Imatges de pÓgina

doth here tell us, the only-begotten Son of Cod. So then whensoever we behold and consider his Dignity and Glory, we must bebold and consider the Dignity and Glory, as of the only-begotten of the Father.

Now the Dignity and Glory of the only-begotten of the Father, is equal to the Dignity and Glory of God the Father, by whom he was Begotten: The reason is, because the only begotten Son of God, is a Person of the same Nature with God; or in the Words of the Nicene Creed, He is very God of very God. For that this Title here given to our Saviour, cannot be understood in a figurative Sense, is evident from this obvious Remark; to wit, that several other l'ersons are in the Scriptures called the Sons of God, and are faid to be s begotten of God, in a figurative, Sense: So that if our Saviour was the begotten Son of God, in the fame Sense with them, it could not be affirm'd of him, that he was God's only-begotten Son. Thefe Words therefore must necessarily be taken in the most striat and proper Signification; and then they dedote thus much: Namely, that Jesus CHRIST is a Person, to whom alone the

Jahn i. 12. & multis aliis in locis. Ő 1 John v. 18.


whole nature of God, was communicata cd by an eternal Generation from God. For the strict and proper Notion of an only-begotten Son, is a Person to whom alone the whole Nature of his Father is . communicated by Generarion from him who is bis Father: If then JESUS CHRIST is most strictly and properly the only-begotten Son of God, he must be the only Person to whom the whole Nature of God was communicated by Generation from God. And this manner of communicating the Divinity to CHRIST, is the Canfe; why the Name of Son is appropriated to him, and noe given to the Holy Ghost, who received the Divinity not by Generation, but by Procession.

Again, the Nature of God being purely Spiritual

, is confequently without Parts and consequently not to be divided: And cherefore since there was a Communication of the Divine Nature to the Son, it must be a Communication of the whole Nature of God, or of all the fullness of the Godhead. Now if all fullness of the God-head, was communicared, co the Son by Generacion from God the Facher, then it was communicated by an eternal Ge+ neration, otherwile he could not have existed from. Eternity, and for that Rea


ron, could not have had the fullness of che God-head ; Eternity of Existence being as necessary to the fullness of the Godhead, as any other Perfection whatsoever. '

Since then it appeareth, that Jesus CHRIST is a Person who enjoys all the fullness of the God-head, or the whole Nature of God, it is evident that he is most truly and properly God: For who can enjoy the whole Nature of God, besides God himself

Agreeably to this, St. John in the ist Chap. of his Gospel, lays down this Affertion concerning him ; And the Word was God. Where that by the Word, is to be understood CHRIST Jesus, is plain from the 14th Verse of the fame Chapter. And this Assertion which the Evan. gelist has concerning him at the ist Verle, he strongly confirms at the 3d, by alcribing to him the work of Creation; All Things, says he, were made by him; and without him was not any t hing made, that was made: And if so, then certainly he

it being a most undeniable Truth, that he who made all Things is God.

The fame Doctrine of our Saviours Divinity, is so frequently and plainly delivered in the Scriptures, that I shall not here inlist any longer upon ir: I shall only


is God;

Remark, 'that This is agrecable to the most easy and natural Interpretation of the Scriptures; whereas the opposite DoEtrine is founded upon the most unnatural and violent Construction of ihein: And whether it was the Design of the Holy Ghost, that we thould be guided by the Fornier, or by the Latter, I leave to every fober, unprejudic'd Man to determiné.

Such then being the Dignity of the Person, who, as at this time, was sent into the World; how.grcat must the Humiliation and Abasement be, which he condefcended to, by being sent into the World! As he was God, he was always in it. Since ’ewas created; before which Time, even

from Eternicy, his Prefencé necessarily was; | as to Eternity it necessarily must be bound

lefs and uncircumfcrib'd. This Expreffion therefore in the Text, of his being fent into tbe World, hath relation to his taking our Nature upon him. Which he did, as at this time, under very low and mean Circumstances. For he did not difdain to be born of a poor Virgin ; who cho' she was highly favour'd by God, was nevertheless so much neglected by Men, that she could not procure of them a convenient Place, to bring forch their Saviour : So that he wobo was born King of the Jews,


was forced to accept of a Stable for his Palace, and a Manger for his Cradle.

And how soon after his birth, did Af. fiction befal him: He was not many Days old before the crucl Jcaloutie of Herod, obliged him to quit his native Country; and drove bien ro leck for Liberty, in the House of Bondage. The whole Course of his Life, was one continu'd Scene of Hu. mility and Sorrow. The private part of it he spent in Subjećuion to Jofeph, and his Mother Mary; and very probably work'd at the mean Trade of his reputed Father. And after he entered


his prophetical Office; many and painful were the Journies which he took; heavy the Tribulations which he underwent ; malicious and severe were the Reproaches which he suffered; till at last he yielded biinfelf up to Death, upon an ignomini. ous Cross, commending his spirit, into the Hands of bis Father; and submicting his Body to the Abasement of a Grave. So surprizingly great was the Humiliation h. Luke ii. 51.

See Maria vi. 3, And Juiin Martyr, who flourish'd about the iniddle of the 2d Century, in his Dialogue with Trypho the Jew, has these Words, “ When lię "liv'd amongst Men, he made these Things telonging "to the Carpenters Trade, viz. Ploughs and Yuaks. Vide citatum Dialoguin, pag. 316. op. Ed. Par. 1636.


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