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ixoincev & Deòs & revor 7 yli, undoubtedly belongs to the true and fupreme God: but it does not thence follow, that avevμa Deč izePigelo izávw rõ vdal☺, should be understood of the Spirit of another or inferior God. Certainly S. John when he speaks of the Baptift, islo ärlę wñ áñesaμ018, meant, he had his Commiffion from Heaven; and when it is fpoken of Chrif, ἔδωκεν αὐτοῖς ἐξεσίαν τέκνα Θεό χρέος, and again, cκ Θεῦ ἐχυνέθησαν, it muf be underfood of the true God the Father. In the like manner, Θεὸν ἀδεὶς ἑώρακε πώποτε, if it were taken τυχόντως of any ever called God; nay, even of Christ Jesus as man, it were certainly falfe. How can then any deny the word to be the fupreme God, because he is called fimply Oros, when S. John in the four next places, in which he speaketh of the Supreme "God, mentioneth him without an Article? This Criticism of theirs was first the obfervation of Alterius the Arian, Ox εἶπεν ὁ μακάριος Παύλου Χρισόν κηρύσσειν ἢ τὸ Θεὸ διώαμιν, ἡ * τὸ Θεὸ σοφίαν, ἀλλὰ δίχα δε προθήκης, διύαμιν Θεό, και Θεό (ωφίαν· ἄλλω μὲ εἶναι τ' ἰδίαν αὐτῷ τῷ Θεῷ διύαμιν τ' ἔμφυλον αὐτῷ καὶ (ενυπάρχεσαν ἀθμήτως, κηρύσσων. Thefe are the words of Afterius recorded by Athanafius, Orat. 2. contra Arianos. In which place, notwithstanding, none can deny but Ot is twice taken without an Article for the true and fupreme God. Thus Didymus of Alexandria de Sp. S. would diftinguish between the Perfon and the Gift of the Holy Ghost, by the addition or defect of the Article; Apoftoli quando intelligi volunt Perfonam Spiritus Sancti addunt Articulum, Tova, fine quo Spiritus Sancti dona notantur. Athanafius objects against his adverfaries denying the Holy Ghoft to be God, that they produced places out of the Prophets to prove him a Creature, where weupe had not so much as an Article prefixed, which might give fome colour to interpret it of the Holy Spirit. Οὐδὲ δ εδ' ἂν τὸ ἄρθρον ἔχῃ τὸ πυρα το προφήτει λεγόμβριον νεῶ πνεῦμα, ἵνα κἂν πρόβωσιν ἔχηλε. Epift. ad Serapionem. Whereas we find in the fame place of S. John, the fame Spirit in the fame fenfe mentioned with and without an Article. Eav un ris gveda, éž údaístμal, John. 3. 5. and rò yegovnμpov in rỡ ☎vsμa]&, ¥.6. So I John 3.1. Μὴ παντὶ πνεύματι τις ούετε, ἀλλὰ δοκιμάζετε τα πνεύματα. And again, Ἐν τάτῳ γινώσκετε τὸ πνεῦμα Tÿ • wйv zveɔ̃μa, &c. And befide, according to that distinction, to wreua certainly flands for the gift of the Spirit, • Thefl. 5. 19. τὸ πνεῦμα μὴ σβέννυτε. In the like manner, it is so far from truth, that the Scriptures obferve so much the Articles, as to use itòs, always for the true and fupreme God. and Geos for the false or inferior; that where the true is profeffedly oppofed to the falfe, even there he is ftyled fimply Θεός. Aς, ̓Αλλὰ τότε μὲ ἐκ εἰδότες Θεὸν, ἐδηλούσαμε τοῖς μὴ φύση ὅτι θεοῖς : Να ἢ γνόντες Θεόν. μᾶλλον ἢ γνωσθέντες ὑπὸ Θεό, Gal. 4. 8, 9. And where the Supreme is diftinguished from him whom they make the inferior God, he is called likewife Oros without an Article: As, A8 'Inoš Χριτέ, αφωρισμού - εἰς εὐαγγέλιον Θεό, and το οριοθέντα δ Θεῖ ἐν διωάμει, Rom. I. 1, 4. ̓Απόςολος Ιησέ Χρισέ α Jeλnμa Dex, I Cor. 1. 1. 2 Cor. 1. 1. Eph. 1. 1. Col. 1. 1. And if this diftinction were good, our Saviour's Argument to the Pharifees were not fo : Εἰ ἢ ἐγὼ ἐν πνούματι Θεὸ ἐκβάλλω τὰ δαιμόνια, ὥρᾳ ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία το Θεό, Matth. 12. 28. For it doth not follow, that if by the power of an inferior or falfe God he caft out Devils, that therefore the kingdom of the true and fupreme God is come upon them.

