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PRINCETON, N. J.
SAMUEL AGNEW,
"»■ ''"II-ADELPHIA, PA. (
P^^^tyi^C^ ^cf'/^, ^^^
dT
Chrifius Sacrce Scrtpttir^e Nucleus^ ^^'
C H R I s T
THE
Sum and Substance
Of all the
Holy Scriptures^
IN THE
Old and New Teftament.
Written in the German Language, by Augustus Hermannus Tranck, D. D.
Now rendered into EngUp^
By an Antient Doctor of Physic k.
L O N 2) Q Ni
Printed by J. D o w n i n o in Sartholomew-Chfe. M.DCC.XXXII,
THE
PREFACE-
^f^HEN a Book pleafes us, we "^ are naturally curious about the Author : we love to know the Progrefs, by which his Mind came into fuch a train of Thought : and his Story often ferves to illuftrate and confirm his Notions. This has made me inquifi- tive, concerning the Character of Pro- fcffor Franck: and having feen fome Pa- pers^ in which he himfelf had defcribed the former Part of his Life ,• I thought the Subftance of them might furnifh a proper Preface, for the following Tran- flation.
JUGUSTUS Herman Franch was born at Ltiheck^ on the 12th oi March ^.2). 1653. his Father yiY.JohnFranck^ was a Counfellor at Law j and his Mo- ther Ann^ was Daughter of Mr. T>avid G/oxm fenior, Burgomafter of Luhak.
A 2 Mr,
IV rioe PREFACE.
Mr. John Franck the Father^ was Syndick of the Chapter of the Cathe- dral Church, and of the feveral States of the Principality of Ratzejihirgby at the Time when Augttfttis was born^ but three Years after^ he removed with his Family to Gotha^ having accepted the Office of Aulic Councellor to his moft ferene Highnefs^ Ernefius Tins Duke of Saxe Gotha. He lived but four Years af- 4:er this removal, and died when this his Son was feven Years old. But before his Death, he had obferved in the Child, fuch early Indications of Piety, and particularly a great love of the Ho- ly Scriptures, that he had defigned him for the Church : and his Mother, conti- nuing the fame Refolution, had him, to- gether with fome Children of the neigh- bourhood, infiruded by a private Tutor.
It is grievous to refleft, how early the Converfation of the World is infec- tious. Even the little Plays of Chil- dren left to themfelves, are not harm* lefs. They wrangle, they cheat, and opprefs one another : and thofe of them, who are naturally the mod innocent, find themfelves not a Match for their Fellows, till by often fuffcring little Frauds or Violence, they are provoked to pradtifc them in their turn, to do as they are done by, and become unjuft,
deceit-
rioe PREFACE, V
deceitful^ and mifchicvous, as it were in their own Defence.
The young Jugtijitis experienced this, as he after acknowledged and la- mented : but his own little Deviations proved ferviceablc, for preventing in a great Mcafure the like Errors in the vaft Number of Children, whofe Edu- cation has been fince committed to his Care by Divine Providence,- for it was his Cuftom always to appoint fome fo- ber Perfon to be prefent at their Play- Times, to intcrpofe in their Difputes, and moderate their growing Paifions with a gentle but unremitted Difcipline.
H E had, as was faid before, from his Infancy, difcovered a great Difpofition to Piety and Devotion -, which as long as his Father lived, had been cultivat- ed with Care, and fenced from the Contagion of bad Examples ; but after his Father's Death, he was left more to himfelf and Companions of his own Age, with whom he contradled evil Ha- bits, and loft much of that Senfe of God which had before prevailed in his Heart.
However, about the tenth Year of his Age, it again revived, andjie felt (as he 'himfelf defcribes it) a UDwfne Attratiion in his Soul, which made him difrelifli and dcfpife the common A- mufcments of Childhood. He then re- A 3 mem-
vl 7}je P REFACE.
membred the Words of Chriji^ Matt. vi. 6. When tboiiprayeji^ enter into thy Clojety and earneflly delired his Mother to allow him fuch a retreat. She granted it, and every Day after, when his Tutor difmif- fed him^inftead of going to play, he went to his Clofet, and kneeling down, with Hand and Heart lifted towards Heaven, he faid his Prayers with great Ferven- cy. He ufed often to repeat the fol- lowing Words, which he had never been taught, but were the pure Suggeftions of his own Mind, or rather of the Holy Spirit that prayed in him : " Dear God ! ^' it is neceffary that there fliould be *^ various Employments among Men^ '^ which have their different Ends ; yet *^ all finally concur to the manifeftation '^ of thy Glory. I humbly befeech thee, '^ that my Employment may be fuch, ^^ as may tend folely and immediately !' to thy Glory.''
