Castheapoftle makes ^ ufe^ of them in that place). In the fcripture- * diale(5t feveral things are fa id to be done when ' they are declared and manifefted to be done : * To Pa^ul brings in Chrift as begotten at the day * 6f his refurrecflion, becaufe it was then declared « that he was the eternally begotten Son of < God. ' P. 540. * But why then(fome may fay) is this ^ place (referring to Heb. v. 5. mentioned before) * fo often repeated in the new teftament ? * I anfwer, not only becaufe 'tis applied to the ^ feveral declarations of Chrifl's fonfhip, but aJ- ^ fo to fhew that all which the Father did to and * for Chrift was all to be refolved into his eter- * nal fonfhip as the ground thereof: he was raifed ' again becaufe he was the Son of God, exalted * to great honour and dignity becaufe he was * the Son of God, intrufted to be mediator be- 1^ caufe he was the Son of God -, all was ground- ^ ed upon this his relation. And therefore when ^ ever fuch great things are brought in concern- * ing Chrift, this text is mentioned as pointing to '^ that fonftiip which was the ground of them, * boc not to aflert that they were the ground of « it. ' 4. Though the glory which the Father hath con- * f erred upon Chrift^ (as king^ prophet, and pr left) ^ he very great ^ yet it will not' reach that which ^ is wrapped up in his being the proper and only be- * gotten Son of God. Sonftiip and office are dif- ^ ferent things, and the higheft office (even of ' ^ ■ ' medl- C 400 ] * mediator^ can never come up to what is in fon- * fhip by eternal generation. P, 344. ' Thus I have both laid down the truth, « and alfo made it good againft oppofers : and now * the falfe grounds and notions of Chrift's fon- * Ihip being removed, the true ground and no- * tion of it is the more evident, Quiz,) that be is * God's own Son^ as he partakes of his ejfence, and * was from everlafting begotten by him. He that ' would read full and large difcoarfes upon this * great fubjed, let him perufe the writings of * thofe ¥r worthy inftruments whom God hath * raifed up and enabled to aflert and defend it : * if any think I have been too long, or have un- * necefTarily troubled myfelf andthe reader about * it, I muft (for feverai reafons) crave leave to * differ from them. We cannot fay too much, * or too often go over thofe things in which the * honour of God's own Son (our lord and mafler) * and the good of fouls are fo highly concerned. ' Give the Socinians and Arians their due ("tis * but a fad commendation J all along they make * their thrufts at the very heart of religion, they * fight againft neither great nor fmalJ, but only ' ' againft * Thofe the Dr. mentioiis arc fome foreign divines, and foine ol our own nation, among the latter is Dr. Chesnell (who i^ quoted feverai times before by the Dr. His book which is referred to bears this title, viz. The divine trin-unity of the Father, Spn, an4 Holy Ghoft, or the bleflcd doftrine of three co-cflential fubfiftents in the rcernal godhead, without any confufion or divifion of the di- ftindl fubfillences or multipUcation of the moil fingle and eter- nal godhead, tfc- He was one of the aflembly of divines at We^minjier, and was cfteemed a very confiderable man in his time. He is full and clear on the do^Hirine of the fecond perfcn in the blciTed trinity, being the proper and eternal Son of God by nature and eternal generation. There is with the doctrinal part very much in a way of application, and what is practical i for feverai reafons i omit citing any thing from him. C 401 3 agalnft the great King of all the world, the very Son of God whom they ftrike at in his dei- ty, eternal fonfliip, incarnation, fatisfadion, in whac not? Surely we cannot too much endea- vour to antidote men againft their defperate foul-deftroying venom and poifon, efpecially in times wherein men feem more than ordina- rily to incline to clofe with their peftilent opi- nions i upon which confiderations I would en- courage myfelf to hope, that fuch who are friends to Chrift and Souls will put a candid interpretation upon what hath been done. The Dr. proceeds by way of application. P. 349. He fays, * Is Chrift thus God*s owr. Son ? I infer then. « I. That he is God: not a meer titular or nun- cupative God, not a God by office only, noc a made God (a contradidion in the adjed) •, but he is God truly, properly, effentially. Which. great truth is moft ftrongly afferted and proved by various convincing Arguments againfl Jews,. Arians, Socinians, all the oppofers of it j I muft not engage in fo vaft a fubjed;, Fll only argue from this relation wherein Chrift ftands % to'^God, as he is his own Son, which indeed by irfelf is fufHcient vif there "was nothing more) to demonftrate his Godhead. He who is the true Son of God, and lach a Son of God is truly God, but Chrift is the true Sen of God, and fuel] ft Son of God, (his own Son) therefore he is truly God, &c. The Apoftle joins the true Son and the true God together, therefore the aro-ument is good ; IVe know that the Son of G d is come, arid hath given us an tinderftand- ing that we 7?2ay know him that is true-, and we are in him that is trv.e^ even in his Son Jefus ' ChrUl : this is the true God, and eternal life. I ^ F t f : do {a) I Johnny. 20. C 402. ] do not fay that every Son of God is God, foF the Saints arc Sons and yet not God: but I fay he who is fuch a Son as God's own', pro- per, natural, confubftantial, coeflential, only begotten Son, he is God ; whcre-ever thisSonfhip is, there's the Deity or the divine eflence : now Chrift: is thus God's Son therefore he is God. What the Father is as to his nature, that the Son mult be alfo ; now the firft perfon, the Father of Chriil, is God, whereupon he too who is the Son niuft be God alfo. A Son al- ways participates of his Father's eflence, there is betwixt them ever more an identity and one- nefs of nature •, if therefore Chrift be God's Son fas hath been fully proved) he muft then needs have that very nature and eflence which God the Father hath ; infomuch, that if the fecond perfon be not really a God, the firft perfon is but equivocally a Father. Therefore he him- felf tells us, / aiid m^ father are one (a) •, where he is fpeaking of a far higher onenefs than that of confentor will only. Chrift being both the natural Son of God, and alfo his Son by eternal generation, that makes the thing un- queftionable. P. 351. * 2. Is Chrift Gd?^'i own Son? I infer, furely then he is a very great and glorious perfon. The enlargement hereon I flTall only refer to. P. 252. ' 3. Was Chrift God's own Sou? I in- fer, certainly then the work of redemption was a very great work. What follows on this head I alfo pafs over. P. 353. The Dr. fays : ' So much for the firft ufe by way of inference). ' 2. Was Chrift God's own Sen ? let me from hence urge a few things upon you, < I. Stud/ (rt) John X. 30; [ 40? ] * I. Study Chrill much in this relation, that ^ you may know him as the proper, natural, ' eflTential Son of God. The knowledge of Chrill ' (m whatever notion you confider him) is very ' precious, it was fo to Paul who determined not ' to know any thing favf^ Jc/us Chrifi ('a), ^c. * and who counted all things hut lofs^ for the ex- ' cellency of the knowledge cfjefus Chriff (b) : but ^ to know him as he (lands in this near relation ' to God, as God*s own Son^ O this is precious ' knowledge indeed ! Now (firs) you have heard ^ much of him, read much of him, but do you ' know him, and know him as the eternal only- ' begotten Son of God ? This is that truth upon ' which all religion depends, in which you have ' the very heart and fpirit of the gofpel, upon ^ which the whole ftrefs of your happinefs is laid, ' 'tis one of the mod fundamental articles of ^ the chriftian faith, and yet will you be igno- * rant of it ? « Some (f) tell us, that the knowledge and be ' ' lief of Chrift's fonfhip (according to the parti- ' culars wherein it hath been opened) is not ne- ' ceflary tofalvation : I'll not engage in this con- ' troverfy (wherein fome do as nVuch affirm as * others deny) but this I fay, it being fo mo- ^ mentous a truth in itfelf, and the fcriptures * fpeaking fo much of it, and giving fo much * light about it, 'tis of great concern to all who * Jive under gofpel- revelation to endeavour to * know as much of it as the height of the thing, and * the lownefs of their capacities will admit of. * And becaufe I would hope, that there are * fome whofe thoughts are taken up about * ir, and who dcfire to arrive at a fuller know- F f f 2 ' ledge [a] 1 Cor.ii. 2. (h) Ph'.l iii. 8- iO Soeinus ,uJ Epifcopiu]. [404] c ledge of it, therefore co fuch I would commend * three things by way of diredion. < I. In all your enquiries and fearchings into * Chrift's fonfliip fefpecially into the ground and < mode of it, viz, eternal generation) be fure ' you keep within the bounds of fobriety. I * mean this, take heed that in this deep myftery ' you be 7ict wife above what is written (a), tha; ' you do nor therein confult your own purblind ' and carnal reafon, but fcripture revelation al- ' together. Pray lludy it, but in fo doing do ' not pry too far into thofe fecrers which God hath * locked up from you, content yourfelves with ^ what he hath revealed in his word and ilay * there. ' 'lis both finful and alfp dangerous for poor ' fhallow creatures to venture too far into thefe ' depths, v/here if they once lofe their bottom « (the wr tten word; they drown themfelves pre- ' fently ; there's no clue but that to guide us in < this labyrinth. That Chriit is the Son of God is ' very clear ; that he is the Son of God by eternal ' generation is very clear •, but will you be inquifi- * tive further to know what this generation is ? ^ what can your reafon ("the fcripture being filent ' about it) lay of that ? O go not too far there ! Hu- < man reafon (confider'd as meerly natural) is « a very incompetent judge of this divine and * fublime myllery, a myftcry to be adored by ' faith, not to be comprehended by reafon ; who ^ /hall declare his generation (b): I may make ' ufe of this text (though poffibly the generation * mentioned in it be not that which I am treating ' of): lor J much incline to think that it here i notes, that numerous ifTue and feed that Chrift ^ iliould have upon the preaching of the gofpel, ' ra~ //-; 1 Cor. iv. 6. (h) Ih.Vul 8= [ 405 1 rather thaa his being eternally begotten by the Father •, yet 'tis very well known that fcveral of the Bathers take it in the latter lenfe, they making this to be the meaning of the words, who can be able to underftand in himfelf, or to declare to others the hidden, ineffable, in- comprehenfible generation of the Son of God? furely none can. Without controverfy this, as well as Chrili's incarnation, is a great myfiery (a,). 