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Word, the only reason which we can conceive why the Apostle fhould thus ufe this phrafe and then obferving the manner of S. John's writing, who rifes ftrangely by degrees, making the laft word of the former fentence the firft of that which followeth: As, In him was life, and the life was the John 1. 4, 5. light of men; and the light fhineth in darkness, and the darkness comprehended it not fo, In the beginning was the Word, and the Word, which fo was in the beginning, was with God, and the Word was God; that is, the fame God with whom any other way, than by having the fame Divine Effence. Therefore the being which Christ had before he was conceived by the Virgin was the Divine Nature, by which he was properly and really God.

Dei conftitu

Secondly, He who was fubfifting in the form of God, and thought himfelf to be equal with God, (in which thought he could not be deceived, nor be injurious to God) must of neceffity be truly and effentially God; because there can be no equality between the Divine Effence, which is infinite, and any other whatsoever, which must be finite. But this is true of Christ, and that antecedently to his conception in the Virgin's womb, and existence in his humane nature. For, being (or rather* fubfifting) in the Phil. 2. 6, 7. form of God, he thought it not robbery to be equal with God: but emptied In effigie himself, and took upon him the form of a fervant, and was made in the tus. Tertull. likeness of men. Out of which words naturally refult three Propofitions ful- In figura Dei ly demonstrating our Afsertion. First, That Christ was in the form of a Cypr. fervant as foon as he was made man. Secondly, That he was in the form of God before he was in the form of a fervant. Thirdly, That he was in the form of God, that is, did as truly and really fubfift in the Divine Nature, as in the form of a fervant, or in the nature of man. It is a vain imagination, that our Saviour then first appeared a fervant when he was apprehended, bound, fcourged, crucified. For they were not all flaves which ever fuffered fuch indignities, or died that death; and when they did, their death did not make, but find them, or fuppose them fervants. Befide our Saviour in all the degrees of his humiliation never lived as a fervant unto any Master

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conftitutus.

Rim. S. 3.

Gal. 4. 4.

on earth. 'Tis true, at firft he was fubject, but as a fon, to his reputed Father and undoubted Mother. When he appeared in publick he lived after the manner of a Prophet, and a Doctor fent from God, accompanied with a Family, as 'twere of his Apoftles, whofe Mafter he profeffed himfelf, fubject to the commands of no man in that Office, and obedient only unto God. The form then of a fervant which he took upon him, must confift in fomething diftinct from his fufferings, or fubmiffion unto men; as the condition in which he was when he fo fubmitted and fo fuffered. In that he was made flesh, fent in the likeness of finful flesh, fubject unto all infirmities and miferics of this life, attending on the fons of men fallen by the fin of Adam: in that he was made of a woman, made under the law, and fo obliged to perform the fame; which Law did fo handle the children of God, as that they differed nothing from fervants: in that he was born, Ifa. 53.2, 3. bred, and lived in a mean, low, and abject condition; as a root out of a dry ground, he had no form nor comeliness, and when they faw him, there was no beauty that they should defire him; but was defpifed and rejected of men, a man of forrows, and acquainted with grief: In that he was thus made man, he took upon him the form of a fervant. Which is not mine, but the Apostle's explication; as adding it not by way of conjunction, in which there might be fome diverfity, but by way of appofition, which fignifieth a clear identity. And therefore it is neceffary to obferve, that our tranflation of that verfe is not only not exact, but very difadvantageous to that truth which is contained in it. For we read it thus; He made himself of no reputation, and took upon him the form of a fervant, and was made in the likeness of men. Where we have two copula**AXX' iw To tive conjunctions, neither of which is in the original text, and three diexivars, Mog- ftinct propofitions, without any dependence of one upon the other; whereCavas all the words together are but an expreffion of Christ's exinanition, avg With an explication fhewing in what it confifteth: which will clearly appear House & , by this literal tranflation, But emptied himself, taking the form of a ferexactly obfervant, being made in the likeness of men. Where if any man doubt how ved by the Chrift emptied himself, the text will fatisfy him, by taking the form of a Fulgar Latin, fervant; if any still queftion how he took the form of a fervant, he hath fum exinani- the Apostle's refolution, by being made in the likeness of men. Indeed afvit, formam ter the expreffion of this exinanition, he goes on with a conjunction, to fervi accipi- add another act of Chrift's humiliation; And being found in fashion as a tudine homi- man, being already by his exinanition in the form of a fervant, or the likenum factus, nefs of men, be humbled himself, and became (or rather † becoming) obewhere vois ad- dient unto death, even the death of the cross. As therefore his humiliation

