already declared by others. Howbeit to speak something of it in this place, is necessary unto the present work; and Ishall do it in answer unto a double end or design.

First, To help those that believe, in the regulation of their thoughts about this divine person, so far as the Scripture goeth before us. It is of great importance unto our souls, that we have right conceptions concerning him; not only in general, and in opposition unto the pernicious heresies of them by whom his divine person, or either of his natures are denied; but also in those especial instances wherein it is the most ineffable effect of divine wisdom and grace. For although the knowledge of him mentioned in the gospel, be not confined merely unto his person in the constitution thereof, but extends itself unto the whole work of his mediation, with the design of God's love and grace therein, with our own duty thereon; yet is this knowledge of his person the foundation of all the rest, wherein, if we mistake or fail, our whole building in the other parts of the knowledge of him will fall unto the ground. And although the saving knowledge of him is not to be obtained without especial divine revelation, Matt. xvi. 17. or saving illumination, 1 John v. 20. nor can we know him perfectly, until we come where he is to behold his glory; 1 John xvii. 24. yet are instructions from the Scripture of use to lead us into those farther degrees of the knowledge of him which are attainable in this life.

Secondly, To. manifest in particular how ineffably distinct the relation between the Son of God and the man Christ Jesus, is from all that relation and union which may be between God and believers, or between God and any other creature. The want of a true understanding hereof, is the fundamental error of many in our days. We shall manifest thereupon how it pleased the Father that in him should all fulness dwell,' so that in all things he might have the pre-eminence;' Col. i. 18, 19. And I shall herein wholly avoid the curious inquiries, bold conjectures, and unwarrantable determinations of the schoolmen and some others. For many of them designing to explicate this mystery, by exceeding the bounds of Scripture light and sacred sobriety, have obscured it. Endeavouring to render all things plain unto reason, they have expressed many things unsound as

unto faith, and fallen into manifold contradictions among themselves. Hence Aquinas affirms, that three of the ways of declaring the hypostatical union which are proposed by the master of the sentences, are so far from probable opinions, as that they are downright heresies. I shall therefore confine myself in the explication of this mystery unto the propositions of divine revelation, with the just and necessary expositions of them.

What the Scripture represents of the wisdom of God in this great work, may be reduced unto these four heads.

1. The assumption of our nature into personal subsistence with the Son of God.

2. The union of the two natures in that single person which is consequential thereon.

3. The mutual communication of those distinct natures, the divine and human, by virtue of that union.

4. The enunciations or predications concerning the person of Christ, which follow on that union and communion.

1. The first thing in the divine constitution of the person of Christ as God and man, is assumption. That ineffable divine act I intend, whereby the person of the Son of God assumed our nature, or took it into a personal subsistence with himself. This the Scripture expresseth sometimes actively with respect unto the divine nature acting in the person of the Son, the nature assuming; sometimes passively with respect unto the human nature, the nature assumed. The first it doth, Heb. ii. 14. 16. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same. For verily he took not

on him the nature of angels, but he took on him the seed of Abraham.' Phil. ii. 6, 7. Being in the form of God, he took on him the form of a servant;' and in sundry other places. The assumption, the taking of our human nature to be his own, by an ineffable act of his power and grace, is clearly expressed. And to take it to be his own, his own nature, can be no otherwise but by giving it a subsistence in his own person; otherwise his own nature it is not, nor can be. Hence God is said to purchase his church with his own blood,' Acts xx. 28. That relation and denomination of his own,' is from the single person of him whose it is. The latter is declared, John i. 14. The Word

was made flesh.' Rom. viii. 3. God sent his own Son in the likeness of sinful flesh.' Gal. iv. 4. Made of a woman, made under the law.' Rom. i. 3. Made of the seed of David according to the flesh.' The eternal Word, the Son of God, was not made flesh, not made of a woman, nor of the seed of David, by the conversion of his substance or nature into flesh, which implies a contradiction, and besides is absolutely destructive of the divine nature. He could no otherwise, therefore, be made flesh, or made of a woman, but in that our nature was made his, by his assuming of it to be his own. The same person who before was not flesh, was not man, was made flesh as man, in that he took our human nature to be his own.

(1.) This ineffable act, is the foundation of the divine relation between the Son of God and the man Christ Jesus. We can only adore the mysterious nature of it; 'great is this mystery of godliness.' Yet may we observe sundry things to direct us in that duty.

[1.] As unto original efficiency, it was the act of the divine nature, and so consequently of the Father, Son, and Spirit. For so are all outward acts of God, the divine nature being the immediate principle of all such operations. The wisdom, power, grace, and goodness exerted therein, are essential properties of the divine nature. Wherefore, the acting of them originally belongs equally unto each person, equally participant of that nature.