0 therefore I advife you to be very humble and fober in all your diiq.ilfitions about that. There are two things in reafvui which you mud always oppofe and beat down, viz. the curiofity of it (for it loves dearly to be prying into God's ark, into things which he fees good to lock up from the creature), and phe pride of it (for it alfo loves to fit upon the bench as judge of the matters of faith, to be giving out its decrees and edids as to believing or not believing): now do not you give way to it in either of thefe refpec^s, in your mod earneft defires af- ter knowledge flill keep within the compafs of" what the word reveals, and let the word alone command and order your faith -, and efpeci- ally in fuch profound myfteries (as that which 1 am upon) fee that thefe two things be done by you. When I conlider the feveral nice and curious queftions, which fome have raifed and difcuffed concerning the generation of the Son of God, I cannot but fland and wonder at the pride and faucinefs of the wit of man ; fand fo far I do concur with that learned pcrfon, E- pifcopius^ in his fevere cenfure upon thefe men}. What is more than the thing itfelf we mud humbly fubmit to be ignorant of i by foaring too high we ihall but fcorch and hurt ourfelvcs. The (a) I Tim. iii. i6. i4o6 ] T-he other two heads by way of diredlion I only refer to. P. 358. ' 2. A fecond branch of the exhorta- ' tion fhall be this ; Is Chrift God*s own Son ? then * do you believe him to be fuch, and believfe on f bim as fuch. The firftwe call dogmatical, the * fecond juftifying and faving Faith-, the firft is f afient to the propofition, that Chrift is God's * own Son ; the fecond is reliance upon the perfon * who is, and as he is God*s own Son, The firft * is more general and common, for all who * bear the name of Chriftians (in fome fenfe or * other) come up to it; yet notwithftanding there ' is much worth and excellency in it (though not * fo much as in the latter) -, and that is abfolute- * ly neceflary in order to the fecond ; for how * can he believe on Chrift as the Son of God^ ' who doth not firft dogmatically believe him * to be the Sofh and fuch a S'-i^ of God ? And ' this general faith too (as well as that which is * more fpecial) admits of degrees •, for though * all Chriftians believ^e it, yet fome are more * confirmed, rooted, ftablifhod in the belief of it * than others are. Now ther-rfore this is what I *• would prefs upon you, to Inbour after a more » ftcady, unlhaken, fixed believing of this great ' foundation-truth. I hope you do believe it , *• bur do you believe it in fuch a degree? doth * no: your faith fomerimes waver about it ? is * not your aflent weak and languid, attended " with doubtings and queftionings? are you r^) Ver. i6 € 40p ] * ^ther) Our bleffed Lord lojl: lis life ("as you may * plainly fee by rhe evangelical {a) hiftory.) P. 361. ' By all this you fee of whac great ' moment and importance this truth concerning * Chrift's fonfhip is. And (to add yet one thing * further) pray look to diat grand feducer and ^ enemy of Chrilt and of the cbriftian faith_ I * mean Mahomet-, of whom we read that he aU * fo fet himfv-'lf to his urmoH: to oppofe and de- * cry the fonfliip of Chriil. He was willing to * grant Chrift to be a great prophet, but by ro * means to be tlie very Son of God ; this par^ * ticularly and exprefly he principled his follow- * ers againft in his ridiculous Alcoran^ and (b) he * gave them in fpecial command, io worjhip o?ye * only Gody and to honour Chrift as the Word of * God^ hut not as the Son of God. * From all thefe premifes I infer, is this furh a * a foundation truth and Ihall not we firmly af- « fent to it ? hath the church with fuch zeal con- * tended for it, and fhall we yet doubt of it ? do ^ Heathens, Jews, Turks, fo much oppofe it, ^ and fhftll not we Chriftians (who have and * owrt fcripture-revelation) fteadily believe it ? < hath Chrift fealed it with his blood, and yet * fliall we ftagger about it ? have we fuch actefta- * tions from God and man, and yet fhall there * be queftionings and reafonings in our fouls a- * gainfl it ? If we receive the zvitnefs of men the * witnefs of God is greater ; for this is the witncfs of * God which he hath teftified of his Son. He that ' helieveth on the Son of God, hath the witnefs 171 G s 2 * him- [a] John X!X. 7. Mar!: xiv. 61, ^c. [b) Conftanter die illis, Deum unum efle, necefHirium omnibus, Sc incorpo- reum: qui nee genuit, nee eft gencratus, nee habet qiienquani /ibi iimiiem. Azoar. 122. J/<-or.n\ Biblhandri. Edit. p. 18 "3. Vide Cribrat. Alcorant.'^zx Nicol. de Oifa lib. i. c. 10, i I, 13, 14, iSc. See Dr. Pear/on on the Creed, p. 272. C 4»o ] h'lmfelf: he that helieveth not God, hath madi hbn a liar, hecauje he belie^eth not the record that God gave of his Son ^z). ' But fome will fay to what purpofe is all thislj who queilions whether Chrilt be God's own Son? I anfwer, O that there was not too much neecj of this advice ! many poor fouls think they do fully and firmly believe it, and yet 'tis to be feared they do not •, and the truth is, that weaknefs which is in our faith of adherence proceeds (in part) from that weaknefs that k in our faith of afrenf, much of that dejefled- nefs which is upon our fpirits under trouble, and of thofe irtward finkings under the ferife of guilt corses from one of thefe two caufes, either we do not revive upon our thoughts, or tl^Q we do not fixedly believe in our hearts that Chriil is God's Son and his o'vVn Son : and Cas to loofe and common profelTors) if ever Ari- anifm (old or new) fhould g-^t upon' the throne (v/hichGod forbid ! )' I fear the belief of Chrift's godhead and eternal fonflvip would fobn be laid afidc. O therefore I would be very earrieft with you to get your faith yet more and more flrengthned a'nd confirmed about it. '■ * But tliough this be very good, yet 'tis not enough: befides the believing of Ch rift to be the Son of God/ there muft be believing on Chrift as the Son of God. You find in fcrip- ture that faving faith'is deicribed by its fpecial reference to Chrift as Itanding in this relation i fo, the lif^ ivhich I now live in the flejhy I U*ue [b"^ the faith of the S§n of God] who loved tney and gave bimfelf for fne (b; : why doth the a- poflle thus exprefs it by the faith of the Son of ' God ? fa) I John V. 9, lo. (i/J (t;J, ii. 20. C 411 3 « God ? I anfwer, partly becaufe Chrlft the Son « of God is the efficient and author of fail b fa), « partly becaufe this Son is the great objed of * faith, and partly becaufe faith in its elfential * adl doth very much eye Chrift as thus related * to the Father, for *tis a believing or relying * upon him as the Son of God. 'Tis very ufual * in the gofpel where it fpeaks of believing, to « mention Chrift with it as ftanding in this re- « lation •, this is his commandment^ that we Jhouli * believe on the name of [his Son] Jefus Chrifl (b). « Thefe things have I written unto 'jou that believe < on tfoe name of [the Son] of God^ that ^e may •^ know that 'je have eternal life ; and that ^e may ' believe on the name of ^the Son] of God (c). God « fo loved the world that he gave his only begotten^ * Son^ that whofoever believeth in him (as the only * begotten Son) fhould not perijh^ but have everl aft- « ing life (d). O what a pcrfon is God's owa * Son for finners to believe on ! what an all « fufHcient Saviour, how able to fave to the ut- * moft (e) mud he needs be who is God and * man! the Son of God, and the Son of « man. And indeed 'tis not enough barely to be- * licve on Chrift, but there mud be fuch a be- ' lieving on liim as may in fome meafure bq * anfwerable to this his relation •, is he God's own * Son ? at what a rate fhould we believe ? what ' a faith fhould we a6t upon him ? what great ' things fhould we expect for him and from him ? * can any thing be too high for our faith, when < we have the proper natural Son of God in our * eye, as its bafis and foundation ? Saints fhould ' have their faith raifed, not only upon the en- * couragement of the promifes, but alfo upoi * the confideration of Chrill's perfon as he is. G g g 2 ^ fo (a) Hcb. x'. -. (/') T lohn iii. 23. (0 Cha^- ^- Ut (J) Johaiii. 16, {e) Heb vii. 25. [ 4V1 ] To near and dear to. Gad. I have formerly^ obferved, how our apoftk in the text rifes higher and higher in the. fetting farth of the love of God: he ftys. God fenr» aad there was- love ; he fent, his- own Son^ there was more love •, this own Son he feot in the likcAcli of finful flefh, there was. yoi more love.; and this he did for this, ejid^ that he. might for fin condemn fin in the fiefk^ &c^. there was, the very top and zenith of iQve. No.w as there is a rife in tliefe things, in the fetcing. off the love of God, fo ther«i is. alfo a rife iii rhem in their feveral engagements, and encouragements to us to believe in Chrift,. and to. beHeve in him yet more firmly and fiducially : he was fent, therefore we mufl. believe ; he was (and is) God'i oi^n Son^ therefore we rnuft the ra.- ther and the more flrongly believe , he took our flefb, here's an higher argument for an higher faith ; in that fleili he condemned fin^ performed all that the law commanded, fuffer- ed all that the law thrcatned, what a faith doth ■ this call for ? Now if notwithftanding all this, it fliall yet be cither nOi believing, or but * faint-believing,, both will be fad, (though in a ' great difparity, for the faint- believing is un. ' anfwereible to whar is revealed and uncom.fort- ' able to the faint, but the nQ-beiieving is dam*- ^ nable to the fmner.) * 3. Is Chrift God's own Son? bozu then ftjoidd' ' all honour and adore hitn! certainly upon this » fondiip the higheft, yea, even divine adoration ^ itfclf is due to him. Is he a Son ? fuch a Son ?' * the Son of fuch a Father ? the greatnefs of his ' perfon. arifinp; from that high and near rela- * tion wherein he (lands to God, calls for the> ' higheft rcfpefl, reverence, veneration which ' angels C 4M ] * angds OP trmn can poffibly give unto him- * Bcfkks this, 'tis the abfolute will of the Father * chat ail fljoujd honour his Son even as they ho^ * naur himfelf (a) ; for he havirtg the fame na- ' ture and dTcnce with the Father, the Father * will have hinv have the fame honour which her* * Iiimfei^ hath : which whofoever denies to him^' * rcfkdS' di (honour upon the Father, who wil) ' not bear any thing derogatory to the glory of * his Srorr. *Tis a known ftory that of the car^ * riage of AmpMochius to the emperor Ueodofius •, 'he had petitioned the emperor to be fevere a-- * gainft the Arians, to difcountcnance and fup- * prefs them> becaufe in their opinions they did * io much difparage xhtSon- of God^ but could * not prevail: whereupon, he made ufe of this^ ' device^ conning one day into the prefence of * the emperor and of his fon Arcadius (who now ^ ruled jointly with his tather) he made his hum* * ble obeifance to the emperor himfeif and' * fhew^dhim all reverence ; but as for his fon he * pafled him by, Ihewed him no refpedl at all, ^* rather dealt deriforify with him, ftroking him ^ upon his head and faying to him (in a way ' of contempt) faive £5? tufili : the emperor up- * on this was much offended, fharply reproves ' Amphilochius for his affront to his fon, ^c * whereupon the good man vindicates his ear- * riage, plainly telling the emperor he had given * reverence cno^jgh to his fon. And now the * emperor was more incenfed, commands him *■ with great indignation to be thruft out of his * prefence, ^c. which whilft fome was doing, ' Amphilochius turned himfelf to the emperor and * faid thus,. 