Sermons concerning the divinity and incarnation of our blessed Saviour preached in the Church of St. Lawrence Jewry by John, late Lord Archbishop of Canterbury.
whilst he appeared as a man and liv'd amongst us, there were great and glorious Testimonies given of him that he was the Son of God: and that in so peculiar a manner as no Creature can be said to be:
while he appeared as a man and lived among us, there were great and glorious Testimonies given of him that he was the Son of God: and that in so peculiar a manner as no Creature can be said to be:
as most proper for this Solemn Time, which hath for many Ages been set apart for the commemoration of the Nativity and Incarnation of our B. Saviour: The Word was made flesh, that is, he who is personally called the Word, and whom the Evangelist St. John had so fully described in the beginning of this Gospel, he became flesh, that is, assumed our Nature and became Man;
as most proper for this Solemn Time, which hath for many Ages been Set apart for the commemoration of the Nativity and Incarnation of our B. Saviour: The Word was made Flesh, that is, he who is personally called the Word, and whom the Evangelist Saint John had so Fully described in the beginning of this Gospel, he became Flesh, that is, assumed our Nature and became Man;
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and then it follows, all flesh is grass, speaking of the frailty and mortality of man: And so likewise in the new Testament, our B. Saviour foretelling the misery that was coming upon the Jewish Nation, says, Except those days should be shortned no flesh should be saved, that is, no man should escape and survive that great calamity and destruction which was coming upon them:
and then it follows, all Flesh is grass, speaking of the frailty and mortality of man: And so likewise in the new Testament, our B. Saviour foretelling the misery that was coming upon the Jewish nation, Says, Except those days should be shortened no Flesh should be saved, that is, no man should escape and survive that great calamity and destruction which was coming upon them:
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but that he became Man, that is, assumed the whole human Nature, Body and Soul. And it is likewise very probable that the Evangelist did purposely chuse the word flesh, which signifies the frail and mortal part of Man, to denote to us that the Son of God did assume our Nature with all its infirmities,
but that he became Man, that is, assumed the Whole human Nature, Body and Soul. And it is likewise very probable that the Evangelist did purposely choose the word Flesh, which signifies the frail and Mortal part of Man, to denote to us that the Son of God did assume our Nature with all its infirmities,
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and became subject to the common frailty and mortality of human Nature. The words thus explain'd contain that great Mystery of Godliness, as the Apostle calls it,
and became Subject to the Common frailty and mortality of human Nature. The words thus explained contain that great Mystery of Godliness, as the Apostle calls it,
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or of the Christian Religion, viz. the Incarnation of the Son of God, which St. Paul expresseth by the appearance or manifestation of God in the flesh, And without controversie great is the mystery of godliness, God was manifested in the flesh, that is, he appeared in human Nature, he became man;
or of the Christian Religion, viz. the Incarnation of the Son of God, which Saint Paul Expresses by the appearance or manifestation of God in the Flesh, And without controversy great is the mystery of godliness, God was manifested in the Flesh, that is, he appeared in human Nature, he became man;
I. We will consider the Person that is here spoken of, and who is said to be incarnate or to be made flesh, and who is so frequently in this Chapter called by the Name or Title of the Word; namely the eternal and only begotten Son of God;
I We will Consider the Person that is Here spoken of, and who is said to be incarnate or to be made Flesh, and who is so frequently in this Chapter called by the Name or Title of the Word; namely the Eternal and only begotten Son of God;
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and we beheld his glory, the glory as of the only begotten of the Father, &c. that is, such as became so great and glorious a Person as deserves the Title of the only begotten Son of God.
and we beheld his glory, the glory as of the only begotten of the Father, etc. that is, such as became so great and glorious a Person as deserves the Title of the only begotten Son of God.
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Secondly, The Description it self, which is given of him under this Name or Title of the Word by this Evangelist, in his entrance into his History of the Gospel. I.
Secondly, The Description it self, which is given of him under this Name or Title of the Word by this Evangelist, in his Entrance into his History of the Gospel. I.
We will enquire into the reason of this Name or Title of the Word, which is here given to our B. Saviour by this Evangelist: And what might probably be the Occasion why he insists so much upon it and makes so frequent mention of it.
We will inquire into the reason of this Name or Title of the Word, which is Here given to our B. Saviour by this Evangelist: And what might probably be the Occasion why he insists so much upon it and makes so frequent mention of it.
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And he seems to have done it in compliance with the common way of speaking among the Jews, who frequently call the Messias by the Name of the Word of the Lord;
And he seems to have done it in compliance with the Common Way of speaking among the jews, who frequently call the Messias by the Name of the Word of the Lord;
But there is one very remarkable, in the Targum of Jonathan, which renders those words of the Psalmist, which the Jews acknowledge to be spoken of the Messias, viz. The Lord said unto my Lord, sit thou on my right hand, &c. I say it renders them thus, The Lord said unto his Word, sit thou on my right hand, &c. And so likewise Philo the Jew calls him by whom God made the World, the Word of God, and the Son of God. And Plato probably had the same Notion from the Jews, which made Amelius the Platonist, when he read the beginning of St. John 's Gospel, to say, this Barbarian agrees with Plato, ranking the Word in the order of Principles;
But there is one very remarkable, in the Targum of Johnathan, which renders those words of the Psalmist, which the jews acknowledge to be spoken of the Messias, viz. The Lord said unto my Lord, fit thou on my right hand, etc. I say it renders them thus, The Lord said unto his Word, fit thou on my right hand, etc. And so likewise Philo the Jew calls him by whom God made the World, the Word of God, and the Son of God. And Plato probably had the same Notion from the jews, which made Amelius the Platonist, when he read the beginning of Saint John is Gospel, to say, this Barbarian agrees with Plato, ranking the Word in the order of Principles;
But St. John had probably no reference to Plato any otherwise than as the Gnosticks, against whom he wrote, made use of several of Plato 's words and notions.
But Saint John had probably no Referente to Plato any otherwise than as the Gnostics, against whom he wrote, made use of several of Plato is words and notions.
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So that in all probability St. John gives our B. Saviour this Title with regard to the Jews more especially, who anciently call'd the Messias by this Name.
So that in all probability Saint John gives our B. Saviour this Title with regard to the jews more especially, who anciently called the Messias by this Name.
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Secondly, We will in the next place consider, What might probably be the Occasion why this Evangelist makes so frequent mention of this Title of the Word, and insists so much upon it.
Secondly, We will in the next place Consider, What might probably be the Occasion why this Evangelist makes so frequent mention of this Title of the Word, and insists so much upon it.
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Nay, I think that hardly any doubt can be made of it, since the most ancient of the Fathers, who lived nearest the time of St. John, do confirm it to us.
Nay, I think that hardly any doubt can be made of it, since the most ancient of the Father's, who lived nearest the time of Saint John, do confirm it to us.
St. John, who survived all the Apostles, liv'd to see those Heresies which sprang up in the beginnings of Christianity, during the lives of the Apostles grown up to a great height, to the great prejudice and disturbance of the Christian Religion:
Saint John, who survived all the Apostles, lived to see those Heresies which sprang up in the beginnings of Christianity, during the lives of the Apostles grown up to a great height, to the great prejudice and disturbance of the Christian Religion:
I mean the Heresies of Ebion and Cerinthus, and the several Sects of the Gnosticks which began from Simon Magus, and were continued and carried on by Valentinus and Basilides, Carpocrates and Menander: Some of which expresly denied the Divinity of our Saviour, asserting him to have been a mere man,
I mean the Heresies of Ebion and Cerinthus, and the several Sects of the Gnostics which began from Simon Magus, and were continued and carried on by Valentinus and Basilides, Carpocrates and Menander: some of which expressly denied the Divinity of our Saviour, asserting him to have been a mere man,
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and to have had no manner of existence before he was born of the B. Virgin, as Eusebius and Epiphanius tells us particularly concerning Ebion: Which those who hold the same Opinion now in our days may do well to consider from whence it had its Original.
and to have had no manner of existence before he was born of the B. Virgae, as Eusebius and Epiphanius tells us particularly Concerning Ebion: Which those who hold the same Opinion now in our days may do well to Consider from whence it had its Original.
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Others of them, I still mean the Gnosticks, had corrupted the simplicity of the Christian Doctrine by mingling with it the fancies and conceits of the Jewish Cabbalists, and of the Schools of Pythagoras and Plato, and of the Chaldaean Philosophy more ancient than either;
Others of them, I still mean the Gnostics, had corrupted the simplicity of the Christian Doctrine by mingling with it the fancies and conceits of the Jewish Cabalists, and of the Schools of Pythagoras and Plato, and of the Chaldaean Philosophy more ancient than either;
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and all of them by the general Name of Eons or Ages: Among which they reckon'd NONLATINALPHABET & NONLATINALPHABET & NONLATINALPHABET & NONLATINALPHABET, that is, the Life, and the Word, and the only begotten, and the Fulness, and many other Divine Powers and Emanations which they fancied to be successively derived from one another.
and all of them by the general Name of Eons or Ages: Among which they reckoned & & &, that is, the Life, and the Word, and the only begotten, and the Fullness, and many other Divine Powers and Emanations which they fancied to be successively derived from one Another.
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And they also distinguished between the Maker of the World whom they called the God of the Old Testament, and the God of the New: And between Jesus and Christ: Jesus according to the Doctrine of Cerinthus, as Irenaeus tells us, being the man that was born of the Virgin,
And they also distinguished between the Maker of the World whom they called the God of the Old Testament, and the God of the New: And between jesus and christ: jesus according to the Doctrine of Cerinthus, as Irnaeus tells us, being the man that was born of the Virgae,
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and to find out for what reason they were invented, unless it were to amuse the People with these high swelling words of vanity and a pretence of knowledg falsly so called, as the Apostle speaks in allusion to the Name of Gnosticks, that is to say, the Men of knowledge, which they proudly assum'd to themselves,
and to find out for what reason they were invented, unless it were to amuse the People with these high swelling words of vanity and a pretence of knowledge falsely so called, as the Apostle speaks in allusion to the Name of Gnostics, that is to say, the Men of knowledge, which they proudly assumed to themselves,
In opposition to all these vain and groundless conceits, St. John in the beginning of his Gospel chuses to speak of our B. Saviour, the History of whose life and death he was going to write, by the Name or Title of the Word, a term very famous among those Sects: And shews that this Word of God, which was also the Title the Jews anciently gave to the Messias, did exist before he assumed a human Nature, and even form all Eternity:
In opposition to all these vain and groundless conceits, Saint John in the beginning of his Gospel chooses to speak of our B. Saviour, the History of whose life and death he was going to write, by the Name or Title of the Word, a term very famous among those Sects: And shows that this Word of God, which was also the Title the jews anciently gave to the Messias, did exist before he assumed a human Nature, and even from all Eternity:
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as if they had been so many several Emanations from the Deity: And he shews that this Word of God, was really and truly the Life, and the Light, and the Fulness, and the only begotten of the Father;
as if they had been so many several Emanations from the Deity: And he shows that this Word of God, was really and truly the Life, and the Light, and the Fullness, and the only begotten of the Father;
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And v. 14. And we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth: And v. 16. And of his fulness we all receive, &c. You see here is a perpetual Allusion to the glorious Titles which they gave to their Aeons as if they had been so many several Deities.
And v. 14. And we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth: And v. 16. And of his fullness we all receive, etc. You see Here is a perpetual Allusion to the glorious Titles which they gave to their Aeons as if they had been so many several Deities.
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In short, the Evangelist shews that all this fanciful Genealogy of Divine Emanations, with which the Gnosticks made so great a noise, was mere conceit and imagination;
In short, the Evangelist shows that all this fanciful Genealogy of Divine Emanations, with which the Gnostics made so great a noise, was mere conceit and imagination;
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and that all these glorious Titles did really meet in the Messias who is the Word, and who before his Incarnation was from all eternity with God, partaker of his Divine Nature and Glory.
and that all these glorious Titles did really meet in the Messias who is the Word, and who before his Incarnation was from all eternity with God, partaker of his Divine Nature and Glory.
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I have declared this the more fully and particularly, because the knowledge of it seems to me to be the only true Key to the interpretation of this Discourse of St. John concerning our Saviour under the Name and Title of the Word. And surely it is a quite wrong way for any man to go about by the mere strength and subtilty of his Reason and Wit,
I have declared this the more Fully and particularly, Because the knowledge of it seems to me to be the only true Key to the Interpretation of this Discourse of Saint John Concerning our Saviour under the Name and Title of the Word. And surely it is a quite wrong Way for any man to go about by the mere strength and subtlety of his Reason and Wit,
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though never so great, to interpret an ancient Book, without understanding and considering the Historical occasion of it, which is the only thing that can give true light to it.
though never so great, to interpret an ancient Book, without understanding and considering the Historical occasion of it, which is the only thing that can give true Light to it.
though never so forc'd and foreign, that will save harmless the Opinion, which he was before-hand resolved to maintain even against the most natural and obvious sense of the Text which he undertakes to interpret:
though never so forced and foreign, that will save harmless the Opinion, which he was beforehand resolved to maintain even against the most natural and obvious sense of the Text which he undertakes to interpret:
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Just as if a man should interpret ancient Statutes and Records by mere Critical skill in words without regard to the true Occasion upon which they were made,
Just as if a man should interpret ancient Statutes and Records by mere Critical skill in words without regard to the true Occasion upon which they were made,
1st, That he he was in the beginning, NONLATINALPHABET, which is the same with NONLATINALPHABET from the beginning, where speaking of Christ by the name of eternal life, and of the Word of life, That, says he, which was from the beginning.
1st, That he he was in the beginning,, which is the same with from the beginning, where speaking of christ by the name of Eternal life, and of the Word of life, That, Says he, which was from the beginning.
Nonnus, the ancient Paraphrast of St. John 's Gospel, by way of explication of what is meant by his being in the beginning, adds that he was NONLATINALPHABET without time, that is, before all time;
Nonnus, the ancient Paraphrast of Saint John is Gospel, by Way of explication of what is meant by his being in the beginning, adds that he was without time, that is, before all time;
And so the Jews used to describe Eternity, before the World was, and before the foundation of the World, as also in several places of the New Testament. And so likewise Solomon describes the Eternity of Wisdom, The Lord, says he, possessed me in the beginning of his way, before his works of old:
And so the jews used to describe Eternity, before the World was, and before the Foundation of the World, as also in several places of the New Testament. And so likewise Solomon describes the Eternity of Wisdom, The Lord, Says he, possessed me in the beginning of his Way, before his works of old:
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And so Solomon, when he would express the Eternity of Wisdom, says it was with God: And so likewise the Son of Sirach speaking of Wisdom says it was NONLATINALPHABET with God: And so the ancient Jews often called the Word of God, the Word which is before the Lord, that is, with him, or in his presence:
And so Solomon, when he would express the Eternity of Wisdom, Says it was with God: And so likewise the Son of Sirach speaking of Wisdom Says it was with God: And so the ancient jews often called the Word of God, the Word which is before the Lord, that is, with him, or in his presence:
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And this opposition between his being with God and his being manifested in the World, the same St. John mentions elsewhere, I shew unto you that eternal Life which was with the Father, and was manifested unto us.
And this opposition between his being with God and his being manifested in the World, the same Saint John mentions elsewhere, I show unto you that Eternal Life which was with the Father, and was manifested unto us.
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but an Emanation from him, the only begotten Son of God, from all eternity with him; to denote to us that which is commonly called by Divines, and for any thing I could ever see properly enough, the distinction of Persons in the Deity;
but an Emanation from him, the only begotten Son of God, from all eternity with him; to denote to us that which is commonly called by Divines, and for any thing I could ever see properly enough, the distinction of Persons in the Deity;
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This seems to refer to the description which Moses makes of the Creation, where God is represented creating things by his Word, God said, Let there be light, and there was light:
This seems to refer to the description which Moses makes of the Creation, where God is represented creating things by his Word, God said, Let there be Light, and there was Light:
And in the ancient Books of the Chaldeans and the verses ascribed to Orpheus, the Maker of the World is called the Word, and the Divine Word: And so Tertullian tells the Pagans, that by their Philosophers the Maker of the World was called NONLATINALPHABET the Word, or Reason: And Philo the Jew following Plato, who himself most probably had it from the Jews, says, that the World was created by the Word; whom he calls the Name of God, and the Image of God, and the Son of God; two of which glorious Titles are ascribed to him together with that of Maker of the World, by the Author of the Epistle to the Hebrews; In these last days, says he, God hath spoken to us by his Son, by whom also he made the Worlds:
And in the ancient Books of the Chaldeans and the Verses ascribed to Orpheus, the Maker of the World is called the Word, and the Divine Word: And so Tertullian tells the Pagans, that by their Philosophers the Maker of the World was called the Word, or Reason: And Philo the Jew following Plato, who himself most probably had it from the jews, Says, that the World was created by the Word; whom he calls the Name of God, and the Image of God, and the Son of God; two of which glorious Titles Are ascribed to him together with that of Maker of the World, by the Author of the Epistle to the Hebrews; In these last days, Says he, God hath spoken to us by his Son, by whom also he made the World's:
And to the same purpose St. Paul, speaking of Christ, calls him the Image of the invisible God, the first-born of every Creature, that is, born before any thing was created,
And to the same purpose Saint Paul, speaking of christ, calls him the Image of the invisible God, the firstborn of every Creature, that is, born before any thing was created,
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Nay the Apostle says it expresly in this very Text in which he is called the first-born of every Creature, or of the whole Creation, that he is before all things, that is, he had a Being before there was any created Being, he was before all Creatures both in Duration and in Dignity;
Nay the Apostle Says it expressly in this very Text in which he is called the firstborn of every Creature, or of the Whole Creation, that he is before all things, that is, he had a Being before there was any created Being, he was before all Creatures both in Duration and in Dignity;
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And yet I must acknowledge that there seems to be no small difficulty in the Interpretation I have given of this expression in which Christ is said by the Apostle to be the first-born of every Creature, or of the whole Creation;
And yet I must acknowledge that there seems to be no small difficulty in the Interpretation I have given of this expression in which christ is said by the Apostle to be the firstborn of every Creature, or of the Whole Creation;
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and will duly attend to the scope of the Apostle 's reasoning in this Text and compare it with other parallel places of the New Testament, that it neither is,
and will duly attend to the scope of the Apostle is reasoning in this Text and compare it with other parallel places of the New Testament, that it neither is,
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And so we find the same word, which our Translation renders the beginning, used together with the word first-born, as if they were of the same importance;
And so we find the same word, which our translation renders the beginning, used together with the word firstborn, as if they were of the same importance;
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Or else, which seems to me to be the most probable, and indeed the true meaning of the Expression, by this Title of the first-born of every creature the Apostle means that he was Lord and Heir of the Creation: For the first-born is natural Heir, and Justinian tells us that Heir did anciently signify Lord: And therefore the Scripture uses these terms promiscuously,
Or Else, which seems to me to be the most probable, and indeed the true meaning of the Expression, by this Title of the firstborn of every creature the Apostle means that he was Lord and Heir of the Creation: For the firstborn is natural Heir, and Justinian tells us that Heir did anciently signify Lord: And Therefore the Scripture uses these terms promiscuously,
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for whereas St. Peter faith of Jesus Christ that he is Lord of all, St. Paul calls him Heir of all things: And then the reason given by the Apostle why he calls him the first-born of every Creature will be very fit and proper,
for whereas Saint Peter faith of jesus christ that he is Lord of all, Saint Paul calls him Heir of all things: And then the reason given by the Apostle why he calls him the firstborn of every Creature will be very fit and proper,
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And this will yet appear much more evident, if we consider that the Apostle to the Hebrews, who by several of the Ancients was thought to be St. Paul, where he gives to Christ some of the very same Titles which St. Paul in his Epistle to the Colossians had done, calling him the Image of God, and the Maker of the World, does instead of the Title of the first-born of every Creature call him the Heir of all things;
And this will yet appear much more evident, if we Consider that the Apostle to the Hebrews, who by several of the Ancients was Thought to be Saint Paul, where he gives to christ Some of the very same Titles which Saint Paul in his Epistle to the colossians had done, calling him the Image of God, and the Maker of the World, does instead of the Title of the firstborn of every Creature call him the Heir of all things;
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and then adds as the reason of this Title, that by him God made the Worlds, God, says he, hath in these last days spoken unto us by his Son, whom he hath constituted Heir of all things:
and then adds as the reason of this Title, that by him God made the World's, God, Says he, hath in these last days spoken unto us by his Son, whom he hath constituted Heir of all things:
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Who being the brightness of his glory, and the express Image of his person, and upholding all things by the Word of his power, &c. Which is exactly parallel with that passage of St. Paul to the Colossians, where Christ is call'd the Image of the invisible God, and where it is likewise said of him that he made all things, and that by him all things do subsist, which the Apostle to the Hebrews in different words,
Who being the brightness of his glory, and the express Image of his person, and upholding all things by the Word of his power, etc. Which is exactly parallel with that passage of Saint Paul to the colossians, where christ is called the Image of the invisible God, and where it is likewise said of him that he made all things, and that by him all things do subsist, which the Apostle to the Hebrews in different words,
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but to the very same sense, expresseth by his upholding all things by the Word of his power, that is, by the same powerful Word by which all things at first were made:
but to the very same sense, Expresses by his upholding all things by the Word of his power, that is, by the same powerful Word by which all things At First were made:
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But then instead of calling him the first-born of every Creature, because all things were made by him, he calls him the Heir of all things, by whom God also made the worlds.
But then instead of calling him the firstborn of every Creature, Because all things were made by him, he calls him the Heir of all things, by whom God also made the world's.
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And indeed that expression of the first-born of every Creature cannot admit of any other sense which will agree so well with the reason that follows as the sense which I have mentioned,
And indeed that expression of the firstborn of every Creature cannot admit of any other sense which will agree so well with the reason that follows as the sense which I have mentioned,
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And now I apppeal to any sober and considerate man, whether the interpretation which I have given of that expression of the first-born of every Creature be not much more agreeable both to the tenour of the Scripture,
And now I apppeal to any Sobrium and considerate man, whither the Interpretation which I have given of that expression of the firstborn of every Creature be not much more agreeable both to the tenor of the Scripture,
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I have insisted the longer upon this, because it is the great Text upon which the Arians lay the main strength and stress of their Opinion that the Son of God is a Creature,
I have insisted the longer upon this, Because it is the great Text upon which the Arians lay the main strength and stress of their Opinion that the Son of God is a Creature,
by which expression if no more be meant than that he is Heir and Lord of the whole Creation, which I have shew'd to be very agreeable both to the use of the word first born among the Hebrews, and likewise to the description given of Christ in that parallel Text which I cited out of the Epistle to the Hebrews, then this expression of the first born of every Creature is nothing at all to the purpose either of the Arians or the Socinians, to prove the Son of God to be a Creature:
by which expression if no more be meant than that he is Heir and Lord of the Whole Creation, which I have showed to be very agreeable both to the use of the word First born among the Hebrews, and likewise to the description given of christ in that parallel Text which I cited out of the Epistle to the Hebrews, then this expression of the First born of every Creature is nothing At all to the purpose either of the Arians or the socinians, to prove the Son of God to be a Creature:
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He was before any thing was made, and consequently is without any beginning of Time; for that which was never made could have no beginning of its Being.
He was before any thing was made, and consequently is without any beginning of Time; for that which was never made could have no beginning of its Being.
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For thus our B. Saviour does explain his being with God before the World was, And now, O Father, glorify me with thy own self, with the glory which I had with thee before the World was.
For thus our B. Saviour does explain his being with God before the World was, And now, Oh Father, Glorify me with thy own self, with the glory which I had with thee before the World was.
He was God by participation of the Divine Nature and Happiness together with the Father, and by way of derivation from him as the light is from the Sun:
He was God by participation of the Divine Nature and Happiness together with the Father, and by Way of derivation from him as the Light is from the Sun:
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and consequently is incomprehensible, because whatever is infinite is for that reason incomprehensible by a finite understanding, which is too short and shallow to measure that which is infinite;
and consequently is incomprehensible, Because whatever is infinite is for that reason incomprehensible by a finite understanding, which is too short and shallow to measure that which is infinite;
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Which could not have been more emphatically express'd than it is here by the Evangelist, after the manner of the Hebrews, who when they would say a thing with the greatest force and certainty are wont to express it both affirmatively and negatively,
Which could not have been more emphatically expressed than it is Here by the Evangelist, After the manner of the Hebrews, who when they would say a thing with the greatest force and certainty Are wont to express it both affirmatively and negatively,
Who, some of them, had the advantage of receiving it from the immediate Disciples of St. John: Which surely is no small prejudice against any newly invented and contrary interpretation;
Who, Some of them, had the advantage of receiving it from the immediate Disciples of Saint John: Which surely is not small prejudice against any newly invented and contrary Interpretation;
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as I shall hereafter more fully shew, when I come to consider the strange and extravagant interpretation which the Socinians make of this Passage of St. John; which is plain enough of it self,
as I shall hereafter more Fully show, when I come to Consider the strange and extravagant Interpretation which the socinians make of this Passage of Saint John; which is plain enough of it self,
Now from this description which the Evangelist here gives of the Word, and which I have so largely explain'd in the foregoing Discourse, these three Corallaries or Conclusions do necessarily follow.
Now from this description which the Evangelist Here gives of the Word, and which I have so largely explained in the foregoing Discourse, these three Corollaries or Conclusions do necessarily follow.
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They grant indeed that he is the first of all the Creatures both in Dignity and Duration; for so they understand that expression of the Apostle wherein he is called the first-born of every Creature:
They grant indeed that he is the First of all the Creatures both in Dignity and Duration; for so they understand that expression of the Apostle wherein he is called the firstborn of every Creature:
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In like manner, if by him all things were made, and without him was not any thing made that was made, then either he was not made, or he must make himself;
In like manner, if by him all things were made, and without him was not any thing made that was made, then either he was not made, or he must make himself;
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Thirdly, From both these it will undeniably follow that he had an existence before his Incarnation and his being born of the B. Virgin. For if he was in the beginning, that is, from all Eternity, which I have shewn to be the meaning of that expression,
Thirdly, From both these it will undeniably follow that he had an existence before his Incarnation and his being born of the B. Virgae. For if he was in the beginning, that is, from all Eternity, which I have shown to be the meaning of that expression,
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then certainly he was before his being born of the B. Virgin. And this likewise is implied in the Proposition in the Text, And the Word was made flesh, viz. that Word which the Evangelist had before so gloriously described, that Word which was in the beginning, and was with God,
then Certainly he was before his being born of the B. Virgae. And this likewise is implied in the Proposition in the Text, And the Word was made Flesh, viz. that Word which the Evangelist had before so gloriously described, that Word which was in the beginning, and was with God,
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I say, that Word was incarnate and assumed a human Nature, and therefore must necessarily exist and have a Being before he could assume humanity into an union with his Divinity.
I say, that Word was incarnate and assumed a human Nature, and Therefore must necessarily exist and have a Being before he could assume humanity into an Union with his Divinity.
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Which Assertion of theirs doth perfectly contradict all the former Conclusions which have been drawn from the description here given by St. John of the Word: And their interpretation of this passage of St. John applying it to the beginning of the publication of the Gospel, and to the new Creation or Reformation of the World by Jesus Christ, doth likewise contradict the interpretation of this passage constantly received, not only by the ancient Fathers, but even by the general consent of all Christians for fifteen hundred years together,
Which Assertion of theirs does perfectly contradict all the former Conclusions which have been drawn from the description Here given by Saint John of the Word: And their Interpretation of this passage of Saint John applying it to the beginning of the publication of the Gospel, and to the new Creation or Reformation of the World by jesus christ, does likewise contradict the Interpretation of this passage constantly received, not only by the ancient Father's, but even by the general consent of all Christians for fifteen hundred Years together,
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For to establish this their Opinion, that our B. Saviour was a mere man, and had no existence before his Birth, they are forc'd to interpret this whole passage in the beginning of St. John 's Gospel quite to another sense, never mention'd,
For to establish this their Opinion, that our B. Saviour was a mere man, and had no existence before his Birth, they Are forced to interpret this Whole passage in the beginning of Saint John is Gospel quite to Another sense, never mentioned,
nor I believe thought of by any Christian Writer whatsoever before Socinus: And it is not easie to imagin how any Opinion can be loaded with a greater and heavier prejudice than this is.
nor I believe Thought of by any Christian Writer whatsoever before Socinus: And it is not easy to imagine how any Opinion can be loaded with a greater and Heavier prejudice than this is.
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And this I should now take into consideration, and shew, besides the novelty of this interpretation and the great violence and unreasonableness of it, the utter inconsistency of it with other plain Texts of New Testament.
And this I should now take into consideration, and show, beside the novelty of this Interpretation and the great violence and unreasonableness of it, the utter inconsistency of it with other plain Texts of New Testament.
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I shall therefore wave the further prosecution of it at present, and apply my self to that which is more practical and proper for the Occasion of this Season: So that at present I have done with the first thing contain'd in the First part of the Text, viz. The Person here spoken of who is said to be incarnate,
I shall Therefore wave the further prosecution of it At present, and apply my self to that which is more practical and proper for the Occasion of this Season: So that At present I have done with the First thing contained in the First part of the Text, viz. The Person Here spoken of who is said to be incarnate,
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But this I have already endeavoured in some measure to explain, and shall do it more fully in some of the following Discourses upon this Text. I shall now only make a short and useful reflection upon it with relation to the Solemnity of this Time.