He was not a little aflifted in thefe good Difpofitions by his elder Sifter, who had feared God from her Infancy, and was early removed from this World to a bleffed Eternity,- fhe had a great Zeal for the fpiritual Improvement of her Brother, and for that End, had en- gaged him, when he was very young, to read the Holy Scriptures, and John Jrndts Treatife- of Trtie Chrijiianity^
with
The PREFACE. vii
with other pious Books. Her edifying Converfation, was a daily LefTon to him, and her good Advice, was fo authoriz- ed and enforced by her good Example, that it had a great Effed upon him.
H E continued to advance very much in his Studies, fo that after having been one Year at the great School at Qotha^ he was publickly eleded for the Uni- verfity at the Age of thirteen. He has fince declared, upon mentioning this his uncommon Proficiency, that he has found by a long Experience, that the more alUduous he was in Devotion, the great- er Progrefs he made in his Studies,- and that when he negleded his Prayers, he could do nothing well at his Book, al- tho' he exerted himfelf with the great- eft Application. It fhould feem, that his Talents, which were deftinated to the Service of Religion, could not improve under any other Influence.
He was in a very good Difpofitioo, when he firft went to the publick School at Gotha : He was frequent and fervent in Prayer, and particularly, he be- fought God to grant him the Acquain- tance of fuch Friends there, as had the fame Defign with himfelf, to ferve God faithfully. But fuch Friends are rarely found in any part of Life, and more rarely among Boys at School : and he A 4 being
vui rh^ PREFACE.
being of a friendly, fecial Spirit, foon grew familiar and intimate with fuch as he met with : whofe bad Examples had an ill EfFed upon him, fo that he in- fenfibly loft his former Zeal \ and got worldly Tafts and Defires j fo that his Learning became a fubjed of Vanity, and his Induftry the tool of Ambition.
'Tis the Misfortune of good-natur'd ingenuous Spirits, that they are fo ea- lily wrought upon j their Modefty and Complaifance are often Snares to them; Mr. Franck learnt this by himfelf, and thence ufed to infift, with great earneiU tiQ^Sy ' upon the neceflity of arming the Minds of young Perfons with repeated Advices of the Corruption of the World. Religion in Youth is almoft always a fingularity ^ and he that will maintain it, muft dare to be good at the price of being ridiculous.
Altho' Mr. Franck was nominated fo early for tlie Univerfity, yet he did not go thither till two Years after, and the Interval was employed under a private Tutor in Academical Studies, which for the eight Years following, he profecut- ed at the Univerfities of Erfttrt^ Keil^ Leipfichj and Lunekirg^ with fuch Ap- plication and Succefs, that he excelled in almoft every Branch of Science, and was, of his Age, one of the moft learn- ed
rhe PREFACE. ix
ed Men then living. To the Knowledge of the learned Languages, he had added that of the French^ Italian^ and 'En- gUJtj : but his greateft Application had been to the Hehrezs) Tongue, which he itudied under the famous Ezdras Ed- zard^ and in which he perfeded him- felf by teaching it to Mr. Jfeichmans- hatifen^ fmce Profeflbr of Hebrew at Wittenberg,
In the Year 1685. He commenced Mailer of Arts at Leipfick^ and foon after, he w-as very inllrumental in fet- ting up a Society called Collegium Thilo- "BihUmm. The Intention of this Socie- ty was, to cultivate the Knowledge of the Scriptures in the Original Lan- guages : for which End, many Mailers of Arts agreed to meet every Sunday after Divine Service, from 4 till 6 in the Afternoon. In thefe Alfemblies was read a certain Portion of the Old and the NewTeflament in the Originals, and then a Conference was held, in w^hich they propofed feverally, what occurred to them as proper to explain, or illuf- trate, or apply what had been read. A great Number of the Scholars attended thefe AlTemblies as Auditors ; and many of the Profefiors themfelves, honoured them with their Prefence. This Socie- ty proved a happy Seminar}^, which
produced
X rhe PREFACE.
produced many illuftrious Ornaments of the Lutheran Church.
About this time, there happened an Accident, which feems to have been the occalion of his firft becoming ac- quainted with the myftick or fpiritual Writers. The Doiftrines of MoUnos had been juft then cenfur'd by the Inquifition at Rome^ and he condemn'd to a per- petual Imprifonment. The News-Pa- pers, after their Manner, gave fome ac- count of his Tenets : and an extraft of his Writings, made by his Adverfary Segnerio^ was inferted in the JSia Em- ditonim Leipfenfiam. Upon thefe Ma- terials, one of the Students, without having ever feen any of MoUnos his Writings, kept an A6t de Qjiictifmo con- tra Molinojum. The Principles of Mo- Unos had l3een for fome time a common Subject of Converfation, and this Dif- putation raifed the curiolity of the Pub- iick, fo that there was a general Defire to read the Author himfelf. A Perfon of Note defired Mr. Franck^ who un- derftood the Italian^ to make a Latin Tranflation of his Writings, which he undertook, with the Approbation and Encouragement of feveral of the Pro- fefTors : and after having confulted the Myftic Authors therein referr'd to, and taken pains to make MoUnos his Senfe
as
He PREFACE. xi
as plain as pcfllble^ he publiftied in i^- tin his Spiritual Guide and T>aily Com- munion^ with a fhort Preface, in which he fully declared his own Intention.