0 emperor I thou being hut a man canfi * not hear the contsmjt or difparagement ofthyfo7t ; * hovj do ft thou think the great God can hear that ' cort^ («} John vi^- 23. C 4'4 ] * contempt of his Son which the Ariam caft upon « bi/n ? The emperor was much affedled at this, * begged the bifhdp's pardon, commended his * ingeny, and did that now which he refufed to * do before. The inference is undeniable, if * great men {land fo much upon the giving of * all honour and due obfervance to their fons, * much more will the great God (land upon the * giving of all due honour and reverence to his * own and only Son : O therefore let Chriit be * highly adored and honoured by you ! If y6u * ask me, how ? 1 anfwer, every honouring of * him is not fufficienr, but it muft be fuch as * may fuit with his infinite majefty and grcatnefs ; * you mufc conceive of him as God, as the na- * tural and eternal Son of God, and according ' to that honour which is due to him as fuch, fo * you mud honour him. The apoftle fpeaks of * ibme who when they knew God they did not glo- * rify hi?n as God (a) ; fo fome pretend to give * fome glory to Chrift:, but they do not glorify ' him as God : O this is that which you muft * come up to, to adore and reverence Chrift in * fuch a manner as may be fuitable to his na- * ture and relation, as he is the inftnice God and * the eternal only begotten Son of God ; and * what honour can be high enough for fuch a * perfon ? ' But more particularly there's a twofold ho- ' nour which you muft all give to Chrift : ' I . The honour of worflnp This having been largely infifted on before is here pafTcd over. P. 367. ' 2. There's the honour of obedience * which you muft alfo give to Chrift. This is * annexed to the declarati n of his fonfhip, at * the fame time in wh ch ihc Fataer actefled that ' Chrift {a) Rom. i. 21. C 4^5 ] "^ Chrift was his Son, he enjoyned obedience and * fubjedlion to him ; this is my beloved Son in * whom I am well pleafedy (what follows?) hear ye ' him (a, : this hearing of Chrift is the creatures * obeying of him in all his holy laws, commands ^ and in(titutions j and fo it is as if God had « faid, here's a perfpn whom I own for my Son * (in a fpecial and pecuUar way' whom there- ^ fore I have fet zs 7ny king upon my holy hill of < Sion (b), into whofe hands I have put all * power (c), upon whpfe fhoulders I have laid * the government (d), therefore I charge you to * hear him, and to yield all obedience and fub- * jedlion to him. O firs! 'tis God himfelf (and * not fuch a poor worm as I) who requires this * of you y it muft be reverence, and it muft be * obedience too, this high relation of Chrift calls * for both ; and believe it, without this obedience * he that is God's Son will never be your Sa- * viour, for heing made perfe5f^ he became the au- '« thor of eternal Jalvation unto all them (and to * none but them) that obey him (e). I have * fpoken much to prefs believing on this Son up- ^ on you^ but let me add, there muft be obey- ^ ing of him as well as believing on him : obe- * dience' is not fo of the very elfence of faith, * but that faith may very \yell be defined with- * out it, yet 'tis an infeparable adjundl, or con- * fequent, or fruit of iaith; and thefe two do ^ always concur in the fubjedt, though they be * different in themfelves, and have a different * influence upon juftification and falvation. But * that which I aim at is this, fince Chrift is the * Son of God, and this is clearly revealed to * you, fince this Son hath made known to you * in the holy gofpel what his will and pleafure . . '' 'is {^) Matth. xvii. 5. (^) Pfalm ii. 6. (-'. M.itrh. xxviii. i8- (^)Ifa. ix.7. [e) Hcb. V. 9. [4iO is, hew hf would have you to Hv€, wlnat to do, what to fhun ; I befeech you now to hearken to him, comply wkh him i^ all his excellent ■commands, give up your^lves in an univerfal dubjeftion to his blefied laws let there be am obedientai frame of heart to his whde v/ill : this is indeed to honour him, and to honour him in fuch a way, as beft anfwers his fonjhip to God, and his lordjhip over you. * 4. Is Chrift no lower a pcrfon than God's own Son ? what caufe have we then to admire and wonder at the greatnefs of God's love in his fending of him ! Here's a glafs indeed to tranfmit and reprcfent unto us the love of God, O how fhall we get our hearts aflfeded with it ! what thankfulnefs in us can bear any proportion to the mercy before us ! For God to fend, to fend a Son, fuch a Son, in fnch a manner (as follows in the words^ here's the wonder of wonders i God never did the like before, and he will never do the like again, fand blefTed be his name there is no need he ihould ! ) ♦ * And his end in fending this Son was as gra- cious as the perfon whom he (ent was glorious : iurely here was love, great love even to the degree of infinirenefs I Millions of angels were nothing to one Son, to one fuch Son : the near^ er the relation was betwixt God and Chrifl, the greater was the affedlion fhown to us ; Chrift, God's own Son, his only begotten Son, the Son of his love who lay in his bo- fom, had been his delight from everlafling ? for him to be fenr to recover and fave man (vile, fuiful, wickcLi, undone man ! ) the Son to be imployed for the fcrvant, the flave, the enemy? O aflonifliing mercy! O admirable goodncfs -and conJefccnSon ! How may we '•'here [4'7 ] * here cry out. Lord! what is man that thou art ' (thus) mindful of hi?n? and the fon of man^ that ^ thou makefl (this) account of him fa) ? Here was * God's fo loving of the world, fo as can never * be exprefled ; he fo loved the world, as that he *- gave his only begotten Son^ &c. (b) So loved the ' world? what is there in thisy^.^ why fo incx- ^ prefTibly, fo un conceivably. In this was mani- ' fefted the love of God towards us^ hccaufe that * Godfent his only begotten Son into the world, that ' we might live thr&ugh him ; herein is love, not ' that we loved God, but that he loved us and fent * his Son to he the propitiation fo'^ our fins (c). ' God owned it as a great dilcovery o{ Abraham^ % * love to him, when upon his command he was * willing to offer up his only begotten fon ; but ^ (alas! J how infinitely fhort did that come of ' his own love in his fending and parting with * his only begotten Son for the good of finners ? ' here he intended to give out the higheft mani- * feftation of his grace, and he hath done it to * purpofe. The heavens and the earth were onrc * called upon (d) to be filled with ^iftoninimenc * bccaufe of the ingratitude of a finful people j * may not now heaven and earth, angels and ' m.en, all creatures whatfoever, be called upon * to be filled with aflonifliment becaufe of theftu- * pendous love of God ? OChrlftians! what in-^ * fluence hath this upon your dull and fluggifh * hearts ? what are you made of, that you are no * more (in the fenfe of it) drawn out in blef- * fing, loving, admiring of God ? Pray (if there * be any holy ingenuity in you) take fome pains * with yourfelves, that you may be much more * afi^eded with it, and give not over till you have * fuch thoughts and affcdlions (upon God^'s fend- H h h ' "' ing (a) Pfal. viii. 4. Pfah cxHv. 3. [l-] John iii. 16. {c) 1 John ir. 9, 10. (^) Ifa. i. 2. [ 4i8 ] * wg Ms own Son) raifed in you, as may in fome * meafure anfwer to thofe thoughts and afFcdtions * which you fliall have about it when you fhall * be in heaven. ' So much for exhortation •, the third and laft: * ufe fliall be for comfort ; and furely here is * ground of ftrong confolation to believers, that ' which may highly conduce to the furthering of ' their joy and the flrengthning of their faith. ' You who are fuch, (ludy this fonfhip of Chrift, ' dwell upon it often in your moft ferious thoughts, ' and th:^n tell me whether you do not find that ' folid fupport and comfort from it which you de- * fire and need. The Dr. has feveral heads under this ufe, and with which he concludes the fubje6l -, but I muft only refer to them, citing the words he concludes with, viz, P. 370. I have done with this high and moft * evangelical truth. The Lord Jefus is God's oivn ' Son \ upon which I have been ibmewhat large, « parily becaufe of the excellercy of the argu- * ment i.tfelf, and partly becaufe of the great ' oppofition made againft it. Gtace be zvith you^ ' mercy and peace from God the Father^ and from * the Lord J ejus Cbrifi [the Son of the Faiher]^ in ' truth and love (a). I fully determined, as I faid before, to have ended thefe citations with Dr. yacomh, and pur- pofed to have recited nothing from any author now living, only what is from Mr. Abraham ^a\lcr as introductory. But having lately pe- rufcd a fmall treatife publilhedfome years fmce by Dr. MARK T A T, I have been for fome reafons induced to alter my rcfolution, and lliall take leave to add fome cita- (a) 2 John 3. [ 4'9 ] citations from this author, hoping they will be acceptable and ufcful. The Dr's difcourfe is intitled, The exalted Sa- viour^ or Jefus Chrijl the Lord and God of true believers. Being feveral fermons upon John xx. 28. * And Thomas anjwered and [aid unto hlm^ my * Lord and tny God. P. 3. The Dr. fays: ' They are a few fa- mous words of vaft importance, in as much as they prefent to our confideration the fove- raignty and lordfhip, the divinity and Godhead of our bleffed Redeemer. Thomas acknow- ledges and confeffes him to be firft his Lord, and then his God, Whereupon a great com- mentator makes this remark, That no man can rightly receive the Mediator as Lord^ if he doei not acknowledge him alfo as God (a\ Our fub- miflion to the foveraign power and dominion of Chrift, depends upon our belief of h?s eter- nal Godhead. Grotius obferves that this is the firit time of Chrift's being publickly owned as God by the apoftles, (for it is known, that before his fufFerings he induffriouQy concealed his Godhead; which, fays he, was afterwards common to his difciples, and the primitive