But this I have already endeavoured in Some measure to explain, and shall do it more Fully in Some of the following Discourses upon this Text. I shall now only make a short and useful reflection upon it with Relation to the Solemnity of this Time.
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And it shall be to stir us up to a thankful acknowledgment of the great love of God to Mankind in the Mystery of our Redemption by the Incarnation of the Word, the only begotten Son of God:
And it shall be to stir us up to a thankful acknowledgment of the great love of God to Mankind in the Mystery of our Redemption by the Incarnation of the Word, the only begotten Son of God:
That the Son of God should stoop from the height of Glory and Happiness to the lowest degree of abasement and to the very depth of misery for our sakes, who were so mean and inconsiderable,
That the Son of God should stoop from the height of Glory and Happiness to the lowest degree of abasement and to the very depth of misery for our sakes, who were so mean and inconsiderable,
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To his own Creatures, and they did not own and acknowledg their Maker; to his own Nation and Kindred, and they despised him and esteemed him not. Lord!
To his own Creatures, and they did not own and acknowledge their Maker; to his own nation and Kindred, and they despised him and esteemed him not. Lord!
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What shall we render to thee for such mighty love, for such inestimable benefits as thou hast purchas'd for us and art ready to confer upon us? What shall we say to thee, O thou preserver and lover of Souls,
What shall we render to thee for such mighty love, for such inestimable benefits as thou hast purchased for us and art ready to confer upon us? What shall we say to thee, Oh thou preserver and lover of Souls,
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and to partake of those invaluable blessings which by thy precious bloodshedding thou hast obtained for us? So often as we there remember, that thou wast pleased to assume our mortal Nature, on purpose to live amongst us for our instruction,
and to partake of those invaluable blessings which by thy precious bloodshedding thou hast obtained for us? So often as we there Remember, that thou wast pleased to assume our Mortal Nature, on purpose to live among us for our instruction,
And with what Religious Solemnity should we, more especially at this Time, celebrate the Incarnation and Birth of the Son of God by giving praise and glory to God in the highest, and by all possible demonstration of charity and good-will to men? And as he was pleased to assume our Nature so should we, especially at this Season, put on the Lord Jesus Christ, that is, sincerely embrace and practice his Religion, making no provision for the flesh to fulfill the lUsts thereof:
And with what Religious Solemnity should we, more especially At this Time, celebrate the Incarnation and Birth of the Son of God by giving praise and glory to God in the highest, and by all possible demonstration of charity and goodwill to men? And as he was pleased to assume our Nature so should we, especially At this Season, put on the Lord jesus christ, that is, sincerely embrace and practice his Religion, making no provision for the Flesh to fulfil the Lustiest thereof:
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And now that the Sun of Righteousness is risen upon the World, we should walk as Children of the light, and demean our selves decently as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envy:
And now that the Sun of Righteousness is risen upon the World, we should walk as Children of the Light, and demean our selves decently as in the day, not in rioting and Drunkenness, not in chambering and wantonness, not in strife and envy:
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And should be very careful not to abuse our selves by Sin and Sensuality, upon this very consideration that the Son hath put such an honour and dignity upon us:
And should be very careful not to abuse our selves by since and Sensuality, upon this very consideration that the Son hath put such an honour and dignity upon us:
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I Proceed now to prosecute the third Corollary or Conclusion which does necessarily follow from the description which St. John in the beginning of his Gospel gives of the Word, and which I have so largely explain'd in the foregoing Discourse: And it was this,
I Proceed now to prosecute the third Corollary or Conclusion which does necessarily follow from the description which Saint John in the beginning of his Gospel gives of the Word, and which I have so largely explained in the foregoing Discourse: And it was this,
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Which Position of theirs does perfectly contradict all the former Conclusions which have been so evidently drawn from the Description here given of the Word: And not only so,
Which Position of theirs does perfectly contradict all the former Conclusions which have been so evidently drawn from the Description Here given of the Word: And not only so,
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but hath forc'd them to interpret this whole passage in the beginning of St. John's Gospel in a very different sense from that which was constantly received, not only by the ancient Fathers, but by the general consent of all Christians for 1500 years together:
but hath forced them to interpret this Whole passage in the beginning of Saint John's Gospel in a very different sense from that which was constantly received, not only by the ancient Father's, but by the general consent of all Christians for 1500 Years together:
For to establish this their Opinion of our Saviour's being a mere man and having no existence before his Birth, they have found it necessary to expound this whole passage quite to another sense,
For to establish this their Opinion of our Saviour's being a mere man and having no existence before his Birth, they have found it necessary to expound this Whole passage quite to Another sense,
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For this reason I shall very particularly consider the interpretation which Socinus gives of this Passage of St. John; and besides the novelty of it, which they themselves acknowledge, I make no doubt very plainly to manifest the great violence and unreasonableness,
For this reason I shall very particularly Consider the Interpretation which Socinus gives of this Passage of Saint John; and beside the novelty of it, which they themselves acknowledge, I make no doubt very plainly to manifest the great violence and unreasonableness,
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namely, that he plainly saw how much the obvious, and natural, and generally received interpretation of this Passage, in all Ages of the Christian Church down to his time, stood in the way of his Opinion, of Christ 's being a mere man, which he was so fond of,
namely, that he plainly saw how much the obvious, and natural, and generally received Interpretation of this Passage, in all Ages of the Christian Church down to his time, stood in the Way of his Opinion, of christ is being a mere man, which he was so found of,
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and must of necessity have quitted, unless he would either have denied the Divine Authority of St. John's Gospel, or else could supplant the common interpretation of this Passage by putting a quite different sense upon it:
and must of necessity have quit, unless he would either have denied the Divine authority of Saint John's Gospel, or Else could supplant the Common Interpretation of this Passage by putting a quite different sense upon it:
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But necessity hath no Laws either of Reason or Modesty, and he who is resolved to maintain an Opinion which he hath once taken up must stick at nothing,
But necessity hath no Laws either of Reason or Modesty, and he who is resolved to maintain an Opinion which he hath once taken up must stick At nothing,
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and not a Person who was design'd to be the Messias. And because, as I have shewed before, the ancient Jews do make frequent mention of this Title of the Word of God by whom they say God made the World, and do likewise apply this Title to the Messias; therefore to avoid this, Schlictingius says that the Chaldee Paraphrasts, Jonathan and Onkelos, do sometimes put the Word of God for God, by a Metonymy of the Effect for the Cause;
and not a Person who was designed to be the Messias. And Because, as I have showed before, the ancient jews do make frequent mention of this Title of the Word of God by whom they say God made the World, and do likewise apply this Title to the Messias; Therefore to avoid this, Schlictingius Says that the Chaldee Paraphrasts, Johnathan and Onkelos, do sometime put the Word of God for God, by a Metonymy of the Effect for the Cause;
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nor do they, says he, understand by the Word of God the Messias, but on the contrary do oppose the Word of God to the Messias: All which is most evidently confuted by that passage which I cited before out of the Targum of Jonathan, who renders those words concerning the Messias, The Lord said unto my Lord, &c. thus, The Lord said unto his Word, sit thou on my right hand, &c. where you see both that the Word of God is plainly distinguished from God, and that it is the Title given to the Messias: Which are the two things which Schlictingius doth so confidently deny.
nor do they, Says he, understand by the Word of God the Messias, but on the contrary do oppose the Word of God to the Messias: All which is most evidently confuted by that passage which I cited before out of the Targum of Johnathan, who renders those words Concerning the Messias, The Lord said unto my Lord, etc. thus, The Lord said unto his Word, fit thou on my right hand, etc. where you see both that the Word of God is plainly distinguished from God, and that it is the Title given to the Messias: Which Are the two things which Schlictingius does so confidently deny.
This then being agreed on all hands, that by the Word St. John means the Messias, I shall in the next place, shew by what strained and forced arts of interpretation the Socinians endeavour to avoid the plain and necessary consequence from this Passage of St. John, namely that the Word had an existence before he was made flesh and born of the B. Virgin his Mother.
This then being agreed on all hands, that by the Word Saint John means the Messias, I shall in the next place, show by what strained and forced arts of Interpretation the socinians endeavour to avoid the plain and necessary consequence from this Passage of Saint John, namely that the Word had an existence before he was made Flesh and born of the B. Virgae his Mother.
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And he was with God, that is says Socinus, Christ as he was the Word of God, that is, the Gospel of Christ which was afterwards by him revealed to the World was first only known to God:
And he was with God, that is Says Socinus, christ as he was the Word of God, that is, the Gospel of christ which was afterwards by him revealed to the World was First only known to God:
But all this being somewhat hard, first to understand by the beginning not the beginning of the World but of the Gospel; and then by the Word which was with God to understand the Gospel which before it was revealed was only known to God;
But all this being somewhat hard, First to understand by the beginning not the beginning of the World but of the Gospel; and then by the Word which was with God to understand the Gospel which before it was revealed was only known to God;
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they have upon second thoughts found out another meaning of those words, And the Word was with God, that is faith Schlictingius, Christ was taken up by God into Heaven,
they have upon second thoughts found out Another meaning of those words, And the Word was with God, that is faith Schlictingius, christ was taken up by God into Heaven,
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This they will needs have to be meant of the Renovation and Reformation of the World by Jesus Christ, which is several times in Scripture call'd a new Creation.
This they will needs have to be meant of the Renovation and Reformation of the World by jesus christ, which is several times in Scripture called a new Creation.
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First, That not only all the ancient Fathers of the Christian Church, but so far as I can find, all Interpreters whatsoever for fifteen hundred years together did understand this Passage of St. John in a quite different sense,
First, That not only all the ancient Father's of the Christian Church, but so Far as I can find, all Interpreters whatsoever for fifteen hundred Years together did understand this Passage of Saint John in a quite different sense,
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And I add further, that the generality of Christians did so understand this Passage, as to collect from it as an undoubted Point of Christianity, that the Word had a real existence before he was born of the B. Virgin.
And I add further, that the generality of Christians did so understand this Passage, as to collect from it as an undoubted Point of Christianity, that the Word had a real existence before he was born of the B. Virgae.
And thus not only the Orthodox Christians, but even the Arians, and Amelius the Platonist, who was a more indifferent judge then either of them, did understand this Passage of St. John, without any thought of this invention that he spake not of the old, but of the new Creation of the World by Jesus Christ, and the Reformation of Mankind by the preaching of the Gospel: Which I dare say no indifferent Reader of St. John, that had not been prepossess'd and byass'd by some violent prejudice would ever have thought of.
And thus not only the Orthodox Christians, but even the Arians, and Amelius the Platonist, who was a more indifferent judge then either of them, did understand this Passage of Saint John, without any Thought of this invention that he spoke not of the old, but of the new Creation of the World by jesus christ, and the Reformation of Mankind by the preaching of the Gospel: Which I Dare say no indifferent Reader of Saint John, that had not been prepossessed and biased by Some violent prejudice would ever have Thought of.
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And surely it ought to be very considerable in this Case, that the most ancient Christian Writers, Ignatius, Justin Martyr, Athenagoras, Irenaeus, Tertullian, and even Origen himself who is called the Father of Interpreters, are most express and positive in this matter.
And surely it ought to be very considerable in this Case, that the most ancient Christian Writers, Ignatius, Justin Martyr, Athenagoras, Irnaeus, Tertullian, and even Origen himself who is called the Father of Interpreters, Are most express and positive in this matter.
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For Ignatius was the Scholar of Polycarp, who was a Disciple of St. John; and Justin Martyr lived in the next Age to that of the Apostles; and Origen was a man of infinite learning and reading,
For Ignatius was the Scholar of Polycarp, who was a Disciple of Saint John; and Justin Martyr lived in the next Age to that of the Apostles; and Origen was a man of infinite learning and reading,
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nay rather would certainly have mentioned it, if for no other reason, yet for the surprising novelty and strangeness of it, with which he was apt to be over-much delighted.
nay rather would Certainly have mentioned it, if for no other reason, yet for the surprising novelty and strangeness of it, with which he was apt to be overmuch delighted.
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And then, that the whole Christian World should for so many Ages together be deceived in the ground and foundation of so important an Article of Faith, if it were true;
And then, that the Whole Christian World should for so many Ages together be deceived in the ground and Foundation of so important an Article of Faith, if it were true;
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And which would be necessarily consequent upon this, that no man did understand this Passage of St. John aright before Socinus. This very consideration alone,
And which would be necessarily consequent upon this, that no man did understand this Passage of Saint John aright before Socinus. This very consideration alone,
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And for this I refer my self to his Preface to his Explication of this first Chapter of St. John's Gospel; where you shall find these words concerning the Passage now in controversy, quorum verus sensus omnium prorsus, qui quidem extarent, explanatores latuisse videtur, the true sense of which words, says he, seems to have been hid from all the Expositors that ever were extant:
And for this I refer my self to his Preface to his Explication of this First Chapter of Saint John's Gospel; where you shall find these words Concerning the Passage now in controversy, quorum verus sensus omnium prorsus, qui quidem extarent, explanatores latuisse videtur, the true sense of which words, Says he, seems to have been hid from all the Expositors that ever were extant:
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And upon those words, v. 10. He was in the World, and the World was made by him, he hath this expression, quid autem hoc loco sibi velit Johannes, à nemine quod sciam adhuc rectè expositum fuit,
And upon those words, v. 10. He was in the World, and the World was made by him, he hath this expression, quid autem hoc loco sibi velit Johannes, à Nemine quod sciam Adhoc rectè expositum fuit,
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And Schlictingius after him, with more confidence but much less decency, tells us, that concerning the meaning of those expressions, in the beginning, and of those which follow concerning the Word, the ancient Interpreters did ab Apostoli mente delirare, went so far from the Apostle's meaning as if they had rav'd and been out of their wits:
And Schlictingius After him, with more confidence but much less decency, tells us, that Concerning the meaning of those expressions, in the beginning, and of those which follow Concerning the Word, the ancient Interpreters did ab Apostles mente delirare, went so Far from the Apostle's meaning as if they had raved and been out of their wits:
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Which is so extravagantly said, and with so much contempt of those great and venerable Names, who were the chief Propagaters of Christianity in the World,
Which is so extravagantly said, and with so much contempt of those great and venerable Names, who were the chief Propagators of Christianity in the World,
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and to whom all Ages do so justly pay a reverence, that nothing can be said in excuse of him but only that it is not usual with him to fall into such rash and rude expressions.
and to whom all Ages do so justly pay a Reverence, that nothing can be said in excuse of him but only that it is not usual with him to fallen into such rash and rude expressions.
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But the man was really pinch'd by so plain and pressing a Text, and where Reason is weak and blunt Passion must be whetted, the only weapon that is left when Reason fails:
But the man was really pinched by so plain and pressing a Text, and where Reason is weak and blunt Passion must be whetted, the only weapon that is left when Reason fails:
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and of debating matters of Religion without heat and unseemly reflections upon their Adversaries, in the number of whom I did not expect that the Primitive Fathers of the Christian Church would have been reckoned by them.
and of debating matters of Religion without heat and unseemly reflections upon their Adversaries, in the number of whom I did not expect that the Primitive Father's of the Christian Church would have been reckoned by them.
They generally argue matters with that temper and gravity, and with that freedom from passion and transport which becomes a serious and weighty Argument:
They generally argue matters with that temper and gravity, and with that freedom from passion and transport which becomes a serious and weighty Argument:
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Insomuch that some of the Protestants and the generality of the Popish Writers, and even of the Jesuits themselves who pretend to all the Reason and subtilty in the World, are in comparison of them but mere Scolds and Bunglers: Upon the whole matter, they have but this one great defect that they want a good Cause and Truth on their Side;
Insomuch that Some of the Protestants and the generality of the Popish Writers, and even of the Jesuits themselves who pretend to all the Reason and subtlety in the World, Are in comparison of them but mere Scolds and Bunglers: Upon the Whole matter, they have but this one great defect that they want a good Cause and Truth on their Side;
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Because it is in effect to say that the Christian Religion, in a Point pretended on both Sides to be of the greatest moment, was never rightly understood by any since the Apostles days, for fifteen hundred years together:
Because it is in Effect to say that the Christian Religion, in a Point pretended on both Sides to be of the greatest moment, was never rightly understood by any since the Apostles days, for fifteen hundred Years together:
And which makes the matter yet worse, that the Religion which was particularly design'd to overthrow Polytheism and the belief of more God, hath, according to them, been so ill taught and understood by Christians for so many Ages together,
And which makes the matter yet Worse, that the Religion which was particularly designed to overthrow Polytheism and the belief of more God, hath, according to them, been so ill taught and understood by Christians for so many Ages together,
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For this the Socinians object to us at every turn, as the unavoidable consequence of our interpretation of this Passage of St. John, and of all other Texts of Scripture produced by us to the same purpose, notwithstanding that this interpretation hath obtain'd in the Christian Church for so many Ages:
For this the socinians Object to us At every turn, as the unavoidable consequence of our Interpretation of this Passage of Saint John, and of all other Texts of Scripture produced by us to the same purpose, notwithstanding that this Interpretation hath obtained in the Christian Church for so many Ages:
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Now whosoever can believe that the Christian Religion hath done the Work for which it was principally design'd so ineffectually, must have very little reverence for it,
Now whosoever can believe that the Christian Religion hath done the Work for which it was principally designed so ineffectually, must have very little Reverence for it,
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Secondly, Another mighty prejudice against this Interpretation is this, that according to this rate of liberty in interpreting Scripture, it will signify very little or nothing,
Secondly, another mighty prejudice against this Interpretation is this, that according to this rate of liberty in interpreting Scripture, it will signify very little or nothing,
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and the plainest Texts for any Article of Faith, how fundamental and necessary soever, may by the same arts and ways of interpretation be eluded and render'd utterly ineffectual for the establishing of it:
and the Plainest Texts for any Article of Faith, how fundamental and necessary soever, may by the same arts and ways of Interpretation be eluded and rendered utterly ineffectual for the establishing of it:
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For example, If any man had a mind to call in question that Article of the Creed concerning the Creation of the World, why might he not, according to Socinus his way of interpreting St. John, understand the first Chapter of Genesis concerning the beginning of the Mosaical Dispensation,
For Exampl, If any man had a mind to call in question that Article of the Creed Concerning the Creation of the World, why might he not, according to Socinus his Way of interpreting Saint John, understand the First Chapter of Genesis Concerning the beginning of the Mosaical Dispensation,
as by the new Heavens and the new Earth they pretend is to be understood the new State of things under the Gospel? And why may not the Chaos signify that state of darkness and ignorance in which the World was before the giving of the Law by Moses? And so on;
as by the new Heavens and the new Earth they pretend is to be understood the new State of things under the Gospel? And why may not the Chaos signify that state of darkness and ignorance in which the World was before the giving of the Law by Moses? And so on;
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And this, in my opinion, Socinus hath done in the Case now before us, by imposing a new and odd and violent sense upon this Passage of St. John, directly contrary to what any man would imagine to be the plain and obvious meaning of it,
And this, in my opinion, Socinus hath done in the Case now before us, by imposing a new and odd and violent sense upon this Passage of Saint John, directly contrary to what any man would imagine to be the plain and obvious meaning of it,
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And if he could not have done it, it is greatly to be feared that he would at last have called in question the Divine Authority of St. John 's Gospel rather than have quitted his Opinion.
And if he could not have done it, it is greatly to be feared that he would At last have called in question the Divine authority of Saint John is Gospel rather than have quit his Opinion.
And to speak freely, I must needs say that it seems to me a much fairer way to reject the Divine Authority of a Book, than to use it so disingenuously and to wrest the plain expressions of it with so much straining and violence from their most natural and obvious sense:
And to speak freely, I must needs say that it seems to me a much Fairer Way to reject the Divine authority of a Book, than to use it so disingenuously and to wrest the plain expressions of it with so much straining and violence from their most natural and obvious sense:
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For no Doctrine whatsever can have any certain foundation in any Book, if this liberty be once admitted, without regard to the plain Scope and Occasion of it to play upon the words and phrases with all the arts of Criticism and with all the variety of Allegory which a brisk and lively Imagination can devise:
For no Doctrine whatsever can have any certain Foundation in any Book, if this liberty be once admitted, without regard to the plain Scope and Occasion of it to play upon the words and phrases with all the arts of Criticism and with all the variety of Allegory which a brisk and lively Imagination can devise:
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which I am so far from admiring in the expounding of the Holy Scriptures, that I am always jealous of an over-labour'd and far-fetch'd interpretation of any Author whatsoever.
which I am so Far from admiring in the expounding of the Holy Scriptures, that I am always jealous of an overlaboured and farfetched Interpretation of any Author whatsoever.
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I do readily grant that the Socinian Writers have managed the Cause of the Reformation against the Innovations and Corruptions of the Church of Rome both in Doctrine and Practice, with great acuteness and advantage in many respects:
I do readily grant that the Socinian Writers have managed the Cause of the Reformation against the Innovations and Corruptions of the Church of Room both in Doctrine and Practice, with great acuteness and advantage in many respects:
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But I am sorry to have cause to say that they have likewise put into their hands better and sharper weapons than ever they had before for the weakning and undermining of the Authority of the H. Scriptures, which Socinus indeed hath in the general strongly asserted, had he not by a dangerous liberty of imposing a foreign and fore'd sense upon particular Texts brought the whole into uncertainty.
But I am sorry to have cause to say that they have likewise put into their hands better and sharper weapons than ever they had before for the weakening and undermining of the authority of the H. Scriptures, which Socinus indeed hath in the general strongly asserted, had he not by a dangerous liberty of imposing a foreign and foreed sense upon particular Texts brought the Whole into uncertainty.
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Thirdly, Which is as considerable a prejudice against this new interpretation of this Passage of St. John as either of the former, I shall endeavour to shew that this Point, of the existence of the Word before his Incarnation, does not rely only upon this single Passage of St. John, but is likewise confirmed by many other Texts of the New Testament conspiring in the same sense and utterly incapable of the interpretation which Socinus gives of it.
Thirdly, Which is as considerable a prejudice against this new Interpretation of this Passage of Saint John as either of the former, I shall endeavour to show that this Point, of the existence of the Word before his Incarnation, does not rely only upon this single Passage of Saint John, but is likewise confirmed by many other Texts of the New Testament conspiring in the same sense and utterly incapable of the Interpretation which Socinus gives of it.
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And therefore he says very cunningly, that this Doctrine of the existence of the Son of God before his Incarnation is too great a Doctrine to be establish'd upon one single Text: And this is is something,
And Therefore he Says very cunningly, that this Doctrine of the existence of the Son of God before his Incarnation is too great a Doctrine to be established upon one single Text: And this is is something,
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because it seems to me next to impossible that a man, of so good an understanding as he was, could ever have been so fond of so ill-favour'd a Child if it had not been his own.
Because it seems to me next to impossible that a man, of so good an understanding as he was, could ever have been so found of so ill-favoured a Child if it had not been his own.
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since they had him in so great a veneration, it being natural to all Sects to admire their Master; besides that I doubt not but they were very glad to have so great an Authority as they thought him to be, to vouch for an interpretation which was so seasonably devis'd for the relief of their Cause in so much danger to be overthrown by a Text that was so plain and full against them.
since they had him in so great a veneration, it being natural to all Sects to admire their Master; beside that I doubt not but they were very glad to have so great an authority as they Thought him to be, to vouch for an Interpretation which was so seasonably devised for the relief of their Cause in so much danger to be overthrown by a Text that was so plain and full against them.
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And how little ground there is for this Insinuation, that this is the only Text in the New Testament to this purpose, I shall now shew from a multitude of other Texts to the same sense and purpose with this Passage of St. John. And I shall rank them under two Heads.
And how little ground there is for this Insinuation, that this is the only Text in the New Testament to this purpose, I shall now show from a multitude of other Texts to the same sense and purpose with this Passage of Saint John. And I shall rank them under two Heads.
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and partaker with him in his Glory, before his Incarnation and appearance in the World. Secondly, Those which affirm that the World and all Creatures whatsoever were made by him. I.
and partaker with him in his Glory, before his Incarnation and appearance in the World. Secondly, Those which affirm that the World and all Creatures whatsoever were made by him. I.
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Where the Son is said to have come down from Heaven, in respect of the Union of his Divinity with human Nature and his special residence in it here below:
Where the Son is said to have come down from Heaven, in respect of the union of his Divinity with human Nature and his special residence in it Here below:
And yet he is said to have come down from Heaven as still to be in Heaven: He that came down from Heaven, the Son of man who is in Heaven, that is, in respect of his Divinity by which he is every-where present:
And yet he is said to have come down from Heaven as still to be in Heaven: He that Come down from Heaven, the Son of man who is in Heaven, that is, in respect of his Divinity by which he is everywhere present:
And he that came down from Heaven is here called the Son of man, by the same Figure that his Blood is elsewhere called the Blood of God, the Apostle ascribing that to one Nature which is proper to the other:
And he that Come down from Heaven is Here called the Son of man, by the same Figure that his Blood is elsewhere called the Blood of God, the Apostle ascribing that to one Nature which is proper to the other:
What and if ye shall see the Son of man ascend up where he was before? So that if he really ascended up into Heaven after his Resurrection, he was really there before his Incarnation.
What and if you shall see the Son of man ascend up where he was before? So that if he really ascended up into Heaven After his Resurrection, he was really there before his Incarnation.
This was so very plain, that his Disciples who were slow enough of apprehension in other things, did understand this so well that upon this declaration of his they were convinced of his Omniscience, which is an incommunicable Property of the Divinity: For so it immediately follows, His Disciples said unto him, Lord,
This was so very plain, that his Disciples who were slow enough of apprehension in other things, did understand this so well that upon this declaration of his they were convinced of his Omniscience, which is an incommunicable Property of the Divinity: For so it immediately follows, His Disciples said unto him, Lord,
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For thus it follows, Jesus answered them, Do ye now believe? as if he had said, I am glad that you are at last convinc'd and do believe that I came from God, and must return to him; and that I know all things, which none but God can do.
For thus it follows, jesus answered them, Do you now believe? as if he had said, I am glad that you Are At last convinced and do believe that I Come from God, and must return to him; and that I know all things, which none but God can do.
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Is it now possible for any man to read this Passage and yet not to be convinced that the Disciples understood our Saviour to speak literally? But if his meaning was as the Socinians would make us believe,
Is it now possible for any man to read this Passage and yet not to be convinced that the Disciples understood our Saviour to speak literally? But if his meaning was as the socinians would make us believe,
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Again, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and our hands have handled of the Word of life:
Again, That which was from the beginning, which we have herd, which we have seen with our eyes, which we have looked upon and our hands have handled of the Word of life:
For the life was manifested, and we have seen it, and bear witness and shew unto you that eternal Life, for so he calls the Son of God, which was with the Father, and was manifested unto us.
For the life was manifested, and we have seen it, and bear witness and show unto you that Eternal Life, for so he calls the Son of God, which was with the Father, and was manifested unto us.
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Let this mind be in you, which was also in Christ Jesus, who being in the form of God NONLATINALPHABET, did not arrogate to himself to be equal with God, that is, he made no ostentation of his Divinity:
Let this mind be in you, which was also in christ jesus, who being in the from of God, did not arrogate to himself to be equal with God, that is, he made no ostentation of his Divinity:
For this I take to be the true meaning of that Phrase, both because it is so used by Plutarch, and because it makes the sense much more easie and current,
For this I take to be the true meaning of that Phrase, both Because it is so used by Plutarch, and Because it makes the sense much more easy and current,
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thus, who being in the form of God, did not assume an equality with God, that is, he did not appear in the Glory of his Divinity, which was hid under a Veil of human flesh and infirmity;
thus, who being in the from of God, did not assume an equality with God, that is, he did not appear in the Glory of his Divinity, which was hid under a Veil of human Flesh and infirmity;
and being found in fashion as a man, or in the habit of a man, he became obedient to the death, &c. So that if his being made in the likeness and fashion of a man does signify that he was really Man by his Incarnation,
and being found in fashion as a man, or in the habit of a man, he became obedient to the death, etc. So that if his being made in the likeness and fashion of a man does signify that he was really Man by his Incarnation,
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then surely his being in the form of God when he took upon him the fashion and likeness of man and the form of a Servant or Slave, must in all reason signify that he was really God before he became Man: For which reason the same Apostle did not doubt to say, that God was manifested in the flesh.
then surely his being in the from of God when he took upon him the fashion and likeness of man and the from of a Servant or Slave, must in all reason signify that he was really God before he became Man: For which reason the same Apostle did not doubt to say, that God was manifested in the Flesh.
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And now I hope that I have made it fully appear that the beginning of St. John 's Gospel is not the single and only Text upon which we ground this great Doctrine as Socinus calls it,
And now I hope that I have made it Fully appear that the beginning of Saint John is Gospel is not the single and only Text upon which we ground this great Doctrine as Socinus calls it,
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This is so very arbitrary and precarious a Supposition that I must confess my self not a little out of countenance for them, that men of so much Wit and Reason should ever be put to so sorry and pitiful a shift.
This is so very arbitrary and precarious a Supposition that I must confess my self not a little out of countenance for them, that men of so much Wit and Reason should ever be put to so sorry and pitiful a shift.