But fome time after, the Adverfa- ries of Mr. Franck took this handle to afperfe him, as one that had imbibed the Principles of Molinos^ and after- wards inftilled them into others. To which charge he made the following Apology.
Firfi^ The reading and tranflating the Works of Molinos was not the be- ginning of my Converfion, as I fliall relate hereafter more at large.
Secondly y I never faid, either in Pub- lick or in Private, that I could approve or defend all that Author faies.
Thirdly^ I rather perfwade others to read the Holy Scripture, and onely fuch Books as build their Doftrine upon the fure Foundation of the Word of God. Tho' I do not deny my Abhorrence for the abfurdity of thofe, who condemn this Author without underftanding, or even reading him : yet charge him with monftrous Opinions, which mod proba- bly never came into his Mind. In op- pofition to fuch rafh Cenfurers, I have maintained, that many ufeful and edi- fying Obfervations were contained in his Book, which I never fhould, or could
dif-
xii rhe PREFACE.
difapprove, or condemn. Truth is pre- cious from whatever Hand it comes, and the Scripture commands us to try all Things, and hold faft and adhere to that which is good : Such for In- ftance, is what he faies of Humility in his third Book, of which I heartily pro- fefs my Approbation : Such are the few Admonitions which he gives to the Father ConfelTors in the fecond Book, which are generally worthy to be obferved : Such alfo, is his Do(5trine of Chrijiy as the only Way^ and the only Door^ by, and through whom we are to come to God, and in whofe Blood we are to be purified, that we may become acceptable in his fight. Again, the Expreflions which are inter- fperfed through his Works concerning fpiritual Temptations are grounded up- on Experience ; whereof a mere animal and worldly-minded Man is not a ca- pable Judge: But thofe who have tailed of that bitter Cup, will often find them juft and edifying. There are many other Paflages, which neither I, nor any true Believer can difapprove, be- caufe they are grounded upon Scripture, and agreeable to the eftabliflied Arti- cles of our Church. But if any fliould find in this Author, fomething contrary to Scripture^ let fuch know, that I ne»
vcr
rJje P REFACE. xiii
ver defire to be Partaker of his Error ; yet I fliall not, however^ to gain any Man's favour^ condemn what 1 do not underftand, or rejed what I find war- ranted by Scripture, altho* it comes from a Perfon of a different Perfwafion. It is certainly very unjuft, to charge him with the Errors of any Book, who ap- proves what is good in it : you may with as much Reafon call him a Hea- then, who commends T'liilys Offices : Or brand him for a Papift, who takes a good Interpretation of a Scripture Text from EJims^ Cornelius a Lapide^ or other Commentator of that Communion ; Or ftigmatizehim for aCalvinifl:,whofhould confefs that the Book called SelfT)eceit^ had difcovered to him his finfui State : or that Sotit horns golden Jewel had a- wakened his Confcience, or that he had been edified by any of the fo called J^^'- formed "Books. Thofe who are fo for- ward to cenfdre others, have fcldom any Reafon to give but their wicked Suipicion, which rafli Judgment, the juft Judge will not leave unpuniflicd.
To conclude, I have read and tran- flated the Books of Molinos^ without any Intention of making myfelf a Party in the Difpute : I have approved thcni no farther, than they are agreeable to Scripture i fo that no Perfon can pretend
that
xiv The PRE FACE.
that he has been offended by any Dif- courfe of mine upon that Subjed: : I appeal to all lovers of Truth, and Men of Confcience : And as to my own par- ticular in this Point, my Confcience applauds me before the righteous Judge of the World.
I HAVE tranfcribed at length, this Apology of Profeffor Franck for two Reafons : Firji^ Eecaufe many feri- ous Perfons have, and may hereafter (land in need of the lame Defence againft the blind partiality of Sectarian Zeal : And Secondly^ Becaufe his acquaintance with thofe fpiritual Writings was foon after followed by his total Converfion, which happened about this time : For hitherto his Studies had been principally direfted ad Tompam^ as he expreflfes it ,• his main Defign had been to get Learn- ing, Preferment, Riches, and an eafy Life ; and tho' he had frequent Fits of Serioufnefs and Devotion, fo that he often began to reform, yet he was ftill drawn away by the Multitude, and his Knowledge of Divinity proved only a dead and fruitlefs Speculation. I was (faith he) in my Heart a mere animal Man, who had a great deal in his Head, but was ftill a Stranger to that real Subftance and Truth which is in Chriji Jefus*
But
7^^ PREFACE. XV
B u T at the time abovementioned, which was in the twenty fourth Year of his Age, God was pleafed to touch his Heart more effedually, and make him fenfible, that a mere fpeculative Know- ledge of Divinity as a Science, was by no means a fuflficient Qualification for the Miniftry : And that he ftiould impofe up- on the World, if he undertook the Office of Preaching, before he had himfelf prac- tifed the evangelical Doftrines : And hereupon, he befought the Lord with great earneftnefs, to work in him a total Converfion. The Effeft of this Prayer, was a greater Senfe of his de- pravity and worldly mindednefs, and his utter Incapacity to deliver himfelf by his own Endeavours. Hence he fell into great Perplexities and Agonies of Mind : he felt more and more his own wretchednefs : and as his Diftrefs en-* creafed, fo did his Defires of Delive- rance.