Chriftians. Beza fays of this text, that in the gofpcls there is not a more exprefs place con- cerning the invocation of Chrifl: as the true God. And Mufculus upon it declares, than this place alone is abundantly fufficient ad re- fell endam Aril infaniam^ to refute the Arian herefy. And if Thomas had here afcribed to our Saviour more than his juft rights, if Jefus were not truly God as well as Lord, he would furely have reprimanded his difciple for the H h h 2 ' un- {a] CaJvin in loc. C 4io ] undue invocation ; whereas it is approved/ if not applauded, in the foiiowing verfe, as Pifca- tor obferves. From it therefore I may fairly derive the enfiiing propofition or do6lrine, which I intend the foundation of this whole difcourfe ; namely, that Jefus Chriil is the Lord and God of true belie V. rs. If Thomas did well, we in imitation of him cannot err 5 what was come- ly and commendable in one, is not prefump- tuous and criminal in othtr of Chnfl's difci- plcs : with fafety we may, and in duty we are bound to profefs with the apoltle, Jefus Chrift is our Lord, is our God. P» 25. ' 'Thomas in the text, with approbation from Chrift, calls him his God -, from whence the other part of the propofition arifes ; that Jefus Chrift is the God of true believers. If Chrift was a God to one difciple, he is a God to ail his difciples : the God of 'Thomas is the God of all faints. My God, is the voice of faith to Chrift, a comely confefTion in the mouths of all the faithful ; and no more than the Redeemer's due. It is a wrong to Chrift, and juftly we incur his difpleafure, thereby, when fiiame or fear fhall entrench upon his high prerogative, and caufe his followers to • draw back, and with-hold the glory from him • which is due to his name. Confeftion of Chrift ^ before men, is a duty incum.bent upon believ- ' ers -, and we deprive him of the principal ex- ' cellcncy in that confefTion, if we refufc to ac" ' knowledge and confefs with the apoftle, that ' he is our God. Now we had need be well ' affurcd of this truth •, for it is very evident, * that Jefus Chrift was a true and real man, came ' and converfcd in the world as other men, fuf- * fered, and lay in the grave, role again and * * afcend- C 4^» ] ' afcended as a man, and, as to outward appear- ' ance was nothing more than a mm. If then * we have the (trongeft afTurance that he was a * man like ourfclves, we had need be careful, ' and look well to the foundation of our faith, * before we believe in, and receive him, as God« * For if we have not convincing proofs of his ' divinity, we Ihall fland condemned of God for * grofs idolatry, and in the eye of the world for ' ridiculous folly, in worfhipping and trufting ' a creature as ourfclves, mifiaken, thtough idie- ' nefs or ignorance, for the living and true God. ^ Idlenefs occafions the accepting, and embracing ^ the interpretations of fcripture we have ready ^ prepared to our hand by the labours of others ; ' and hence this mifchief arifes, that we bottom ' our faith upon the unexamined decifions of ' men *, not the infallible truth of the facred ' oracles. And ignorance is the mother of bi- ' gottry, and makes us tenacious retainers to * imbibed principles, without a due examination * of the grounds upon which we have received * them. Therefore I have judged it convenient ^ to lay before you a fcripture account of this ' grand article of our chriftian faith, that you * may fee upon what ffable foundations it (lands, ' and what fubftantial reafons the true believer ' has to alledge for his condud in this important * affair, while he calls the redeemer his God, ferves * and adores him as fuch, and believes him to * be, with the Father and Spirit, the one only ' eternal God over all, bleffed for ever. Amen. The Dr. mentioning fome particulars refpeding the blclTed trinity, as previous to what relates to the Godhead of Jefus Chrifb ; among other things which might be properly and ufefully cited, he fays: P. 32. [ 4^^ ] P. 32. ' 3. The doftrine of the eternal trlni- ' ty is not therefore untrue, becaufe it is dark and ' myflerious. As perfpicuity is not a rule to ' meafure the truth of propofitions by, fo obfcu- ' rity is far from arguiqg their falfliood. Truth ^ is not to be rejedcd becaufe it cannot be com- ' prehended. Every one will acknowledge, that ' the puzzling intricacy of a proportion in Eu- ^ did, which cannot be cleared in the eyes of an ' idiot, or child, does not at all detra6l from its ' truth, fo the inconceivable depths in the trini- ^ ty affoil not, nor any ways injure the truth of ^ that dodlrine, becaufe men, who are but idi- ' ots, and children with God, are at a lofs about ' it. For as a mafter of the fcience is able to ' demonftrate the truth of that abftrufe propoli- ' tion, which the rude and unimproved mind can ' fee nothing into *, fo it is much more eafy and * reafonable to fuppofe that Almighty God (who * is, as a father fpeaks, Ipfe unus idoneus fthi * teftis (a\ the alone commenfjrate witnefs to * himfelf ) may propound to our faith propofi- * tions ahove the reach of our reafon, and com- * prehend in himfelf what is vaftly beyond the * conception of the moft exaked creatures, and * to them plainly incomprehenfible. Reafon is ' not to be ufed as a miflrefs, but as a hand- * maid to revelation ; and to affent ro the truths ' of fcripture, not meerly upon fight of their ' intrinfick evidence, but upon the veracity of ' God who reveals them. Nothing in the world ' is more reafonable than this, that we truft the ' Lord upon his own credit, and believe a pro- * pofition becaufe the God than cannot lye has * affirmed it. It becomes us to be humble learn- * ers in religion's fchool, and filent adorers of ' the glorious ntj'fterits where the defedlivenefs of ' our (a) PJilar. de trin. /. i . [ 4^3 ] our undcrftanding keeps us ftill in the dark, and obftru6ls our comprehenfjon. If God tell us there are three that hear record in heaven^ and thefe three are one^ fhould all the men upon earth declare 'tis abfurd and impofllble, we ought to fpurn at their arrogance; and whatever they oppofe to the fayings of God, rejed it with indignation. If the fcriptures declare that Je- fus Chrifl is the true God, if we find fiich a text in our bibles, God has faid ir, and we are bound to believe it, in defiance to all the objedions of men. And the reafon is at hand, becaufe the fingle teftimony of God is of great- er weight in the ballance of truth, than the united voice of created nature againfl it. The infallibility of God fhould in reafonable minds bear down and preponderate all oppofition. To fay it aff^ronts our faculties as an argument againft a truth which God has revealed, is a bold indignity offered to his glorious Majefly; for this were to fland in competition with God, and fet up ourfelves as adequate meafurers and judges of truth. And whence does the affront complained of arife ? not from any thing in the truth itfelf, but from the depravity of our vainly boafted faculties, and from the oppofi- tion and enmity in which, by the fall, the car- nal mind is placed againft God. ' 4. The dodrine of the eternal trinity is an old eternal truth. It is not an upftart conceit or a new invention of men, but a revealed ar- ticle of faith delivered with tbc firft to the faints, taught by the blefl^ed apollles, and univerfally received in the beft and pureft ages of chriftia- nity. And it is no fmall fatisfadion to ferious chriftians, to obferve the concurrence and har- mony of the generality of great and good men in receiving this truth, which bears the whole * weight [ 4^4 ] weight of their expedations and happinefs : be- Cuule it cannot be iuppofed confittent with the goodnefs and wifdom of God to futter his faints all, or far the gre.-teft part of them, fo blindly to miflake his mind and meaning, in a point that very tenderly touches his honour, and fo nearly concerns their own falvation. It is con- trary to the gracious nature and glorious attri- butes of God to guide his people into error: and if the doctrine of the trinicy be an error, k is a great and drendful one. P. 36. ' And thofe that reprefent it as almoft an indifferent thing, of no important confe- quence, whether we believe the Son and Spirit ro be equal with the Father or no, do greatly difparage their judgment or honefty in the eyes of confidsrate men. Now is it poffible to i- magine that God fhould fuffer all his churches to go into fuch a deftrudive error ; I might fay, lead 'em into it? for to fpeak of what lies before us, the Godhead of the Son, fcripture is fo expr6is and open in aflerting the divin'ty of Jcfus Chrift, that it is fcarcely poffible for an honeft plain reader to queftion it, if he be- lieves the fcriptures. Says the bible, Jefus Chrifi: is the true God ; and if the bible was written for the ufe of the common people (and not entrufted only in the hands of learned men, whofe wit and fubtlety can v/reft and colour all, and dig ftrange interpretations out of plain texts) fure it is that common capacities, which under- fland propofitions in the obvious plain fenfe of the words, can think no otherwife but that he •is the true God : and fo they are, if that be an error, not to fay defignedly, at Icaft una- voidably lead by the Holy Ghoft into it ; which is blafphemy to alTert. The C 4M ] The Dr. fhewing that there are two natures in the perfon of Jelus Chrid, after having proved it from fever^l texts of fcripture (ihe reafon of paffing over v^^hich is obvious to thofe who have read the foregoing pages) fays: P. 53. < Once more, Jcfus Chrift, this is the * true God, and eternal life (a). This text may * be called crux Ariana, the death of Arianifm. * Wliile this text abides in our bibles, a believer ' will not want a rock to build his faith in and ' upon. To refer he^ »t©-, to him that is true, ' befides the grofs fault in conllrudion, infers a ' fcandalous battology in exprefTion. IVe are^ ' fays the apoftle, in him that is true, or in tiie ' true God •, this true, or true God is the true *• God. What fenfe is contained in, or piirpofe * ferved by, the Words fo abominably perverted ' and explained? No, this man, this Jefus, is the ' true God, truly God as well as man. ' 4. I have the longer infilled upon the proof * of this propofuion, 'Inhere are two disiinn natures ' in the perfon of Jefiis Chriff^ not only to refute ' the madnefs of fuch as hold him to be a meer * man, or of Eutyche^ who confounded his na- ' tures ; but alfo to ferve another more valuable ' defign, and that is, that hereby we may be able ' upon folid foundations to anfvver all that is ob- ' jeded by Arians againO: the fupreme divinity of ' Chrift from thofe fcriptures which reprefen-c him ' inferior to the Father. How vainly do we find ' them infulting from John xiv. 28. My Father * is greater than I. Who ever difputed the truth * of what Elihu advances, God is greater than * man (b)? I go to the Father^ fays Chrift in the *- words imm.ediately foregoing. Who goes to ' the Father? It cannot be fpoken of his divine * nature, for that was never abfent from the Fa- I i i ' ther, (is) I John V. 20. (b) Jobxxxiii. 