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A punctual Relation of his being baptized by John; and how after that he was led by the Spirit into the Wilderness to be tempted of the Devil, and was carried by that evil Spirit from one place to another:
A punctual Relation of his being baptised by John; and how After that he was led by the Spirit into the Wilderness to be tempted of the devil, and was carried by that evil Spirit from one place to Another:
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not the least intimation given either of the Time or any other circumstance of so memorable a thing, upon which, according to the Socinians, the Authority of his Mission and the Divinity of his Doctrine did so much depend:
not the least intimation given either of the Time or any other circumstance of so memorable a thing, upon which, according to the socinians, the authority of his Mission and the Divinity of his Doctrine did so much depend:
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When so many things of so much less moment are so minutely and exactly reported, what can be the reason of this deep silence in all the Evangelists concerning this matter? But above all, it is to be wondred that St. John, who wrote his Gospel last,
When so many things of so much less moment Are so minutely and exactly reported, what can be the reason of this deep silence in all the Evangelists Concerning this matter? But above all, it is to be wondered that Saint John, who wrote his Gospel last,
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Who can believe this? And can it then be reasonable to suppose such a thing? And this without any ground from the History of the Gospel, only to serve an Hypothesis which they had taken up,
Who can believe this? And can it then be reasonable to suppose such a thing? And this without any ground from the History of the Gospel, only to serve an Hypothesis which they had taken up,
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This is so inartificial, not to say absurd a way of avoiding a difficulty, to take for granted whatever is necessary to that purpose, that no man of common ingenuity would make use of it:
This is so inartificial, not to say absurd a Way of avoiding a difficulty, to take for granted whatever is necessary to that purpose, that no man of Common ingenuity would make use of it:
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A supposition which is quite contrary to all the Texts which I have mention'd. Nor do the several parts of this interpretation of theirs agree very well together.
A supposition which is quite contrary to all the Texts which I have mentioned. Nor do the several parts of this Interpretation of theirs agree very well together.
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In the beginning, that is, say they, when the Gospel first began to be publish'd, was the Word; and then, that is, in the beginning, he was with God, that is in Heaven to receive from God that Doctrine which he was to deliver to the World:
In the beginning, that is, say they, when the Gospel First began to be published, was the Word; and then, that is, in the beginning, he was with God, that is in Heaven to receive from God that Doctrine which he was to deliver to the World:
but had been with him and was come back from him before he entred upon his publick Ministry, which they make to be the meaning of the beginning: And in the beginning he was God, that is say they, not God by Nature but by Office and Divine constitution:
but had been with him and was come back from him before he entered upon his public Ministry, which they make to be the meaning of the beginning: And in the beginning he was God, that is say they, not God by Nature but by Office and Divine constitution:
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And yet in this again they fall foul upon themselves, for they say he was not declared to be God till after his Resurrection and his being advanced to the right hand of God:
And yet in this again they fallen foul upon themselves, for they say he was not declared to be God till After his Resurrection and his being advanced to the right hand of God:
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Secondly, As to some other Texts which speak of his existence before his Incarnation, as that he was glorified with his Father before the World was, and before Abraham was, I am:
Secondly, As to Some other Texts which speak of his existence before his Incarnation, as that he was glorified with his Father before the World was, and before Abraham was, I am:
These they interpret thus, that he was glorified with his Father before the World was, and that he was before Abraham was, viz. in the Divine foreknowledg and Decree:
These they interpret thus, that he was glorified with his Father before the World was, and that he was before Abraham was, viz. in the Divine foreknowledge and decree:
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But then surely they do not consider that this is nothing but what might have been said of any other man and even of Abraham himself, that before he was, that is,
But then surely they do not Consider that this is nothing but what might have been said of any other man and even of Abraham himself, that before he was, that is,
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For certainly our Saviour did intend by saying this of himself to give himself some preference and advantage above Abraham, which this sense and interpretation does not in the least do:
For Certainly our Saviour did intend by saying this of himself to give himself Some preference and advantage above Abraham, which this sense and Interpretation does not in the least doe:
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Because of any other man, as well as of our B. Saviour, it may as truly be said that he was in the foreknowledg and Decree of God before Abraham was born.
Because of any other man, as well as of our B. Saviour, it may as truly be said that he was in the foreknowledge and decree of God before Abraham was born.
And so likewise he describes himself in St. John 's Vision, I am NONLATINALPHABET and NONLATINALPHABET, the beginning and the ending, saith the Lord, which is,
And so likewise he describes himself in Saint John is Vision, I am and, the beginning and the ending, Says the Lord, which is,
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And that we may not doubt who it is that thus describes his own Eternity, he continuing still to speak in the same Person says, I Jesus have sent mine Angel, &c. After this I shall only observe that all these expressions are the common Description which the Scripture gives of the Eternity of God, whose Being is commensurate to all the several respects of Duration, past, present, and to come: Besides that the Attribute of Almighty is also a part of this Description, which is so peculiar a Property of God, I mean of Him who is God by Nature, that the Scripture never gives it to any other.
And that we may not doubt who it is that thus describes his own Eternity, he Continuing still to speak in the same Person Says, I jesus have sent mine Angel, etc. After this I shall only observe that all these expressions Are the Common Description which the Scripture gives of the Eternity of God, whose Being is commensurate to all the several respects of Duration, past, present, and to come: Beside that the Attribute of Almighty is also a part of this Description, which is so peculiar a Property of God, I mean of Him who is God by Nature, that the Scripture never gives it to any other.
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And St. Paul likewise says the same more fully and particularly, calling Jesus Christ, who was the Son of God, the first born of every Creature, that is,
And Saint Paul likewise Says the same more Fully and particularly, calling jesus christ, who was the Son of God, the First born of every Creature, that is,
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Whether they be Thrones or Dominions, Principalities or Powers, for so he calls the several Orders of Angels: all things were created by him and for him,
Whither they be Thrones or Dominions, Principalities or Powers, for so he calls the several Order of Angels: all things were created by him and for him,
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Or, as he is described in St. John 's Vision, he is the beginning of the Creation of God, that is, the Principle and Efficient Cause of the Creation;
Or, as he is described in Saint John is Vision, he is the beginning of the Creation of God, that is, the Principle and Efficient Cause of the Creation;
and not of the moral World, and the Renovation and Reformation of the minds and manners of men by the Gospel: For that was only the World here below which was reform'd by him,
and not of the moral World, and the Renovation and Reformation of the minds and manners of men by the Gospel: For that was only the World Here below which was reformed by him,
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and not things in Heaven; not the invisible World, not the several Orders of good Angels, which kept their first station and have no need to be reform'd and made anew:
and not things in Heaven; not the invisible World, not the several Order of good Angels, which kept their First station and have no need to be reformed and made anew:
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For can any man that seriously attends to the perpetual style and Phrase of the New Testament, and to the plain scope and drift of the Apostle 's reasoning in these Texts, be induc'd to believe that when St. Paul tells us that all things were created by him, that are in Heaven and that are in Earth, visible and invisible;
For can any man that seriously attends to the perpetual style and Phrase of the New Testament, and to the plain scope and drift of the Apostle is reasoning in these Texts, be induced to believe that when Saint Paul tells us that all things were created by him, that Are in Heaven and that Are in Earth, visible and invisible;
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I say, can any man of good sense persuade himself that by all this the Apostle means no more than the moral Renovation of the World here below, and the Reformation of Mankind by Jesus Christ, and his Gospel which was preach'd unto them?
I say, can any man of good sense persuade himself that by all this the Apostle means no more than the moral Renovation of the World Here below, and the Reformation of Mankind by jesus christ, and his Gospel which was preached unto them?
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Where the Apostle thus describes the Son of God; God, says he, hath in these last days spoken to us by his Son, whom he hath constituted heir of all things, by whom also he made the Worlds:
Where the Apostle thus describes the Son of God; God, Says he, hath in these last days spoken to us by his Son, whom he hath constituted heir of all things, by whom also he made the World's:
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From whence he argues the excellency of the Gospel above the Law: For the Law was given by Angels, but the Gospel by the Son of God; whose preheminence above the Angels he shews at large in the two first Chapters of this Epistle.
From whence he argues the excellency of the Gospel above the Law: For the Law was given by Angels, but the Gospel by the Son of God; whose pre-eminence above the Angels he shows At large in the two First Chapters of this Epistle.
First, That God had constituted him heir of all things, which is nowhere said of the Angels: But of him it is said that was made so much better than the Angels,
First, That God had constituted him heir of all things, which is nowhere said of the Angels: But of him it is said that was made so much better than the Angels,
The Angels are only called God's Ministers, for which the Apostle cites the words of the Psalmist; but to Christ he gives the Title of his Son, and his first begotten, by virtue whereof he is heir of all things: For to which of the Angels said he at any time, thou art my Son, this day have I begotten thee? And this I will agree with them to be spoken of Christ with respect to his Resurrection, by which,
The Angels Are only called God's Ministers, for which the Apostle cites the words of the Psalmist; but to christ he gives the Title of his Son, and his First begotten, by virtue whereof he is heir of all things: For to which of the Angels said he At any time, thou art my Son, this day have I begotten thee? And this I will agree with them to be spoken of christ with respect to his Resurrection, by which,
but that he was truly and really God, because he made the World. That the Title of God was given him he proves by a citation out of the Psalmist, But unto the Son he saith, Thy Throne, O God, is for ever and ever, &c. And that he was truly and really God because he made the World, he proves by a citation out of another Psalm, where it is said of him, Thou, Lord, in the beginning hast laid the foundations of the Earth,
but that he was truly and really God, Because he made the World. That the Title of God was given him he Proves by a Citante out of the Psalmist, But unto the Son he Says, Thy Throne, Oh God, is for ever and ever, etc. And that he was truly and really God Because he made the World, he Proves by a Citante out of Another Psalm, where it is said of him, Thou, Lord, in the beginning hast laid the foundations of the Earth,
Let us now see how Schlictingius and Crellius interpret this Text cited out of the Psalmist by the Apostle as spoken of Christ. They say, that the Author of this Epistle could not have referr'd to Christ the former words of this Citation, which speak of the Creation of Heaven and Earth,
Let us now see how Schlictingius and Crellius interpret this Text cited out of the Psalmist by the Apostle as spoken of christ. They say, that the Author of this Epistle could not have referred to christ the former words of this Citante, which speak of the Creation of Heaven and Earth,
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especially if they be understood, as they must necessarily be by those who take this for granted, to be spoken in the first place and directly to, or concerning, Christ. For since all the words of the Psalm are manifestly spoken of the most High God,
especially if they be understood, as they must necessarily be by those who take this for granted, to be spoken in the First place and directly to, or Concerning, christ. For since all the words of the Psalm Are manifestly spoken of the most High God,
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but that Christ is that God is not signified no not so much as by one word in that Psalm, it is necessary that if you will have these words to be directed to Christ, you must take it for granted that Christ is that most High God of whom the Psalmist there speaks.
but that christ is that God is not signified no not so much as by one word in that Psalm, it is necessary that if you will have these words to be directed to christ, you must take it for granted that christ is that most High God of whom the Psalmist there speaks.
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Now we will join issue with these Interpreters upon this Concession, viz. that the Author of this Epistle could not have referr'd these words, which speak of the Creation of Heaven and Earth, to Christ, without taking it for granted that Christ is truly that God who made the World.
Now we will join issue with these Interpreters upon this Concession, viz. that the Author of this Epistle could not have referred these words, which speak of the Creation of Heaven and Earth, to christ, without taking it for granted that christ is truly that God who made the World.
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And if the Author of this Epistle does affirm these words of the Psalmist to be spoken of Christ, then they must acknowledge Christ to be the true God who made Heaven and Earth:
And if the Author of this Epistle does affirm these words of the Psalmist to be spoken of christ, then they must acknowledge christ to be the true God who made Heaven and Earth:
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But the Author of this Epistle does as evidently affirm these words to be spoken to or of Christ, as he does the words of any other Text cited in this Chapter: And for this I appeal to the common sense of every man that reads them.
But the Author of this Epistle does as evidently affirm these words to be spoken to or of christ, as he does the words of any other Text cited in this Chapter: And for this I appeal to the Common sense of every man that reads them.
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These Interpreters indeed are contented that the latter part of this Citation should be spoken of Christ, but not the former: But why not the former as well as the latter? when they have so expresly told us that all the words of this Psalm are manifestly spoken of God.
These Interpreters indeed Are contented that the latter part of this Citante should be spoken of christ, but not the former: But why not the former as well as the latter? when they have so expressly told us that all the words of this Psalm Are manifestly spoken of God.
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What is the mystery of this? Could they not as easily have interpreted the former part which speaks of the Creation of Heaven and Earth, concerning the moral World, and the new Creation or Reformation of Mankind by Jesus Christ and his Gospel, as well as so many other plain Texts to the same purpose? No doubt they could as well have done it,
What is the mystery of this? Could they not as Easily have interpreted the former part which speaks of the Creation of Heaven and Earth, Concerning the moral World, and the new Creation or Reformation of Mankind by jesus christ and his Gospel, as well as so many other plain Texts to the same purpose? No doubt they could as well have done it,
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but yet is not hard to be guessed at, namely, that if they had admitted the former words to have been spoken of Christ they knew not what to do with the latter part of this Citation, They shall perish, but thou remainest;
but yet is not hard to be guessed At, namely, that if they had admitted the former words to have been spoken of christ they knew not what to do with the latter part of this Citante, They shall perish, but thou remainest;
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What shall perish, and wax old, and be changed? Why, the Earth and the Heavens which the Son had made, that is, the moral World, the Reformation of Mankind,
What shall perish, and wax old, and be changed? Why, the Earth and the Heavens which the Son had made, that is, the moral World, the Reformation of Mankind,
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But when men have once resolv'd to hold fast an Opinion they have taken up, it then becomes not only convenient but necessary to understand nothing that makes against it:
But when men have once resolved to hold fast an Opinion they have taken up, it then becomes not only convenient but necessary to understand nothing that makes against it:
And thus I have, with all the clearness and brevity I could, search'd to the very foundations of this new Interpretation of this Passage of the Evangelist, upon which the Divinity of the Son of God is so firmly established;
And thus I have, with all the clearness and brevity I could, searched to the very foundations of this new Interpretation of this Passage of the Evangelist, upon which the Divinity of the Son of God is so firmly established;
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and likewise of the gross misinterpretations of several other Texts to the same purpose in this Evangelist, and in other Books of the New Testament: All which Interpretations I have endeavoured to shew to be not only contrary to the sense of all Antiquity, of which as Socinus had but little knowledge,
and likewise of the gross misinterpretations of several other Texts to the same purpose in this Evangelist, and in other Books of the New Testament: All which Interpretations I have endeavoured to show to be not only contrary to the sense of all Antiquity, of which as Socinus had but little knowledge,
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Before I go off from this Argument, I cannot but take notice of one thing wherein our Adversaries in this Cause do perpetually glory as a mighty advantage which they think they have over us in this Point of the Divinity of the Son of God, and consequently in that other Point of the B. Trinity:
Before I go off from this Argument, I cannot but take notice of one thing wherein our Adversaries in this Cause do perpetually glory as a mighty advantage which they think they have over us in this Point of the Divinity of the Son of God, and consequently in that other Point of the B. Trinity:
namely, that they have Reason clearly on their Side in this Controversy, and that the Difficulties and Absurdities are much greater and plainer on our part than on theirs.
namely, that they have Reason clearly on their Side in this Controversy, and that the Difficulties and Absurdities Are much greater and plainer on our part than on theirs.
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Here they are pleas'd to triumph without modesty, and without measure: And yet notwithstanding this, I am not afraid here likewise to join issue with them,
Here they Are pleased to triumph without modesty, and without measure: And yet notwithstanding this, I am not afraid Here likewise to join issue with them,
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and am contented to have this matter brought to a fair Trial at the Bar of Reason, as well as of Scripture expounded by the general Tradition of the Christian Church:
and am contented to have this matter brought to a fair Trial At the Bar of Reason, as well as of Scripture expounded by the general Tradition of the Christian Church:
and that which gives us the greatest and truest light for the right understanding of the true sense and meaning of Scripture not only in this, but in most other important Doctrines of the Christian Religion.
and that which gives us the greatest and Truest Light for the right understanding of the true sense and meaning of Scripture not only in this, but in most other important Doctrines of the Christian Religion.
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I am not without some good hopes, I will not say confidence, for I never thought that to be so great an advantage to any Cause as some men would be glad to make others believe it is, hoping to help and support a weak Argument by a strong and mighty confidence:
I am not without Some good hope's, I will not say confidence, for I never Thought that to be so great an advantage to any Cause as Some men would be glad to make Others believe it is, hoping to help and support a weak Argument by a strong and mighty confidence:
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But surely modesty never hurt any Cause, and the confidence of man seems to me to be much like the wrath of man, which St. James tells us worketh not the righteousness of God, that is, it never does any good, it never serves any wise and real purpose of Religion:
But surely modesty never hurt any Cause, and the confidence of man seems to me to be much like the wrath of man, which Saint James tells us works not the righteousness of God, that is, it never does any good, it never serves any wise and real purpose of Religion:
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I say, I am not without some good hopes, that I have in the foregoing Discourses clearly shewn that the tenour of Scripture and general Tradition are on our Side in this Argument, and therefore I shall not need to give my self the trouble to examine this matter over again.
I say, I am not without Some good hope's, that I have in the foregoing Discourses clearly shown that the tenor of Scripture and general Tradition Are on our Side in this Argument, and Therefore I shall not need to give my self the trouble to examine this matter over again.
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Now as to the Point of Reason, the great Difficulty and Absurdity, which they object to our Doctrine concerning this Mystery, amounts to thus much, that it is not only above Reason, but plainly contrary to it.
Now as to the Point of Reason, the great Difficulty and Absurdity, which they Object to our Doctrine Concerning this Mystery, amounts to thus much, that it is not only above Reason, but plainly contrary to it.
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because God whose infinite Nature and Perfections are the very Foundation of all Religion is certainly the greatest Mystery of all other, and the most incomprehensible:
Because God whose infinite Nature and Perfections Are the very Foundation of all Religion is Certainly the greatest Mystery of all other, and the most incomprehensible:
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Because all Mysteries in what kind soever, whether in Religion or in Nature, so long, and so far as they are Mysteries, are for that very reason incomprehensible.
Because all Mysteres in what kind soever, whither in Religion or in Nature, so long, and so Far as they Are Mysteres, Are for that very reason incomprehensible.
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But they urge the matter much further, that this particular Mystery now under debate is plainly contrary to Reason: And if they can make this good, I will confess that they have gained a great Point upon us.
But they urge the matter much further, that this particular Mystery now under debate is plainly contrary to Reason: And if they can make this good, I will confess that they have gained a great Point upon us.
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But then they are to be put in mind, that to make this good against us they must clearly shew some plain Contradiction in this Doctrine, which I could never yet see done by any.
But then they Are to be put in mind, that to make this good against us they must clearly show Some plain Contradiction in this Doctrine, which I could never yet see done by any.
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Great Difficulty I acknowledge there is in the explication of it, in which the further we go, beyond what God hath thought fit to reveal to us in Scripture concerning it, the more we are entangled,
Great Difficulty I acknowledge there is in the explication of it, in which the further we go, beyond what God hath Thought fit to reveal to us in Scripture Concerning it, the more we Are entangled,
and that which men are pleased to call an explaining of it, does in my apprehension often make it more obscure, that is, less plain than it was before;
and that which men Are pleased to call an explaining of it, does in my apprehension often make it more Obscure, that is, less plain than it was before;
That there are three Differences in the Deity, which the Scripture speaks of by the Names of Father, Son, and H. Ghost, and every where speaks of them as we use to do of three distinct Persons: And therefore I see no reason why in this Argument we should nicely abstain from using the word Person; though I remember that St. Jerome does somewhere desire to be excused from it.
That there Are three Differences in the Deity, which the Scripture speaks of by the Names of Father, Son, and H. Ghost, and every where speaks of them as we use to do of three distinct Persons: And Therefore I see no reason why in this Argument we should nicely abstain from using the word Person; though I Remember that Saint Jerome does somewhere desire to be excused from it.
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Now concerning these Three I might in the first place urge that plain and express Text, There are three that bear record in Heaven, the Father, the Word, and the H. Ghost; and these three are one:
Now Concerning these Three I might in the First place urge that plain and express Text, There Are three that bear record in Heaven, the Father, the Word, and the H. Ghost; and these three Are one:
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However that be, thus much is certain and cannot be deni'd, that our Saviour commanded his Apostles to baptize all Nations in the name of the Father, Son, and Holy Ghost:
However that be, thus much is certain and cannot be denied, that our Saviour commanded his Apostles to baptise all nations in the name of the Father, Son, and Holy Ghost:
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And it is yet further certain, that not only the Name and Title of God, but the most incommunicable Properties and Perfections of the Deity, are in Scripture frequently ascribed to the Son and the H. Ghost; one Property only excepted, which is peculiar to the Father as he is the Principle and Fountain of the Deity, that he is of himself and of no other;
And it is yet further certain, that not only the Name and Title of God, but the most incommunicable Properties and Perfections of the Deity, Are in Scripture frequently ascribed to the Son and the H. Ghost; one Property only excepted, which is peculiar to the Father as he is the Principle and Fountain of the Deity, that he is of himself and of no other;
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or any other Difficulty besides this, that the particular manner of the existence of these three Differences or Persons in the Divine Nature, express'd in Scripture by the Names of Father, Son, aud H. Ghost, is incomprehensible by our finite Understandings, and inexplicable by us:
or any other Difficulty beside this, that the particular manner of the existence of these three Differences or Persons in the Divine Nature, expressed in Scripture by the Names of Father, Son, and H. Ghost, is incomprehensible by our finite Understandings, and inexplicable by us:
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In which I do not see what Absurdity there is, since our Adversaries cannot deny that many things certainly are, the particular manner of whose existence we can neither comprehend, nor explain.
In which I do not see what Absurdity there is, since our Adversaries cannot deny that many things Certainly Are, the particular manner of whose existence we can neither comprehend, nor explain.
They say, that the Son of God is a mere Creature; not God by Nature, and yet truly and really God by Office and by Divine appointment and constitution;
They say, that the Son of God is a mere Creature; not God by Nature, and yet truly and really God by Office and by Divine appointment and constitution;
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And can they discern no Difficulty, no Absurdity in this? What? no absurdity in bringing Idolatry by a backdoor into the Christian Religion, one main Design whereof was to banish Idolatry out of the World? And will they in good earnest contest this matter with us, that the giving Divine Worship to a mere Creature is not Idolatry? And can they vindicate themselves in this Point any other way,
And can they discern no Difficulty, no Absurdity in this? What? no absurdity in bringing Idolatry by a backdoor into the Christian Religion, one main Design whereof was to banish Idolatry out of the World? And will they in good earnest contest this matter with us, that the giving Divine Worship to a mere Creature is not Idolatry? And can they vindicate themselves in this Point any other Way,
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What? no Absurdity in a God as it were but of yesterday? in a Creature God, in a God merely by positive Institution; and this in opposition to a plain moral Precept of eternal obligation,
What? no Absurdity in a God as it were but of yesterday? in a Creature God, in a God merely by positive Institution; and this in opposition to a plain moral Precept of Eternal obligation,
the one by Nature, and the other by Office, to whom they are content to pay the same Honour which is due to Him who is God by Nature. Provided Christ will be contented to be but a Creature, they will deal more liberally with him in another way than in reason is fit ▪
the one by Nature, and the other by Office, to whom they Are content to pay the same Honour which is due to Him who is God by Nature. Provided christ will be contented to be but a Creature, they will deal more liberally with him in Another Way than in reason is fit ▪
And do they see no absurdity in all this? nothing that is contrary to Reason and good sense? nothing that feels like inconsistency and Contradiction? Do they consider how often God hath declar'd that he will not give his glory to another? And that the Apostle describes Idolatry to be, the giving service, or worship, to things which by Nature are no Gods?
And do they see no absurdity in all this? nothing that is contrary to Reason and good sense? nothing that feels like inconsistency and Contradiction? Do they Consider how often God hath declared that he will not give his glory to Another? And that the Apostle describes Idolatry to be, the giving service, or worship, to things which by Nature Are no God's?
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Surely if Reason guided by Divine Revelation were to chuse a God, it would make choice of one who is declared in Scripture to be the only begotten of the Father, the first and the last, the beginning and the end, the same yesterday, to day, and for ever:
Surely if Reason guided by Divine Revelation were to choose a God, it would make choice of one who is declared in Scripture to be the only begotten of the Father, the First and the last, the beginning and the end, the same yesterday, to day, and for ever:
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after which I cannot think that these great Masters of Reason can think it so easy a matter to extricate themselves out of these Difficulties. The God of Truth lead us into all Truth,
After which I cannot think that these great Masters of Reason can think it so easy a matter to extricate themselves out of these Difficulties. The God of Truth led us into all Truth,
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And to interpret them with that candour and simplicity which is due to the sincere Declarations of God intended for the instruction and not for the deception and delusion of men:
And to interpret them with that candour and simplicity which is due to the sincere Declarations of God intended for the instruction and not for the deception and delusion of men:
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I say, we should treat them as the Oracles of God, and not like the doubtful Oracles of the Heathen Deities, that is, in truth of the Devil; which were contrived and calculated on purpose to deceive, containing and for the most part intending a sense directly contrary to the appearing and most obvious meaning of the Words:
I say, we should Treat them as the Oracles of God, and not like the doubtful Oracles of the Heathen Deities, that is, in truth of the devil; which were contrived and calculated on purpose to deceive, containing and for the most part intending a sense directly contrary to the appearing and most obvious meaning of the Words:
For the Devil was the first Author of Equivocation; though the Jesuits have since made it a lawful way of lying, which their Father of whom they learn'd it had not credit and authority enough to do.
For the devil was the First Author of Equivocation; though the Jesuits have since made it a lawful Way of lying, which their Father of whom they learned it had not credit and Authority enough to do.
And it deserves likewise to be very well considered by us, that nothing hath given a greater force to the Exceptions of the Church of Rome against the H. Scripture's being a sufficient and certain Rule of Faith,
And it deserves likewise to be very well considered by us, that nothing hath given a greater force to the Exceptions of the Church of Room against the H. Scripture's being a sufficient and certain Rule of Faith,
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than the uncertainty into which they have brought the plainest Texts imaginable for the establishing of Doctrines of greatest moment in the Christian Religion, by their remote and wrested interpretation of them:
than the uncertainty into which they have brought the Plainest Texts imaginable for the establishing of Doctrines of greatest moment in the Christian Religion, by their remote and wrested Interpretation of them:
But as for us who do in good earnest believe the Divine Authority of the H. Scriptures, let us take all our Doctrines and Opinions from those clear Fountains of Truth, not disturb'd and darkned by searching anxiously into all the possible Senses that the several words and expressions of Scripture can bear,
But as for us who doe in good earnest believe the Divine authority of the H. Scriptures, let us take all our Doctrines and Opinions from those clear Fountains of Truth, not disturbed and darkened by searching anxiously into all the possible Senses that the several words and expressions of Scripture can bear,
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and by forcing that sense upon them which is most remote and unnatural, and in the mean time wilfully overlooking and passing by that sense which is most obvious and easie to the common apprehension of any unbyass'd and impartial Reader.
and by forcing that sense upon them which is most remote and unnatural, and in the mean time wilfully overlooking and passing by that sense which is most obvious and easy to the Common apprehension of any unbiased and impartial Reader.
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This is to use the H. Scriptures as the Church of Rome have done many Holy and good men whom they are pleased to brand with the odious Name of Hereticks, to torture them till they speak the mind of their Tormentors though never so contrary to their own.
This is to use the H. Scriptures as the Church of Room have done many Holy and good men whom they Are pleased to brand with the odious Name of Heretics, to torture them till they speak the mind of their Tormentors though never so contrary to their own.
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I will now conclude this whole Discourse with a Saying which I heard from a great and judicious Man, Non amo nimis argutam Theologiam, I love no Doctrines in Divinity which stand so very much upon quirk and subtilty.
I will now conclude this Whole Discourse with a Saying which I herd from a great and judicious Man, Non Amo nimis argutam Theology, I love no Doctrines in Divinity which stand so very much upon quirk and subtlety.
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And I cannot upon this occasion forbear to say, that those Doctrines of Religion and those Interpretations of Scripture have ever been to me the most suspected, which need abundance of Wit and a great many Criticisms to make them out:
And I cannot upon this occasion forbear to say, that those Doctrines of Religion and those Interpretations of Scripture have ever been to me the most suspected, which need abundance of Wit and a great many Criticisms to make them out:
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And considering the Wisdom and Goodness of Almighty God, I cannot possibly believe but that all things necessary to be believ'd and practis'd by Christians in order to their eternal Salvation are plainly contain'd in the H. Scriptures: God surely hath not dealt so hardly with Mankind as to make any thing necessary to be believ'd or practis'd by us which he hath not made sufficiently plain to the capacity of the unlearned as well as of the learned.
And considering the Wisdom and goodness of Almighty God, I cannot possibly believe but that all things necessary to be believed and practised by Christians in order to their Eternal Salvation Are plainly contained in the H. Scriptures: God surely hath not dealt so hardly with Mankind as to make any thing necessary to be believed or practised by us which he hath not made sufficiently plain to the capacity of the unlearned as well as of the learned.
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It was well said by Erasmus, That it was never well with the Christian World since it began to be a matter of so much Subtilty and Wit for a man to be a true Christian.
It was well said by Erasmus, That it was never well with the Christian World since it began to be a matter of so much Subtlety and Wit for a man to be a true Christian.