A PROVIDENTIAL Accidcnt at the fame time concurred to the fetting him loofe from the World ; For the Patron of an Exhibition which he received, advifed him to go from Leipjick^ to the Univerfity of Liinehurg^ to hear the Divinity Ledures of the famous Super- intendent Sandhagen ; This at once broke off all Engagements of Company
and
xvi 77^^ PREFACE.
and old Acquaintance. At Lunehirg^ he Boarded in a private Family ^ but fpent the greateft Part of his time in his Chamber, where he gave himfelf conti- nually to Prayer and Meditation.
Some time after his Arrival, he was defired to Preach at St. yohns Churchy and had a confiderable time allowed him to prepare his Difcourfe, the Text he chofe was the 31 Verfe of the 20th Chapter of St. John^ 'Thcfe are written^ that ye might leliez^e that Jefus is the Chrift the Son of God : and that helie'V' ing^ ye might ha^ve Life through his Name. From thefe Words, he pro- pofed to fiiew the Properties of a true and living Faith, as diftinguiihed from that which is a mere human Imagifia'* tion or Prefumption. As he was medi- tating upon this Subje£t, he refleded that he himfelf was dellitute of the Faith he would defcribe j this put a Stop to his Study, and turned all his Thoughts upon himfelf. He fell into great agonies of Spirit, and continued for feveral Days inconfolable, till at length it pleafed the Lord to lift up the Light of his Countenance upon him, and to fill him with that Faith, for wliich he was rightly difpofed by a due Senfe of his Want of it.
Two
n^e PREFACE. xvii
Two Days after he Preached the Sermon, which he had promifed, upon the Text abovementioned ; and could truly apply to himfelf thofe Words of the Apoftle^ 2 Cor, iv. 13. Hating the fame Spirit of Faiths according as it is written^ Iheliet'ed^ and therefore hat'e I fpoken : we alfo heliece^ and therefore fpeah " This (faid he^ is the time, from which I date my real Conver- lion ; for ever lince^ I have always found it eafy to deny all Ungodlinefs and worldly Lufts, and to live fober- ly, righteoully, and godly in this pre- fent World. Ever lince I have kept clofe with God, and have accounted as nothing all Promotions and Prefer- ments in this World, and the Gran- deurs, Riches, Eafe, and Pleafures thereof. And whereas I had but too much idolized Learning, I now per- ceive that a Grain of Faith far ex- ceeds all humane Sciences ^ and that all Attainments at the Feet of Ga- maliel^ are to he 'valued like "Dttng^ in comparifon of the Excellency of the Knowledge of J e fits Chriji our Lcrd.'\ Some of that Knowledge, he has endea- voured to communicate in the follow- ing Treatife ,♦ wherein the "Divine Glory of Jcfus Chriji^ is vindicated with luch and io many Arguments^ that as no-
a thing
xviii Tloe P RE FACE.
thing more need, fo little more can, be faid upon that Subjeft. The pious Read- er will be particularly pleafed and edi- fied, by the Author's large Comment upon the beginning of the Gofpel by St. John^ wherein the Generation of the Word is defcribed, and his necejjhrily eternal Exiftence, demonftrated in the cleareft and flrongeft Lights ,- for it is fliewed undeniably, that the Word and Wifdom of God are the fame : from whence may be drawn as a certain Con- fequcnce, that to fuppofe God without his Word or Wifdom, is to make him a dumb Idol, which is equally abfurd and blafphemous.
B u T to rcaflume our account of the Author. I have obferved in the Lives of holy Men, that tho' they have all the Virtues in fome certain Degree, yet commonly each of them excels in fome particular Virtue, which conftitutes his particular Character. The great Virtue of Faith^iccms to have been the diftinguiflh- ing Charad:eriftick of Profeflor Franck^ as the Reader may have remarked in his Converiion. This Divine Quality pre- vailed in him afterwards, to a degree that fcems miraculous, as will appear by many Inflances, in the Hiftory of the Orphan-houfe at Qlaiicci near Hall which is a Univeriity in Saxony^ but
fubje(::t
Tie PREFACE, XIX
fubjevil to the King of Tnijjia^ by whofe Appointment, Mr. Franck was here made Profeflbr of Divinity, and at the fame time Paftor of the Parifla of G/ati- ca^ which is in the Suburbs^
This Eftabliiliment of this HofpitaJ, as the Faith from whence it fprung, may be compared to the Grain of Mttf- tard'feed^ mentioned in the Gofpel ; Its Beginning was exceeding fmall and con- temptible, but its Progrefs was furprif* ingly great, and fo drew the Attention of the^Publick, that in the Year 1700. Frederic the Firft, Father of the pre- fent King oi^Trtiffia^ gave a Commiirioii to four Privy Counfeilors, that they fhouid examine, and bring him full In- formation concerning it. They, after taking an exaft Survey of all the Parti- culars relating thereto, commanded the ProfefTor Franck^ to give them in Writ- ing a full Account of that Affair, ^jiz^. by what Means the Hofpital was erect- ed and maintained j and to what Ufes it was employed. He did fo, and the Royal Commiflion being much talked of, a general Curiofity was raifed ,• and the ProfefTor was importuned by many Per- fons, to publifli the Subl^ancc of what he had laid before the Commiflioners. To latisfy thefe, and at the fame time to confute many Calumnies and Mifre- a 2 prefen-
XX the PREFACE.