12. C 4^0 ther, but one with him, eternally his delight. It is, I go to the Father who am abfent from him, inferior to him, the human nature, with regard whereunto my Father is greater than I. Tell the adverfaries that every paflage in the word of God, which fpeaks an inferiority in Chrift to the Father, is to be underftood only in reference to his human nature, as mediator, ' and man ! It is a very unjuft and confufed way ' of reafoning, to argue indiftindly from what is ' faid of the human, againft the fupremacy of the ' divine nature of Chrilf. CHAP. IX. ' So?ne fcripttire evidences of the eternal Godhead of ' Jejus Chrift. *' SECT. I. That there are two different na- ' turcs united in the perfon of our Saviour, is ' demontlrably evident by what has been alrea- * dy alledgcd from the holy fcriptures : and that ' the fuperior natur« in Chrift is truly divine, *- may alfo with eafe be colledled from thence ; * but I mufl not pafs fo high and important a * fubje^l without laying before you llill clearer, * and yet more cogent dtmonflrations of the e- * ternal power and Godhead of our Lord Jefus " Chrift. It is not in my prefent purpofe to ex- ' hauft the fcriptures, and purfue the argument ' in its utmoft length: many antient and later ' authors you may have rccourfe to, who are * minded to fee in one view a collcdion of all the ' fcriptures that bottom our faith in this great ar- * tide: I fhall content myfelf to offer a few un- * conttftable argun^cnts, fufficientto confirm your ' tairh, and to flicw that the better nature in * Chrift i; a divine, uncreated nature > that he is « equal * equal with the Father in power and glory ; ' and if the fcripture is credible, that lie is, with * the Father and Spirit, the one only Hving and * true God. Now fuppofing any man flioald be * fo far befide himfelf as to deny the Godhead of * the Father, and aflerc him inferior to tlie Son * and Spirit, let all the arguments that can be ' drawn out of fcripture be produced to prove ' that the Father is God, it would not be pre- ' fumption to undertake by the felf fame argu- * ments to prove the Godhead of the Son. Yea, ' let the wifefl: philofopher diftinguifh the eternal * God from a creature ; let him lay down all the * peculiar marks and diftinguifhing properties of * God that can be fugge(Ved, and I will adven- ' ture to fay, that all thofe marks and proper- « ties are attributed in fcripture to Jefus Chrift. ' Whatever proofs can be urged to prove that * God is God, the fame are to be found in the ' fcriptures as proofs and evidences that Jefus « Chrifl: is God. To joyn ifTue a little upon this * matter; I argue as follows. ' 2. The light of nature will teach us, that * the creator of all things is the eternal God : * or that God is to be known by this peculiar * and undeceiving mark, he is the creator of all. * He, from whom every creature in the whole * univerfity of beings took its beginning, himfelf * never had any. Ask the gentile philofophers * by whom the world was created, they will an- * fwer unanimoufly. By the power of God (^) . * No man ever made a queftion of that propofi- ' tion, He that hiiilt^ or created, all tbwgs is * God(b) . I believe in God the Father Almigh- * ty, maker of heaven and earth : no doubt the * Almighty God, becaufe the maker of all things. I i i 2 * Now; faj See P/at. in Tim. Scnec. ad LuciL Qic. dc Natl Dear, {^) Heb. iii. 4, [ 4^8 ] ^ Now fcriptiire fays of Jefus Chrifl, that he is the ' maker of heaven and earth, the creator of all ' things ; therefore fcripLure fays of Jefus Chrift, * that" he is the Almighty God. That all things ' were made by Jefus Chriil, a few texts fhall ' fuffice to evince ; By him were all things created^ * which are in heaven ^ and which are in earthy * both vifible and invifihle^ whether they he thrones * or dominions^ 'principalities or -powers \ all things * were created by him^ and for him (a). Jefus ' Chrift is the maker of invifible as well as of vi- * fible things-, of all the angels in heaven, as * well as of this afpedable world, and all the * inferior creation. All things v/ere made, not * only by him, but e/? avjov^ for him •, a word of * great weight. The end of God in making the ' world, was his own glory : 1^'he Lord has made ' all things for himfelf (h)^ for the illuflration of * his infinite glory. Heaven and earth declare * the glory of Gad. All things are ei^ avrov, for *- hij7i, or to him (c). Now if he by whom, and for * whofe glory the worlds were made, is the li- ' ving God, then is Jefus Chrift, who made the * worlds for himfelf, for the manifeftation of his * own glory, that living and ever bleffed God ; « all things were made by him^ and without him was * not any thing made tlMt was made (d). If all ' made things were made by Jefus Chrift, 'tis ri- * diculouHy abfurd to fay that he is a made thing ; * for that is to make him the maker of himfelf. * Did David imagine that he was addreffing him- * felf to a creature, or was it ever difputed that ' he fpeaks to the fupremc God? O 7723; God^ thy ' years are throughout all generations -, of old hajl ' thou laid the foundation of the earthy and the * heavens are the works of thy hands (e) ^ and yec * this (a) Col. i. 16. (/>) Prov. xvi. 4. [c] Rom. xi. 364 (d) John i. 3. {') Plal. cii. 24, 2%. [ 4^9 ] this fupreme creating God is the eternal Son, if the Holy Gholt may be allowed a good in- terpreter of fcripture •, ^o the Son he fa-js, — nou Lord in the beginning has laid the founda- tions of the earthy and the heavens are the works of thy hands (a J. Now if the creation of all things be granted a demonflration of the Father's Godhead, why not alfo of the Son's ? Reafon is reafon wherefoever it is found. It is not rea- foning, but wrangling, to hold that for de- monflration in one cafe, wiiich muft pafs for nothing in another. If you enquire, did the Father make the world and the Son too ? 1 an- fwer, yes *, and the Holy Ghoft alfo -, and yet the world had but one maker, becaufe thefe three are one God. All the blefled perfons in the trinity are jointly concerned, and equally effedive, in the ad:s and operations ad extra as divines fpeak. * 3. That he who exifted, or had a being from eternity, is the living and true God, admits of no difpute among divines, and philofophersi Thales being asked v/hat is God? anfwered, what never had a beginning fb^. God is a ne- cefTary being ; and what is necefTariiy muft needs be eternally. The eternity of God is a print ot nature upon the minds of men ; as is delicately fpoken by the Roman orator, ^/a nobis natura infor?nationem ipforum deorum dedit^ eadem infculpfit in mentibus ut hos ceternos ^ beatos haberemus {jtz) ; the fame nature that gives us our knowledge of God has engraven it on our minds, that he is blefled and eternal. 'Tis im- pofTible for the mind of man to conceive of any thing eternal but God. A little reafon will fliew us, that an eternal creature is a flat ' con- (^)Heb. i. 8, 10. (l^) 73 Ay.vunor, -0%- Lner:. L.i. (r) C/V. (ie Ndt.. Deer. L. \ . ; [ 41° ] « contradidion. If therefore it is revealed in * fcripture of Chrift that he is eternal, we arc * bound to believe his fupreme divinity 5 and this * I think is very evidently done : what elfe can ' be the meaning of thofe words of C^ift, I am ' Alpha and Omega^ the beginning and the endings * which waSy and is^ and is to come, the Almigh- * ty fa). Chrift us hie loquitwr (fays Beza) ut Deus * eterniis , Chrift fpeaks here as the eternal God, ' in his majefty. Nor can any good fenfe be * made out of this text without it: for how is * he Alpha^ the firft, if there was one before * him ; or Omega^ the laft, if there is one thaC * inclofes and comprehends him? But not to ftay * upon a text that has any obfcurity, I fhall turn ' you to fomc that are fun-beams for brightnefs. ' How fhould we go about to prove from fcripture * the eternity of God ? Where fhall we find a ' clear convincing text? The ftrongeft exprefTion * of God's eternity in all the bible^ is that in * Pfalm xc. 2. Before the inountains were brought ' forthy or ever thou hadsl formed the earthy and ' the world, even from everlafting to everlaftingy * thou art God. From everlafting ib); now this * very word, and almoft the whole expreflion, ' is ufed concerning Chrift, / was Jet up from ^ everlasfing (c), &c. If then the being that is « from everlafting is the eternal God, as is moft * certainly true •, and if the fcripture teftifies of ' Chrift that he is from everlafting, then the *^ fcripture tells us that Jefus Chrift is the eternal '- God. 'Tis a faucy injury put upon the facred *• words of God, and a moft unfair way of rea- * fomng from fcripture, to give what diffe- ' rent conftrudions we plcafe to the fame words. ' He » Rev. i. S. {:] :z:':1;r;. (,/) u3!-1/)3. Pi:ov. L43I ] * He is a bold prevaricator, and diftorts the fcrlp- ^ cures, who fliall dare to fay, that from ever- * lading, when fpoken of the Father, fignifies * from all eternity ; but the fame word, whea * fpoken of the Son, fliall fignify only a great * while ago. Can a text be mentioned in all the ' bible, where any creature is faid to be from c- * verlafting ? Now when it is only fpoken of God, ' and we find it alfo of the Son, the reafon is * ftrong, that the Son is, in the account of him ' that indited the fcriptures, mod truly God. * Again, it is faid confcfTedly of Chrifl, His go- * ings forth have been of old, f om everla fling (aj , * Here there is a little variation of the word, * but manifeftly in favour of the caufe I contend * for. It is, from the days of eternity (b), And * could a (Ironger exprefTion be invented or ufed * to convey his eternal exiftence to our thoughts ? ' Some think it imports the eternal generation of ■ ' the Son ; as nou art j?iy Son, this day have I * begotten thee(c)', which God fpake to his Son ' from eternity j he could fay to him this day, * from everlafting. Men do not adhere to fcrip- * ture, but (train and wrefl: the words of fcrip- * ture, that would make from everlafting, and ' from the days of eternity, to carry in them no ' more than a limited time when applied to the Son, * though acknowledged every where elfe to be in- ' capable of any other meaning than from all e- ' ternity. They force upon the plaineft words * of God a preconceived fenfe and meaning of ' their own, and would impofe upon us their idle ' fancies inftead of the determinations of