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ded by appofi- confifted in his obedience unto death, fo his exinanition confifted in the af tion to λαβών, and have both fumption of the form of a fervant, and that in the nature of man. All equal relation which is very fitly expreffed by a strange interpretation on the Epistle to to enivare the Hebrews. For whereas thefe words are clearly in the Pfalmift, Sacrifice and offering thou didst not defire, mine ears haft thou opened: The Apostle appropriateth the fentence to Chrift; When he cometh into the world, be faith, Sacrifice and offering thou wouldeft not, but a body haft thou prepared me. Now being the boring of the ear under the Law, was a note of perpetual fervitude, being this was expreffed in the words of the Pfalmift, and changed by the Apostle into the preparing of a body; it folFor in loweth that when Chrift's body firft was framed, even then did he affume the form of a fervant.

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Conjunction, joining together two Acts of our Saviour, his firft exinanition or iTanévre the rest are all Participles added for explication to the verbs. Deut. 15. 17.

nivare, and his farther humiliation, or
b Pfal. 40. 6.
c Exod. 21. 6.

Again, it appeareth out of the fame Text, that Chrift was in the form of God before he was in the form of á fervant, and confequently before he was made man. For he which is prefuppofed to be, and to think of that being which he hath, and upon that thought to affume, must have that being before that affumption: but Chrift is firft expreffly faid to be in the form of God, and, being fo, to think it no robbery to be equal with God, and notwithstanding that equality, to take upon him the form of a Servant: therefore it cannot be denied but he was before in the form of God. Befide, he was not in the form of a fervant, but by the emptying himself, and all exinanition neceffarily prefuppofeth a precedent plenitude; it being as impoffible to empty any thing which hath no fulness, as to fill any thing which hath no emptinefs. But the fulness which Chrift had, in refpect whereof affuming the form of a fervant, he is faid to empty himself, could be in nothing elfe but in the form of God, in which he was before. Wherefore, if the affumption of the form of a fervant be contemporary with his exinanition; if that exinanition neceffarily prefuppofeth a plenitude as indifpenfibly antecedent to it; if the form of God be alfo co-æval with that precedent plenitude; then must we confess, Chrift was in the form of God before he was in the form of a Servant: which is the fecond Propofition.

