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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 conlider 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 evi. dent from this obvious Remark; to wit, thac several other l'ersons are in the Scrip. tures called the Sons of God, and are faid to be 8 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. These Words therefore must necessarily be taken in the most Ariat and proper Signification; and then they dedote thus much: Namely, that JESUS CHRIST is a Person, to whom alone che Jahn i. 12. & multis aliis in locis, 8 1 John v. 18.

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whole nature of God, was communicat-> ed by an eternal Generation from God. For the itrict and proper Notion of an only-begotten Son, is a Person to whom alone the whole Nature of his Father is communicated by Generacion from him who is bis Father: If then Jesus Christ is most strictly and properly the only-bea gotten 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 Caule, why the Name of Son is apa propriated to him, and not given to the Holy Ghost, who received the Divinity not by Generation, but by Procession ý

Again, the Nature of God being purely Spiritual, is consequently without Parts, and consequently not to be divided: And therefore since chere was a Communication of the Divine Nature to che Son, ie 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, to the Son by Generacion from God the Facher, then it was communicated by an eternal Generation, otherwile he could not have existed from Eternity, and for that Rea

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

Since then it appeareth, chat 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 ift 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 ift 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 is God; it being a most undeniable Truth, that be who made all Things is God.

The fame Doctrine of our Saviours Die vinity, is so frequently and plainly delivered in the Scriptures, that I shall not here insist any longer upon it: I shall only

Remark,

Remark, 'that This is agreeable to the most easy and natural literprétation of the Scriptures ; whereas the opposite DeEtrine is founded upon the most unnatural and violent Construction of thein: And whether it was the Design of the Holy Gholt, that we should be guided by the Former, 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 cimc, was sent into · the World ; how.great must the Humilia.

tion and Abaseinenc be, which he condescended to, by being sent into the World! As he was God, he was always in it. Since ’owas created; before which Time, even from Eternity, his Prefence necessarily was; as to Eternicy it necessarily must bc, boundlefs and uncircumfcrib'd. This Expreffion therefore in the Text, of his being Jent into tbe World, hath relation to his taking our Nature upon him. Which he did, as at this time, under very low and mean Circumftanices. For he did not disdain to be born of a poor Virgin ; who tho' 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 char be who was born King of the Jews,

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was forced to accept of a stable for his Palace, and a Manger for his Cradle. ..And how loon alter his birth, did Afm Hillion bcfal him: He was not many Days old before the crucl caloutie of Herod, obliged him to quit his native Country ; and drove bin ro leck for Liberty, in the House of Bondage. The whole Course of his Life, was one continu'd Scene of Hue mility and Sorrow. The private part of it he spent in Subjection to fofeph, and his Mother Mary; and very probably work'd ar che mean Trade of his reputed Father. And after he entered upon his prophetical Office; many and painful were the Journies which he took; heavy the Tribulacjans which he underwent ; malicious and severe were the Reproaches which he suffered; till ar last he yielded himself up to Death, upon an ignominis 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 Mari vi. 3, And Juiin Martyr, who flourith's About the niddle of the 2d Century, in his Dialogue with Typho the jew, has these Words, “When lię "liv'd amongst Mon, he made these Things telaging "to the Carpenters Tiade, viz. Ploughs and Yoaks.? Pide citaium Dialogum, pas. 316. op. Ed. Par. 1636..

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