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THE last Year about this Time, and upon the same Occasion of the Annual Commemoration of the Incarnation and Nativity of our B. Lord and Saviour, I began to discourse to you upon these Words:
THE last Year about this Time, and upon the same Occasion of the Annual Commemoration of the Incarnation and Nativity of our B. Lord and Saviour, I began to discourse to you upon these Words:
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II. Second place to give some account of the nature and manner of this Incarnation, so far as the Scripture hath thought fit to reveal and declare this Mystery to us.
II Second place to give Some account of the nature and manner of this Incarnation, so Far as the Scripture hath Thought fit to reveal and declare this Mystery to us.
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The Word was made flesh, that is, He who is personally called the Word, and whom the Evangelist hath so fully and clearly described in the beginning of his Gospel, he became flesh, that is, assumed our Nature and became man; for so the word flesh is frequently used in Scripture, for Man or Human Nature.
The Word was made Flesh, that is, He who is personally called the Word, and whom the Evangelist hath so Fully and clearly described in the beginning of his Gospel, he became Flesh, that is, assumed our Nature and became man; for so the word Flesh is frequently used in Scripture, for Man or Human Nature.
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So that by the Word's becoming flesh, that is, Man, the Evangelist did not only intend to express to us that he assumed a human Body without a Soul, but that he became a perfect Man, consisting of Soul and Body united.
So that by the Word's becoming Flesh, that is, Man, the Evangelist did not only intend to express to us that he assumed a human Body without a Soul, but that he became a perfect Man, consisting of Soul and Body united.
It is very probable indeed that the Evangelist did purposely chuse the word flesh, which signifies the frail and mortal part of Humanity, to denote to us the great condescension of the Son of God in assuming our Nature with all its infirmities,
It is very probable indeed that the Evangelist did purposely choose the word Flesh, which signifies the frail and Mortal part of Humanity, to denote to us the great condescension of the Son of God in assuming our Nature with all its infirmities,
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Having thus explain'd the meaning of this Proposition, the Word was made flesh, I shall in a further prosecution of this Argument take into consideration these three things.
Having thus explained the meaning of this Proposition, the Word was made Flesh, I shall in a further prosecution of this Argument take into consideration these three things.
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Secondly, I shall consider the Objections which are commonly brought against this Incarnation of the Son of God from the seeming impossibility, or incongruity of the thing.
Secondly, I shall Consider the Objections which Are commonly brought against this Incarnation of the Son of God from the seeming impossibility, or incongruity of the thing.
Thirdly, And because, after all that can be said in answer to those Objections, it may still appear to us very strange that God who could without all this circumstance,
Thirdly, And Because, After all that can be said in answer to those Objections, it may still appear to us very strange that God who could without all this circumstance,
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and that when it is throughly consider'd it will appear to be much more for our comfort and advantage than any other way which the wisdom of this World would have been apt to devise and pitch upon.
and that when it is thoroughly considered it will appear to be much more for our Comfort and advantage than any other Way which the Wisdom of this World would have been apt to devise and pitch upon.
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I shall consider more distinctly what may reasonably be supposed to be implied in this expression of the Word's being made flesh, namely, these five things.
I shall Consider more distinctly what may reasonably be supposed to be implied in this expression of the Word's being made Flesh, namely, these five things.
For if this had been only a Phantasme and Apparition, as some Hereticks of old did fancy, it would in all probability have been like the appearance of Angels mentioned in the old Testament, sudden and of short continuance,
For if this had been only a Phantasm and Apparition, as Some Heretics of old did fancy, it would in all probability have been like the appearance of Angels mentioned in the old Testament, sudden and of short Continuance,
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and the Scripture useth all the expressions which are proper to signify a real Man, and a real Human Body, and there were all the signs and evidences of reality that could be:
and the Scripture uses all the expressions which Are proper to signify a real Man, and a real Human Body, and there were all the Signs and evidences of reality that could be:
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For the Word is said to be made flesh, and Christ is said to be of the seed of David according to the flesh, and to be made of a Woman; and all this to shew that he was a real Man, and had a real and substantial Body: For he was born,
For the Word is said to be made Flesh, and christ is said to be of the seed of David according to the Flesh, and to be made of a Woman; and all this to show that he was a real Man, and had a real and substantial Body: For he was born,
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The Word was made flesh, that is, became Man; for so I have shewn the word flesh to be often used in Scripture. And this the Author of the Epistle to the Hebrews takes very special notice of as a great grace and favour of God to Mankind, that his Son appear'd in our Nature, and consequently for our Salvation;
The Word was made Flesh, that is, became Man; for so I have shown the word Flesh to be often used in Scripture. And this the Author of the Epistle to the Hebrews Takes very special notice of as a great grace and favour of God to Mankind, that his Son appeared in our Nature, and consequently for our Salvation;
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but the word also signifies to take hold of a thing which is falling, as well as to assume or take on him: He did not take hold of the Angels when they were falling,
but the word also signifies to take hold of a thing which is falling, as well as to assume or take on him: He did not take hold of the Angels when they were falling,
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But he took hold of Human Nature when it was falling, and particularly of the Seed of Abraham, and by the Seed of Abraham, that is, by himself, in whom all the Nations of the Earth were blessed, he brought Salvation first to the Jews, and then to the rest of Mankind.
But he took hold of Human Nature when it was falling, and particularly of the Seed of Abraham, and by the Seed of Abraham, that is, by himself, in whom all the nations of the Earth were blessed, he brought Salvation First to the jews, and then to the rest of Mankind.
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The Apostle chuses to derive this Blessing from Abraham, that so he might bring it nearer to the Jews to whom he wrote this Epistle, and might thereby more effectually recommend the Gospel to them,
The Apostle chooses to derive this Blessing from Abraham, that so he might bring it nearer to the jews to whom he wrote this Epistle, and might thereby more effectually recommend the Gospel to them,
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And it is some confirmation of the interpretation I have given of that expression he took not on him, &c. that the Evangelist uses the very same word for taking hold of one that was ready to sink:
And it is Some confirmation of the Interpretation I have given of that expression he took not on him, etc. that the Evangelist uses the very same word for taking hold of one that was ready to sink:
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For so it is said of St. Peter when he was ready to sink, that Christ put forth his hand NONLATINALPHABET and caught hold of him, and saved him from drowning:
For so it is said of Saint Peter when he was ready to sink, that christ put forth his hand and caught hold of him, and saved him from drowning:
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He laid hold of our Nature, or as it is express'd in the same Chapter, he took part of flesh and blood, that in our Nature he might be capable of effecting our Redemption and Deliverance.
He laid hold of our Nature, or as it is expressed in the same Chapter, he took part of Flesh and blood, that in our Nature he might be capable of effecting our Redemption and Deliverance.
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Thirdly, This expression of the Word's being made flesh may further imply his assuming the infirmities, and submitting to the miseries of Human Nature.
Thirdly, This expression of the Word's being made Flesh may further imply his assuming the infirmities, and submitting to the misery's of Human Nature.
for never was sorrow like to his sorrow, nor suffering like to his sufferings, the weight and bitterness whereof was such as to wring from him, the meekest and most patient endurer of sufferings that ever was, that doleful complaint, My God, my God,
for never was sorrow like to his sorrow, nor suffering like to his sufferings, the weight and bitterness whereof was such as to wring from him, the Meekest and most patient endurer of sufferings that ever was, that doleful complaint, My God, my God,
and intimate, and vital Union of the Divine and human Natures of Christ in one Person: The Word was made, or became, flesh: Which what else can it signify but one of these two things? Either that the eternal Word and only begotten Son of God was changed into a Man, which is not only impossible to be, but impious to imagin:
and intimate, and vital union of the Divine and human Nature's of christ in one Person: The Word was made, or became, Flesh: Which what Else can it signify but one of these two things? Either that the Eternal Word and only begotten Son of God was changed into a Man, which is not only impossible to be, but impious to imagine:
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Or else, that the Son of God did assume our Nature and became Man by his Divinity being united to human Nature as the Soul is vitally united to the Body; without either being changed into it,
Or Else, that the Son of God did assume our Nature and became Man by his Divinity being united to human Nature as the Soul is vitally united to the Body; without either being changed into it,
or confounded with it, or swallowed up by it, as the Eutychian Hereticks fancied the human Nature of Christ to be swallowed up of his Divinity: Which had it been so, St. John had expressed himself very untowardly when he says, The Word became flesh; for it had been quite contrary,
or confounded with it, or swallowed up by it, as the Eutychian Heretics fancied the human Nature of christ to be swallowed up of his Divinity: Which had it been so, Saint John had expressed himself very untowardly when he Says, The Word became Flesh; for it had been quite contrary,
The only thing then that we can reasonably imagine to be the meaning of this expression is this, that the Son of God assumed our Nature, and united himself with it,
The only thing then that we can reasonably imagine to be the meaning of this expression is this, that the Son of God assumed our Nature, and united himself with it,
I say, the Divinity united it self with human Nature: For though flesh be only mentioned in the Text, yet he did not only assume a human Body, which was the Heresie of Apollinaris and his Followers, upon a mistake of this and some other Texts of Scripture: But he assumed the whole human Nature, that is, a human Soul united to a real and natural Body: for so I have shewn the word flesh to be frequently used in Scripture, not only for the Body but for the whole Man, by an usual Figure of speech:
I say, the Divinity united it self with human Nature: For though Flesh be only mentioned in the Text, yet he did not only assume a human Body, which was the Heresy of Apollinaris and his Followers, upon a mistake of this and Some other Texts of Scripture: But he assumed the Whole human Nature, that is, a human Soul united to a real and natural Body: for so I have shown the word Flesh to be frequently used in Scripture, not only for the Body but for the Whole Man, by an usual Figure of speech:
As on the other hand, Soul is frequently used for the whole Man or Person: So many Souls are said to have gone down with Jacob into Egypt, that is, so many Persons.
As on the other hand, Soul is frequently used for the Whole Man or Person: So many Souls Are said to have gone down with Jacob into Egypt, that is, so many Persons.
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But this I need not insist longer upon, our Saviour being so frequently in Scripture, and so expresly said to be a Man; which could with no propriety of speech have been said, had he only assumed a human Body: Nor could he have been said to have been made in all things like unto us, sin only excepted, had he only had a human Body but not a Soul: For then the meaning must have been, that he had been made in all things like unto us, that is,
But this I need not insist longer upon, our Saviour being so frequently in Scripture, and so expressly said to be a Man; which could with no propriety of speech have been said, had he only assumed a human Body: Nor could he have been said to have been made in all things like unto us, sin only excepted, had he only had a human Body but not a Soul: For then the meaning must have been, that he had been made in all things like unto us, that is,
like to a Man, that only excepted which chiefly makes the Man, that is, the Soul: And the addition of those words, Sin only excepted, had been no less strange;
like to a Man, that only excepted which chiefly makes the Man, that is, the Soul: And the addition of those words, since only excepted, had been no less strange;
or Personal Union of the Divine and human Natures in the Person of our B. Saviour: In the more particular explication whereof it is not safe for our shallow understandings to wade further than the Scripture goes before us,
or Personal union of the Divine and human Nature's in the Person of our B. Saviour: In the more particular explication whereof it is not safe for our shallow understandings to wade further than the Scripture Goes before us,
for fear we go out of our depth and lose our selves in the profound inquiry into the deep things of God, which he has not thought fit in this present state of darkness and imperfection to reveal more plainly and fully to us.
for Fear we go out of our depth and loose our selves in the profound inquiry into the deep things of God, which he has not Thought fit in this present state of darkness and imperfection to reveal more plainly and Fully to us.
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It ought to be thought sufficient, that the Scripture speaking of the same Person, Jesus Christ our B. Saviour, doth frequently and expresly call him both God and Man: Which how it can be so easily conceived upon any other Supposition than that of the Union of the Divine and human Natures in one Person, I must confess that I am not able to comprehend.
It ought to be Thought sufficient, that the Scripture speaking of the same Person, jesus christ our B. Saviour, does frequently and expressly call him both God and Man: Which how it can be so Easily conceived upon any other Supposition than that of the union of the Divine and human Nature's in one Person, I must confess that I am not able to comprehend.
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Fifthly and lastly, All this which I have shewn to be implyed in this Proposition, the Word was made flesh, does signifie to us the wonderful and amazing condescension and love of God to Mankind in sending his Son into the World,
Fifthly and lastly, All this which I have shown to be employed in this Proposition, the Word was made Flesh, does signify to us the wondered and amazing condescension and love of God to Mankind in sending his Son into the World,
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What a step is here made in order to the reconciling of Men to God? From Heaven to Earth; from the top of Glory and Majesty to the lowest gulf of meanness and misery:
What a step is Here made in order to the reconciling of Men to God? From Heaven to Earth; from the top of Glory and Majesty to the lowest gulf of meanness and misery:
The Evangelist seems here to use the word flesh, which signifies the meanest and vilest part of Humanity, to express to us how low the Son of God was contented to stoop for the Redemption of Man. The Word was made flesh:
The Evangelist seems Here to use the word Flesh, which signifies the Meanest and Vilest part of Humanity, to express to us how low the Son of God was contented to stoop for the Redemption of Man. The Word was made Flesh:
The Son of God is here expressed to us by one of his highest and most glorious Titles, the Word, which imports both Power and Wisdom; Christ the Power of God,
The Son of God is Here expressed to us by one of his highest and most glorious Titles, the Word, which imports both Power and Wisdom; christ the Power of God,
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And this is the great Mystery of godliness, that is, of the Christian Religion, that God should be manifested in the flesh, and become man, with a most gracious and merciful design to bring man back again to God:
And this is the great Mystery of godliness, that is, of the Christian Religion, that God should be manifested in the Flesh, and become man, with a most gracious and merciful Design to bring man back again to God:
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That he should become a miserable, and a mortal man to save us from eternal death, and to make us partakers of everlasting life: That the Son of God should condescend to inhabit our vile Nature, to wear Rags and to become a beggar for our sakes;
That he should become a miserable, and a Mortal man to save us from Eternal death, and to make us partakers of everlasting life: That the Son of God should condescend to inhabit our vile Nature, to wear Rags and to become a beggar for our sakes;
an imitable and encouraging Example of innocency and goodness, of meekness and humility, of patience and submission to the Will of God under the forest afflictions and sufferings,
an imitable and encouraging Exampl of innocency and Goodness, of meekness and humility, of patience and submission to the Will of God under the forest afflictions and sufferings,
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And that by this means we might for our greater encouragement in holiness and vertue, see all that which the Law of God requires of us exemplified in our Nature,
And that by this means we might for our greater encouragement in holiness and virtue, see all that which the Law of God requires of us exemplified in our Nature,
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And that likewise in our nature he might conquer and triumph over the two great Enemies of our Salvation, the World and the Devil: And by first suffering Death, and then overcoming it,
And that likewise in our nature he might conquer and triumph over the two great Enemies of our Salvation, the World and the devil: And by First suffering Death, and then overcoming it,
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and by rescuing our nature from the power of it by his Resurrection from the dead, he might deliver us from the fear of Death, and give us the glorious hopes of a blessed Immortality: For by assuming our frail and mortal Nature he became capable of suffering and of shedding his precious Blood for us,
and by rescuing our nature from the power of it by his Resurrection from the dead, he might deliver us from the Fear of Death, and give us the glorious hope's of a blessed Immortality: For by assuming our frail and Mortal Nature he became capable of suffering and of shedding his precious Blood for us,
And further yet, that by being subject to the miseries and infirmities of Humanity, he might from his own Experience, the surest and most sensible sort of knowledge and instruction, learn to have a more compassionate sense of our infirmities,
And further yet, that by being Subject to the misery's and infirmities of Humanity, he might from his own Experience, the Surest and most sensible sort of knowledge and instruction, Learn to have a more compassionate sense of our infirmities,
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And finally, that as a Reward of his Obedience and sufferings in our Nature, he might in the same Nature be exalted to the right hand of the Majesty on high, there to continue for ever to make intercession for us.
And finally, that as a Reward of his obedience and sufferings in our Nature, he might in the same Nature be exalted to the right hand of the Majesty on high, there to continue for ever to make Intercession for us.
II. I shall in the next place consider the Objections against the Incarnation of the Son of God, from the supposed impossibility and incongruity of the thing.
II I shall in the next place Consider the Objections against the Incarnation of the Son of God, from the supposed impossibility and incongruity of the thing.
First, It is objected, that the Incarnation of the Son of God as I have explained it, neccessarily supposing an Union of the Divinity with human Nature is,
First, It is objected, that the Incarnation of the Son of God as I have explained it, neccessarily supposing an union of the Divinity with human Nature is,
Now that there is no impossibility in the thing seems to be very evident from the Instance whereby I have endeavoured to illustrate it, of the Union between the Soul and the Body of man, which we must acknowledge to be a thing possible,
Now that there is no impossibility in the thing seems to be very evident from the Instance whereby I have endeavoured to illustrate it, of the union between the Soul and the Body of man, which we must acknowledge to be a thing possible,
And is it not every whit as possible for God, if he so please, to unite himself to human Nature, as it is for the Soul to be united to the Body? And that we are not able to conceive the manner how this is or can be done, ought not in reason to be any prejudice against the truth and certainty of the thing:
And is it not every whit as possible for God, if he so please, to unite himself to human Nature, as it is for the Soul to be united to the Body? And that we Are not able to conceive the manner how this is or can be done, ought not in reason to be any prejudice against the truth and certainty of the thing:
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And therefore I take it for an undoubted Principle which no Man can gainsay, That to assure us that a thing really is, it is not necessary for us to know the manner how it is, or can be:
And Therefore I take it for an undoubted Principle which no Man can gainsay, That to assure us that a thing really is, it is not necessary for us to know the manner how it is, or can be:
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Secondly, supposing this thing to be possible, and capable in any measure to be understood, which yet I have shewn not to be necessary to our firm belief of it:
Secondly, supposing this thing to be possible, and capable in any measure to be understood, which yet I have shown not to be necessary to our firm belief of it:
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it is further objected, that it seems to be a thing very incongruous, and much beneath the Dignity of the Son of God, to be united to human Nature, and to submit to so near an Allyance with that which is so very mean and despicable:
it is further objected, that it seems to be a thing very incongruous, and much beneath the Dignity of the Son of God, to be united to human Nature, and to submit to so near an Alliance with that which is so very mean and despicable:
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But herein surely we measure God too much by our selves, and because we who are evil have seldom so much goodness as to stoop beneath our selves for the benefit and good of others, we are apt to think that God hath not so much goodness neither:
But herein surely we measure God too much by our selves, and Because we who Are evil have seldom so much Goodness as to stoop beneath our selves for the benefit and good of Others, we Are apt to think that God hath not so much Goodness neither:
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And because our ill nature, and pride, and folly, as indeed all pride is folly, will not suffer us to do it, we presently conclude that it does not become God.
And Because our ill nature, and pride, and folly, as indeed all pride is folly, will not suffer us to do it, we presently conclude that it does not become God.
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But what Pliny said to the Emperour Trajan concerning earthly Kings and Potentates, is much more true of the Lord of Glory, the great King of Heaven and Earth;
But what pliny said to the Emperor Trajan Concerning earthly Kings and Potentates, is much more true of the Lord of Glory, the great King of Heaven and Earth;
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But God, whose ways are not as our ways, and whose thoughts are as much above our low and narrow thoughts as the Heavens are high above the earth, did not disdain nor think it below him to become Man for the good of Mankind;
But God, whose ways Are not as our ways, and whose thoughts Are as much above our low and narrow thoughts as the Heavens Are high above the earth, did not disdain nor think it below him to become Man for the good of Mankind;
So that in truth, and according to right Reason, it was no real diminution or disparagement to the Son of God to become Man for the Salvation of Mankind:
So that in truth, and according to right Reason, it was no real diminution or disparagement to the Son of God to become Man for the Salvation of Mankind:
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And therefore the Apostle to the Hebrews, when he says that Christ glorifyed not himself to be made an High-Priest, but was appointed of God to this Office, as was Aaron•, does hereby seem to intimate that it was a glory to the Son of God to be made an High-Priest for the Sons of Men:
And Therefore the Apostle to the Hebrews, when he Says that christ glorified not himself to be made an High-Priest, but was appointed of God to this Office, as was Aaron•, does hereby seem to intimate that it was a glory to the Son of God to be made an High-Priest for the Sons of Men:
For though it was a strange condescention, yet was it likewise a most wonderful Argument of his Goodness, which is the highest Glory of the Divine Nature.
For though it was a strange condescension, yet was it likewise a most wondered Argument of his goodness, which is the highest Glory of the Divine Nature.
Besides, that when we have said all we can about this matter, I hope we will allow God himself to be the best and most competent Judge what is fit for God to do;
Beside, that when we have said all we can about this matter, I hope we will allow God himself to be the best and most competent Judge what is fit for God to do;
Thirdly, If our Reason could get over this Difficulty, and admit that God might become Man; yet it seems very unsuitable to the Son of God and to his great Design of instructing and reforming Mankind, to appear in so low and suffering a condition.
Thirdly, If our Reason could get over this Difficulty, and admit that God might become Man; yet it seems very unsuitable to the Son of God and to his great Design of instructing and reforming Mankind, to appear in so low and suffering a condition.
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That One who was put to Death himself should be believed by others when he promised to them Life and Immortality in another World, could not but appear very strange and unreasonable. For Answer to this;
That One who was put to Death himself should be believed by Others when he promised to them Life and Immortality in Another World, could not but appear very strange and unreasonable. For Answer to this;
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besides other excellent Reasons and Ends which the Scripture expresly assigns of our B. Saviour 's Humiliation, in his assuming our Nature with the frailties and miseries of it:
beside other excellent Reasons and Ends which the Scripture expressly assigns of our B. Saviour is Humiliation, in his assuming our Nature with the frailties and misery's of it:
That by his bitter Passion he might make Expiation for sin, and •et us a pattern of the greatest meekness and patience under the greatest provocations and sufferings:
That by his bitter Passion he might make Expiation for since, and •et us a pattern of the greatest meekness and patience under the greatest provocations and sufferings:
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I say, besides all this, it was of great use that the great Teacher and Reformer of Mankind should live in so mean and afflicted a condition, to confront the pride and vanity of the World by this consideration that the Son of God,
I say, beside all this, it was of great use that the great Teacher and Reformer of Mankind should live in so mean and afflicted a condition, to confront the pride and vanity of the World by this consideration that the Son of God,
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Had our B. Saviour appeared in the Person and Pomp of a great temporal Prince, the influence of his Authority and Example would probably have made more Hypocrites and servile Converts,
Had our B. Saviour appeared in the Person and Pomp of a great temporal Prince, the influence of his authority and Exampl would probably have made more Hypocrites and servile Converts,
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I say, nothing puzzled him more, than that he could not from the History of our Saviour's Life and Actions, written by the Evangelists with so native a simplicity, fasten upon him any probable imputation of a secular interest and design in any thing that he said or did.
I say, nothing puzzled him more, than that he could not from the History of our Saviour's Life and Actions, written by the Evangelists with so native a simplicity, fasten upon him any probable imputation of a secular Interest and Design in any thing that he said or did.
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You may be pleased to consider further, that it was the opinion of the Wisest Jews, that the best men, the Children of God who called God their Father, were many times exposed to the greatest sufferings and reproaches for the trial of their faith,
You may be pleased to Consider further, that it was the opinion of the Wisest jews, that the best men, the Children of God who called God their Father, were many times exposed to the greatest sufferings and Reproaches for the trial of their faith,
and meekness, and patience, as we may see at large in the Wisdom of Solomon, where speaking of the malice and enmity of the wicked to one that was eminently righteous, he brings them in saying after this manner, Let us lie in wait for the righteous,
and meekness, and patience, as we may see At large in the Wisdom of Solomon, where speaking of the malice and enmity of the wicked to one that was eminently righteous, he brings them in saying After this manner, Let us lie in wait for the righteous,
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and at last conspir'd his death, that whoever reads this Passage can hardly forbear to think it a Prophetical Description of the innocency and sufferings of the B. Jesus: For He certainly in the most eminent manner was the Son of God, being called by the Evangelist, the only begotten of the Father.
and At last conspired his death, that whoever reads this Passage can hardly forbear to think it a Prophetical Description of the innocency and sufferings of the B. jesus: For He Certainly in the most eminent manner was the Son of God, being called by the Evangelist, the only begotten of the Father.
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Or if this was not a Prediction concerning our B. Saviour, yet thus much at least may be concluded from it, that in the judgment of the Wisest among the Jews, it was not unworthy of the Goodness and Wisdom of the Divine Providence to permit the best Man to be so ill treated by wicked men:
Or if this was not a Prediction Concerning our B. Saviour, yet thus much At least may be concluded from it, that in the judgement of the Wisest among the jews, it was not unworthy of the goodness and Wisdom of the Divine Providence to permit the best Man to be so ill treated by wicked men:
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Nay further, that a good man cast into the hardest circumstances of poverty and misery, of reproach and suffering, is the fittest person of all other to be the Minister, and Apostle and Preacher of God to Mankind;
Nay further, that a good man cast into the Hardest Circumstances of poverty and misery, of reproach and suffering, is the Fittest person of all other to be the Minister, and Apostle and Preacher of God to Mankind;
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Which are the very words of Arian a Heathen Philosopher, in his Discourses of Epictetus. Now surely they who say such things have no reason to object to our B. Saviour his low and suffering condition,
Which Are the very words of Arian a Heathen Philosopher, in his Discourses of Epictetus. Now surely they who say such things have no reason to Object to our B. Saviour his low and suffering condition,
And it is so far from being ridiculous to rely upon his Promise of raising us up from the dead, that the Objection it self is really so. For can any thing be more reasonable than to rely upon Him for our hopes of Immortality, who by rising from the Grave himself,
And it is so Far from being ridiculous to rely upon his Promise of raising us up from the dead, that the Objection it self is really so. For can any thing be more reasonable than to rely upon Him for our hope's of Immortality, who by rising from the Grave himself,
and by conquering the Powers of Death and Darkness, and triumphing openly over them by his visible Ascension into Heaven, hath given so plain and sensible a Demonstration to all Mankind that he is able to make good to the uttermost all the glorious Promises which he hath made to us of a blessed Resurrection to eternal Life and Happiness in another World? To Him be Glory and Dominion for ever and ever. Amen.
and by conquering the Powers of Death and Darkness, and triumphing openly over them by his visible Ascension into Heaven, hath given so plain and sensible a Demonstration to all Mankind that he is able to make good to the uttermost all the glorious Promises which he hath made to us of a blessed Resurrection to Eternal Life and Happiness in Another World? To Him be Glory and Dominion for ever and ever. Amen.
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Preached in the Church of St. Lawrence Jewry, December 28. 1680. JOHN I. 14. The Word was made flesh, &c. THE third and last thing which I proposed upon this Argument of the Incarnation of the Son of God was, to give some account of this Dispensation, and to shew that the Wisdom of God thought fit thus to order things, in great condescension to the weakness and common prejudices of Mankind:
Preached in the Church of Saint Lawrence Jewry, December 28. 1680. JOHN I. 14. The Word was made Flesh, etc. THE third and last thing which I proposed upon this Argument of the Incarnation of the Son of God was, to give Some account of this Dispensation, and to show that the Wisdom of God Thought fit thus to order things, in great condescension to the weakness and Common prejudices of Mankind:
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And it is the more necessary to give some account of this matter, because after all that hath hitherto been said in answer to the Objections against it, it may still seem very strange to a considering man that God, who could without all this circumstance and condescension have done the business for which his Son came into the World and appear'd in our Nature, that is, could have given the same Laws to Mankind,
And it is the more necessary to give Some account of this matter, Because After all that hath hitherto been said in answer to the Objections against it, it may still seem very strange to a considering man that God, who could without all this circumstance and condescension have done the business for which his Son Come into the World and appeared in our Nature, that is, could have given the same Laws to Mankind,
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I say, that notwithstanding this, he should yet make choice of this way for the Redemption and Recovery of fallen Man, by sending his Son in our Nature, to accomplish this Design.
I say, that notwithstanding this, he should yet make choice of this Way for the Redemption and Recovery of fallen Man, by sending his Son in our Nature, to accomplish this Design.