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Again, it is as evident from the fame Scripture, that Christ was as much in the form of God, as the form of a Servant, and did as really fubfift in the Divine Nature, as in the nature of man. For he was fo in the form of God, as thereby to be equal with God. But no other form * To var a befide the effential, which is the Divine Nature it, felf, could infer an e- Deo. Tertull. quality with God. To whom will ye liken me, and make me equal, Effe fe æquaJaith the Holy one? There can be but one infinite, eternal and independent Being; and there can be no comparison between that and whatfoe- qualis Deo. ver is finite, temporal, and depending. He therefore who did truly think Leporius. himself equal with God, as being in the form of God, must be conceived press the noto fubfift in that one infinitè, eternal and independent nature of God. A- tion of Equagain, the phrafe, in the form of God, not elsewhere mentioned, is ufed by lity, not of Sithe Apostle with a respect unto that other, of the form of a fervant, ex- can we un

Cypr. Effe æ

Thus all ex

militude: Nor

derstand any lefs by to divas ira, than 7 ioórnla, ¡oov and ioa being indifferently used by the Greeks, as Pindarus Olymp. Ode 2. "Icov 3 νύκλεσσιν αἰεὶ, Ἴσα ἢ ἐν ἀμέραις ἅλιον ἔχοντες Σπινέσερον. Εσλοί νέμον 5 βίοτον. So whom the Greeks call ἰσοθεον· Homer ἶσα Ota. OdyЛf.O.

Τὸν νεῶ ἶτα Θεῷ Ιθακήσιοι είσορόωσι.

Where ioa has not the nature of an Adverb, as belonging to ecoewel, but of a Noun referred to the Antecedent rov, or including an Adverb added to a Noun, & vuws icoteor. The Collection of Grotius from this verfe is very strange; evasioα , eft fpectari tanquam Deum. As if he should have faid eiroogwo fignifie's spectant, therefore eivas fignifies fpectari. This he was forced to put off thus, because the strength of our interpretation, rendring an equality, lies in the Verb Subftantive to εἶναι. As Dionyfius of Alexandria very anciently, κενώσας ἑαυτὸν, καὶ ταπεινώσας έως θανάτε, θανάτε ἢ σαρε, ἴσα Θεῷ ὑπάρχει. Epift. ad Paulum Samofat. For we acknowledge that ira by it self oft-times fignifieth no more than inftar, and fo inferreth nothing but a fimilitude: as we find it frequently in the Book of Job. Where it fometimes anfwereth to the infeparable particle as, quafi in nocte, ira vuxti, 5. 14. ficut cafeum, ea rug, 10. 10. p, quafi putredo, Sym. quoiws ontedon, LXX. ioa dox@ 13. 21., ficut aquam, ice word, 15, 16. y tanquam lignum, la úλw, 24. 20. 7, ficut lutum, ia ana, 27. 16. ficut veftimento, ia dinhoids, 29. 14. p, quafi bos, ira Boriv, 40. 15. Where we fee the vulgar Latin ufeth for the Hebrew, quafi, ficut, tanquam, the LXX. a. Sometime it anfwerth to no word in the original, but fupplieth a fimilitude understood, not expreffed, in the Hebrew: as y tanquam pullum, loa v, 11. 12. N & lapis, ioa i 28. 2., luto, iran, 30. 19. Once it rendreth an Hebrew word rather according to the intention, than the fignification; END, comparabitur cineri, ad verbum proverbia cineris, ea aroda, 13. 12. So that in all these places it is used adverbially for inftar, and in none hath the addition of rò eivas to it. As for that answer of Socinus, that Chrift cannot be God, because he is faid to be equal with God, Tantum abeft ut ab eo quod Chriftus fit æqualis Deo fequatur ipfum effe æternum & fuminum Deum, ut potius ex hoc ipfo neceffario confequatur non effe æternum & fummum Deum. Nemo enim fibi ipfi æqualis effe poteft. Soc. ad 8. c. Wiek, as if there could be no predi cation of equality where we find a fubftantial identity: it is most certainly falfe, because the most exact speakers use fuch language as this is. There can be no expressions more exact and pertinent than those which are used by Geometricians, neither can there be any better judges of equality than they are; but they most frequently ufe that expreffion in this notion, proving an equality, and inferring it from identity. As in the fifth Propofition of the firft Element of Euclid, two lines are faid to contain an Angle equal to the Angle contained by two other lines, because they contained the fame Angle, or yvwiav xol and the bafis of one Triangle is fuppofed equal to the basis of another Triangle, because the fame line was bafis to both, or Báris xown In the fame manner certainly may the Son be faid to be equal to the Father in effence or power, becaufe they both have they fame effence and power, that is εσίαν καὶ διώαμιν κοινίω. Ocellus de Univerfo, ἀλλ' ἀεὶ καὶ ταυτὸ καὶ ὡσαύτως διατελεῖ καὶ ἴσον καὶ ὅμοιον αὐτὸ ἑαυτό. p. 1 1. * Ifa. 40. 25. and 46. 5.