God. If ' they are relblved to fhut their eyes, and a<5t ' under the warping conflraint of prcjudicate no- ^ tions, who can help it? The faultinefs is not in ' fcrip- {a) Mic. V. 2. " fl^J ^TjbV 'l^'^'O. (i) Plalm ii. 7. [ 4P ] « fcripture, but in their own prepofleffions ; a- * rifes not from ambiguity in the oracles of God, ' but from the perverTenefs of their own minds, * and the voluntary darknels of their underftand- * ings. ' 4. That immutability is God's property and * prerogative, the force of reafon will convince us * with a very little exercife of it : for what exifts * unchangeably exifts of necefTity, and confequent- ' ]y is from eternity. An unchangeable being which * had a beginning, is palpable nonlenle : for * who does no: fee a change in the creature from ' nothing into being, and prefently apprehend * a capacity of daily changes ; at leaft, at the * Creator's pleafure ? God fpeaks in his royalty * when he fay^ / am the fame^ I change not, * We know him to be the living God, becaufe * he is without var'iahlenefs^ or JJoadow of turn- * ing (aj. Every creature is capable of changes ; * but not fo the eternal Creator ; relative are * not real alterations. Now if this be al- * fo afHrmed in fcripture of Jefus Chrift ; if ' there he is reprefented as unchangeably the * fime, then the fcripture proclaims him the * living God, who alone is immutable. And * this glorious attribute is as clearly given in. * fcripcure t© the Son as it is to the Father. Je- * fus Chrijl the fame ya^ferday, and to day, and for * ever (b) . This text, if it had been fpoken ge- * nerally of God, or particularly of the Father, * would have paflfed univerfally for a noble and * beautiful defcription of his immutability ; and ' to unbyafied minds it will have the fame force, * and carry the fame idea of the Son. He is the * fame yefterday, that is ^fays a great man j from * eternity ; and he is the fame for ever, that is, * to eternity. And Junius thus remarks upon * the (..) J.im. i. 17. [l-] Heb. xiii. S. C4H] * the place. Hence it appears that Jefus Chrift * is the true eternal God, becaufe the lamcnefs * of eflence is juftly colJeded from the famenefs * of attributes. See a yet fuller fcripture, ney ' Jhall perijh but thou jhalt endure -, yea, all of * ibem /ball wax old like a garment, as a vefture * fljalt thou change them, and they JJjall he changed •, * hut thou art the fame, and thy years fhall have ' 7\o end (a) Thou art fubje^l to no alterations, * obnoxious to no fpaces of time j but fledfiftly * from all eternity continued the fame unchange- * able Godj and for evermore, a^ the words are * well paraphrafed in the Dutch annotations. Ic * is evident, that the perfon fpoken to in this * text, is no other than the unchangeable God ; * nor did the Jews ever dream of a creature be- * ing the object of this invocation ; nor can they * pertain to any but the fupreme God. Now ^ thefe very words are fpiokeh to the eternal Soa; * T^o the Son he fays they (hall perijh, hut thou. * remainefi % and they all fhall wax old as a gar^ ' rnent, and as a vefture fi> alt thou fold them up^ ' and they fhall he changed ; hut thou art the fame^ * and thy years fall not (bj. Thence it follows * that the fcripture account of the Son is, thac * he is the unchangeable and fupreme God. * 5. That immenfity andomnifcience peculiarly * belongs to God, is unqu-ftionable : I joyn thefe * attributes of God together, becaufe they are * reciprocally included in each other. If God * be immenfe, that is to fay, elTcntially, every * where prefent, this neceffarily infers his omni- * fcience, or knowledge of all things thac are ' every wh^re in being;, or adion. And if God * be omnifcient, and know the mofl minute and * fecret things in the whole fphere of nature, * ihence it is plain^ he is immediately prefcnt \n K k k ' every (a) Pfalm cii. 26; 27. {k) Heb. i. 8, 11, 12. [ 434 1 every place, and fills the world with his urv- mealureable efience, Jov'is omnia plena (aj, all things are full of God, faid the poet of old. And the moralift nobly fpeaks to this purpofe ', prope Deus eft^ tecum eji, intus eft. It a dico, Luciii, facer intra nos fpiritus fedet honorum maloriimquc noftrornm ohfervator^ i^ cuftos {h\ God is nigh thee, God is with thee, God is with- in thee : the facred fpirit fits within us, my Lu- ciliuSy the obferver and regifter of all our good and evil. God knows all things (r), fays the heathen poet. Hence he alfo fays, for God is always prefent with us /^). Thefe two, though ufually reckoned diftindt among the incommunicable properties of God, have fuch a ftrong conne6lion, and mutual dependence, that I have thought fit to put thena together in the argument. Now the fcripture alfures us that Jcfus Chrift is omnifcient. 'Tis not an in- confiderable evidence what we find, who can know the heart fe) ? the anfwer follows, / the Lord fearch the heart., and tr^ the reins. The fame language we find in the mouth of Chrift j / am he which fe arches the hearts and reins (f ). Add to this the evangelift's teftimony, Jefus knew all men., and needed not that ans Jhould tefti- fy of man ; for he knew what was in man (g). Nor may we omit the confelTion of Peter, who upon ChrilVs inquiry after his love, replies^ l.ord^ thou knoweft all things., thou knoweft that [ love thee (h). Strengthen we all with the con- fident alfcrtion of the apoftles, we are fure that thou knoweft alt things (i). Now as the om- nifcience of Chrift prefuppofes, at leaft implies ' his (rf) ViiT. Ecci. 3. (h)^en.ndLu:il. (^) Csoi /7///rr/^rr of iatisfmflion. (^0 Mat. 26, 27. (d) Eph. C 443 ] * foregoing prophecy, the Lord has laid upon him * the iniquities of us all (a). Which is more par- * ticiilarjy and ftrongly exprefled by faint Peter, * who his own felf bare our fins tn his own body * upon the tree, that we being dead to fin might livs « unto righteoufnefs, by whofe flripes ye were healed * (b)-, alluding to the prophet's exprefTion, He * was wounded for our tranfgreffwns, he was bruifed * for our iniquities ', the chartlffment of our peace * was upon him, and with his ftripes we are healed « (c). And he is faid to be made fin, becaufe * the facrifice for it ; and becaufe he bare the * guilt or punifhment of it : God made him to be * ftn for us, who knew no fin, that we 7night be * made the righteoufnefs of God in him f d). He * gave himfelf for us an offering, and a facrifice to * God (€). So alfo, when he had offered one fa- * crifice for fiin, he for ever fat down at the right < hand of God (f ). Again, by one offering he has * for ever perfected them that are fanElified (g). < Thus alfo he is called iKctfrixU, a propitiation ; * xv7fov, a ranfom *, words which connote a price, « or diifolution of the bond ; a purchafe, or rc- * conciling payment. So it is often faid in fcrip- « ture, that he gave himfelf for us, and for our * fins ', in which places uVep and di'-n, are not to * be conflrued metaphorically, as Socinus idly « quibbles ; but truly and properly for the pu- * nifhment of our fins, and meritorious caufe of * our pardon 5 as the great Vc^fjlus (hj has abun- < dantly demonftrated. See farther, T^e are re- < deemed with the precious blood of Chriff, as of a ^ latnb without fpot and blemifio (\), And we « are told, that we are not our own, but are bought L 11 2 " with (a) Ifa. 53. 7. (b) I Pet. ii. 24. (c) Ifa. liii. 5. (//) 2 Cor. V. 21. (0 Eoh. V. 2. (f) Heb. x. 12. (g) Ver. 14. \h) Refp. ad Jud. RHV(?f r. 17. (/) i Pe;. C 444 ] iiith a price fa); whence our redeemer is call- ed, the Lord that bought us (b). Having given you thefe few fprinklings to confirm your be- lief of the dodtrine, which even from thence you may fee is a fcriptural dodtrine, I now re- affume my thread, and go on with the main defign, which is from that dodlrine, granting he has made fatisfadlion to God for fin, to eftablifh the do6lrine of his eternal Godhead, and equality with the Father. And I doubt not to evince, that either there is no truth in the fcripture and common account of Chrift's ' facisfaction, or that he is the fupreme God ; that is to fay, that if he is a creature inferior * to the Father, to talk of a fatisfadlion to his * offended juftice, is very abfurd, without reafon, * and ridiculous. And there are three particu- ' lars in ChrilPs fatisfadlion to be weighed, and * examined, in purfuance of the point before us. ^ The punifhment ; the payment ; the purchafe. ' 4. The punifhment fudained by our blef- ' {^6. redeemer comes firft under confideration, as * being the root upon which the payment of our " debts, and the purchafe of our bleflings, do ' grow. A punifliment, afiferted by Tome to be ' infinite in extent, though not in duration, and * therefore an exacl equivalent to infinite juftice, ' which is infinitely ofi^ended by fin. I fhall not * difcufs the afi^ertion -, but only prefent before *- you a fhort fcripture account of the fufierings *" of Chrift, whereby you will foon apprehend * them inexpreflibly great, unparalled, and pad * compare. And this I the rather attem.pr, be- ' caufe there are not wanting in the world who, ^ aiming at the overthrow of toundations, flrange- -* ]y extenuate the forrows of Chrift, undervalue ^ and vilify the penal part of his mediation to ' fuch [e] I Cor. vi. 19 (I) 2 Pet. ii. i. C 445 3 * fach a degree, that neither need he be more * than a man to go through his lufferings, nor * can they in any reafon be imagined a propor- * tionate return to the demands of juftice for * fin. To fay nothing of the fcandal and fhame, * the fcourges and wounds, the tortures and * pains, endured in his body, confine we our * thoughts to the greater and more dreadful ' part of his paflion in the hands of God, when ' roafted by the fire of his wrath ; and fee how ' infinite and enflamed juftice dealt with our pro- * pitiation when requiring our fins at his hands. * God /pared not his own Son (a) : no, though * his Son, though his foul's delight, and his well- * beloved Son, he did not fpare him. God fays * of his adopted Sons, "They Jhall be mine, and I ' will fpare them as a man [pares his own [on that ' [erves him (b> In his fevered dealings with * the faints, there is ftill an admixture of mercy * and grace ; he fpares to treat them in rigour ' and utmoit extremity : but when he came to * deal with Chrift, he did not fpare him, though * he was his own Son -, he fhewed him no favour. 'If he would reprefent the ele<5l, and fuffer a * fubftitute in their ftead, God would not miti- * gate the fines, moderate the fentence, nor * make him any abatements at all. Ht: fhall * bear the whole weight and prefTure of their ' fins : his Father did not fpare him a whit, buc ' made him drink of the very dregs of the cup * of his fury, and poured our all the vials of his * indignation upon him. And the forc-apprchen- * fion of his fuflferings ftruck fuch a terror into * his foul, that we find him in the utmofl con- * fternation, occafioned by the terrible profped : *- He began to be fore amazed (c) : U3xuG'r.