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First place, I make no manner of doubt to say, that it would be a great presumption and boldness in any man to affirm that the infinite Wisdom of God could not have brought about the Salvation of Men by any other way,
First place, I make no manner of doubt to say, that it would be a great presumption and boldness in any man to affirm that the infinite Wisdom of God could not have brought about the Salvation of Men by any other Way,
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For why should we take upon us to set limits to infinite Wisdom, and pretend to know the utmost extent of it? But since God hath been pleased to pitch upon this Way rather than any other, this surely ought to be reason enough to satisfie us of the peculiar wisdom and fitness of it,
For why should we take upon us to Set Limits to infinite Wisdom, and pretend to know the utmost extent of it? But since God hath been pleased to pitch upon this Way rather than any other, this surely ought to be reason enough to satisfy us of the peculiar Wisdom and fitness of it,
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Secondly, I consider in the next place that in the several Revelations which God hath made of himself to Mankind, he hath with great condescension accommodated himself, both as to manner and degree of them, to the condition,
Secondly, I Consider in the next place that in the several Revelations which God hath made of himself to Mankind, he hath with great condescension accommodated himself, both as to manner and degree of them, to the condition,
and prejudices, and other circumstances of that People. For the Religion and Laws which God gave them were far from being the best and most perfect in themselves;
and prejudices, and other Circumstances of that People. For the Religion and Laws which God gave them were Far from being the best and most perfect in themselves;
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in which sense some understand that Passage in the Prophet Ezekiel, where it is said that God gave them Statutes which were not good, that is, very imperfect in comparison of what he could and would have given them, had they been capable of them;
in which sense Some understand that Passage in the Prophet Ezekielem, where it is said that God gave them Statutes which were not good, that is, very imperfect in comparison of what he could and would have given them, had they been capable of them;
yet upon a due consideration of things it cannot be denied that the manner and circumstances of this Dispensation are full of condescension to the weakness of mankind and very much accommodated to the most common and deeply radicated Prejudices of Men concerning God and Religion;
yet upon a due consideration of things it cannot be denied that the manner and Circumstances of this Dispensation Are full of condescension to the weakness of mankind and very much accommodated to the most Common and deeply radicated Prejudices of Men Concerning God and Religion;
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and peculiarly fitted to remove and root them out of the minds of men, by substituting something in the place of them of as near a compliance with them as was consistent with the Honour of Almighty God,
and peculiarly fitted to remove and root them out of the minds of men, by substituting something in the place of them of as near a compliance with them as was consistent with the Honour of Almighty God,
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It is not easie to give a certain account of the true Original of some Notions and Prejudices concerning God and Religion which have generally obtained in the World, in that variety of Religions, and the different ways of Worship and Superstition which have been in several Nations of the Earth:
It is not easy to give a certain account of the true Original of Some Notions and Prejudices Concerning God and Religion which have generally obtained in the World, in that variety of Religions, and the different ways of Worship and Superstition which have been in several nations of the Earth:
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But in History and Fact this is certain, that some Notions, and those very gross and erroneous, did almost universally prevail even among those who did extremely differ in the particular Forms and Modes of their Superstition.
But in History and Fact this is certain, that Some Notions, and those very gross and erroneous, did almost universally prevail even among those who did extremely differ in the particular Forms and Modes of their Superstition.
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And though some of these were much more tolerable than others, yet God seems to have had great consideration of some very weak and gross apprehensions of Mankind concerning Religion. And,
And though Some of these were much more tolerable than Others, yet God seems to have had great consideration of Some very weak and gross apprehensions of Mankind Concerning Religion. And,
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as in some of the Laws given by Moses God was pleased particularly to consider the hardness of the hearts of that People; so he seems likewise to have very much suited the Dispensation of the Gospel and the Method of our Salvation, by the Incarnation and Sufferings of his Son, to the common Prejudices of Mankind;
as in Some of the Laws given by Moses God was pleased particularly to Consider the hardness of the hearts of that People; so he seems likewise to have very much suited the Dispensation of the Gospel and the Method of our Salvation, by the Incarnation and Sufferings of his Son, to the Common Prejudices of Mankind;
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especially of the Heathen World, whose minds were less prepared for this Dispensation than the Jews, if we consider the Light and advantages which the Jewish Nation had above the Gentile World:
especially of the Heathen World, whose minds were less prepared for this Dispensation than the jews, if we Consider the Light and advantages which the Jewish nation had above the Gentile World:
and rectify more easily their wrong apprehensions by gratifying them in some measure, and in a gracious compliance with our weakness by bending and accommodating the way and Method of our Salvation to our weak Capacity and imperfect Conceptions of things.
and rectify more Easily their wrong apprehensions by gratifying them in Some measure, and in a gracious compliance with our weakness by bending and accommodating the Way and Method of our Salvation to our weak Capacity and imperfect Conceptions of things.
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And the Heathen likewise had theirs; the Devil always affecting to imitate God so far as served his wicked and malicious design of seducing Mankind into Idolatry and the Worship of himself: And therefore the Scripture always speaks of the Heathen Idolatry as the Worship of Devils, and not of God: So that almost every Nation had their peculiar and celebrated Mysteries;
And the Heathen likewise had theirs; the devil always affecting to imitate God so Far as served his wicked and malicious Design of seducing Mankind into Idolatry and the Worship of himself: And Therefore the Scripture always speaks of the Heathen Idolatry as the Worship of Devils, and not of God: So that almost every nation had their peculiar and celebrated Mysteres;
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was such a Mystery, as for the greatness and wonderfulness, for the infinite mercy and condescension of it, did obscure and swallow up all other Mysteries. For which reason the Apostle, in allusion to the Heathen Mysteries and in contempt of them, speaking of the great Mystery of the Christian Religion says, without controversy great is the Mystery of Godliness, God was manifested in the flesh, &c. Since the World had such an admiration for Mysteries, he instanceth in that which was a Mystery indeed; a Mystery beyond all dispute, and beyond all comparison.
was such a Mystery, as for the greatness and wonderfulness, for the infinite mercy and condescension of it, did Obscure and swallow up all other Mysteres. For which reason the Apostle, in allusion to the Heathen Mysteres and in contempt of them, speaking of the great Mystery of the Christian Religion Says, without controversy great is the Mystery of Godliness, God was manifested in the Flesh, etc. Since the World had such an admiration for Mysteres, he Instanceth in that which was a Mystery indeed; a Mystery beyond all dispute, and beyond all comparison.
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2dly. There was likewise a great inclination in Mankind to the Worship of a visible and sensible Deity: And this was a main Root and Source of the various Idolatries in the Heathen World.
2dly. There was likewise a great inclination in Mankind to the Worship of a visible and sensible Deity: And this was a main Root and Source of the various Idolatries in the Heathen World.
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that they who were so fond of a visible Deity might have one to whom they might pay Divine Worship without danger of Idolatry, and without injury to the Divine Nature: even a true and natural Image of God the Father, the Fountain of the Deity; or,
that they who were so found of a visible Deity might have one to whom they might pay Divine Worship without danger of Idolatry, and without injury to the Divine Nature: even a true and natural Image of God the Father, the Fountain of the Deity; or,
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as the Apostle to the Hebrews describes the Son of God, the resplendency or brightness of his Fathers Glory, and the express Character or Image of his Person.
as the Apostle to the Hebrews describes the Son of God, the resplendency or brightness of his Father's Glory, and the express Character or Image of his Person.
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3dly. Another Notion which had generally obtained among Mankind, was concerning the Expiation of the Sins of men and appeasing the offended Deity by Sacrifice, upon which they supposed the punishment due to the Sinner was transferred, to exempt him from it:
3dly. another Notion which had generally obtained among Mankind, was Concerning the Expiation of the Sins of men and appeasing the offended Deity by Sacrifice, upon which they supposed the punishment due to the Sinner was transferred, to exempt him from it:
And indeed a great part of the Jewish Religion and Worship was a plain Condescension to the general apprehensions of men concerning this way of appeasing the Deity by Sacrifice: And the greatest part of the Pagan Religion and Worship was likewise founded upon the same Notion and Opinion, which because it was so universal seems to have had its Original from the first Parents of Mankind;
And indeed a great part of the Jewish Religion and Worship was a plain Condescension to the general apprehensions of men Concerning this Way of appeasing the Deity by Sacrifice: And the greatest part of the Pagan Religion and Worship was likewise founded upon the same Notion and Opinion, which Because it was so universal seems to have had its Original from the First Parents of Mankind;
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either immediately after the Creation, or after the Flood; and from thence, I mean as to the substance of this Notion to have been derived and propagated to all their Posterity.
either immediately After the Creation, or After the Flood; and from thence, I mean as to the substance of this Notion to have been derived and propagated to all their Posterity.
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And with this general Notion of Mankind, whatever the ground and foundation of it might be, God was pleased so far to comply as once for all to have a general Atonement made for the Sins of all Mankind by the Sacrifice of his only Son, whom his wise Providence did permit by wicked hands to be crucified and slain.
And with this general Notion of Mankind, whatever the ground and Foundation of it might be, God was pleased so Far to comply as once for all to have a general Atonement made for the Sins of all Mankind by the Sacrifice of his only Son, whom his wise Providence did permit by wicked hands to be Crucified and slave.
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4thly. Another very common Notion and very rife in the the Heathen World, and a great Source of their Idolatry, was their Apotheoses or Canonizing of famous and eminent Persons, who in their Life time had done great things and some way or other been great Benefactors to Mankind, by advancing them after their Death to the Dignity of an inferiour kind of Gods fit to be worship'd by men here on Earth, and to have their Prayers and Supplications address'd to them as proper and powerful Mediators and Intercessors for them with the Superiour Gods: To these they gave the Titles of Hero's and Semidei, that is, half Gods; though the Notion of a Being that is just half-infinite seems to me very hard to be conceiv'd and defin'd.
4thly. another very Common Notion and very rife in the the Heathen World, and a great Source of their Idolatry, was their Apotheoses or Canonizing of famous and eminent Persons, who in their Life time had done great things and Some Way or other been great Benefactors to Mankind, by advancing them After their Death to the Dignity of an inferior kind of God's fit to be worshipped by men Here on Earth, and to have their Prayers and Supplications addressed to them as proper and powerful Mediators and Intercessors for them with the Superior God's: To these they gave the Titles of Hero's and Semidei, that is, half God's; though the Notion of a Being that is just half-infinite seems to me very hard to be conceived and defined.
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because their Superstition thought that too great a presumption, but by some Mediators between the Gods and them, who might with advantage in this humble manner present their Requests so as to find acceptance.
Because their Superstition Thought that too great a presumption, but by Some Mediators between the God's and them, who might with advantage in this humble manner present their Requests so as to find acceptance.
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To this end they made use of the Daemons or Angels, and of their Hero's, or Deifyed Men whom I mentioned before, by whom they put up their Prayers to the Supreme Gods, hoping by their Intercession, and Patronage of their Cause, to obtain a gracious answer of them.
To this end they made use of the Daemons or Angels, and of their Hero's, or Deified Men whom I mentioned before, by whom they put up their Prayers to the Supreme God's, hoping by their Intercession, and Patronage of their Cause, to obtain a gracious answer of them.
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In a gracious compliance with this common apprehension, and thereby more easily and effectually to extirpate this sort of Idolatry, which had been so long,
In a gracious compliance with this Common apprehension, and thereby more Easily and effectually to extirpate this sort of Idolatry, which had been so long,
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and so generally practised in the World, God was pleased to constitute and appoint One in our Nature to be a perpetual Advocate and Intercessor in Heaven for us, to offer up our Prayers to God his Father, and to obtain mercy for us and grace to help in time of need.
and so generally practised in the World, God was pleased to constitute and appoint One in our Nature to be a perpetual Advocate and Intercessor in Heaven for us, to offer up our Prayers to God his Father, and to obtain mercy for us and grace to help in time of need.
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so there is but one Mediator between God and men, the Man Christ Jesus, by whom we are to offer up our Prayers to God: And that we need not look out for any other,
so there is but one Mediator between God and men, the Man christ jesus, by whom we Are to offer up our Prayers to God: And that we need not look out for any other,
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since the Apostle to the Hebrews tells us, that he is able to save to the uttermost all those that come to God by him, seeing he lives for ever to make intercession for us.
since the Apostle to the Hebrews tells us, that he is able to save to the uttermost all those that come to God by him, seeing he lives for ever to make Intercession for us.
And for this reason the Church of Rome is altogether inexcusable in this Point, for introducing more Mediators and Intercessors, more Patrons and Advocates in Heaven for us:
And for this reason the Church of Room is altogether inexcusable in this Point, for introducing more Mediators and Intercessors, more Patrons and Advocates in Heaven for us:
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And this not only without any necessity, for who can add any vertue and efficacy to the powerful and prevalent intercession of the Son of God? but likewise in direct contradiction to the express Constitution and appointment of God himself, who says there is but one Mediator between God and men, and they say there ought to be many more, not only the B. Virgin, but all the Saints and Angels in Heaven.
And this not only without any necessity, for who can add any virtue and efficacy to the powerful and prevalent Intercession of the Son of God? but likewise in Direct contradiction to the express Constitution and appointment of God himself, who Says there is but one Mediator between God and men, and they say there ought to be many more, not only the B. Virgae, but all the Saints and Angels in Heaven.
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Besides that by this very thing they revive one notorious Piece of the old Pagan Idolatry, which God so plainly design'd to extinguish by appointing One only Mediator between God and Men.
Beside that by this very thing they revive one notorious Piece of the old Pagan Idolatry, which God so plainly designed to extinguish by appointing One only Mediator between God and Men.
By this Condescension likewise God hath given us the comfortable assurance of a most powerful and a perpetual Intercessor at the right hand of God in our behalf.
By this Condescension likewise God hath given us the comfortable assurance of a most powerful and a perpetual Intercessor At the right hand of God in our behalf.
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For if we consider Christ as Man and of the same Nature with us, bone of our bone, and flesh of our flesh, so very nearly allied and related to us, we may easily believe that he hath a most tender care and concernment for us:
For if we Consider christ as Man and of the same Nature with us, bone of our bone, and Flesh of our Flesh, so very nearly allied and related to us, we may Easily believe that he hath a most tender care and concernment for us:
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it cannot surely but be matter of greatest consolation to us, that the Man Christ Jesus who is now so highly exalted at the right hand of God, and who hath all power in Heaven and Earth committed to him, is our Patron and Advocate in Heaven to plead our Cause with God:
it cannot surely but be matter of greatest consolation to us, that the Man christ jesus who is now so highly exalted At the right hand of God, and who hath all power in Heaven and Earth committed to him, is our Patron and Advocate in Heaven to plead our Cause with God:
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But then if we consider further, that He did not only take our Nature, but likewise took our infirmities and bore them many years, in which he had long and continual experience of the saddest sufferings to which human Nature is subject in this World,
But then if we Consider further, that He did not only take our Nature, but likewise took our infirmities and boar them many Years, in which he had long and continual experience of the Saddest sufferings to which human Nature is Subject in this World,
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For nothing gives us so just a sense of the Sufferings of others as the remembrance of our own, and the bitter experience of the like Sufferings and Temptations in our selves.
For nothing gives us so just a sense of the Sufferings of Others as the remembrance of our own, and the bitter experience of the like Sufferings and Temptations in our selves.
And this the Apostle to the Hebrews doth very particularly insist upon as matter of greatest comfort and encouragement to us, that the Son of God did not only assume our Nature,
And this the Apostle to the Hebrews does very particularly insist upon as matter of greatest Comfort and encouragement to us, that the Son of God did not only assume our Nature,
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Wherefore in all things it behoved him to be made like unto his Brethren, that he might be a merciful and faithful High-Priest in things pertaining to God:
Wherefore in all things it behooved him to be made like unto his Brothers, that he might be a merciful and faithful High-Priest in things pertaining to God:
And again exhorting the Jews who were newly converted to Christianity to continue stedfact in their Profession, notwithstanding all the sufferings to which upon that account they were exposed;
And again exhorting the jews who were newly converted to Christianity to continue stedfact in their Profession, notwithstanding all the sufferings to which upon that account they were exposed;
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he comforts them with this consideration, that we have at the right hand of God so powerful an Advocate and Intercessor for us as the Son of God, who is sensible of our Case, having suffered the same things Himself,
he comforts them with this consideration, that we have At the right hand of God so powerful an Advocate and Intercessor for us as the Son of God, who is sensible of our Case, having suffered the same things Himself,
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From whence he concludes, that having such an Intercessor we may with great confidence and assurance address our Supplications to God for his mercy and help in all our wants and weakness, to supply the one, and to assist the other: Let us therefore, says he, come boldly to the throne of Grace, that we may obtain mercy and find grace to help in time of need, NONLATINALPHABET grace for seasonable relief.
From whence he concludes, that having such an Intercessor we may with great confidence and assurance address our Supplications to God for his mercy and help in all our Wants and weakness, to supply the one, and to assist the other: Let us Therefore, Says he, come boldly to the throne of Grace, that we may obtain mercy and find grace to help in time of need, grace for seasonable relief.
So that our B. Saviour and Redeemer, now that he is advanced to Heaven and exalted to the right hand of God, is not unmindful of us in this height of his Glory and Greatness;
So that our B. Saviour and Redeemer, now that he is advanced to Heaven and exalted to the right hand of God, is not unmindful of us in this height of his Glory and Greatness;
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So that in this Method of our Salvation, besides many other gracious Condescensions which God hath made to the weakness and prejudices of Mankind, our B. Saviour hath perfectly supplied the two great Wants concerning which Mankind was at so great a loss before, namely the Want of an effectual Expiatory Sacrifice for Sin upon Earth, and of a prevalent Mediator and Intercessor with God in Heaven.
So that in this Method of our Salvation, beside many other gracious Condescensions which God hath made to the weakness and prejudices of Mankind, our B. Saviour hath perfectly supplied the two great Wants Concerning which Mankind was At so great a loss before, namely the Want of an effectual Expiatory Sacrifice for since upon Earth, and of a prevalent Mediator and Intercessor with God in Heaven.
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And he hath, in great Goodness and Condescension to our inveterate Prejudices concerning these things, taken effectual care fully to supply both these Wants; having appeared in the end of the World to take away Sin by the Sacrifice of himself;
And he hath, in great goodness and Condescension to our inveterate Prejudices Concerning these things, taken effectual care Fully to supply both these Wants; having appeared in the end of the World to take away since by the Sacrifice of himself;
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and in vertue of that Sacrifice appearing now in Heaven in the presence of God for us, he is become our perpetual Advocate and a most prevalent Intercessor with God in our behalf.
and in virtue of that Sacrifice appearing now in Heaven in the presence of God for us, he is become our perpetual Advocate and a most prevalent Intercessor with God in our behalf.
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For instead of the various and endless Sacrifices of the Jews and Heathen, the Son of God hath by one Sacrifice for Sins perfected for ever them that are sanctified:
For instead of the various and endless Sacrifices of the jews and Heathen, the Son of God hath by one Sacrifice for Sins perfected for ever them that Are sanctified:
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And instead of the Mediation of Daemons and Hero's, to offer up our Prayers to God, which were the Intercessors made use of among the Heathen, we have one Mediator between God and men, appointed by God himself,
And instead of the Mediation of Daemons and Hero's, to offer up our Prayers to God, which were the Intercessors made use of among the Heathen, we have one Mediator between God and men, appointed by God himself,
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And to assure us that he commiserates our Case and hath a true and tender sense of our infirmities and sufferings, the very manner of his Intercession for us,
And to assure us that he commiserates our Case and hath a true and tender sense of our infirmities and sufferings, the very manner of his Intercession for us,
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You see then that in this Dispensation of God for our Salvation, by sending his Son in our Nature, things are not only suited in great condescension to our apprehensions, but are likewise in great compassion to us every way fitted for our comfort and encouragement.
You see then that in this Dispensation of God for our Salvation, by sending his Son in our Nature, things Are not only suited in great condescension to our apprehensions, but Are likewise in great compassion to us every Way fitted for our Comfort and encouragement.
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God hath made him our great Patron and Advocate who was our Sacrifice and Propitiation. And surely we have all the reason in the World to believe that he who in the days of his flesh humbled himself and became obedient to the death for our sakes, will be ready to do us all good offices now that he is advanced to the right hand of God;
God hath made him our great Patron and Advocate who was our Sacrifice and Propitiation. And surely we have all the reason in the World to believe that he who in the days of his Flesh humbled himself and became obedient to the death for our sakes, will be ready to do us all good Offices now that he is advanced to the right hand of God;
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that he who dyed for us upon Earth, now that he lives again will make intercession for us in Heaven and perfect that Salvation which he purchased for us upon the Cross.
that he who died for us upon Earth, now that he lives again will make Intercession for us in Heaven and perfect that Salvation which he purchased for us upon the Cross.
And therefore we find in Scripture that as the purchasing of our Salvation is ascribed to the Death and Sufferings of Christ, so the perfecting of it is attributed to his Intercession for us at the right hand of his Father: Wherefore, says the Apostle to the Hebrews, he is able to save to the uttermost all those that come to God by him, seeing he liveth for ever to make intercession for us:
And Therefore we find in Scripture that as the purchasing of our Salvation is ascribed to the Death and Sufferings of christ, so the perfecting of it is attributed to his Intercession for us At the right hand of his Father: Wherefore, Says the Apostle to the Hebrews, he is able to save to the uttermost all those that come to God by him, seeing he lives for ever to make Intercession for us:
And that when he lived here below he suffer'd and was tempted as we are, this very consideration gives us the greatest assurance possible that he is still touched with the feeling of our infirmities and hath a lively sense of our Sufferings;
And that when he lived Here below he suffered and was tempted as we Are, this very consideration gives us the greatest assurance possible that he is still touched with the feeling of our infirmities and hath a lively sense of our Sufferings;
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for our seasonable support and succour in all our trials and sufferings. But besides the wonderful Gondescension of this Dispensation, there is likewise in the
for our seasonable support and succour in all our trials and sufferings. But beside the wondered Gondescension of this Dispensation, there is likewise in the
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For by this means we have a perfect and familiar Example of holiness and obedience in our own Nature, by which we plainly see that God requires nothing of us,
For by this means we have a perfect and familiar Exampl of holiness and Obedience in our own Nature, by which we plainly see that God requires nothing of us,
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For being made of a Woman, he was of necessity made under the Law, and by assuming human Nature he became naturally subject to the Laws and conditions of his Being.
For being made of a Woman, he was of necessity made under the Law, and by assuming human Nature he became naturally Subject to the Laws and conditions of his Being.
And here likewise is a provision made for the Expiation and Forgiveness of our Sins, in a way not only very honourable to the Justice of God and the Authority of his Laws,
And Here likewise is a provision made for the Expiation and Forgiveness of our Sins, in a Way not only very honourable to the justice of God and the authority of his Laws,
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For though God was willing to save the Sinner, yet rather than encouragement should be given to Sin by letting it go unpunish'd, he was contented to give up the dearly beloved of his Soul to be a Sarcifice and Propitiation for the Sins of the whole World.
For though God was willing to save the Sinner, yet rather than encouragement should be given to since by letting it go unpunished, he was contented to give up the dearly Beloved of his Soul to be a Sarcifice and Propitiation for the Sins of the Whole World.
So also the Apostle to the Hebrews tells us, that for this cause Christ himself also took part of flesh and blood, that by Death he might destroy him that had the power of Death, that is the Devil;
So also the Apostle to the Hebrews tells us, that for this cause christ himself also took part of Flesh and blood, that by Death he might destroy him that had the power of Death, that is the devil;
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Again, we have hereby full assurance of a blessed Immortality in another Life, because in our Nature Death and all the Powers of Darkness were baffled and overcome.
Again, we have hereby full assurance of a blessed Immortality in Another Life, Because in our Nature Death and all the Powers of Darkness were baffled and overcome.
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The Death of Christ, which could not have been without his Incarnation; and so likewise his Resurrection from the dead and his Ascension into Heaven, are sensible Demonstrations to all Mankind of a blessed Immortality after Death;
The Death of christ, which could not have been without his Incarnation; and so likewise his Resurrection from the dead and his Ascension into Heaven, Are sensible Demonstrations to all Mankind of a blessed Immortality After Death;
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And lastly, we may upon this account promise to our selves a fair and equal Trial at the Judgment of the great Day, because we shall then be judged by a Man like our selves.
And lastly, we may upon this account promise to our selves a fair and equal Trial At the Judgement of the great Day, Because we shall then be judged by a Man like our selves.
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So equitably doth God deal with us, that we shall be acquitted or condemned by such a Judge as according to human measures we our selves should have chosen;
So equitably does God deal with us, that we shall be acquitted or condemned by such a Judge as according to human measures we our selves should have chosen;
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by One in our own Nature who was made in all things like unto us, that only excepted which would have rendered him incapable of being our Judge, because it would have made him a Criminal like our selves.
by One in our own Nature who was made in all things like unto us, that only excepted which would have rendered him incapable of being our Judge, Because it would have made him a Criminal like our selves.
And therefore the Apostle offers this as a firm ground of assurance to us that God will judge the World in Righteousness, because this Judgment shall be administred by a Man like our selves;
And Therefore the Apostle offers this as a firm ground of assurance to us that God will judge the World in Righteousness, Because this Judgement shall be administered by a Man like our selves;
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First, The serious consideration of what hath been said concerning the Incarnation of our B. Saviour should effectually prevail with us to comply with the great End and Design of the Son of God's becoming Man and dwelling amongst us, and of his doing and suffering all those things which are recorded of him in the History of his Life and Death written by the H. Evangelists: I say, the consideration hereof should persuade us all to comply with the great Design of all this, which is the Reformation of Mankind and the Recovery of us out of that sinful and miserable estate into which we were fallen:
First, The serious consideration of what hath been said Concerning the Incarnation of our B. Saviour should effectually prevail with us to comply with the great End and Design of the Son of God's becoming Man and Dwelling among us, and of his doing and suffering all those things which Are recorded of him in the History of his Life and Death written by the H. Evangelists: I say, the consideration hereof should persuade us all to comply with the great Design of all this, which is the Reformation of Mankind and the Recovery of us out of that sinful and miserable estate into which we were fallen:
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Because the Salvation which the Son of God hath purchased for us, and which he offers to us by the Gospel, is not to be accomplished and brought about any other way than by our forsaking our Sins and reforming our Lives. The Grace of God, which hath appeared to all men and brings Salvation, will not make us partakers of it in any other way,
Because the Salvation which the Son of God hath purchased for us, and which he offers to us by the Gospel, is not to be accomplished and brought about any other Way than by our forsaking our Sins and reforming our Lives. The Grace of God, which hath appeared to all men and brings Salvation, will not make us partakers of it in any other Way,
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nor by any other means, than by teaching us to deny ungodliness and worldly lusts, and to live soberly and righteously, and godly in this present World.
nor by any other means, than by teaching us to deny ungodliness and worldly Lustiest, and to live soberly and righteously, and godly in this present World.
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and unless this change be effectually wrought in us, we are utterly incapable of all the Blessings of the Gospel of Christ. All that He hath done for us without us will avail us nothing,
and unless this change be effectually wrought in us, we Are utterly incapable of all the Blessings of the Gospel of christ. All that He hath done for us without us will avail us nothing,
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We do not rightly and truly believe that Jesus Christ came into the World to save Sinners, if we be not also thoroughly convinced that it is as necessary for us to leave our Sins,
We do not rightly and truly believe that jesus christ Come into the World to save Sinners, if we be not also thoroughly convinced that it is as necessary for us to leave our Sins,
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The Obedience and Sufferings of our B. Saviour are indeed accounted to us for Righteousness, and will most certainly redound to our unspeakable benefit and advantage upon our performance of the Condition which the Gospel doth require on our Part, namely, that every man that names the Name of Christ depart from iniquity:
The obedience and Sufferings of our B. Saviour Are indeed accounted to us for Righteousness, and will most Certainly redound to our unspeakable benefit and advantage upon our performance of the Condition which the Gospel does require on our Part, namely, that every man that names the Name of christ depart from iniquity:
Provided we do what we can on our part, God will not be wanting to us on His. But if we receive the Grace of God in vain, and take no care to perform the Condition, and do neglect to implore the Grace and assistance of God's H. Spirit to that purpose, we have none to blame but our selves;
Provided we do what we can on our part, God will not be wanting to us on His. But if we receive the Grace of God in vain, and take no care to perform the Condition, and do neglect to implore the Grace and assistance of God's H. Spirit to that purpose, we have none to blame but our selves;
and promised to us upon such easie and reasonable Conditians as the Gospel proposeth. But I no where find that God hath promised to force Happiness upon the negligent,
and promised to us upon such easy and reasonable Conditians as the Gospel Proposeth. But I not where find that God hath promised to force Happiness upon the negligent,
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but surely a Reward does in the very nature of it always suppose some Service. None but a righteous man is capable of a righteous mans Reward: And St. John hath sufficiently cautioned us not to think our selves Righteous unless we be doers of righteousness: Little children, says he, let no man deceive you, he that doth righteousness is righteous, even as He is righteous.
but surely a Reward does in the very nature of it always suppose Some Service. None but a righteous man is capable of a righteous men Reward: And Saint John hath sufficiently cautioned us not to think our selves Righteous unless we be doers of righteousness: Little children, Says he, let no man deceive you, he that does righteousness is righteous, even as He is righteous.
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or very willing to deceive themselves, they could not possibly mistake the meaning of it: And therefore I will repeat it once more, Little children, let no man deceive you;
or very willing to deceive themselves, they could not possibly mistake the meaning of it: And Therefore I will repeat it once more, Little children, let no man deceive you;
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Secondly, The other Inference which I would make from the precedent Discourse is this, That with all possible thankfulness we should acknowledge and adore the wonderful Goodness and Condescension of Almighty God in sending his only begotten Son into the World in our Nature, to be made flesh, and to dwell amongst us in order to our Recovery and Salvation:
Secondly, The other Inference which I would make from the precedent Discourse is this, That with all possible thankfulness we should acknowledge and adore the wondered goodness and Condescension of Almighty God in sending his only begotten Son into the World in our Nature, to be made Flesh, and to dwell among us in order to our Recovery and Salvation:
So that well may we say with St. Paul, This is a faithful Saying, NONLATINALPHABET a credible Word, and worthy of all acceptation, that is, fit to be embraced and entertained with all possible Joy and thankfulness, That Jesus Christ came into the World to save Sinners.
So that well may we say with Saint Paul, This is a faithful Saying, a credible Word, and worthy of all acceptation, that is, fit to be embraced and entertained with all possible Joy and thankfulness, That jesus christ Come into the World to save Sinners.