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egetically

egetically continued in the likeness of man; and the respect of one unto the other is fo neceffary, that if the form of God be not as real and effential as the form of a Servant, or the likeness of Man, there is no force in the Apostle's words, nor will his argument be fit to work any great degree of humiliation upon the confideration of Chrift's exinanition. But by the form is certainly understood the true condition of a Servant, and by the likeness infallibly meant the real nature of Man: nor doth the fafhion, in which he was found, destroy, but rather affert the truth of his Humanity. And therefore, as fure as Christ was really and effentially man, of the fame nature with us, in whofe fimilitude he was made: fo certainly was he alfo really and effentially God, of the fame nature and being with him, in whofe form he did fubfift. Seeing then we have clearly evinced from the exprefs words of S. Paul, that Christ was in the form of a fervant as foon as he was made man, that he was in the form of God before he was in the form of a 'fervant, that the form of God in which he fubfifted doth as truly fignifie the Divine, as the likeness of man the human nature; it neceffarily followeth, that Chrift had a real existence before he was begotten of the Virgin, and that the being which he had was the Divine Effence, by which he was truly, really and properly God.

Thirdly, He which is expreffly ftyled Alpha and Omega, the firft and the laft, without any restriction or limitation, as he is after, fo was before any time affignable, truly and effentially God. For by this title God defcribeth his own being, and diftinguisheth it from all other. I the Lord, the firft, 48. 12. and with the laft, I am he. I am be, I am the first, I also am the Laft. 44.6. I am the first, and I am the last, and befide me there is no God. But

Ifa. 41.4.

Rev. I. II.

Ifa. 48. 12.

Rev. 1. 17.

2.8.

Christ is exprefly called Alpha and Omega, the firft and the laft. He fo proclaimed himself by a great voice, as of a Trumpet, faying, I am Alpha and Omega, the first and the laft. Which anfwereth to that folemn call and proclamation in the Prophet, Hearken unto me, O Jacob, and Ifrael my called. He comforteth S. John with the Majefty of this title, Fear not, I 13.18. am the firft and the laft. Which words were fpoken by one like unto the Son of man, by him that liveth, and was dead, and is alive for evermore; that is undoubtedly, by Chrift. He upholdeth the Church of Smyrna in her tribulation by virtue of the fame defcription, Thefe things faith the first and the laft, which was dead and is alive. He afcertaineth his coming unto Judg Rev. 22. 13, ment with the fame affertion, I am Alpha and Omega, the beginning and the end, the firft and the laft. And in all these places, this title is attributed unto Christ abfolutely and univerfally, without any kind of restriction or limitation, without any affignation of any particular in refpect of which he is the first *With the Ar- or laft; in the fame latitude and * eminence of expreffion in which it is or elsewhere can be attributed to the fupreme God. There is yet another Scripture in flood upon, to which the fame defcription may feem of a more dubious interpretation: al wear,x: am Alpha and Omega, the beginning and the ending, faith the Lord, which is ixar, The and which was, and which is to come, the Almighty. For being it is the Alpha and the Lord who fo calls himself, which title belongeth to the Father and the Son, Omega, the firft and the it may be doubted whether it be fpoken by the Father or the Son; but whelaft. For wether it be understood of the one or of the other, it will fufficiently make good what we intend to prove. For if they be understood of Chrift, as the preGrammarians cedent and the following words imply, then is he certainly that Lord, which do, by which is, and which was, and which is to come, the Almighty; that is, the fu only the let preme eternal God, of the fame Divine Effence with the Father, who was

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that figure, and called by that name. As appeareth by Eratofthenes, who was called Bra, not và Bŕuala, as Suidas corruptly. Hefychius Illuftrius, from whom Suidas had that passage; 'Englooters Afg to doblegoten wanti eider wanderas τοῖς ἄκροις ἐγγίζων, Βῆτα ἐκλήθη. And Martianus Heracleota in Periplo, καὶ μετ' ἐκεῖνον Ερατοσθένης, ὃν Βῆτα ἐκάλεσαν οἱ το Μυσείο προσάντες. a Rev. 1. 8.