prcfcntations that had been fpread a- broad ^ he printed an Hiftorical Account of the whole Affair (as it had been laid before his Tmjfian iMajefty) by the Title of Tietas Hallenfis : the Subftance of \\1iich is as follows.
In thofe Parts, the Poor have no Settlement upon Pariflies ,• but it is an ancient Cuftom in the City and Suburbs of Hall^ to appoint a particular Day every Week, whereon the Poor affemble at the Doors of fuch charitable Perfons as are difpofed to relieve them.
A RENDEZVOUS of Bcggars is a Spec- tacle, which in the generality of Behol- ders, moves fome fuperficial Sentiments of Pity, with a Mixture of Ridicule and Contempt. The Profeffor faw them with other Eyes : he was intimately touched with CompafTion for all their Wants, but efpecially for their grofs Ignorance, and want of Religion. Our common Beggars are, generally fpeak- ing, the Dregs of Mankind, as well in their Vices, as their Poverty : and their Children, almoft fatally engaged in the fame Wretchednefs, are bred only to make a tranc of their Mifery : they are heathenifli and brutal, and even loft to all Senfe of Shame, that lail Defence of Virtue. Such Dillrefs in Fellow- Creatures, cannot but touch the Heart
• of
rhe PREFACE. xxi
of a good Man, but it is difficult to know how to fuccour it. Prefent lle- liaf may ferve to protrad their wretched Lives, but the only etFedual Service that can be done them is, if pollible^to re- claim tlicmfrom their profligate Courles,
This was what the ProfelTor had very much at Heart, and to make fome EfTay towards it, one T^hurfday (which was the Day of their Meeting before his Door) he called them all into the Houfe, and having placed the grown Perfons on one fide, and the Children on the other, he in a familiar and engaging Manner asked the latter, ^nz. the Children, what they underltood of the Principles of the Christian Religion, as taught in Lather s Catechifm. The elder Perfons were not examined, but only attended to what was faid : and after the Pro- feflor had fpent about a Quarter of an Hour in teaching and explaining the Catechifm, concluding with a fhort Prayer, he difiributcd his Alms as ufual : and told them, that for the future, both fpiritual and temporal Provifion was defigncd for them, and fliould be admi- niftred after this Manner, at their Week- ly Meetings at his Houfe. This was about the Beginning of the Year 169^.
By this praftice, the Profcflor grew
more nearly acquainted with the Tem-
a 3 per
xxii I'he PREFACE.
per and Manners of this fort of People : and as he was ufed to conlider all Things in their relation to God and ano- ther World, he was principally folici- tous about their Inftrudion : But this he found a very hard Task^ and, as he exprefles it, he fcarcc knew where to begin the Cultivation of fo barren a Soil : His chief Hopes were of the Children^ and therefore he refolved to pay for their Schooling ; But befides this Expence, he had feveral poor Houfe- keepers to fupport, and his own little Fund foon fell fhort ; So he bought an Alms-Boxj and fent it about every Week among the Students, and others that were charitably difpofed : By this Means he collected about the Sum of two Shillings.
It is neceflary here to inform the Reader, that in that Part of Germany^ the value of Money is very different from what it is in England. One Shil- ling there will go as far as fix here : and fuch Allowance mull: be made in the Sums hereafter fpecified.