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What an everlasting Fountain of the most invaluable Blessings and Benefits to Mankind is the Incarnation of the Son of God? His vouchsafing to assume our Nature,
What an everlasting Fountain of the most invaluable Blessings and Benefits to Mankind is the Incarnation of the Son of God? His vouchsafing to assume our Nature,
and to reside and converse so long with us? And what are we, that the eternal and only begotten Son of God should condescend to do all this for us? That the High and Glorious Majesty of Heaven should stoop down to the Earth,
and to reside and converse so long with us? And what Are we, that the Eternal and only begotten Son of God should condescend to do all this for us? That the High and Glorious Majesty of Heaven should stoop down to the Earth,
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and be contented to be clothed with Misery and Mortality? That He should submit to so poor and low a Condition, to such dreadful and disgraceful Sufferings for our sakes? For what are We? vile and despicable Creatures, guilty and unworthy, Offenders and Apostates, Enemies and Rebels.
and be contented to be clothed with Misery and Mortality? That He should submit to so poor and low a Condition, to such dreadful and disgraceful Sufferings for our sakes? For what Are We? vile and despicable Creatures, guilty and unworthy, Offenders and Apostates, Enemies and Rebels.
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Blessed God! how great is thy Goodness? how infinite are thy tender Mercies and Compassions to Mankind? That thou should'st regard us whilst we neglected thee,
Blessed God! how great is thy goodness? how infinite Are thy tender mercies and Compassions to Mankind? That thou Shouldst regard us while we neglected thee,
and remember us in our low condition when we had forgotten thee days without number, and shouldst take such pity on us when we shewed none to our selves;
and Remember us in our low condition when we had forgotten thee days without number, and Shouldst take such pity on us when we showed none to our selves;
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what thanks can we possibly render, what acknowledgments shall we ever be able to make, I do not say equal but in any wise meet and becoming, to this great Benefactor of Mankind? Who,
what thanks can we possibly render, what acknowledgments shall we ever be able to make, I do not say equal but in any wise meet and becoming, to this great Benefactor of Mankind? Who,
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when we were become so guilty and so miserable, and so much fitter to have eternally been the objects of his wrath and indignation than of his pity and compassion, was pleas'd to send his own, his only Son into the World to seek and save us; and by Him to repair all our ruines, to forgive all our iniquities, to heal all our spiritual diseases, and to crown us with loving kindness and tender mercies.
when we were become so guilty and so miserable, and so much fitter to have eternally been the objects of his wrath and Indignation than of his pity and compassion, was pleased to send his own, his only Son into the World to seek and save us; and by Him to repair all our ruins, to forgive all our iniquities, to heal all our spiritual diseases, and to crown us with loving kindness and tender Mercies.
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And what Sacrifices of Praise and Thanksgiving should we also offer up to this gracious and most merciful Redeemer of ours, the everlasting Son of the Father, who debased himself so infinitely for our sakes,
And what Sacrifices of Praise and Thanksgiving should we also offer up to this gracious and most merciful Redeemer of ours, the everlasting Son of the Father, who debased himself so infinitely for our sakes,
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Every time we have occasion to meditate upon this, especially when we are communicating at his H. Table and receiving the blessed Symbols and Pledges of his precions Death and Passion: How should our Hearts burn within us and leap for Joy? How should the remembrance of it revive and raise our Spirits,
Every time we have occasion to meditate upon this, especially when we Are communicating At his H. Table and receiving the blessed Symbols and Pledges of his precions Death and Passion: How should our Hearts burn within us and leap for Joy? How should the remembrance of it revive and raise our Spirits,
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The Holy men of old were transported with Joy at the obscure and confused apprehension and remote foresight of so great a Blessing, at so great a distance:
The Holy men of old were transported with Joy At the Obscure and confused apprehension and remote foresight of so great a Blessing, At so great a distance:
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That the Son of God by His Coming had rescued Mankind from the sottish Worship of Idols; and therefore he Cautions Christians to take great heed of relapsing into Idolatry by worshipping a Creature, or the Image and likeness of any Creature instead of God.
That the Son of God by His Coming had rescued Mankind from the sottish Worship of Idols; and Therefore he Cautions Christians to take great heed of relapsing into Idolatry by worshipping a Creature, or the Image and likeness of any Creature instead of God.
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And because he foresaw that it might be objected to Christians, as in fact it was afterwards by the Heathen, that the Worship of Christ, who was a man, was as much Idolatry as that which the Christians charged the Heathen withal:
And Because he foresaw that it might be objected to Christians, as in fact it was afterwards by the Heathen, that the Worship of christ, who was a man, was as much Idolatry as that which the Christians charged the Heathen withal:
Therefore St. John effectually to prevent the force of this plausible Objection, though he perpetually, throughout his Gospel declares Christ to be really a Man, yet he expresly also affirms Him to be God, and the true God; and consequently, Christians might safely pay Divine Worship to Him without fear or danger of Idolatry: We are in Him that is true,
Therefore Saint John effectually to prevent the force of this plausible Objection, though he perpetually, throughout his Gospel declares christ to be really a Man, yet he expressly also affirms Him to be God, and the true God; and consequently, Christians might safely pay Divine Worship to Him without Fear or danger of Idolatry: We Are in Him that is true,
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He hath clearly revealed eternal Life to us, which was but obscurely made known before, both to Jews and Gentiles; but is now made manifest by the appearance of our Lord and Saviour Jesus Christ, who hath abolished Death,
He hath clearly revealed Eternal Life to us, which was but obscurely made known before, both to jews and Gentiles; but is now made manifest by the appearance of our Lord and Saviour jesus christ, who hath abolished Death,
And now surely we cannot but thus judge, that all the Praises and acknowledgments, all the Service and Obedience which we can possibly render to Him, are infinitely beneath those infinite Obligations which the Son of God hath laid upon the Sons of men by his Coming into the World to save Sinners.
And now surely we cannot but thus judge, that all the Praises and acknowledgments, all the Service and obedience which we can possibly render to Him, Are infinitely beneath those infinite Obligations which the Son of God hath laid upon the Sons of men by his Coming into the World to save Sinners.
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What then remains, but that at all times, and more especially at this Season we gratefully acknowledge and joyfully commemorate this great and amazing Goodness of God to us, in the Incarnation of his Son for the Redemption and Salvation of the sinful and miserable Race of Mankind? A Method and Dispensation of the Divine Grace and Wisdom, not only full of mercy and condescension,
What then remains, but that At all times, and more especially At this Season we gratefully acknowledge and joyfully commemorate this great and amazing goodness of God to us, in the Incarnation of his Son for the Redemption and Salvation of the sinful and miserable Raze of Mankind? A Method and Dispensation of the Divine Grace and Wisdom, not only full of mercy and condescension,
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and let us put on bowels of mercy towards those that are in misery, and be ready to relieve the poor for His sake, who being rich, for our sakes became poor, that we through his poverty might be made rich.
and let us put on bowels of mercy towards those that Are in misery, and be ready to relieve the poor for His sake, who being rich, for our sakes became poor, that we through his poverty might be made rich.
and which of all other did best become the Son of God; I mean in His going about doing good: That by giving Glory to God in the Highest, and by endeavouring as much as in us lies to procure and promote Peace on Earth, and Good Will amongst Men, we may at last be made meet to be made partakers of the Inheritance of the Saints in Light:
and which of all other did best become the Son of God; I mean in His going about doing good: That by giving Glory to God in the Highest, and by endeavouring as much as in us lies to procure and promote Peace on Earth, and Good Will among Men, we may At last be made meet to be made partakers of the Inheritance of the Saints in Light:
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SERMON V. Concerning the Sacrifice and Satisfaction of Christ, &c. HEB. IX. 26. But now once hath he appeared in the end of the world, to take away sin by the sacrifice of himself.
SERMON V. Concerning the Sacrifice and Satisfaction of christ, etc. HEBREW. IX. 26. But now once hath he appeared in the end of the world, to take away since by the sacrifice of himself.
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AMONG many other great ends and reasons for which God was pleased to send his Son into the World to dwell amongst us, this was one of the chief, that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of Sin:
AMONG many other great ends and Reasons for which God was pleased to send his Son into the World to dwell among us, this was one of the chief, that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of since:
But now once in the end of the world, NONLATINALPHABET, in the conclusion of the Ages, that is in the last Age of the World, which is the Gospel Age, hath he appeared to take away sin by the sacrifice of himself.
But now once in the end of the world,, in the conclusion of the Ages, that is in the last Age of the World, which is the Gospel Age, hath he appeared to take away since by the sacrifice of himself.
So the Author of our Salvation himself tells us, That God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
So the Author of our Salvation himself tells us, That God so loved the World, that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life.
And both these, if God had so pleased, might for any thing we certainly know to the contrary, have been effected by the abundant mercy and powerful grace of God, without this wonderful method and dispensation of sending his Son in our Nature to take away sin by the sacrifice of himself:
And both these, if God had so pleased, might for any thing we Certainly know to the contrary, have been effected by the abundant mercy and powerful grace of God, without this wondered method and Dispensation of sending his Son in our Nature to take away since by the sacrifice of himself:
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For if God had proclaimed a general Pardon of Sin to all mankind, without any testimony of his wrath and displeasure against it, who would have had any great veneration for his Laws,
For if God had proclaimed a general Pardon of since to all mankind, without any testimony of his wrath and displeasure against it, who would have had any great veneration for his Laws,
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Therefore to maintain the honour of his Laws, rather than Sin should pass unpunisn'd God would lay the punishment of it upon his only begotten Son, the dearest Person to him in the World:
Therefore to maintain the honour of his Laws, rather than since should pass unpunisned God would lay the punishment of it upon his only begotten Son, the dearest Person to him in the World:
Secondly, Another Reason of this Dispensation, and that likewise very considerable, was, that God might forgive Sin in such a way as yet effectually to discountenance and discourage it,
Secondly, another Reason of this Dispensation, and that likewise very considerable, was, that God might forgive since in such a Way as yet effectually to discountenance and discourage it,
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But when God makes his own Son a Sacrifice, and lays upon him the punishment due for the iniquities of us all, this is a demonstration that God hates Sin as much,
But when God makes his own Son a Sacrifice, and lays upon him the punishment due for the iniquities of us all, this is a demonstration that God hates since as much,
If we sin wilfully after so clear a revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men, there remains no more sacrifice for sin,
If we sin wilfully After so clear a Revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men, there remains no more sacrifice for since,
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Thirdly, Another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion, which had very early and universally obtained among Mankind, concerning the expiation of Sin and appeasing the offended Deity by Sacrifices:
Thirdly, another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion, which had very early and universally obtained among Mankind, Concerning the expiation of since and appeasing the offended Deity by Sacrifices:
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And this Notion of the expiation of Sin by Sacrifice, whether it had its first Rise from Divine Revelation, and was afterwards propagated from Age to Age by Tradition: I say, from whence soever this Notion came, it hath of all other Notions concerning Religion, excepting those of the Being of God,
And this Notion of the expiation of since by Sacrifice, whither it had its First Rise from Divine Revelation, and was afterwards propagated from Age to Age by Tradition: I say, from whence soever this Notion Come, it hath of all other Notions Concerning Religion, excepting those of the Being of God,
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And indeed a very great part of the Jewish Religion, which was instituted by God himself, seems to have been a plain condescension to the general Apprehension of Mankind, concerning this way of appeasing the offended Deity by Sacrifices:
And indeed a very great part of the Jewish Religion, which was instituted by God himself, seems to have been a plain condescension to the general Apprehension of Mankind, Concerning this Way of appeasing the offended Deity by Sacrifices:
As it was also a Figure of that great and effic•cious Sacrifice which should in due time be offer'd to God to make atonement once for all for the Sins of all Mankind.
As it was also a Figure of that great and effic•cious Sacrifice which should in due time be offered to God to make atonement once for all for the Sins of all Mankind.
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and whereas they apprehended so great a necessity of an High-Priest and of Sacrifices to make expiation for the sins of the People, that it was an established Principle among them, that without shedding of blood there was no remission of Sins;
and whereas they apprehended so great a necessity of an High-Priest and of Sacrifices to make expiation for the Sins of the People, that it was an established Principle among them, that without shedding of blood there was no remission of Sins;
God was pleased to comply so far with these Notions and Apprehensions of theirs, as to make his own Son both a Priest and a Sacrifice, to do that once for all which their own High-Priest pretended to do year by year.
God was pleased to comply so Far with these Notions and Apprehensions of theirs, as to make his own Son both a Priest and a Sacrifice, to do that once for all which their own High-Priest pretended to do year by year.
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as having a greater 〈 … 〉 perfect High-Priest and a 〈 ◊ 〉 excellent Sacrifice, than were the High-Priests and the Sacrifices under the Law; the Son of God having by one Sacrifice of himself obtained eternal Redemption for us,
as having a greater 〈 … 〉 perfect High-Priest and a 〈 ◊ 〉 excellent Sacrifice, than were the High priests and the Sacrifices under the Law; the Son of God having by one Sacrifice of himself obtained Eternal Redemption for us,
even of their first-born. And with this Apprehension, not to countenance but to abolish it, God was pleased to comply so far as to make a general Atonement for the Sins of Mankind by the Death of his Son, appearing in our Nature to become a voluntary Sacrifice for us:
even of their firstborn. And with this Apprehension, not to countenance but to Abolah it, God was pleased to comply so Far as to make a general Atonement for the Sins of Mankind by the Death of his Son, appearing in our Nature to become a voluntary Sacrifice for us:
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That by this wise counsel and permission of his Providence he might for ever put an end to that barbarous and inhuman way of serving God which had been so long in use and practice among them:
That by this wise counsel and permission of his Providence he might for ever put an end to that barbarous and inhuman Way of serving God which had been so long in use and practice among them:
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For these Ends and Reasons, and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom, the Wisdom of God hath pitched upon this way and method of delivering Mankind from the guilt and dominion of Sin by the Sacrifice of his Son. And to this end it was requisite that he should appear in our Nature and dwell amongst us for some considerable time, that by a long course of the greatest Innocency and of the greatest Sufferings in our Nature he might be capable of making a perfect expiation of Sin.
For these Ends and Reasons, and perhaps for many more as great and considerable as these which our shallow understandings Are not able to fathom, the Wisdom of God hath pitched upon this Way and method of delivering Mankind from the guilt and dominion of since by the Sacrifice of his Son. And to this end it was requisite that he should appear in our Nature and dwell among us for Some considerable time, that by a long course of the greatest Innocency and of the greatest Sufferings in our Nature he might be capable of making a perfect expiation of Sin.
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He was in all points tempted like as we are, yet without Sin, saith the Apostle to the Hebrews. He always did the things which pleased God, as He testifies concerning himself, and we are sure that his witness is true.
He was in all points tempted like as we Are, yet without since, Says the Apostle to the Hebrews. He always did the things which pleased God, as He Testifies Concerning himself, and we Are sure that his witness is true.
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And this the Apostle tells us is one great Advantage of our High-Priest under the Gospel, above the High-Priest under the Law, who being a Sinner himself,
And this the Apostle tells us is one great Advantage of our High-Priest under the Gospel, above the High-Priest under the Law, who being a Sinner himself,
But a perfect and effectual expiation of Sin, so as to purge the conscience from the guilt of it, cannot be made but by an High-Priest who is holy and innocent himself;
But a perfect and effectual expiation of since, so as to purge the conscience from the guilt of it, cannot be made but by an High-Priest who is holy and innocent himself;
For such an High-Priest, saith the Apostle, became us, that is, now under the Dispensation of the Gospel, when a perfect expiation of Sins is to be made, such an High-Priest is necessary, as is holy, harmless, undefiled, separate from Sinners, who needs not as those High-Priests, that is as the High-Priests under the Law, to offer up sacrifice first for his own Sins, and then for the People:
For such an High-Priest, Says the Apostle, became us, that is, now under the Dispensation of the Gospel, when a perfect expiation of Sins is to be made, such an High-Priest is necessary, as is holy, harmless, undefiled, separate from Sinners, who needs not as those High priests, that is as the High priests under the Law, to offer up sacrifice First for his own Sins, and then for the People:
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perfect holiness is necessary to make a Sacrifice acceptable and available for the expiation of Sin. The necessity of this was typified by the quality of the expiatory Sacrifices under the Law: the Beasts that were to be offered were to be without spot and blemish: To which the Apostle alludes, speaking of the quality and efficacy of the Sacrifice of Christ: How much more, says he, shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? And to the same purpose St. Peter, Forasmuch as ye know ye were not redeemed with corruptible things,
perfect holiness is necessary to make a Sacrifice acceptable and available for the expiation of Sin. The necessity of this was typified by the quality of the expiatory Sacrifices under the Law: the Beasts that were to be offered were to be without spot and blemish: To which the Apostle alludes, speaking of the quality and efficacy of the Sacrifice of christ: How much more, Says he, shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your Consciences from dead works to serve the living God? And to the same purpose Saint Peter, Forasmuch as you know you were not redeemed with corruptible things,
as silver and gold, but with the precious blood of Christ, as of a Lamb without blemish and without spot, &c. hereby intimating, that nothing less than the perfect innocency and holiness of him who was to be a Sacrifice for us could have expiated the guilt of our sins and purchased eternal Redemption for us.
as silver and gold, but with the precious blood of christ, as of a Lamb without blemish and without spot, etc. hereby intimating, that nothing less than the perfect innocency and holiness of him who was to be a Sacrifice for us could have expiated the guilt of our Sins and purchased Eternal Redemption for us.
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And it was a constant Maxim and Principle among the Jews, and the Apostle more than once in this Epistle seems to allow and confirm it, that without shedding of blood there was no remission of Sins.
And it was a constant Maxim and Principle among the jews, and the Apostle more than once in this Epistle seems to allow and confirm it, that without shedding of blood there was no remission of Sins.
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For which reason he seems either to have possess'd Mankind with this Principle, or to have permitted them to be so persuaded, that Sin was not to be expiated but by Blood, that is, either by the Death of the Sinner, or of the Sacrifice.
For which reason he seems either to have possessed Mankind with this Principle, or to have permitted them to be so persuaded, that since was not to be expiated but by Blood, that is, either by the Death of the Sinner, or of the Sacrifice.
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and continued still to oblige them by the greatest Blessings and Benefits purchased and procured for them by those very Sufferings which with so much Malice and Cruelty they inflicted on him.
and continued still to oblige them by the greatest Blessings and Benefits purchased and procured for them by those very Sufferings which with so much Malice and Cruelty they inflicted on him.
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and his perseverance in well doing, notwithstanding the ill usage and hard measure, the bitter Reproaches and Persecutions he met withal for it, from a wicked and ill natured World:
and his perseverance in well doing, notwithstanding the ill usage and hard measure, the bitter Reproaches and Persecutions he met withal for it, from a wicked and ill natured World:
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The Dignity of the Person who did and suffered all this for us, and his dearness to God, must needs add a mighty value to so perfect an Obedience and such patient Sufferings;
The Dignity of the Person who did and suffered all this for us, and his dearness to God, must needs add a mighty valve to so perfect an obedience and such patient Sufferings;
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And all this being willingly performed in our Nature, and accepted by God as done upon our account, may reasonably be presumed to redound to our benefit and advantage,
And all this being willingly performed in our Nature, and accepted by God as done upon our account, may reasonably be presumed to redound to our benefit and advantage,
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to which the Death of Christ is in the New Testament so frequently compared, and in point of vertue and •fficacy to take away Sin infinitely preferred to it.
to which the Death of christ is in the New Testament so frequently compared, and in point of virtue and •fficacy to take away since infinitely preferred to it.
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as, that Christ died for us, and for our Sins; that he was a Sacrifice for us, and a propitiation for the Sins of the whole World, that is, of all Mankind;
as, that christ died for us, and for our Sins; that he was a Sacrifice for us, and a propitiation for the Sins of the Whole World, that is, of all Mankind;
And this is so evidently the scope and meaning of these Expressions, that it cannot be denied without offering the greatest violence imaginable to the H. Scriptures. For can any man think that God would have used so many expressions in Scripture, the plain and most obvious sense of all which is that the Son of God suffered for our Sins and in our stead,
And this is so evidently the scope and meaning of these Expressions, that it cannot be denied without offering the greatest violence imaginable to the H. Scriptures. For can any man think that God would have used so many expressions in Scripture, the plain and most obvious sense of all which is that the Son of God suffered for our Sins and in our stead,
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if this had not been his design and meaning? Would not this be in effect to say, that God hath written a great Book to puzzle and confound, but not to instruct and teach Mankind?
if this had not been his Design and meaning? Would not this be in Effect to say, that God hath written a great Book to puzzle and confound, but not to instruct and teach Mankind?
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St. Peter to the same purpose tells us, that Christ also hath once suffered for Sins, the just for the unjust, that he might bring us to God, being put to death in the flesh:
Saint Peter to the same purpose tells us, that christ also hath once suffered for Sins, the just for the unjust, that he might bring us to God, being put to death in the Flesh:
but that he suffered in the place and stead of the Sinner, he adds, the just for the unjust, that is, the Son of God, who was innocent and had no Sin, suffered for us who were Sinners;
but that he suffered in the place and stead of the Sinner, he adds, the just for the unjust, that is, the Son of God, who was innocent and had no since, suffered for us who were Sinners;
But the manner of the expression, if compared with other parallel Texts of Scripture, and especially with what is so often said of our Saviour 's being a Sacrifice, which I shall have occasion further to urge by and by:
But the manner of the expression, if compared with other parallel Texts of Scripture, and especially with what is so often said of our Saviour is being a Sacrifice, which I shall have occasion further to urge by and by:
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I say the manner of the expression, if well considered, will appear to any man that is not contentious to signify our Saviour 's suffering instead of the Sinner.
I say the manner of the expression, if well considered, will appear to any man that is not contentious to signify our Saviour is suffering instead of the Sinner.
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But not to argue from words and phrases, I will produce two Texts which declare this matter so plainly, that the force of them is not to be avoided without the most shameful wresting and perverting of them.
But not to argue from words and phrases, I will produce two Texts which declare this matter so plainly, that the force of them is not to be avoided without the most shameful wresting and perverting of them.
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How is that? he declares in the next words, Greater love than this hath no man, that a man lay down his life for his friend, that is, that he be contented to die in his stead.
How is that? he declares in the next words, Greater love than this hath no man, that a man lay down his life for his friend, that is, that he be contented to die in his stead.
And now I appeal to any man of good sense, whether it be not plain that the Apostle here speaks of Christ 's dying for sinners in the same sense as one man is said to dye for another, that is, to save another from death;
And now I appeal to any man of good sense, whither it be not plain that the Apostle Here speaks of christ is dying for Sinners in the same sense as one man is said to die for Another, that is, to save Another from death;
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He dyed for Sinners, for those who were neither good men nor righteous: But God commendeth his love to us, in that whilst we were yet Sinners Christ dyed for us.
He died for Sinners, for those who were neither good men nor righteous: But God commends his love to us, in that while we were yet Sinners christ died for us.
Now where doth the force of this Argument lye, if not in this? that Christ hath done that for us, who were Enemies and Sinners, which some very few persons in the World have done for their Friend, or for some very eminently good man: And what is that? Why they have laid down their lives in their stead:
Now where does the force of this Argument lie, if not in this? that christ hath done that for us, who were Enemies and Sinners, which Some very few Persons in the World have done for their Friend, or for Some very eminently good man: And what is that? Why they have laid down their lives in their stead:
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And though this be no where in Scripture spoken of by the name or term of Satisfaction, yet it is said to be the price of our Redemption; which surely is the same thing in effect with Satisfaction. For as we are Sinners we are liable,
And though this be not where in Scripture spoken of by the name or term of Satisfaction, yet it is said to be the price of our Redemption; which surely is the same thing in Effect with Satisfaction. For as we Are Sinners we Are liable,
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and to declare himself fully pleased and contented with it, why it may not properly enough be called payment or satisfaction I confess I am not able to understand.
and to declare himself Fully pleased and contented with it, why it may not properly enough be called payment or satisfaction I confess I am not able to understand.
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But that his Obedience and Sufferings were of that value and esteem with God, and his voluntary Sacrifice of himself so well-pleasing to him, that he thereupon entred into a Covenant of Grace and Mercy with Mankind, wherein he hath engaged himself to forgive the Sins of those who believe and repent,
But that his obedience and Sufferings were of that valve and esteem with God, and his voluntary Sacrifice of himself so Well-pleasing to him, that he thereupon entered into a Covenant of Grace and Mercy with Mankind, wherein he hath engaged himself to forgive the Sins of those who believe and Repent,
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And hence the Blood of Christ which was shed for us upon the Cross is called the Blood of the Covenant, as being the Sanction of that New Covenant, into which God is entred with Mankind:
And hence the Blood of christ which was shed for us upon the Cross is called the Blood of the Covenant, as being the Sanction of that New Covenant, into which God is entered with Mankind:
Thing propounded, which was to shew that the Expiation of our Sins was made by the Sufferings of Christ, from the nature and intention of Expiatory Sacrifices, both among the Jews and Heathen; to which the Death of Christ is in the New Testament so frequently compared,
Thing propounded, which was to show that the Expiation of our Sins was made by the Sufferings of christ, from the nature and intention of Expiatory Sacrifices, both among the jews and Heathen; to which the Death of christ is in the New Testament so frequently compared,
To substitute one Living Creature to suffer and die instead of another, so that what the Sinner deserved to have suffered was supposed to be done to the Sacrifice, that is, it was slain to make an atonement for the Sinner.
To substitute one Living Creature to suffer and die instead of Another, so that what the Sinner deserved to have suffered was supposed to be done to the Sacrifice, that is, it was slave to make an atonement for the Sinner.
And though there was no reason to hope for any such effect from the Blood of Bulls, or Goats, or of any other Living Creatures that were wont to be offered up in Sacrifice;
And though there was no reason to hope for any such Effect from the Blood of Bulls, or Goats, or of any other Living Creatures that were wont to be offered up in Sacrifice;
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But this expectation, how unreasonable soever, plainly shews it to have been the common Apprehension of Mankind, in all Ages, that, God would not be appeased,
But this expectation, how unreasonable soever, plainly shows it to have been the Common Apprehension of Mankind, in all Ages, that, God would not be appeased,
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But yet so that men generally conceived good hopes that upon the Repentance of Sinners God would accept of a vicarious punishment, that is, of the Suffering of some other in their stead.
But yet so that men generally conceived good hope's that upon the Repentance of Sinners God would accept of a vicarious punishment, that is, of the Suffering of Some other in their stead.
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as well as for other weighty Reasons best known to the Divine Wisdom, God was pleased to find out such a Sacrifice as should really and effectually procure for them that great Blessing of the Forgiveness of Sins which they had so long hoped for from the multitude of their own Sacrifices.
as well as for other weighty Reasons best known to the Divine Wisdom, God was pleased to find out such a Sacrifice as should really and effectually procure for them that great Blessing of the Forgiveness of Sins which they had so long hoped for from the multitude of their own Sacrifices.
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And the Apostle to the Hebrews doth in a large Discourse shew the great vertue and efficacy of the Sacrifice of Christ, to the purpose of Remission of Sins, above that of the Sacrifices under the Law:
And the Apostle to the Hebrews does in a large Discourse show the great virtue and efficacy of the Sacrifice of christ, to the purpose of Remission of Sins, above that of the Sacrifices under the Law:
This is the great vertue and efficacy of the Sacrifice of Christ, that what ever was expected from any other Sacrifices, either by Jews or Heathens, was really effected by this.
This is the great virtue and efficacy of the Sacrifice of christ, that what ever was expected from any other Sacrifices, either by jews or heathens, was really effected by this.
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This was plainly signified by the Jewish Passover, wherein the Lamb was slain, and the Sinner did escape and was pass'dby. In allusion whereto St. Paul makes no scruple to call Christ our Passover or Paschal Lamb, who was slain that we might escape: Christ our Passover, says he, is slain or offer'd for us; that is, He by the gracious appointment of God was substituted to suffer all that in our stead which the Paschal Lamb was supposed to suffer for the Sinner.
This was plainly signified by the Jewish Passover, wherein the Lamb was slave, and the Sinner did escape and was pass'dby. In allusion whereto Saint Paul makes no scruple to call christ our Passover or Paschal Lamb, who was slave that we might escape: christ our Passover, Says he, is slave or offered for us; that is, He by the gracious appointment of God was substituted to suffer all that in our stead which the Paschal Lamb was supposed to suffer for the Sinner.
And this was likewise signified by the Sinners laying his hand upon the Sacrifice that was to be slain, thereby as it were transferring the punishment which was due to himself upon the Sacrifice that was to be slain and offered up.
And this was likewise signified by the Sinners laying his hand upon the Sacrifice that was to be slave, thereby as it were transferring the punishment which was due to himself upon the Sacrifice that was to be slave and offered up.
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And that this expression of Christ 's being offered to bear our Sins, cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death,
And that this expression of christ is being offered to bear our Sins, cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death,
This, I say, is evident beyond all denial from the opposition which follows, after the Text, between his first Appearance and his second; Christ, says our Apostle, was once offered to bear our Sins;
This, I say, is evident beyond all denial from the opposition which follows, After the Text, between his First Appearance and his second; christ, Says our Apostle, was once offered to bear our Sins;
for the Scripture tells us he had no Sin. What then is the meaning of the opposition, That at his first Coming he bore our Sins, but at his second Coming he shall appear without Sin unto Salvation? These words can have no other imaginable sense but this, that at his first Coming he sustain'd the Person of a Sinner and suffered instead of us;
for the Scripture tells us he had not Sin. What then is the meaning of the opposition, That At his First Coming he boar our Sins, but At his second Coming he shall appear without since unto Salvation? These words can have no other imaginable sense but this, that At his First Coming he sustained the Person of a Sinner and suffered instead of us;
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but his second Coming shall be upon another account, and he shall appear without Sin unto Salvation, that is, not as a Sacrifice, but as a Judge to confer the Reward of Eternal Life upon those who are partakers of the benefit of that Sacrifice which he offered to God for us in the days of his Flesh. I proceed to the IIId.
but his second Coming shall be upon Another account, and he shall appear without since unto Salvation, that is, not as a Sacrifice, but as a Judge to confer the Reward of Eternal Life upon those who Are partakers of the benefit of that Sacrifice which he offered to God for us in the days of his Flesh. I proceed to the IIId.