>xr, to 'be {a) Rom. viii. 32. (i>J Alal. iih 17. (t) },hil xiv. < be in furprife, and aftonifhment ; overwhelmed * with dread, and terror ; as a thunder-flruck * man abaflicd in confufion, bore down, and « overcome, with the terrifying views of his im- « pending diftrelTes: and^ continues the evange- * lift, to be very heavy ; d.h)tJ0-M^,v^ a word that- * fignifiesthe moftexceflive, racking griefs, fuch ' as diftrad the mind, and put it in a perfedt ' ruffle. 'AcTji/zoi'^^, is glofled by dyuvi^ (sl) -y to * l^ in an agony, conflid, or combate : or if * it derive from a and cTh//©-, to depart from the * people into folitudes. Company is afflidive ^ and burdenfome ; owls and dragons are the ' mod agreeable companions ; wafte places and * wildernefles the moft defired habitations. My *- foul is exceeding forrowful even unto death (b) *, * exceeding forrowful, -rffiAUT©-, all over forrow ; ' hemned in, and furrounded on all fides, with '^ forrows. Strong tides of prevailing griefs beat ' againft, and invaded his foul. Luke tells us, ' He ivas in an agony fc) ; whereby are fignified « the terrible throws and convulfions of foul he ' laboured under at the time he was ftruggling * with the powers of hell, and darknefs ; and '• grappling witl> his angry father's wrath, ex- * acling the price, and infiiding upon him the * punifhment of fin. And^ fays the cvangelift, ^ his fweat was as it were great drops of blood fall- ^ Inj^down to the ground, (^^IfxCot ax(j.arii^ drops of ^ thick clotted, or congealed blood ; and thofe ' not a few, "but many, and plentiful, infomuch ' that they came trickling, or rather ftrcaming, * from iiim, through his garments down to the ' ground. What fearful pangs and horrors op- ^ prefTcd his innocent foul ! what fcorching fires * of wrath were enkindled, and raged within ^ him, that caft liis whole man into an agony, * and (a) Hff:ck. {■); M.»r. xiv. 34. \c) Chap. xxii. 4.4.. [ 447 ] * and melted him in a bloody fweat ! our redeenv ' er dien was wrcftling wich almighty wrath, ^ drinking up the brook in the way, the terrible ' torrent of wrath and curfe that lay an unpafla- * ble gulph between offending Tinners and his * father's favour : he travelled in the greatnefs of * his (Irength, trode the wine-prefs alone, and * of the people there was none to help him, ex- ' cept a poor officious angel, who appeared ta •^ fupporc and ftrengthen him ; him, I fay, who * was the Lord of glory, and Creator of angels. * He was ??jade a curfe for us {2,), The curfe of * the covenant of works lay heavy upon him ; * fuch a curfe, as had it been executed upon all ' the united powers of creaced nature, would * have crulhed and funk them into hell. He de- ' fcended into the hell of the fiercenefs of his ' Father's wrath •, bare all the condemnations of * the broken law, and flood the vindidive ftrokes * of felf-fatisfying and avenging juftice. Now * it is impofiible for us to account for the fuffer- * ings of Chrift, upon fuppofition of his being ' a meer creature; for then all he underwent * was an impofition upon him, and not his own * free and deliberate choice : and it cannot be ' cleared, that God in honour and juftice could * fo have affli(5led his beloved and innocent Son, * upon any other ground than his voluntary en- * gagements, and undertaking to bear, and be- * come a facrifice for fin. Had he been a meer * creature, he could not have gone through, and « got over fuch infinite miferies : but he who * fufiered was God-man ; and the perfonal union * of the divine and human nature both added a * value to his fufierings, and fupported him un- * der them. Chrift is mediator according to both ' natures ; boch difcharged their proper office in * his (a) Gal. iii. 13. C 448 ] his pafTion : the human fuffered, the divine fup- ported him under his fufferings, and made them meritorious ; the human was tortured, and tra- velled y the divine gave a vigour and worthi- nefs to all he endured ; upheld, and made him equal to the conflidt, and carried him off a triumphant conqueror. ' 5. Confider we next the payment of our debts to God, made in the fufferings of our faithful high prieft. He was our ranfom 5 AUT^or, which Beza well renders, pretlum redemp- tionis^ ihe price ot our redemption ; IhviPiv, he difcharged the debt, or cancelled the bond, which God might have put in fuit at his plea- furc againft us. Blotting out the hand-writing which was again ff us, which was contrary to us^ and took it out of the way^ nailing it unto his crofs. Every fallen creature is deeply in debt to Godi both by reafon of mercies received^ and of tranfgreffions committed. We were God's prifoners *, a black and bloody catalogue of crimes was drawn up againft us ; we flood impeached of high treafon againft the God of heaven ; had nothing to alledgc in our own defence, but ftood condemned at the bar of God. Jefus our mediator appears, and offers in arreft of judgment to be a furety for us: he engages to anfwer all his Father's demands, to give a fufficient ranfom, a price or payment in full proportion to our debts and deferts. Now this had been a^bootlefs offer, an impof- fible and vain engagement, if he were not the fellow and equal of God. For if he is able to pay a price for other offenders, and difcharge the debt of others, he muft be able to give fomewhat to God which he had not received, fomewhat which he did not owe to God, nor ' could (i) Col. ii. 14. C 449 3 could in any reafon be reckoned his due. Pof by giving to another what before was ftridlly his due, we don't bring him under a freOi obli- gation, or deferve at his hands : but if Chrift: were no more than a creature^ he had nothing but what he received from the bountiful hand of his maker, and could not polTibly tender him any thing which he did not owe to God, which was not antecedently his due : in confe- quence, the oblation of Chrifl: could have no influence upon the debts of another, to their removal, forafmuch as he offered no more than what he owed himfelf, and in ftridnefs of juf- tice was due from him as a debt to God, No creature is able to pay his (ingle debt of crea- tion to God j and let him drive to his utmofl:, and that to eternity, his returns will not rife in a juft proportion to all his receipts. If any objefl, that Chrifl: was an innocent creature^ and fuff^erings can't be required from an inno- cent being as due to his maker, and therefore if endured are truly deferving ; T rejoyn, every creature owes both all that he is, and all that he has to God •, and therefore is bound by all pofTible means to feek the honour, do the pleafure, and advance the glory of God. Right of creation is abfolute, and foveraign. God is entitled to all we are capable of for his fervice and glory. Now if a creature is in a capa- city to pleafure and glorify God by any means whatlbever, whether by doing, or fufFering, when it is fo in his power *, either it is, or it is not, his duty fo to fuiTcr, and do. If it be faid ic is not his duty ; then it plainly follows, that God's right and title to the creature's obe- dience is not unlimited, abfolute, and univer- ial ; that when the creature knows his creator'^ will and plealure, he is not always obliged to M m m * per* [ 45° ] < perform it ; that in fome cafes though, if we <■ think fit, we are able to pleafe and to glorify * God, yet we are at our Jiberty to refufe without ' fin. Ic is vifible to all, how impioufly fuch an af- * fertion exempts the creature from his duty, and <• excufes his allegiance, infringes upon God's pre- * rogative, and alToils his fupremacy. But if it * be granted, that when the creature is able, it is ' always his duty to glorify and pleafe God, Cand < it ill fits the mouths of mortal potfherds to « contradict) then all precenfions to merit, and * payment for others, at once fall flat tothe ground. < For duty entitles to no reward, but is the jult * right and claim of him to whom it is perform- « ed. So then if Jefus Chrifl was not the equal * of God, but his creature, all he did and fuffered * was flridlly his duty, m obedience to the will « of his great creator ; and confequently could ' not diirolvc the debts and obligations of others, * or be an equivalent fatisfadion to the demands < of jufiice upon others; fince all he did, and ' fuPiered, was no more than his own debt *, no * more than a b.ire equivalent to the demands < of jufiice upon himfelf. ^Fell done^ good and ' faithful J erv ant ^ was the utmoft he could hope ' for, having done no more than his indifpenla- * bie duty, without any profped: or poflibility * of extending the vertue and influence of it to ' the advantage of others. And indeed, to ad- ' mic a meritorious payment of what was not ' prcvioufly due from a creature to God, is the ' ready way, by an eafy fucceflion of thoughts, * to efirablirti the pap:il fatisfadion ; and inftead < of faith and repentance, to fet the worl^ upon * penance and pilgrimages. ' 6. In the l^uistadl-ion of Chrifl:, the purchafe * comes next under confideration. By his deatlv ' and facrifice, our Lord has not only made a • pay. [45' ] « payment of debts, but a purchafe of blefTings- * It is not meer deliverance, but glorious bene- « fits, we attain by his lutrerings. The pafTion * of Chrift was more than meerly expiatory. < God is not only attoned for fin, but become! < a propitious friend and father to the pardoned ' oftender. We are not only difcharged out of < prifon, and delivered from the wrath to come, < but alfo exalted into the favour of God, and « inherit the heavenly kingdom by the merits of ' Chrid. He has wafhed us from our fins in his * own blood: but that is not all, he has made « us moreover kings, and priefts unto God, and < our father. He has ^noc only taken away our * rags, and filthy garments, but he alfo has * cloathed us with robes, and glorious ornaments. ' Whether or no the mediator has purchafed any ^ thing for himfelf, is a queftion I will not at * prefent determine ; but that he h.is made a < very glorious purchafe for others, I find very « clear in the fcriptures. And there we read of < a twofold purchafe-, of, and for the church. « Of the church ; as, The church of God, which ' he has purchajed with his own blood (a). IFho < gave himfelf for «J, that he 7night redeem us from « all iniquity, and purify to himfelf a peculiar pec- ' ple(h). He has made furthermore a purchafe for ' the church of all convenient bleffings, of every « good thing that is requifite to the fafety and * comfort of the faints, in this and the future * world, The fpirit Qf promife is the earneft of our <- inheritance, until the redemption of the purchafed * poffsffion (C \ 'F/f di'roKvi^i'yJiv -n-zp-roi^iifis.?. Gro- « tius obferves upon the place, that a-oxur^^ffK, ' redemption, befides the deliverance of the faints * from the dominion of fin, fignifies alfo in the < eofpel a deliverance from the guile and ftam ^ M m m 2 * of (a) Aasxx. 