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before described by him which is, and which was, and which is to come, Rev. 1. 4. to whom the fix-wing'd Beafts continually cry, Holy, holy, holy, Lord God Rev. 4. 8. Almighty, which was, and is, and is to come: as the familiar explication of that name which God revealed to Mofes. If they belong unto the fu- Exod. 3. 14. preme God the Father of our Lord Jefus Christ; then did he fo defcribe himself unto S. John, and exprefs his fupreme Deity, that by those words, I am Alpha and Omega, the beginning and the ending, he might be known to be the one Almighty and Eternal God; and confequently, whofoever fhould affume that title, must attribute as much unto himself. Wherefore being Christ hath fo immediately, and with fo great folemnity and frequency, taken the fame ftyle upon him by which the Father did exprefs his Godhead; it followeth, that he hath declared himself to be the Supreme, Almighty, and Eternal God. And being thus the Alpha and the firft, he was before any time affignable, and confequently before he was conceived of the Virgin; and the being which then he had was the Divine Effence, by which he was truly and properly the Almighty and Eternal God.

37.

39.

Fourthly, He whofe Glory Ifaiah faw in the year that King Uzziah died had a being before Chrift was begotten of the Virgin, and that being was the Divine Effence, by which he was naturally and effentially God: For he is expreffly called the Lord, Holy, holy, holy, the Lord of hosts, whofe Glo- Isa. 6. 1, 3. ry filleth the whole earth; which titles can belong to none befide the one and only God. But Christ was he whofe Glory Ifaiah faw, as S. John doth teftify, faying. These things faid Ifaias, when he faw his Glory, and John 12. 41. Spake of him and he whofe Glory he faw, and of whom he spake, was certainly Christ for of him the Apostle treateth in that place, and of none but him. These things fpake Jefus and departed. But though he (that is 36. Fefus) had done fo many miracles before them, yet they believed not on him, that is, Christ who wrought thofe Miracles. The reafon why they believed not on him was, That the faying of Ifaias the Prophet might be 38. fulfilled, which he spake, Lord, who hath believed our report? and as they did not, fo they could not believe in Christ, because that Ifaias faid again, He hath blinded their eyes, and hardned their hearts; that they 40. fhould not fee with their eyes, nor understand with their hearts, and be converted, and I fhould heal them. For those who God forefaw, and the Prophet foretold fhould not believe, could not do it without contradicting the prefcience of the one, and the predictions of the other. But the Jews refufing to affent unto the Doctrine of our Saviour were thofe of whom the Prophet fpake: For these things faid Ifaias when he faw his Glory, and pake of him. Now if the Glory which Ifaias faw were the Glory of Chrift, and he of whom Ifaias in that Chapter fpake were Chrift himself; then must those blinded eyes and hardned hearts belonged unto thefe Jews, and then their Infidelity was fo long fince foretold. Thus doth the fixing of that Prophecy upon that people, which faw our Saviour's miracles, depend upon Ifaias's Vifion, and the appropriation of it unto Chrift. Wherefore S. John hath infallibly taught us, that the Prophet faw the Glory of Chrift, and the Prophet hath as undoubtedly affured us, that he whofe Glory then he faw was the one Omnipotent and Eternal God; and confequently both together have sealed this truth, that Chrift did then fubfift in that glorious Majefty of the Eternal Godhead.

Laftly, he who, being man, is frequently in the Scriptures called God, and that in fuch a manner, as by that name no other can be understood but the one only and eternal God, he had an existence before he was made man, and the being which then he had was no other than the Divine Effence; because all novelty is repugnant to the Deity, nor can any be that one God,

who

41.

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