And therefore his greater Goodness and Compassion to Mankind devised this way to save the Sinner, without giving the least countenance and encouragement to Sin.
And Therefore his greater goodness and Compassion to Mankind devised this Way to save the Sinner, without giving the least countenance and encouragement to Sin.
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but to think of doing it in this way, by substituting his dearly beloved Son to suffer in our stead, is a Condescension so very amazing, that if God had not been pleased of his own Goodness to stoop to it, it had almost been Blasphemy in Man to have thought of it, or desired it.
but to think of doing it in this Way, by substituting his dearly Beloved Son to suffer in our stead, is a Condescension so very amazing, that if God had not been pleased of his own goodness to stoop to it, it had almost been Blasphemy in Man to have Thought of it, or desired it.
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Secondly, How can our Sins be said to have been forgiven freely, if the Pardon of them was purchased at so dear a rate and so mighty a Price was paid for it?
Secondly, How can our Sins be said to have been forgiven freely, if the Pardon of them was purchased At so dear a rate and so mighty a Price was paid for it?
It was a free act of his Goodness to save us, even by the Satisfaction and Sufferings of his own Son. 2dly. It was in effect freely too, notwithstanding the mighty Price which was paid for our Redemption.
It was a free act of his goodness to save us, even by the Satisfaction and Sufferings of his own Son. 2dly. It was in Effect freely too, notwithstanding the mighty Price which was paid for our Redemption.
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yea and to suffer some punishment or to pay a Fine for the obtaining of it, does not in effect and in all equitable and grateful construction forgive him freely?
yea and to suffer Some punishment or to pay a Fine for the obtaining of it, does not in Effect and in all equitable and grateful construction forgive him freely?
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Thirdly, It is yet further objected, That this seems to be more unreasonable than the sacrificing of Beasts among the Jews, nay than the sacrificing of Men among the Heathen, and even of their own Sons and Daughters: Because this is the offering up of the Son of God, the most innocent and the most excellent Person that ever was.
Thirdly, It is yet further objected, That this seems to be more unreasonable than the sacrificing of Beasts among the jews, nay than the sacrificing of Men among the Heathen, and even of their own Sons and Daughters: Because this is the offering up of the Son of God, the most innocent and the most excellent Person that ever was.
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As to the manner of it, God did not command his Son to be sacrificed, but his Providence permitted the wickedness and violence of men to put him to death:
As to the manner of it, God did not command his Son to be sacrificed, but his Providence permitted the wickedness and violence of men to put him to death:
how is this any more a reflection upon the Holy Providence of God, than any Enormities and Cruelties which by his permission are daily committed in the World?
how is this any more a reflection upon the Holy Providence of God, than any Enormities and Cruelties which by his permission Are daily committed in the World?
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To this I answer, That they who make so great a noise with this Objection do seem to me to give a full and clear Answer to it themselves, by acknowledging,
To this I answer, That they who make so great a noise with this Objection do seem to me to give a full and clear Answer to it themselves, by acknowledging,
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as they constantly and expresly do, that our Saviour suffered all this for our benefit and advantage, though not in our place and stead. For this, to my apprehension, is plainly to give up the Cause,
as they constantly and expressly do, that our Saviour suffered all this for our benefit and advantage, though not in our place and stead. For this, to my apprehension, is plainly to give up the Cause,
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unless they can shew a good reason why there is not as much Injustice and Cruelty in an innocent Person's suffering for the benefit and advantage of a Malefactor,
unless they can show a good reason why there is not as much Injustice and Cruelty in an innocent Person's suffering for the benefit and advantage of a Malefactor,
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So little do Men, in the heat of dispute and opposition, who are resolved to hold fast an Opinion in despite of Reason and good sense, consider, that they do many times in effect,
So little do Men, in the heat of dispute and opposition, who Are resolved to hold fast an Opinion in despite of Reason and good sense, Consider, that they do many times in Effect,
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Nor can I possibly discern any reason why Injustice and Cruelty should be objected in the one Case more than in the other, there being every whit as little reason why an Innocent Person should suffer for the benefit of a Criminal, as why he should suffer in his stead. So that I hope this Objection, which above all the rest hath been so loudly and so invidiously urged, hath received a just Answer.
Nor can I possibly discern any reason why Injustice and Cruelty should be objected in the one Case more than in the other, there being every whit as little reason why an Innocent Person should suffer for the benefit of a Criminal, as why he should suffer in his stead. So that I hope this Objection, which above all the rest hath been so loudly and so invidiously urged, hath received a just Answer.
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And I believe, if the matter were searched to the bottom, all this perverse contention, about our Saviour's suffering for our benefit but not in our stead, will signify just nothing.
And I believe, if the matter were searched to the bottom, all this perverse contention, about our Saviour's suffering for our benefit but not in our stead, will signify just nothing.
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For if Christ dyed for our henefit so as some way or other, by vertue of his Death and Sufferings, to save us from the wrath of God and to procure our escape from eternal Death, this,
For if christ died for our henefit so as Some Way or other, by virtue of his Death and Sufferings, to save us from the wrath of God and to procure our escape from Eternal Death, this,
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for ought I know, is all that any body means by his dying in our stead. For he that dies with an intention to do that benefit to another as to save him from Death, doth certainly to all intents and purposes dye in his place and stead.
for ought I know, is all that any body means by his dying in our stead. For he that die with an intention to do that benefit to Another as to save him from Death, does Certainly to all intents and Purposes die in his place and stead.
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So that they grant that his Obedience and Sufferings, in the meritorious consequence of them, do redound to our Benefit and advantage as much as we pretend and say they do;
So that they grant that his obedience and Sufferings, in the meritorious consequence of them, do redound to our Benefit and advantage as much as we pretend and say they do;
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in which I take no pleasure, but yet shall be glad if I may be so happy as by any thing that hath been said to contribute towards the putting an end to so unhappy a Controversy, which hath troubled the World so long,
in which I take no pleasure, but yet shall be glad if I may be so happy as by any thing that hath been said to contribute towards the putting an end to so unhappy a Controversy, which hath troubled the World so long,
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namely, That the Son of God being made a Sacrifice for us, and exposed to such bitter Sufferings and so cruel a Death for the Expiation of our Sins, should create in us the greatest dread and detestation of Sin,
namely, That the Son of God being made a Sacrifice for us, and exposed to such bitter Sufferings and so cruel a Death for the Expiation of our Sins, should create in us the greatest dread and detestation of since,
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if the Son of God was so grievously wounded for our transgressions and so sorely bruised for our iniquities: If so fearful a Storm of Vengeance fell upon the most innocent Person that ever was for our Sins,
if the Son of God was so grievously wounded for our transgressions and so sorely Bruised for our iniquities: If so fearful a Storm of Vengeance fell upon the most innocent Person that ever was for our Sins,
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then we have reason to take that kind and merciful admonition of the Son of God to Sinners, to sin no more, lest a worse thing, if it be possible, come upon our selves.
then we have reason to take that kind and merciful admonition of the Son of God to Sinners, to sin no more, lest a Worse thing, if it be possible, come upon our selves.
And if herein God hath expressed his hatred of Sin in such a wonderful way of love and kindness to the Sons of Men as looks almost like hatred of Innocency and his own Son:
And if herein God hath expressed his hatred of since in such a wondered Way of love and kindness to the Sons of Men as looks almost like hatred of Innocency and his own Son:
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This ought in all ingenuity and gratitude to our gracious Redeemer, who was made a curse for us, and loved us to that degree as to wash us from our Sins in his own Blood:
This ought in all ingenuity and gratitude to our gracious Redeemer, who was made a curse for us, and loved us to that degree as to wash us from our Sins in his own Blood:
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Since then the Son of God hath so graciously condescended to be made in all things like unto us, Sin only excepted; let us aspire as much as is possible, to become like to Him:
Since then the Son of God hath so graciously condescended to be made in all things like unto us, since only excepted; let us aspire as much as is possible, to become like to Him:
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though he was contented to suffer such bitter things to save us from the Defilement and Dominion of it, from the Punishment and all the dismal consequences of it.
though he was contented to suffer such bitter things to save us from the Defilement and Dominion of it, from the Punishment and all the dismal consequences of it.
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He had no Sin, but God was pleased to lay upon him the iniquities of us all, and to make his Soul an offering for Sin, and to permit all that to be done to Him which was due to us:
He had no since, but God was pleased to lay upon him the iniquities of us all, and to make his Soul an offering for since, and to permit all that to be done to Him which was due to us:
He was contented to be sacrificed once for all Mankind, that Men might for ever cease from that inhuman and ineffectual way of sacrificing one another, whereby instead of expiating their guilt they did inflame it,
He was contented to be sacrificed once for all Mankind, that Men might for ever cease from that inhuman and ineffectual Way of sacrificing one Another, whereby instead of expiating their guilt they did inflame it,
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but might have a tender regard and compassion to those whose Condition in this World does so nearly resemble that in which the Son of God thought it fittest for him to appear when he was pleased to become Man.
but might have a tender regard and compassion to those whose Condition in this World does so nearly resemble that in which the Son of God Thought it Fittest for him to appear when he was pleased to become Man.
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In a word, Let us in the whole course, and in all the actions of our lives, shew forth the Vertues of Him who hath called us out of darkness into his marvellous light;
In a word, Let us in the Whole course, and in all the actions of our lives, show forth the Virtues of Him who hath called us out of darkness into his marvellous Light;
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and hath raised up a mighty Salvation for us, that being delivered from all our spiritual Enemies, from Sin and all the Powers of darkness, we might serve him who hath saved us; walking in holiness and righteousness before him, all the days of our lives.
and hath raised up a mighty Salvation for us, that being Delivered from all our spiritual Enemies, from since and all the Powers of darkness, we might serve him who hath saved us; walking in holiness and righteousness before him, all the days of our lives.
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The design of this Epistle is to direct Timothy, to whom St. Paul had committed the Government of the Church of Ephesus, how he ought to demean himself in that great and weighty Charge.
The Design of this Epistle is to Direct Timothy, to whom Saint Paul had committed the Government of the Church of Ephesus, how he ought to demean himself in that great and weighty Charge.
and therefore it must needs be very acceptable to him that we should offer up Prayers and Thanksgivings to him in behalf of all men: For this, saith the Apostle, is good and acceptable in the sight of God our Saviour, who will have all men to be saved,
and Therefore it must needs be very acceptable to him that we should offer up Prayers and Thanksgivings to him in behalf of all men: For this, Says the Apostle, is good and acceptable in the sighed of God our Saviour, who will have all men to be saved,
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And then it follows in the next words, For there is one God, and one Mediator between God and men, the Man Christ Jesus, who gave himself a Ransome for all:
And then it follows in the next words, For there is one God, and one Mediator between God and men, the Man christ jesus, who gave himself a Ransom for all:
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As if he had said, this universal Charity of Christians, in praying for all men, must needs be very acceptable to Him to whom we put up our Prayers, God the Father, who sent his Son for the Salvation of all men: And to Him likewise by whom we offer up our Prayers to God,
As if he had said, this universal Charity of Christians, in praying for all men, must needs be very acceptable to Him to whom we put up our Prayers, God the Father, who sent his Son for the Salvation of all men: And to Him likewise by whom we offer up our Prayers to God,
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and is among us Christians the only Media or between God and Men, in virtue of that Price and Ransom which he paid for the Redemption of all Mankind, I say,
and is among us Christians the only Media or between God and Men, in virtue of that Price and Ransom which he paid for the Redemption of all Mankind, I say,
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Which words, though they be brought in to prove more immediately that it is acceptable to God our Saviour, that we should put up Prayers to Him for all men, because he desires the Salvation of all men,
Which words, though they be brought in to prove more immediately that it is acceptable to God our Saviour, that we should put up Prayers to Him for all men, Because he Desires the Salvation of all men,
unto whom we ought to address our Prayers, namely, to God; and by whose mediation and intercession we ought to put up our Prayers to God the Father, namely, by his Son Jesus Christ, who is constituted the only Mediator between God and Men.
unto whom we ought to address our Prayers, namely, to God; and by whose mediation and Intercession we ought to put up our Prayers to God the Father, namely, by his Son jesus christ, who is constituted the only Mediator between God and Men.
There are several Propositions contained in this and the following verse; but I shall at present confine my self to the first, namely, That there is One God, that is, but One, as St. Paul elsewhere expresseth it, There is none other God but One.
There Are several Propositions contained in this and the following verse; but I shall At present confine my self to the First, namely, That there is One God, that is, but One, as Saint Paul elsewhere Expresses it, There is none other God but One.
And this the Prophet Isaiah perpetually declares in opposition to the Polytheism and variety of Gods among the Heathen. I am the first, and I am the last,
And this the Prophet Isaiah perpetually declares in opposition to the Polytheism and variety of God's among the Heathen. I am the First, and I am the last,
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and therefore may reasonably be presumed to be either natural, or to have sprung from some Original Tradition delivered down to us from the first Parents of Mankind:
and Therefore may reasonably be presumed to be either natural, or to have sprung from Some Original Tradition Delivered down to us from the First Parents of Mankind:
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I mean, that there is One Supreme Being, the Author and Cause of all things, whom the most ancient of the Heathen Poets commonly called the Father of Gods and men.
I mean, that there is One Supreme Being, the Author and Cause of all things, whom the most ancient of the Heathen Poets commonly called the Father of God's and men.
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And this Notion, of One Supreme Being, agrees very well with that exact Harmony which appears in the Frame and Government of the World, in which we see all things conspiring to one End,
And this Notion, of One Supreme Being, agrees very well with that exact Harmony which appears in the Frame and Government of the World, in which we see all things conspiring to one End,
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and which to a considering man does plainly shew that all things are made and governed by that One powerful Principle, and great and wise Mind which we call God.
and which to a considering man does plainly show that all things Are made and governed by that One powerful Principle, and great and wise Mind which we call God.
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But although the generality of Mankind had a Notion of One Supreme God, yet the Idolatry of the Heathen plainly shews that this Notion, in process of time, was greatly degenerated, and corrupted into an apprehension of a Plurality of Gods; though in reason it is evident enough, that there can be no more Gods than One; and that One, who is of infinite Perfection, is as sufficient to all purposes whatsoever,
But although the generality of Mankind had a Notion of One Supreme God, yet the Idolatry of the Heathen plainly shows that this Notion, in process of time, was greatly degenerated, and corrupted into an apprehension of a Plurality of God's; though in reason it is evident enough, that there can be no more God's than One; and that One, who is of infinite Perfection, is as sufficient to all Purposes whatsoever,
Now this multitude of Deities; which the fond Superstition and vain Imagination of Men had formed to themselves, were by the Wiser sort, who being forced to comply with the Follies of the People endeavoured to make the best of them, supposed to be either Parts of the Universe which the Egyptians, as Plutarch tells us, thought to be the same with God; but then the more considerable parts of the Universe they parcelled out into several Deities; and as the Ocean hath several Names, according to the several Coasts and Countries by which it passeth;
Now this multitude of Deities; which the found Superstition and vain Imagination of Men had formed to themselves, were by the Wiser sort, who being forced to comply with the Follies of the People endeavoured to make the best of them, supposed to be either Parts of the Universe which the egyptians, as Plutarch tells us, Thought to be the same with God; but then the more considerable parts of the Universe they parceled out into several Deities; and as the Ocean hath several Names, according to the several Coasts and Countries by which it passes;
Or else, they adored the several Perfections and Powers of the One Supreme God under several Names and Titles, with regard to the various Blessings and Benefits which they thought they received from Him.
Or Else, they adored the several Perfections and Powers of the One Supreme God under several Names and Titles, with regard to the various Blessings and Benefits which they Thought they received from Him.
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Thus the Indian Philosophers, the Brachmans, are said to have worshipped the Sun as the Supreme Deity; and he certainly is the most Worshipful of all sensible Beings,
Thus the Indian Philosophers, the Brachmans, Are said to have worshipped the Sun as the Supreme Deity; and he Certainly is the most Worshipful of all sensible Beings,
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after he had viewed and consider'd it a while, he would in all probability pitch upon the Sun as the most likely, of all the things he had seen, to be a Deity. For if such a man had any Notion of a God, and were to chuse one upon sight, he would without dispute fix upon the Sun, and fall down before Him and worship Him.
After he had viewed and considered it a while, he would in all probability pitch upon the Sun as the most likely, of all the things he had seen, to be a Deity. For if such a man had any Notion of a God, and were to choose one upon sighed, he would without dispute fix upon the Sun, and fallen down before Him and worship Him.
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And Macrobius manageth this as his main Plea for the Idolatry of the Heathen; that under all the several Names of their Gods they Worshipped the Sun: And this diversity of Names was but a more distinct conception and acknowledgment of the many Blessings and advantages which mankind received from Him,
And Macrobius manageth this as his main Plea for the Idolatry of the Heathen; that under all the several Names of their God's they Worshipped the Sun: And this diversity of Names was but a more distinct conception and acknowledgment of the many Blessings and advantages which mankind received from Him,
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And yet whilst they generally owned One Supreme Being that was the Principle and Original of all things, they worshipped several subordinate Deities as really distinct from one another.
And yet while they generally owned One Supreme Being that was the Principle and Original of all things, they worshipped several subordinate Deities as really distinct from one Another.
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Some of these they fancied to be superior to the rest and to have their residence in Heaven; by which Marsilius Ficinus supposes Plato to mean no more but the Chief of the Angels. These were called NONLATINALPHABET, Dii Superi and Dij Caelestes, superior and heavenly Gods: The Scripture terms them the Host of Heaven, meaning the Sun, Moon and Stars, which they supposed to be animated,
some of these they fancied to be superior to the rest and to have their residence in Heaven; by which Marsilius Ficinus supposes Plato to mean no more but the Chief of the Angels. These were called, Gods Superi and Dij Caelestes, superior and heavenly God's: The Scripture terms them the Host of Heaven, meaning the Sun, Moon and Stars, which they supposed to be animated,
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Other of their Deities were accounted much inferior to these, being supposed to be the Souls of their deceased Heroes; who for their great and worthy Deeds,
Other of their Deities were accounted much inferior to these, being supposed to be the Souls of their deceased Heroes; who for their great and worthy deeds,
when they lived upon Earth, were supposed after Death to be translated into the number of their Gods. And these were called Semidei and Deastri, that is, half Gods and a sort of Gods: And as the other were Celestial, so these were NONLATINALPHABET a kind of Terrestrial Spirits that were Presidents and Procurators of Human affairs here below, that is, a middle sort of Divine Powers that were Mediators and Agents between God and Men, and did carry the Prayers and Supplications of Men to God,
when they lived upon Earth, were supposed After Death to be translated into the number of their God's And these were called Semidei and Deastri, that is, half God's and a sort of God's: And as the other were Celestial, so these were a kind of Terrestrial Spirits that were Presidents and Procurators of Human affairs Here below, that is, a middle sort of Divine Powers that were Mediators and Agents between God and Men, and did carry the Prayers and Supplications of Men to God,
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But in the midst of all this Crowd and confusion of Deities, and the various Superstitions about them, the Wiser Heathen, as Thales, Pythagoras, Socrates, Plato, Aristotle, Tully, Plutarch and others, preserved a true Notion of One Supreme God, whom they defined an infinite Spirit, pure from all Matter and free from all imperfection:
But in the midst of all this Crowd and confusion of Deities, and the various Superstitions about them, the Wiser Heathen, as Thales, Pythagoras, Socrates, Plato, Aristotle, Tully, Plutarch and Others, preserved a true Notion of One Supreme God, whom they defined an infinite Spirit, pure from all Matter and free from all imperfection:
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and of the several communications of Blessings and Favours by them imparted to Men: and Tertullian observes, that even when Idolatry had very much obscured the Glory of the Sovereign Deity, yet the greater part of Mankind did still in their common Forms of Speech appropriate the Name of God in a more especial and peculiar manner to One, saying, If god grant, If God please, and the like.
and of the several communications of Blessings and Favours by them imparted to Men: and Tertullian observes, that even when Idolatry had very much obscured the Glory of the Sovereign Deity, yet the greater part of Mankind did still in their Common Forms of Speech Appropriate the Name of God in a more especial and peculiar manner to One, saying, If god grant, If God please, and the like.
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So that there is sufficient ground to believe that the Unity of the Divine Nature, or the Notion of One Supreme God, Creator and Governor of the World, was the Primitive and general belief of Mankind:
So that there is sufficient ground to believe that the Unity of the Divine Nature, or the Notion of One Supreme God, Creator and Governor of the World, was the Primitive and general belief of Mankind:
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And that Polytheism and Idolatry were a corruption and degeneracy from the Original Notion which Mankind had concerning God; as the Scripture-History doth declare and testify.
And that Polytheism and Idolatry were a corruption and degeneracy from the Original Notion which Mankind had Concerning God; as the Scripture history does declare and testify.
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For whatever may be said by way of extenuation in behalf of some few of the wiser and more devout among them, the generality were grossly guilty both of believing more Gods, and of worshipping false Gods.
For whatever may be said by Way of extenuation in behalf of Some few of the Wiser and more devout among them, the generality were grossly guilty both of believing more God's, and of worshipping false God's
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and yet when they go about to justify this Practice are able to bring no other nor better Pleas for themselves than the Heathen did for their worshipping of Images, and for praying to their inferior Deities, whom they looked upon as Mediators between the Gods in Heaven and Men upon Earth.
and yet when they go about to justify this Practice Are able to bring no other nor better Pleasant for themselves than the Heathen did for their worshipping of Images, and for praying to their inferior Deities, whom they looked upon as Mediators between the God's in Heaven and Men upon Earth.
There is but one Objection, that I know of, against the general Consent of Mankind concerning the Unity of God; and it is this, That there was an ancient Doctrine of some of the most ancient Nations, that there were two First Causes or Principles of all things;
There is but one Objection, that I know of, against the general Consent of Mankind Concerning the Unity of God; and it is this, That there was an ancient Doctrine of Some of the most ancient nations, that there were two First Causes or Principles of all things;
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The reason whereof seems to have been, that they could not apprehend how things of so contrary a nature, as Good and Evil, could proceed from one and the same Cause.
The reason whereof seems to have been, that they could not apprehend how things of so contrary a nature, as Good and Evil, could proceed from one and the same Cause.
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Plutarch says that among the Greeks the Good Principle was called God, and the Evil Principle NONLATINALPHABET or the Devil. In conformity to which ancient Tradition the Manichees, a Sect which called themselves Christians, did advance two Principles, the one infinitely Good, which they supposed to be the Original Cause of all the good which is in the World;
Plutarch Says that among the Greeks the Good Principle was called God, and the Evil Principle or the devil. In conformity to which ancient Tradition the manichees, a Sect which called themselves Christians, did advance two Principles, the one infinitely Good, which they supposed to be the Original Cause of all the good which is in the World;
But all this is very plainly a corruption of a much more ancient Tradition concerning that old Serpent the Devil, the Head of the fallen Angels, who by tempting our First Parents to transgress a positive and express Law of God brought Sin first into the World and all the Evils consequent upon it;
But all this is very plainly a corruption of a much more ancient Tradition Concerning that old Serpent the devil, the Head of the fallen Angels, who by tempting our First Parents to transgress a positive and express Law of God brought since First into the World and all the Evils consequent upon it;
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after Idolatry had prevailed in the World, besides that it is a Contradiction, it would likewise be to no purpose to assert two opposite Principles of infinite, that is of equal force and Power,
After Idolatry had prevailed in the World, beside that it is a Contradiction, it would likewise be to no purpose to assert two opposite Principles of infinite, that is of equal force and Power,
because nothing can be more or greater than infinite, and therefore if two infinite Beings were possible they would certainly be equal, and could not be otherwise.
Because nothing can be more or greater than infinite, and Therefore if two infinite Beings were possible they would Certainly be equal, and could not be otherwise.
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and therefore infinitely weak, and for that reason, though never so malicious and mischievous, yet being infinitely weak and foolish, could never be in a capacity either to contrive mischief or to execute it.
and Therefore infinitely weak, and for that reason, though never so malicious and mischievous, yet being infinitely weak and foolish, could never be in a capacity either to contrive mischief or to execute it.
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So that upon this supposition the Notion of a Deity must signify just nothing, because by virtue of the eternal opposition and equal conflict of these two Principles they would keep one another at a perpetual Baye; and being just an equal Match to one another, the one having as much mind and power to do good as the other to do evil, instead of being two Deities they would be but two Idols, able to do neither good nor evil.
So that upon this supposition the Notion of a Deity must signify just nothing, Because by virtue of the Eternal opposition and equal conflict of these two Principles they would keep one Another At a perpetual Bay; and being just an equal Match to one Another, the one having as much mind and power to do good as the other to do evil, instead of being two Deities they would be but two Idols, able to do neither good nor evil.
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And having, I hope, now sufficiently cleared this Objection, I shall proceed to shew how agreeable this Principle, that there is but one God, is to the common Reason of Mankind,
And having, I hope, now sufficiently cleared this Objection, I shall proceed to show how agreeable this Principle, that there is but one God, is to the Common Reason of Mankind,
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Absolute Perfection which we ascribe to God, as the most essential Notion which Mankind hath always had concerning Him, does necessarily suppose Unity; because this is essential to the Notion of a Being that is absolutely Perfect, that all Perfection meets and is united in such a Being:
Absolute Perfection which we ascribe to God, as the most essential Notion which Mankind hath always had Concerning Him, does necessarily suppose Unity; Because this is essential to the Notion of a Being that is absolutely Perfect, that all Perfection meets and is united in such a Being:
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Now to suppose some Perfections in one God which are not in another, is to suppose some possible Perfection to be wanting in God, which is a Contradiction to the most natural and the most easie Notion which all men have of God, that He is a Being in whom all Perfections do meet and are united:
Now to suppose Some Perfections in one God which Are not in Another, is to suppose Some possible Perfection to be wanting in God, which is a Contradiction to the most natural and the most easy Notion which all men have of God, that He is a Being in whom all Perfections do meet and Are united:
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Secondly, From the repugnancy and impossibility, the great absurdity and inconvenience of the contrary. For suppose there were more Gods, two for example;
Secondly, From the repugnancy and impossibility, the great absurdity and inconvenience of the contrary. For suppose there were more God's, two for Exampl;
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and yet it is granted on all hands that necessary existence is essential to the Notion of a God: But if they be unequal, that is, one of them inferior to and less perfect than the other, that which is inferior and less perfect could not be God,
and yet it is granted on all hands that necessary existence is essential to the Notion of a God: But if they be unequal, that is, one of them inferior too and less perfect than the other, that which is inferior and less perfect could not be God,
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So that which way soever we turn the thing and look upon it, the Notion of more Gods than One is by its own repugnancy and self-contradiction destructive of it self.
So that which Way soever we turn the thing and look upon it, the Notion of more God's than One is by its own repugnancy and self-contradiction destructive of it self.
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Before I come to apply this Doctrine of the Unity of God, I must not pass by a very considerable Difficulty, which will most certainly arise in every mans mind, without taking particular notice of it,
Before I come to apply this Doctrine of the Unity of God, I must not pass by a very considerable Difficulty, which will most Certainly arise in every men mind, without taking particular notice of it,
And though this be not a Difficulty peculiar only to the Christian Religion, as by the generality of those who urge this Objection against Christians hath been inconsiderately thought;
And though this be not a Difficulty peculiar only to the Christian Religion, as by the generality of those who urge this Objection against Christians hath been inconsiderately Thought;
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for it is certain, that long before Christianity appeared in the World, there was a very ancient Tradition, both among Jews and Heathen, concerning three real Differences or Distinctions in the Divine Nature, very nearly resembling the Christian Doctrine of the Trinity, as I shall have occasion more fully to shew by and by:
for it is certain, that long before Christianity appeared in the World, there was a very ancient Tradition, both among jews and Heathen, Concerning three real Differences or Distinctions in the Divine Nature, very nearly resembling the Christian Doctrine of the Trinity, as I shall have occasion more Fully to show by and by:
the generality of Christians, who do most firmly believe the Trinity, believing likewise at the same time, more stedfastly if it be possible, that there is but One God.
the generality of Christians, who do most firmly believe the Trinity, believing likewise At the same time, more steadfastly if it be possible, that there is but One God.
But how can this possibly consist with the common Doctrine of Christians concerning the Trinity, God the Father, Son, and H. Ghost, to each of whom they Attribute,
But how can this possibly consist with the Common Doctrine of Christians Concerning the Trinity, God the Father, Son, and H. Ghost, to each of whom they Attribute,
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as they verily believe the Scripture does, the most incommunicable Properties and Perfections of the Divine Nature? And what is this less in effect than to say, That there are three Gods?
as they verily believe the Scripture does, the most incommunicable Properties and Perfections of the Divine Nature? And what is this less in Effect than to say, That there Are three God's?