The Alms-Box above mentioned, was handed about for fome Weeks , but as none were applied to but fuch as were charitably difpofed , the Collections proved fo fmall, as not to anfwer the Trouble; fo that Method was laid afide. What followed upon this, fliall be related
in
rhe P REFACE. xxiii
in the Author's own Words. "^^ I fixed " (fays he) a Box in my own Parlour, " with thcfe Words written over it, " John iii. 17. Whofo hath this Worlds " good^ and feet h his brother ha^ve needy " and jloiitteth tip his 'Bowels of Compaf- " fion from him^ how dwelleth the Lo've ^' of God in him ? And under it, 2 Cor. " ix. 7. E'very Man according as he pur- " pofeth in his Hearty Jo let him gi've^ " not griidgingly^ or of necejfity : for God " loz'eth a chearful Gi'ver. This was " intended for a tacit Admonition to all " that came in, to open their Hearts to- " wards the Poor. The Box was put " up in the Beginning of the Year i(5pj. "And thus I w^as taken up a great ^^ while, with contriving elFedual Me- " thods to provide for the Poor, and "• each of them hath been bleffed in its " Degree. One Day before I fixed " the aforefaid Box for the Poor in my '^ Houfe, I took the Bible, and as it '^ were by Accident, did light on thefe " Words: 2 Cor. ix. 8. God is able to make all Grace abound towards yotiy that ye always having all fnfficiency in all. Things^ may abound to every good Work, This Sentence made a deep Impreffion on my Mind, caufing me '•^ to think : How is God able to make this ? IJJooiild be glad to help the Toor^ a 4 t\ had
cc
xxiv rhe P RE FACE.
had I wherewithal y whereas how I am forced to fend many away empty and tmrelie'ved ! Some Hours after, I re- ceived a Letter from a Friend, who heavily complained that he, and all his Family, were like to perifli with Want^ faying he would borrow no more, but if any one would for God's fake make him an Objed of his Cha- rity, he fhould ever retain a grateful Remembrance of it. This minded me afrefli of W'hat I had read a little while before, and made ftill a deeper ImprefTion on me, attended with Sighs and Afpirations. After fome debates in my Mind, I thought on a Projed, how to relieve effeftually this poor Man in his prefent Want, and yet in a Chriftian manner, and without giving the lead trouble to any Perfon whatfoeven This then I fpecdily put in Execution, and the faid Fami- ly was fo fuccefsful, as to get within the compafs of one Year, about {a) an Hundred and Fifty Crowns by this Means : And fo their falling into ex- treme Poverty was happily prevented. This proved a fufficient Demonftra- tion, how God is able to make us a- bound to every good Work ,• which I could not forbear here to mention
3
'*^ becaufe
W Thirty Pound Sterling Engiijh,
T:he PREFACE. XXV
*^ becaufc it helps to difcover, as well the outward Caufc, which our Un- dertaking took its Rife from, as the frame of my Mind, which the Lord upheld for carrying on the Work.'^ The Children, whofe teaching the Profeflor paid for, were negligent, or neglefted at the School : fome of them flayed often away, and in general, they made no Improvement : fo that he was very de(irous to have a School of his own, where they might be taught under his Infpeftion. And while he had this defign at Heart, a certain Perfon put into the Box fet up in his Houfe, to the value of Eighteen Shillings and Six-pence Engiijh^ this was about ^af- t^r 1695. When he found this Sum, he faid in full affurance of Faith r *^ T^bis is now a confiderahle Fiind^ wor- *^ thy to he laid out in fome important " Undertaking ^ wherefore I will even " take this for the Foundation of a Cha- '^ rity-SchcoL The Hime Day, he laid out eight Shillings in Books for the Children to read in : A Room before his Study Door was fitted up for the Charity School : and a poor Student was hired for one Shilling a Week, to teach the Children two Hours a Day. Seven and twenty Books were diftribut- cd to as many Children, but only four of
* PietMs HaUenJtf, p. 1 1. §. 5, 6, Ed. 17c J. thcle
xxvi rhe'p REFACE,
thefe returned again to the School : the reft ran away with their new Books^ and the ProfelTor heard no more of them. ThiSjinftead of difcouraging him, convin- ced him fo much the more, of theNecef- fity there was of endeavouring to reclaim fuch young Vagrants, So he bought more Books, and got more Scholars ^ and that' he might not again lofe both together, he made them leave the Books at the School.
In this School, he had put up another Alms-BoXjWith this Infcription over it,- For defraying the Charges of Schoolings ^ooks^ and other Necejfaries for poor Children^ Anno 1695. And under it, He that hath pity upon the Toor^ lendeth unto the Lord: and that which he hath gi^en^ fhall he paid him again.
About Whitfontide^ till which time, (as the Profeflbr had before computed) his little Stock lafted , when it was now juft fpent, fome Friends, who came to vifit him, pleafed with this ElTay of Charity, contributed fome Crow^ns to the Support of it.
After Whitfontide^ fome of the In- habitants feeing how carefully the poor Children were taught, defired that they might fend their Children to the fame Mafter, paying him for his Trouble : fo he agreed to teach five Hours a Day,
and
77j^ P re face. xxvii
and his Salary was encreafed to two Shilling's and lix Pence a Week.
Alms were now diftributed two or three times a Week to the Children, that they might be engaged to come more conftantly to School, and be kept in bet- ter Order. And as this little Beginning came to be known abroad, feveral Per- fons fent in Money and Cloathing for the Children, thereby to hire them, as it were, to receive Inftruftion. The Profellbr already found in part that Promife verified, that God would make him abound to every good Work : lince befides maintaining his School, he had wherewithal to affilt poor Houfe- keepers j for he difpofed of what Provi- dence fent, as faft as it came, without foUicitude for Futurity.
