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bis Merits and Mediation, by one Spirit, renewing and fantifying us, we have accefs with Confidence unto the Father, Ephef. ii. 18.

So that we have, without this Doctrine of a Diftinction of Perfons in the Godhead, a moft plain Revelation both of the Love of God to us, and the great Evil of Sin, for which fuch an Atonement was made, and of the abfolute Neceffity of Holiness to our Happiness, and of the Affiftance of the Holy Spirit to make us holy. And Confequently we have the greatest and most powerful Motives and Engagements to the Love of God and Hatred of Sin, and to the Study of Holiness and Goodness, and never to refift and grieve the holy Spirit, but ever to obey its holy Motions; and then we may moft furely and fafely rely on the Merits and Mediation of Jefus Chrift for our Salvation, though we never subscribe to Articles of Faith invented by Men in other Terms than the Spirit of God infpired the Penmen of the holy Scriptures to exprefs; without which we may fufficiently apprehend the Death and Sufferings of our Lord in the Flesh, and the exceeding Value and Merit thereof, and all the neceffary Doctrines of the Gospel.

WE fhall close this Section with an excellent Paffage of Dr. Tayler.

(p) 'He that goes about to speak of the myfterious Trinity, and does it by Words and Names • of Man's Invention, and by the Distinctions of the Schools, if he only talk of Effences and Exiftencies, Hypoftafes and Perfonalities, Diftinctions

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(p) Sermon on Fobu vii. 17.

without Difference, Priority in Coequalities, and Unity in Pluralities, he may amufe himself, and build Tabernacles in his Head, and talk fomething, but he knows not what: But the good Man that feels the Power of the Father, and he to whom the Son is become Wisdom, Righteousness, Snnétification and Redemption: He • in whose Heart the Love of the Spirit of God is fpread; this Man, though he understands nothing of what is unintelligible, yet he alone • understands the Myfterioufnefs of the Holy

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Trinity.

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SECT. IX.

Of the Body of Chrift.

OUR Opponent's first Query in this Section is,

Is not he only properly Chrift, that was manifeft in the Body of Flefh, and was before the Body was, and was never feen with any carnal Eye; for we can never call the bodily • Garment Chrift, but that which appeared and • dwelt in that Body?

THE Author's he cites for this are W. Penn and Ifaac Penington, who thus anfwer for themfelves.

THE former, in his Preface to Dr. Philips's Vindicia Veritatis, firft reciting what he had faid, viz. That the Body or outward Perfon that di⚫ed could not properly be faid to be the Son of God, but rather the Body or outward Perfon of • the

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the Son of God; taking and making the Terms Body and outward Perfon to be Synonymons or the fame Thing,' adds, which Diftinction I was only led to make, because T. Jenner against whom I writ had laid down his Propofition too near the Doctrine of L. Muggleton, who afferts • God himself to have died as well as his Body, ⚫ which the Scripture tells us God had prepared ⚫ of the Seed of Abraham for his beloved Son to to do his Will in; as the Scope of the Place and Context, and particularly the Confeffion made to me by Jefus Chrift as the Son of God, Page 149. of the Apology, doth exprefs, as well as import.

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THE Latter, in one of the Places cited, (viz. Questions to Profeffors, p. 33.) fays, Now the Scriptures do exprefly diftinguish between • Chrift and the Garment which he wore, between him that came and the Body in which he C came, between the Subftanee which was vailed, and the Vail which vailed it; Lo I come a Body, hast thou prepared me. There is plainly he, and the Body in which he came. There was the outward Veffel and the inward Life. This we certainly know, and can never call the Bodily • Garment Chrift, but that which appeared and • dwelt in the Body. Now if ye indeed know the Christ of God, tell us plainly what that is which appeared in the Body? Whether that was not the Chrift before it took up the Body, after it took up the Body and for ever?

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• AND then their confining Chrift to that Body, plainly manifefteth that they want the Knowledge of him in Spirit. For Chrift is the Son of the Father, he is the infinite eternal Being, one with the Father, and with the Spirit,

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and cannot be divided from either, cannot < be any where where they are not, nor can be • excluded where they are. He may take up a Body, and appear in it, but cannot be confined to be no where elfe but there, no not at the very time while he is there. Chrift while he was here on Earth, yet was not excluded from being in Heaven, with the Father, at the very fame time as he himself faid concerning himself, The Son of Man which is in Heaven, John iii. 13. Nor was the Father • excluded from being with him in the Body, but the Father was in him, and he in the Father, whereupon he faid to Philip, He that bath feen me, bath feen the Father. What, did every one that faw the Body fee the Father alfo? nay, not fo, but he that faw Chrift the Son of the Living God, whom Flesh and Blood revealed not, but the Father only (Mat, xvi. 16, 17.) he 6 faw the Father alfo.

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Ifaac Penington's foregoing Query, viz. Whether that which appeared in the Body, was not the Chrift before it took up the Body, after it took up the Body, and for ever? feems to be anfwered in the Affirmative, fee Prov. viii. 22. 31. Alfo Heb. i. 10, 11, 12. And, thou Lord, in the Beginning baft laid the Foundation of the Earth, and the Heavens are the Work of thine Hands. They hall perif, but Thou remaineft; and they all ball wax old as doth a Garment; and as a Vesture shalt thou fold them up, and they shall be changed: but thou art the fame, and thy Years fhall not fail. This is fpoken to Chrift, the Son, the anointed Saviour, who, our Adversary says, yet was not properly the entire Chrift until he took our Flesh; and, that it was not with Refpect to his Godhead but his Manhood only, that he was an

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ointed with the Holy Ghost, and is therefore said to be anointed above his Fellows, or all other Men, Heb. i. 9. Though the Verfe immediately foregoing might have inform'd him better, which is, But unto the Son, he faith, Thy Throne, O God, is for ever and ever, a Scepter of Righteousness is the Scepter of thy Kingdom And then Ver. 9. Thou baft loved Righteousness and hated Iniquity, therefore God, even thy God, bath anointed thee with the Oyl of Gladness above thy Fellows. This Text therefore, wherein Chrift is exprefly spoken to, under the Appellation of God, is not pertinent to prove that it related to his Manhood only. Nor doth that other Text of Acts iv. 27. fpeak of the holy Child Jefus exclufive of his Godhead. He adds, and therefore Chrift as he was manifeft in the Body of Flefh, was truly feen by carnal or bodily Eyes; though 'tis plain from Scripture, that many with their carnal or bodily Eyes did fee Chrift's Outward Body of Flesh, who yet did not truly fee Chrift as he was manifefted in that Body, but thro' Ignorance perfecuted and put him to Death.

THE Vicar's next Question is,

HAD not Chrift, as God alway, and ftill has, ⚫an heavenly Manhood, of an heavenly uncreated

Soul and Body, Flesh, Blood and Bones, dit⚫ferent from the outward Manhood he took of

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the Virgin Mary, which was only as a cloathing to his heavenly Manhood, and but a Type and Figure of it, which is the Mystery and Substance, whereby the Work of our Redemp❝tion is wrought now in our Hearts within us?

To form this Query, he has cull'd Words from three feveral Writers, and with the Addition of feveral Terms of his own, wrefted them

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