28. (^^) Tit. ii. 13, 14. r»; Eph. i. H. [ 45^ ] ' of fin, which is promifed to them that believe * in Chrift ; and from the death and deftrudions . * which are the defert of fin 5 and is the blefled ' rcfurredion of the juft, when they fhall be * ailerted into perfed: happinefs, and a final free- ' dom from all the imperfections and infirmities * of body and mind : and that thus the word is ' here ufed : hence the ^ifi-roimi?, the acquifition, * or purchafed polTefrion, is that blefled inheri- ^ tance of the faints in everlafting joys and glo- « ries, which they at the lad day fhall be con- ' firmed in full pofleflion of, as the fruit and pur- * chafe of their redeemer's paflion.. By one of- * fering he has for ever perfeuled them that are * fanulif.ed (a) : 7tii\^.u>uy^ he has made them * compleat, and abfolute •, he has finiihed, and * brought them into a flate of perfection ; that ' is, he by his facrifice has purchafed all things * needful for them *, he Jnis made their condition ' or flate fo confummate^ that now there is no- * thing wanting to perfect their holinefs, and ^ compkat their happinefs. Thus it is laid. We ^ are compleat in Chrift (b); 'rsi^'kw^co^ix'oi^ filled, ' or full ; every deficiency is made up in Chrift j ^ we are in all refpects compleated and perfected, * in graces here, and in glories hereafter. All * the blefTings and benefits of believers which * they, as fuch, are partakers in, pofifefTors of, * both in time, and eternity, are the deferved * fruits, and purchafe of our Saviour's blood and ' fuiierings. Now if Chrifl is no more than a ' creature, what has been already offered con- ^ ccrning his payment of our debts v^ill ftill more ^ forcibly argue againft his purchafe of inex- ^ prcfTible bJcffings : if he could not pay off an » old fcore, furely he could not bay a new t fHatc. A purchafe implies a confideration in ' value U^ Hcb. 3f. 14. (i) Col. ii. 10. [ 453 ] in value equal to what is purchafed. Title to pofleflion, in a way ot commutation or con- trad:, is founded in the value of what is giv- en, in proportion to the value of what is received : to buy and get property in any thing that was not our own before, we muft give ad valorem^ fas civilians fpeak ' to the full value, the intrinfick worth : but if Jefus v/as the work- manlhip of God, it was not poflible for him to give any thing ad valorem^ to the full value of what he has purchafed : confequently upon that fuppofition there is not, in the way of equity and jullice, any purchafe at all : and fo all that faints believe, and the fcripture fpeaks on that head, is falfe, and without foundation •, meer chicane, and a compliment put upon Chrift : far be it from us, to entertain a thought fo vile, and refledling fo high diflionour on the judge of all the earth, a God of truth, and without deceit. To fpeak of tranfcendent glories, and fuperlative excellencies, in the perfon of Chrift, will lend no afTiftance at all in the cafe before ' us ; for if we keep to the fuppofal, that God made him out of nothing, veil him with all fuppofable excellencies, adorn and cloath him with all the perfedlions and glories a creature ' is capable of, ftill all his glories are borrowed, ' or communicated glories, and all his excellent ' cies are created excellencies i he is yet but a ' creature, and no more than a creature, except ' the angels are not creatures, becaufe they re- ' femble God, and the faints ceafe to be crea- ' tures as foon as they are made partakers of the ' divine nature. Whatfoever is created is a ' creature ; if this diftindion be difallowed, we ' are drove into endlefs confufions. How can wc ' diftinguifh a creature from God, if this diffe- ♦ rcnce be deflroyed j that the one was created. * and [ 454 ] * and began to be •, the other uncreated, and ' exifts from eternity ? Seeing then every crca- ' ture is under all poflible obligations, by * all poITible methods, to glorify and pleafe the ^ creator ; and feeing all he can fufFer and do to ^ that end, is abfolutely and ftridly due, and no ' more than a duty he owes to God, thepurchafe ' of glorious mercies for others by doing his ^ own duty is a very irrational and abfurd conceit, ' I doubt not but if God reveal it as his will and ' pleafure to the holy angels, rfiat they fhould ' undergo afflidions and rniferies in order to pub- * lifh his praifes, proclaim his glory, and illuf- ' trate his attributes, thofe fpotlefs fpirits would ' chearfully fubmir, and acquiefce in the will of ' their maker, rejoycing to be, although by ^ fufferings, inftrumental in giving him glory, * without the lead thought of deferving at his * hands. And it Jefus is a creature, though vaft- * ly more glorious than any. than all the angels * of God, his duty is the fame, and the higher * bis endowments^ the flronger are his obliga- ' tions i nor would he have any pretence to pur- * chafe and merit by coming into the world to ' do the work he was made for, by agreeing to ' execute his creator's will, as he finds it written ' of him in the volume of the book i in a word, * by aniwcring the end of his creation. If there- * fore our redeemer has in judice defevved at * the hands of his Father, and has really pur- * chafed lor his church unconceivable bleffings * and glories, as we believe he has done, it fol- ^ lows moll: evidently, that he has voluntarily * done what he was not in duty obhged to do ; * and confcquent thereupon, that he is not a « creature, but the father's equal, the very living * and true God \ ^hae c 455 ] What follows, as further evidences of Chrift's eternal Godhead, from the execution of his prieft- ly ofEce, as alfo the whole of what the Dr. fays upon the kingly office of Chrift to the fame pur- pofe, I here omit,Cconfidering what the reader may find upon thefe fubjects, as well as that of the prophetical office of Chrifl-, (in the preced- ing fheets) excepting the few pafTages following. P. io8. The Dr. fays: ' Intercefllon at the ' throne of grace for believers, is another moft * noble part of the priefthood of Chrift: *. Faffing over fome things, he fays: P. 109. ' But now upon fuppofal that Chrift * is no more than a creature, it is very difficult * t© believe, and dangerous to depend on, his ' interceffion. Difficult to believe it, becaufe * it fhould feem a bold and defperate adventure * in a finite worm (and the moft glorious creature * is no more to God) to ftand up, and plead for ' guilty finners before the infinite God : it looks * as if he would skreen, and take part with them * in their rebellion. Dangerous to confide in, * becaufe we have no ground of afTurance that a * -fellow creature is likely to prevail, having no- * thing to plead ; and becaufe of the fear of God, ' left we offend his jealous majefty in trufting * with too much confidence to a created arm. * -And what reafon can be affigned why all the ' finlefs creatures of God muft be excluded ths ' office of interceffors, but one ? why may not ' the lioly angels, who are always about the ' throne, put in a word for the faints ^^ well as ' Chrift ? if God will condefcend to regard the ' pleadings of one of his creatures, why fl^iouKi ' he be deaf to the interceflions of others? Buc ' farther, how is it poffible for a creature in ' heaven to kno\v, and be fully acquainted with, ♦ the C 45^ 3 the various wants of all the faints upon earth if it be faid, in fpeculo Bettatis^ in the glafs of the Godhead, the angels enjoy the fame advantage in common with Chrift ; and in that flrange, unaccountable method, may be as omnilcient as he: thus then, to fay nothing of glorified faints, the angels, at lead, bid fair for mediators ; if not of acquifition, yet at leaft of intercefljon : and the plurality of intercef- fors and advocates becomes not only poflible, but alfo advantageous, and of great emolu- ment to the church of God. For furcly if none but creatures intercede, the more the bet- ter ; and by uniting their force in a joint inter- ceffion for mercies, there fprings a fuller hope to the necefTitous faints, and a greater proba- bility of gaining the bleflings requefled. Dreams and vanities ! alas, what are all the creatures ia heaven and earth to God ! what are all the faints, and all the angels, and Chrift himfelf, if he is but a creature, compared with the infi- nite incomprehenfible God ! put them all toge- ther, they are but a duft of the ballance, a drop of the bucket, before the Lord. There- fore, if Chrift was created of God, he is but a part of that duft, and drop, and cannot be fuppofed to ftand up as an advocate for the guilty, before his glorious maker : much lefs in the way in which now his intercelTions are carried on, not as in the days of his flelli by offering up fupplications, and prayers, with ftrong crying, and tears ; but by reprefenta- tions of his will, and demanding grace for his members in verrue of his facrifice. Father I will^ is ftrange language in a creature's mouth to God, and inexprcflible arrogance. But now in believing that Jefus Chrift is truly God, as well as truly man, and equal to him with whom * be [457] * he intercedes, with admirable confidence the * interceflions of the lamb are made efrcdtual and * prevailing by the union of God, and the ' faints are imboldea'd to draw near to the holy * of holies, by a confident reft and reliance on the ' powerful mediation of their head and high * pried, who is worthy for whofe fake the moft * high (hould accept, and fliew mercy to them, * who arc mod unworthy, and obnoxious to his * wrath in themfelves. Jf then the interceflions * of Chrift are of any fignificancy, if the faints ^ can have any dependance upon them, or con- * folations from them, it is only becaufe he has * worth and merir to plead, which (lands upon * his eternal Godhead, and equality with the ' Father. P. 122. The Dr. fays frefpeding what pre- cedes;. ' Now certainly none befides the Al- * mighty God is able to guard, as in a garrifon, * the many myriads of believers, to hide them * all in the hollow of his hand, to deliver them * from every evil work, to crufh their mod po- * tent adverfari^s, and in fpite of all oppofuion * to lead them on, through faith, to win and * wear the crown of everlading falvation. The * lamb, in whofe ftrength they make war, in * whofe blood they overcome, would be utterly ' incapable of doing thefe glorious th'ng?, if he * were not in