Before the end of this Summer, a Perfon of Quality fent to the ProfelTor five hundred Crowns, upon Condition, that fome Part of it fliould be difpofed of to poor Students in the Univerfity. This greatly encouraged him, and he prefently enquired after the more nccef- , litous among the Students, to twenty of whom he gave a weekly Allowance. He looked upon this as a Call of' Tro- mdence^ to make indigent Scholars a Part of his Care, which he continued to do, as long as he lived, making an
Efta-
xxviii Tie PREFACE.
Eftablifhment for them in his Hofpital, as will be hereafter related.
Soon after, another Perfon of Qua- lity fent a hundred Crowns for the Poor, and a Friend gave twenty towards the School : " So that, as he faith himfelf, *^ God mightily fupported what was be- '^ gun, and his Bounty ftreamed down '^ more plentifully, to fliew us, that he '^ was ready to do ftill greater Things, *^ if we could but believe.
The Number ol the poor Children, andthofe of the Inhabitants, encreafed to fuch a degree, that in the beginning of the Winter, he was obliged to hire a fecond Room : and then he feparated the Children of the Inhabitants from thofe of the Poor,- appointing each a peculiar Mailer,
But as the fpiritual Welfare of the -poor Children, had been the firft and principal View of the Profeflbr, in the Care he took pf them \ he found that, after all his Pains, this was little ad- vanced, becaufe the Good they got at School, was loft at Home. This made him refolve to fingle out fome Chil- dren, and venture upon their Mainte- nance, as well as their Education ,• and this firlt difpofed him to concert Mea- fures for an Hofpital, before he knew of any Fund for its Maintenance.
When
rhe P RE FACE. xxix
When he difcovered his Project to fome Friends, one of them fettled five hundred Crowns, the Intereft of which was appointed for the Maintenance of one Orphan ^ four were prefentcd to the Profeflbr, for him to make his Choice. He ventured (as he fpeaks) in the Name of God^ to take them all four. In lefs than a Fortnight, he received at differ- ent Times five more, and boarded them with Perfons that had a good Senfe of Religion.
The Divine Providence eminently concurred with this pious Enterprize : for foon after, above one thoufand four hundred Crowns were fent from diffe- rent Hands. The ProfefTor thus fupplied, and encouraged outwardly, and led and fupported inwardly, by fuch fubhme Degrees of Faith, as nothing but expe- rience like his can give us worthy No- tions of, bought, fitted up, and fur- nillied a Houfe to ferve as an Hofpital, for the reception of the Orphans under his Care. Their Number was increafed to twelve, when they were removed into this Houfe, from the private Families where they bad been Boarded.
In this little Hofpital, every Child was laid in a Bed by himfelti they were well cloathed, and fed and taught ; they were kept in great Order ,• and a
general
A TABLE
O F T H E
CONTENTS.
Sect. ^'^^§ HO is the Sum and Siibftance I- %^wWi of the whole Sacred Wri- tings, Page I Sfct. II. IVhat our Duty is in
this Important Affair^ 2
Sect. III. IVtth what Mind, and with what In-- tcntion, this Knowledge is to he fought , ibid.
Sect. IV. 27:?^^ this Wifdom is of the higloeji Efiimationy 3
S E c T. V. In what School this Ififdojn is to be learnt, 4
Sect. VI. /// this School, no one perfe^ly learns all things, ibid.
Sect. Vll. He that has learned any i'hing in this School, tho' it he never fo fmall, ought not altogether to conceal it, 5
S.E c T. VIII. Who muft fupply Strength for per- forming this 'Part, 6
Sect. IX. IVhat ought to he our Scope in read- ing the Holy Scriptures, ibid.
S E c T. X. fhe Means of attaint fig to this End, 7
Sect.
xxxvi 1 he CONTENTS.
Sect. XL ^hat this is not to he obtained by Prayers alone, but that Meditation is alfo re- quijite, 8
Sect. XII. IVhat Means may be ufed, if Me- ditation does not fiiccecd according to our IViJhy
9
Sect. XIII. Alfo what to be done^ if many Via- CCS feeni difficult and oh f cure, i o
Sect. XIV. By what Degrees, an entrance is made to the reading of the Holy Scriptures, 12
Sect. XV. fhat great Benefit may he hoped for, from comparing the ^eftimonies of the Prophets, with thofe of Chrift and his Apo- ftles, ,13
Sect. XVI. ^bat fingular Profit may be ex- pe5ied from fuch Comparifons, 1 5
Sect. XVII. ^hat we ought to give ftri^ At- tention to all the Words of Chriil: and his Apollles, 1 6
Sect. XVIII. ^bat great Diligence is required in this Medication on the Holy Scriptures,
ibid.