[2.] As unto authoritative designation, it was the act of the Father. Hence is he said to send his Son in the likeness of sinful flesh,' Rom. viii. 3. Gal. iv. 4.

[3.] As unto the formation of the human nature, it was the peculiar act of the Spirit; Luke i. 35.

[4.] As unto the term of the assumption, or the taking of our nature unto himself, it was the peculiar act of the person of the Son. Herein, as Damascen observes, the other persons had no concurrence, but only κατὰ βούλησιν καὶ ἐνSokiav, by counsel and approbation.'

(2.) This assumption was the only immediate act of the divine nature on the human in the person of the Son. All those that follow in subsistence, sustentation, with all others that are communicative, do ensue thereon.

(3.) This assumption and the hypostatical union are dis

unto faith, and fallen into manifold contradictions among themselves. Hence Aquinas affirms, that three of the ways of declaring the hypostatical union which are proposed by the master of the sentences, are so far from probable opinions, as that they are downright heresies. I shall therefore confine myself in the explication of this mystery unto the propositions of divine revelation, with the just and necessary expositions of them.

What the Scripture represents of the wisdom of God in this great work, may be reduced unto these four heads.

1. The assumption of our nature into personal subsistence with the Son of God.

2. The union of the two natures in that single person which is consequential thereon.

3. The mutual communication of those distinct natures, the divine and human, by virtue of that union.

4. The enunciations or predications concerning the person of Christ, which follow on that union and communion.

1. The first thing in the divine constitution of the person of Christ as God and man, is assumption. That ineffable divine act I intend, whereby the person of the Son of God assumed our nature, or took it into a personal subsistence with himself. This the Scripture expresseth sometimes actively with respect unto the divine nature acting in the person of the Son, the nature assuming; sometimes passively with respect unto the human nature, the nature assumed. The first it doth, Heb. ii. 14. 16. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same. For verily he took not

on him the nature of angels, but he took on him the seed of Abraham.' Phil. ii. 6, 7. Being in the form of God, he took on him the form of a servant;' and in sundry other places. The assumption, the taking of our human nature to be his own, by an ineffable act of his power and grace, is clearly expressed. And to take it to be his own, his own nature, can be no otherwise but by giving it a subsistence in his own person; otherwise his own nature it is not, nor can be. Hence God is said to purchase his church with his own blood,' Acts xx. 28. That relation and denomination of his own,' is from the single person of him whose it is. The latter is declared, John i. 14. The Word

God sent his own Son in

was made flesh.' Rom. viii. 3. the likeness of sinful flesh.' Gal. iv. 4. Made of a woman, made under the law.' Rom. i. 3. Made of the seed of David according to the flesh.' The eternal Word, the Son of God, was not made flesh, not made of a woman, nor of the seed of David, by the conversion of his substance or nature into flesh, which implies a contradiction, and besides is absolutely destructive of the divine nature. He could no otherwise, therefore, be made flesh, or made of a woman, but in that our nature was made his, by his assuming of it to be his own. The same person who before was not flesh, was not man, was made flesh as man, in that he took our human nature to be his own.

(1.) This ineffable act, is the foundation of the divine relation between the Son of God and the man Christ Jesus. We can only adore the mysterious nature of it; 'great is this mystery of godliness.' Yet may we observe sundry things to direct us in that duty.

[1.] As unto original efficiency, it was the act of the divine nature, and so consequently of the Father, Son, and Spirit. For so are all outward acts of God, the divine nature being the immediate principle of all such operations. The wisdom, power, grace, and goodness exerted therein, are essential properties of the divine nature. Wherefore, the acting of them originally belongs equally unto each person, equally participant of that nature.

[2.] As unto authoritative designation, it was the act of the Father. Hence is he said to send his Son in the likeness of sinful flesh,' Rom. viii. 3. Gal. iv. 4.

[3.] As unto the formation of the human nature, it was the peculiar act of the Spirit; Luke i. 35.

[4.] As unto the term of the assumption, or the taking of our nature unto himself, it was the peculiar act of the person of the Son. Herein, as Damascen observes, the other persons had no concurrence, but only karà Boúλnow kaì ivdokiav, by counsel and approbation.'

(2.) This assumption was the only immediate act of the divine nature on the human in the person of the Son. All those that follow in subsistence, sustentation, with all others that are communicative, do ensue thereon.

(3.) This assumption and the hypostatical union are dis