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For the clearing of this Difficulty I shall, with all the brevity I can, offer these following Considerations; which I hope, to an impartial and unprejudiced Judgment, will be sufficient to remove it,
For the clearing of this Difficulty I shall, with all the brevity I can, offer these following Considerations; which I hope, to an impartial and unprejudiced Judgement, will be sufficient to remove it,
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I desire it may be well considered, that there is a wide difference between the nice Speculations of the Schools, beyond what is revealed in Scripture, concerning the Doctrine of the Trinity, and what the Scripture only teaches and asserts concerning this Mystery. For it is not to be denied but that the Schoolmen, who abounded in wit and leisure,
I desire it may be well considered, that there is a wide difference between the Nicaenae Speculations of the Schools, beyond what is revealed in Scripture, Concerning the Doctrine of the Trinity, and what the Scripture only Teaches and asserts Concerning this Mystery. For it is not to be denied but that the Schoolmen, who abounded in wit and leisure,
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though very few among them had either exact skill in the H. Scriptures, or in Ecclesiastical Antiquity and the Writings of the ancient Fathers of the Christian Church:
though very few among them had either exact skill in the H. Scriptures, or in Ecclesiastical Antiquity and the Writings of the ancient Father's of the Christian Church:
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I say, it cannot be denied but that these Speculative and very acute men, who wrought a great part of their Divinity out of their own Brains as Spiders do Cobwebs out of their own bowels, have started a thousand subtleties about this Mystery, such as no Christian is bound to trouble his head withal;
I say, it cannot be denied but that these Speculative and very acute men, who wrought a great part of their Divinity out of their own Brains as Spiders do Cobwebs out of their own bowels, have started a thousand subtleties about this Mystery, such as no Christian is bound to trouble his head withal;
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much less is it necessary for him to understand those niceties which we may reasonably presume that they who talk of them did themselves never thoroughly understand;
much less is it necessary for him to understand those niceties which we may reasonably presume that they who talk of them did themselves never thoroughly understand;
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II. I desire it may in the next place be considered, that the Doctrine of the Trinity, even as it is asserted in Scripture, is acknowledged by us to be still a great Mystery, and so imperfectly revealed as to be in a great measure incomprehensible by Human Reason.
II I desire it may in the next place be considered, that the Doctrine of the Trinity, even as it is asserted in Scripture, is acknowledged by us to be still a great Mystery, and so imperfectly revealed as to be in a great measure incomprehensible by Human Reason.
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And therefore though some learned and judicious Men may have very commendably attempted a more particular explication of this great Mystery by the strength of Reason, yet I dare not pretend to that, knowing both the difficulty and danger of such an Attempt,
And Therefore though Some learned and judicious Men may have very commendably attempted a more particular explication of this great Mystery by the strength of Reason, yet I Dare not pretend to that, knowing both the difficulty and danger of such an Attempt,
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All that I ever designed upon this Argument was to make out the credibility of the thing from the Authority of the H. Scriptures, without descending to a more particular explication of it than the Scripture hath given us;
All that I ever designed upon this Argument was to make out the credibility of the thing from the authority of the H. Scriptures, without descending to a more particular explication of it than the Scripture hath given us;
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For in this and the like Cases I take an Implicite Faith to be very commendable, that is, to believe whatever we are sufficiently assured God hath revealed,
For in this and the like Cases I take an Implicit Faith to be very commendable, that is, to believe whatever we Are sufficiently assured God hath revealed,
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And thus every man who believes the H. Scriptures to be a truly Divine Revelation does implicitely believe a great part of the Prophetical Books of Scripture and several obscure expressions in those Books,
And thus every man who believes the H. Scriptures to be a truly Divine Revelation does implicitly believe a great part of the Prophetical Books of Scripture and several Obscure expressions in those Books,
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In like manner, there are certainly a great many very good Christians who do not believe and comprehend the Mysteries of Faith nicely enough to approve themselves to a Scholastical and Magisterial Judge of Controversies, who yet if they do heartily embrace the Doctrines which are clearly revealed in Scripture and live up to the plain Precepts of the Christian Religion, will I doubt not be very well approved by the Great and Just,
In like manner, there Are Certainly a great many very good Christians who do not believe and comprehend the Mysteres of Faith nicely enough to approve themselves to a Scholastical and Magisterial Judge of Controversies, who yet if they do heartily embrace the Doctrines which Are clearly revealed in Scripture and live up to the plain Precepts of the Christian Religion, will I doubt not be very well approved by the Great and Just,
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Let it be further considered, That though neither the word Trinity, nor perhaps Person, in the sense in which it is used by Divines when they treat of this Mystery, be any where to be met with in Scripture; yet it cannot be denied but that Three are there spoken of by the Names of Father, Son, and H. Ghost, in whose Name every Christian is baptized,
Let it be further considered, That though neither the word Trinity, nor perhaps Person, in the sense in which it is used by Divines when they Treat of this Mystery, be any where to be met with in Scripture; yet it cannot be denied but that Three Are there spoken of by the Names of Father, Son, and H. Ghost, in whose Name every Christian is baptised,
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And so likewise though the word Person be not there expresly applied to Father, Son, and H. Ghost; yet it will be very hard to find a more convenient word whereby to express the distinction of these Three. For which reason I could never yet see any just cause to quarrel at this term. For since the H. Spirit of God in Scripture hath thought fit in speaking of these Three to distinguish them from one another,
And so likewise though the word Person be not there expressly applied to Father, Son, and H. Ghost; yet it will be very hard to find a more convenient word whereby to express the distinction of these Three. For which reason I could never yet see any just cause to quarrel At this term. For since the H. Spirit of God in Scripture hath Thought fit in speaking of these Three to distinguish them from one Another,
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as we use in common speech to distinguish three several Persons, I cannot see any reason why, in the explication of this Mystery which purely depends upon Divine Revelation, we should not speak of it in the same manner as the Scripture doth:
as we use in Common speech to distinguish three several Persons, I cannot see any reason why, in the explication of this Mystery which purely depends upon Divine Revelation, we should not speak of it in the same manner as the Scripture does:
IV. It deserves further to be considered, That there hath been a very ancient Tradition concerning three real Differences or Distinctions in the Divine Nature; and these,
IV. It deserves further to be considered, That there hath been a very ancient Tradition Concerning three real Differences or Distinctions in the Divine Nature; and these,
but certain it is that the Jews anciently had this Notion: And that they did distinguish the Word of God, and the H. Spirit of God, from Him who was absolutely called God, and whom they looked upon as the First Principle of all things;
but certain it is that the jews anciently had this Notion: And that they did distinguish the Word of God, and the H. Spirit of God, from Him who was absolutely called God, and whom they looked upon as the First Principle of all things;
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as is plain from Philo Judaeus, and Moses Nachmanides, and others cited by the Learned Grotius in his incomparable Book of the Truth of the Christian Religion.
as is plain from Philo Judaeus, and Moses Nachmanides, and Others cited by the Learned Grotius in his incomparable Book of the Truth of the Christian Religion.
And among the Heathen, Plato; who probably enough might have this Notion from the Jews, did make three Distinctions in the Deity by the Names of essential Goodness, and Mind, and Spirit.
And among the Heathen, Plato; who probably enough might have this Notion from the jews, did make three Distinctions in the Deity by the Names of essential goodness, and Mind, and Spirit.
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And consequently, neither the Jews nor Plato have any reason to object is to us Christians; especially since they pretend no other ground for it but either their own Reason, or an ancient Tradition from their Fathers: whereas we Christians do appeal to express Divine Revelation for what we believe in this matter,
And consequently, neither the jews nor Plato have any reason to Object is to us Christians; especially since they pretend no other ground for it but either their own Reason, or an ancient Tradition from their Father's: whereas we Christians do appeal to express Divine Revelation for what we believe in this matter,
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V. It is besides very considerable, That the Scriptures do deliver this Doctrine of the Trinity without any manner of doubt or question concerning the Unity of the Divine Nature: And not only so,
V. It is beside very considerable, That the Scriptures do deliver this Doctrine of the Trinity without any manner of doubt or question Concerning the Unity of the Divine Nature: And not only so,
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but do most stedfastly and constantly assert that there is but One God: And in those very Texts, in which these three Differences are mentioned, the Unity of the Divine Nature is expresly asserted;
but do most steadfastly and constantly assert that there is but One God: And in those very Texts, in which these three Differences Are mentioned, the Unity of the Divine Nature is expressly asserted;
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as where St. John makes mention of the Father, the Word, and the Spirit, the Unity of these Three is likewise affirmed, There are Three that bear record in Heaven, the Father, the Word, and the Spirit; and these Three are One. VI. It is yet further considerable, That from this Mystery, as delivered in Scripture, a Plurality of Gods cannot be inferred without making the Scripture grosly to contradict it self;
as where Saint John makes mention of the Father, the Word, and the Spirit, the Unity of these Three is likewise affirmed, There Are Three that bear record in Heaven, the Father, the Word, and the Spirit; and these Three Are One. VI. It is yet further considerable, That from this Mystery, as Delivered in Scripture, a Plurality of God's cannot be inferred without making the Scripture grossly to contradict it self;
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As the vital union of Soul and Body: Who can imagine by what device or means a Spirit comes to be so closely united and so firmly link'd to a material Body, that they are not to be parted without great force and violence offer'd to Nature? The like may be said of the operations of our several Faculties of Sense and Imagination, of Memory and Reason, and especially of the Liberty of our Wills: And yet we certainly find all these Faculties in our selves,
As the vital Union of Soul and Body: Who can imagine by what device or means a Spirit comes to be so closely united and so firmly linked to a material Body, that they Are not to be parted without great force and violence offered to Nature? The like may be said of the operations of our several Faculties of Sense and Imagination, of Memory and Reason, and especially of the Liberty of our Wills: And yet we Certainly find all these Faculties in our selves,
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And if we cannot comprehend the manner of those Operations which we plainly perceive and feel to be in our Selves, much less can we expect to comprehend things without us;
And if we cannot comprehend the manner of those Operations which we plainly perceive and feel to be in our Selves, much less can we expect to comprehend things without us;
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It being utterly inconceivable how any Understanding, how large and perfect soever, can certainly know beforehand that which depends upon the free Will of another, which is an arbitrary and uncertain Cause.
It being utterly inconceivable how any Understanding, how large and perfect soever, can Certainly know beforehand that which depends upon the free Will of Another, which is an arbitrary and uncertain Cause.
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And yet the Scripture doth not only attribute this Foreknowledge to God, but gives us also plain Instances of God's foretelling such things, many Ages before it happened,
And yet the Scripture does not only attribute this Foreknowledge to God, but gives us also plain Instances of God's foretelling such things, many Ages before it happened,
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and yet even this is said to have happened according to the determinate foreknowledge of God, and was punctually foretold by Him some hundreds of years before.
and yet even this is said to have happened according to the determinate foreknowledge of God, and was punctually foretold by Him Some hundreds of Years before.
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but natural Reason hath been forced to acknowledge it, as we may see in some of the wisest of the Philosophers. And yet it would puzzle the greatest Philosopher that ever was, to give any tolerable account how any Knowledge whatsoever can certainly and infallibly foresee an Event through uncertain and contingent Causes.
but natural Reason hath been forced to acknowledge it, as we may see in Some of the Wisest of the Philosophers. And yet it would puzzle the greatest Philosopher that ever was, to give any tolerable account how any Knowledge whatsoever can Certainly and infallibly foresee an Event through uncertain and contingent Causes.
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All the reasonable satisfaction that can be had in this matter is this, that it is not at all unreasonable to suppose that infinite Knowledg may have ways of knowing things which our finite Understandings can by no means comprehend how they can possibly be known.
All the reasonable satisfaction that can be had in this matter is this, that it is not At all unreasonable to suppose that infinite Knowledge may have ways of knowing things which our finite Understandings can by no means comprehend how they can possibly be known.
And by this reasoning we are forced to acknowledge a Deity, the mind of Man being able to find no rest but in the acknowledgment of one eternal and wise Mind as the Principle and first Cause of all other things;
And by this reasoning we Are forced to acknowledge a Deity, the mind of Man being able to find no rest but in the acknowledgment of one Eternal and wise Mind as the Principle and First Cause of all other things;
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and this Principle is that which Mankind do by general consent call God. So that God hath laid a sure foundation of our acknowledgment of his Being in the Reason of our own Minds:
and this Principle is that which Mankind do by general consent call God. So that God hath laid a sure Foundation of our acknowledgment of his Being in the Reason of our own Minds:
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And this being once granted, our Reason, being tired in trying all other ways, will for its own quiet and ease force us at last to fall in with the general apprehension and belief of Mankind concerning a Deity.
And this being once granted, our Reason, being tired in trying all other ways, will for its own quiet and ease force us At last to fallen in with the general apprehension and belief of Mankind Concerning a Deity.
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Because that which is of it self cannot be conceived to have any bounds and limits of its Being and Perfection; for by the same reason that it necessarily is and of it self, it must necessarily have all perfection, which it is certain Matter hath not;
Because that which is of it self cannot be conceived to have any bounds and Limits of its Being and Perfection; for by the same reason that it necessarily is and of it self, it must necessarily have all perfection, which it is certain Matter hath not;
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Thus you see, by these Instances, that it is not repugnant to Reason to believe a great many things to be, of the manner of whose Existence we are not able to give a particular and distinct account.
Thus you see, by these Instances, that it is not repugnant to Reason to believe a great many things to be, of the manner of whose Existence we Are not able to give a particular and distinct account.
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And much less is it repugnant to Reason to believe those things concerning God which we are very well assured he hath declared concerning Himself, though these things by our Reason should be incomprehensible.
And much less is it repugnant to Reason to believe those things Concerning God which we Are very well assured he hath declared Concerning Himself, though these things by our Reason should be incomprehensible.
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and the same natural Reason which assures us that He is, doth likewise assure us that He is incomprehensible; and therefore our believing Him to be so doth by no means overthrow our belief of His Being.
and the same natural Reason which assures us that He is, does likewise assure us that He is incomprehensible; and Therefore our believing Him to be so does by no means overthrow our belief of His Being.
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In like manner, we are assured by Divine Revelation of the truth of this Doctrine of the Trinity; and being once assured of that, our not being able fully to comprehend it is not reason enough to stagger our belief of it.
In like manner, we Are assured by Divine Revelation of the truth of this Doctrine of the Trinity; and being once assured of that, our not being able Fully to comprehend it is not reason enough to stagger our belief of it.
A man cannot deny what he sees, though the necessary consequence of admitting it may be something which he cannot comprehend. One cannot deny the Frame of this World which he sees with his eyes,
A man cannot deny what he sees, though the necessary consequence of admitting it may be something which he cannot comprehend. One cannot deny the Frame of this World which he sees with his eyes,
As particularly concerning this Mystery of the Trinity. It ought then to satisfy us that there is sufficient evidence that this Doctrine is delivered in Scripture, and that what is there declared concerning it doth not imply a Contradiction.
As particularly Concerning this Mystery of the Trinity. It ought then to satisfy us that there is sufficient evidence that this Doctrine is Delivered in Scripture, and that what is there declared Concerning it does not imply a Contradiction.
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For why should our finite understandings pretend to comprehend that which is infinite, or to know all the real Differences that are consistent with the Unity of an Infinite Being:
For why should our finite understandings pretend to comprehend that which is infinite, or to know all the real Differences that Are consistent with the Unity of an Infinite Being:
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But before I leave this Argument, I cannot but take notice of one thing which they of the Church of Rome are perpetually objecting to us upon this Occasion.
But before I leave this Argument, I cannot but take notice of one thing which they of the Church of Room Are perpetually objecting to us upon this Occasion.
insomuch that rather than the Dictates of their Church, how absurd soever, should be called in question they will question the truth even of Christianity it self;
insomuch that rather than the Dictates of their Church, how absurd soever, should be called in question they will question the truth even of Christianity it self;
and if we will not take in Transubstantiation, and admit it to be a necessary Article of the Christian Faith, they grow so sullen and desperate that they matter not what becomes of all the rest:
and if we will not take in Transubstantiation, and admit it to be a necessary Article of the Christian Faith, they grow so sullen and desperate that they matter not what becomes of all the rest:
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And rather than not have their Will of us in that which is controverted, they will give up that which by their own confession is an undoubted Article of the Christian Faith and not controverted on either Side;
And rather than not have their Will of us in that which is controverted, they will give up that which by their own Confessi is an undoubted Article of the Christian Faith and not controverted on either Side;
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But I shall endeavour to return a more particular Answer to this Objection; and such a one as I hope will satisfy every considerate and unprejudiced mind, that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two Doctrines of the Trinity and Transubstantiation.
But I shall endeavour to return a more particular Answer to this Objection; and such a one as I hope will satisfy every considerate and unprejudiced mind, that After all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two Doctrines of the Trinity and Transubstantiation.
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First, There is not equal reason for the belief of these Two Doctrines. This Objection, if it be of any force, must suppose that there is equal evidence and proof from Scripture for these two Doctrines: But this we utterly deny, and with great reason;
First, There is not equal reason for the belief of these Two Doctrines. This Objection, if it be of any force, must suppose that there is equal evidence and proof from Scripture for these two Doctrines: But this we utterly deny, and with great reason;
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because it is no more evident from the words of Scripture that the Sacramental Bread is substantially changed into Christ's natural Body by virtue of those words, This is my Body, than it is that Christ is substantially changed into a natural Vine by virtue of those words, I am the true Vine;
Because it is no more evident from the words of Scripture that the Sacramental Bred is substantially changed into Christ's natural Body by virtue of those words, This is my Body, than it is that christ is substantially changed into a natural Vine by virtue of those words, I am the true Vine;
or than that the Rock in the Wilderness, of which the Israelites drank, was substantially changed into the Person of Christ, because it is expresly said, That Rock was Christ; or than that the Christian Church is substantially changed into the natural Body of Christ, because it is in express terms said of the Church, That it is his Body.
or than that the Rock in the Wilderness, of which the Israelites drank, was substantially changed into the Person of christ, Because it is expressly said, That Rock was christ; or than that the Christian Church is substantially changed into the natural Body of christ, Because it is in express terms said of the Church, That it is his Body.
nor necessarily concluded from Scripture: But this the Writers of the Christian Church did never acknowledge concerning the Trinity, and the Divinity of Christ; but have always appealed to the clear and undeniable Testimonies of Scripture for the Proof of these Doctrines. And then the whole force of the Objection amounts to this, That if I am bound to believe what I am sure God says, tho I cannot comprehend it;
nor necessarily concluded from Scripture: But this the Writers of the Christian Church did never acknowledge Concerning the Trinity, and the Divinity of christ; but have always appealed to the clear and undeniable Testimonies of Scripture for the Proof of these Doctrines. And then the Whole force of the Objection amounts to this, That if I am bound to believe what I am sure God Says, though I cannot comprehend it;
Secondly, Neither is there equal reason for the rejecting of these two Doctrines. This the Objection supposes, which yet cannot be supposed but upon one or both of these two grounds:
Secondly, Neither is there equal reason for the rejecting of these two Doctrines. This the Objection supposes, which yet cannot be supposed but upon one or both of these two grounds:
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and it does by no means follow that, if a man do once admit any thing concerning God which he cannot comprehend, he hath no reason afterwards to believe what he himself sees. This is a most unreasonable and destructive way of arguing,
and it does by no means follow that, if a man do once admit any thing Concerning God which he cannot comprehend, he hath no reason afterwards to believe what he himself sees. This is a most unreasonable and destructive Way of arguing,
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because it strikes at the foundation of all Certainty, and sets every man at liberty to deny the most plain and evident Truths of Christianity, if he may not be humor'd in having the absurdest things in the World admitted for true.
Because it strikes At the Foundation of all Certainty, and sets every man At liberty to deny the most plain and evident Truths of Christianity, if he may not be humored in having the absurdest things in the World admitted for true.
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The next step will be to persuade us that we may as well deny the Being of God because his Nature is incomprehensible by our Reason, as deny Transubstantiation because it evidently contradicts our Senses.
The next step will be to persuade us that we may as well deny the Being of God Because his Nature is incomprehensible by our Reason, as deny Transubstantiation Because it evidently contradicts our Senses.
2dly. Nor are these two Doctrines loaded with the like Absurdities and Contradictions: So far from this, that the Doctrine of the Trinity, as it is delivered in the Scriptures, and hath already been explained, hath no Absurdity or Contradiction either involved in it, or necessarily consequent upon it:
2dly. Nor Are these two Doctrines loaded with the like Absurdities and Contradictions: So Far from this, that the Doctrine of the Trinity, as it is Delivered in the Scriptures, and hath already been explained, hath no Absurdity or Contradiction either involved in it, or necessarily consequent upon it:
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For in his Disputation about it he treats this Doctrine with the greatest contempt, as a new Invention of the Council of Lateran under Pope Innocent Ill. To the Decree of which Council concerning it he seems to pay a formal submission,
For in his Disputation about it he treats this Doctrine with the greatest contempt, as a new Invention of the Council of Lateran under Pope Innocent Ill. To the decree of which Council Concerning it he seems to pay a formal submission,
but really derides it as contrary to the common Sense and Reason of Mankind, and not at all supported by Scripture; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole Disputation about it.
but really derides it as contrary to the Common Sense and Reason of Mankind, and not At all supported by Scripture; as any one may Easily discern that will carefully Consider his manner of handling it and the result of his Whole Disputation about it.
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And now Suppose there were some appearance of Absurdity and Contradiction in the Doctrine of the Trinity as it is delivered in Scripture, must we therefore believe a Doctrine which is not at all revealed in Scripture, and which hath certainly in it all the absurdities in the World,
And now Suppose there were Some appearance of Absurdity and Contradiction in the Doctrine of the Trinity as it is Delivered in Scripture, must we Therefore believe a Doctrine which is not At all revealed in Scripture, and which hath Certainly in it all the absurdities in the World,
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But is this equal, to demand of us the belief of a thing which hath always been controverted, not only between us and them, but even among themselves, at least till the Council of Trent? And this upon such unreasonable terms, that we must either yield this Point to them or else renounce a Doctrine agreed on both Sides to be revealed in Scripture.
But is this equal, to demand of us the belief of a thing which hath always been controverted, not only between us and them, but even among themselves, At least till the Council of Trent? And this upon such unreasonable terms, that we must either yield this Point to them or Else renounce a Doctrine agreed on both Sides to be revealed in Scripture.
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To shew the unreasonableness of this proceeding, Let us suppose a Priest of the Church of Rome pressing a Jew or Turk to the belief of Transubstantiation, and because one kindness deserves another, the Jew or Turk should demand of him the belief of all the Fables in the Talmud, or in the Alchoran; since none of these,
To show the unreasonableness of this proceeding, Let us suppose a Priest of the Church of Room pressing a Jew or Turk to the belief of Transubstantiation, and Because one kindness deserves Another, the Jew or Turk should demand of him the belief of all the Fables in the Talmud, or in the Alcoran; since none of these,
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nor indeed all of them together, are near so absurd as Transubstantiation: Would not this be much more reasonable and equal than what they demand of us? Since no Absurdity,
nor indeed all of them together, Are near so absurd as Transubstantiation: Would not this be much more reasonable and equal than what they demand of us? Since no Absurdity,
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how monstrous and big soever, can be thought of, which may not enter into an Understanding in which a Breach hath been already made wide enough to admit Transubstantiation. The Priests of Baal did not half so much deserve to be exposed by the Prophet for their Superstition and folly,
how monstrous and big soever, can be Thought of, which may not enter into an Understanding in which a Breach hath been already made wide enough to admit Transubstantiation. The Priests of Baal did not half so much deserve to be exposed by the Prophet for their Superstition and folly,
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as the Priests of the Church of Rome do for this sensless and stupid Doctrine of theirs with a hard Name. I shall only add this one thing more, That if this Doctrine were possible to be true,
as the Priests of the Church of Room do for this senseless and stupid Doctrine of theirs with a hard Name. I shall only add this one thing more, That if this Doctrine were possible to be true,
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For it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made.
For it pretends to change the substance of one thing into the substance of Another thing that is already and before this change is pretended to be made.
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All that now remains is to make some practical Inferences from this Doctrine of the Unity of the Divine Nature. And they shall be the same which God himself makes by Moses, which Text also is cited by our Saviour, Hear, O Israel, the Lord thy God is one Lord;
All that now remains is to make Some practical Inferences from this Doctrine of the Unity of the Divine Nature. And they shall be the same which God himself makes by Moses, which Text also is cited by our Saviour, Hear, Oh Israel, the Lord thy God is one Lord;
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As that we should serve him only, and pay no Religious Worship to any but to Him. For to pay Religious Worship to any thing is to make it a God and to acknowledge it for such:
As that we should serve him only, and pay no Religious Worship to any but to Him. For to pay Religious Worship to any thing is to make it a God and to acknowledge it for such:
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And among all the parts of Religious Worship none is more peculiarly appropriated to the Deity than solemn Invocation and Prayer. For he to whom men address their Requests, at all times,
And among all the parts of Religious Worship none is more peculiarly appropriated to the Deity than solemn Invocation and Prayer. For he to whom men address their Requests, At all times,
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Because God being a singular Being there is nothing like Him, or that can without injuring and debasing his most spiritual and perfect and immense Being be compared to Him: As He himself speaks in the Prophet, To whom will ye liken me, saith the Lord,
Because God being a singular Being there is nothing like Him, or that can without injuring and debasing his most spiritual and perfect and immense Being be compared to Him: As He himself speaks in the Prophet, To whom will you liken me, Says the Lord,
and make me equal? And therefore with no Distinction whatsoever can it be lawful to give Religious Worship, or any part of it, to any but God: We can pray to none but to Him, because He only is every where present, and only knows the Hearts of all the children of men;
and make me equal? And Therefore with no Distinction whatsoever can it be lawful to give Religious Worship, or any part of it, to any but God: We can pray to none but to Him, Because He only is every where present, and only knows the Hearts of all the children of men;
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So that the Reason of these two Precepts is founded in the Unity and Singularity of the Divine Nature, and unless there be more Gods than One, we must worship Him only, and pray to none but Him: Because we can give Invocation to none but to Him only whom we believe to be God; as St. Paul reasons, How shall they call on Him in whom they have not believed?
So that the Reason of these two Precepts is founded in the Unity and Singularity of the Divine Nature, and unless there be more God's than One, we must worship Him only, and pray to none but Him: Because we can give Invocation to none but to Him only whom we believe to be God; as Saint Paul Reasons, How shall they call on Him in whom they have not believed?
There is One God and Father of all, and therefore we should keep the unity of the Spirit in the bond of Peace, that is, live in mutual love and peace.
There is One God and Father of all, and Therefore we should keep the unity of the Spirit in the bound of Peace, that is, live in mutual love and peace.
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and not be injurious one to another, Have we not all One Father? hath not One God created us? Why do we then deal treacherously every man against his brother?
and not be injurious one to Another, Have we not all One Father? hath not One God created us? Why do we then deal treacherously every man against his brother?
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And therefore when we see such hatred and enmity among Men, such divisions and animosities among Christians, we may not only ask St. Paul 's question, Is Christ divided? that we cannot agree about serving him;
And Therefore when we see such hatred and enmity among Men, such divisions and animosities among Christians, we may not only ask Saint Paul is question, Is christ divided? that we cannot agree about serving him;
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and are we not all his Offspring? Are we not all the Sons of Adam, who was the Son of God? So that if we trace our selves to our Original, we shall find a great nearness and equality among men:
and Are we not all his Offspring? are we not all the Sons of Adam, who was the Son of God? So that if we trace our selves to our Original, we shall find a great nearness and equality among men:
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And this equality that we are all God's creatures and Image, and that the One only God is the Father of us all, is a more real ground of mutual love, and peace, and equity in our dealings one with another,
And this equality that we Are all God's creatures and Image, and that the One only God is the Father of us all, is a more real ground of mutual love, and peace, and equity in our dealings one with Another,
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than any of those petty differences and distinctions of strong and weak, of rich and poor, of wise and foolish, of base and honourable, can be to encourage men to any thing of Insolence injustice, and inequality of dealing one towards another.
than any of those Petty differences and Distinctions of strong and weak, of rich and poor, of wise and foolish, of base and honourable, can be to encourage men to any thing of Insolence injustice, and inequality of dealing one towards Another.
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Ne referre quidem haec priora verba, de coeli terraeque creatione loquentia, ad Christum potuisset Autor, nisi pro concesso sumsisset Christum esse summum illum Deum, coeli & terrae Creatorem; praesertim si ea, ut necesse soret, primò & directè ad Christum dicta esse censeas. Nam cum omnia Psalmi verba manifestè de Deo loquuntur, Christum autem Deum illum esse ne unico quidem verbo in toto hoc Psalmo indicetur; necesse est ut si verba illa ad Christum directa esse velis, pro concesso sumas, Christum esse Deum illum summum de quo in Psalmo se•mo est.
Ne refer quidem haec priora verba, de coeli terraeque creation loquentia, ad Christ potuisset Author, nisi Pro concesso sumsisset Christ esse summum Ilum God, coeli & terrae Creator; Especially si ea, ut Necessary soret, primò & directè ad Christ dicta esse censeas. Nam cum omnia Psalms verba manifestè de God loquuntur, Christ autem God Ilum esse ne Unique quidem verbo in toto hoc Psalm indicetur; Necessary est ut si verba illa ad Christ directa esse velis, Pro concesso sumas, Christ esse God Ilum summum de quo in Psalm se•mo est.