Sect. XIX. ^That we ought always to perfevere in Diligence and Humtltty, 1 7
Sect. XX. After a diligent and frequent Peru- fal of the New Teftament, Chrift will be clearly difcerncd in the Old, 18
Sect. XXI. ^hat the Old Tejftament refleffs Light upon the New, ip
Sect. XXII. ^Tbat this may he iUuftrated by Ei< ample, 20
Sect. XXIII. "the JVords of St. John are recit- ed, on which the Meditations are framed, 21
The
The CONTENTS, xxxvii
The First Meditation.
Of the Divhie Simplicity which St, John ufes in the Beginning of his Gofpel.
Sect. XXIV. T'/jat thefe are not the fuhlime Words^ which St. Paul accounts as alien from tie Divine Wifdorn^ 23
Sect. XXV". ^bat great Simplicity may he ch- ferved in St. John^j IVords^ 26
Sect. XXVI. IV hat is to he thought of too ma- ny learned Men^ who often wreft thefe Words (o/6if. John) from their ;;^7///r^/ Simplicity, to a manifcftly wrong Signification ^ 2p
Sect. XXVII. fhat there are known Exam^ pies of Rationalifs, having heen effe5iudly ftruck and convinced hy this Simplicity of the Words of St. John, 30
Sect. XXVIll. 'That the Mind of St. John was fo humble and hone ft ^ that we may from thence conclude his Words proceeded from the great eft Simplicity, 3 2
Sect. XXIX. Why this Simplicity of St. John is a little more largely propofed to Confidera--
. tiony 34
Sect. XXX. A Prayer to Chrift, for the 'True Knowledge of the Simplicity and Perfpicutty of the Holy Scriptures, 3 5
The
xxxvlii The CONTENTS.
The Second Meditation.
In which the Beginning of St. JoLms Golpel is compared with the Beginning of the Book of Genejis,
Sect. XXXI. ^hat St. John, in the Beginning
ofbisGofpel, doth refer to the Beginning of
Geiielis, 3 7
Sect. XXXII. A Prayer to he joined with
this cornparitig of Mofcs and John, 40
The Third Meditation.
In which the Beginning of St. John^ Gof- pel is compared with other Places of Scripture, of the Old and New Tefta- ment.
Sect. XXXIII. nat thefe Words of St, John may he alfo explained by other Places of the Old and New feftainenty 41
Sect. XXXIV. Other Places of Scripture tend- ing to illujirate this Mattery 44
Sect. XXXV. What Benefit may he hoped for from fuch Meditations and Comparifons, 58
Sect. XXXVI. A Prayer for the opening the Eyes of our Minds in this important Coficerny
59 The Fourth Meditation.
Of the fingular Emphafis, and ftrong Sig-
nificancy of the Words and Expreffions
of St. John, in the Beginning of his
Gofpel. Sect,
The C O N T E N T S. xxxix
Sect. XXX VII. fhat many i'hiyigs remain fiill hid in the emphatic al ExpreJJions ^u^tich St. John ufes, 60
Sect. XXXVIII. 37;^?^ fo great Depths, un^ fathomable plainly to Keafon, lie hidtn that one JVord KoyQ-y \_or the Word J as ought to en- creafe our Hui/iiliation, 64
Sect. XXXIX. What things are further to he confidered in thefc emphatic a I Words of St, John, 66
Sect. XL. What peculiar Account may he giv- en of the Words ysTi?^ct^zv, v^pi^ctiiovy and Ika^ov^ or comprehending and receiving, 71
Sect. XLI. Why in treating here of the Eter- nal Word, there is mention made of John the Baptift, y4
Sect. XLII. ^hat there is alfo a peculiar Em- phafis in the Words q KhyQ- laKhvuinv iv -^^v^ The Word dwelt among us, yS
Sect. XLIII. Why the Evangelift returns afreflo to fpeak of John the Baptift, and what is to he underftood by Ki)c^,yiy He cried, 8 1
Sect. XLIV. In what the I'efiimony of John the Baptift confiftsy 83
Sect. XLV. What is to he ohferved concerning Grace for Grace, and comparing of the Law and Grace and Truth one with another, 85
Sect. XLVL How great Senfe is comprifed in the 18'^ Verfe, where there is fo notable men- tion made of the only begotten Son, who is in the Bofom of the Father^ and hath declared him, 88
Sect. XL VIL IVhat Prayers the Confederation on all thefe 'things Jloould draw from our Hearts y pi.
The
xl The CONTENTS.
The Fifth Meditation.
Wherein fix Argumenis, proving the true Divinity of Chriji^ which occur in the Beginning of St. Johns Golpel, are di- ligently examined.
Sect. XLVIII. 'I'he Firft Argument y p5
Sect. XLIX. fhc Second Argument y p8
Sect. L. ^be 1'bird Argument y lop
S E c T. LI. ^he Fourth Argument y 1 20
Sect. LII. "ithe Fifth Argument y I2p
Sect. LIII. 'the Sixth Argume?2ty 1^2
Now this Argument comprifes fifteen im- portant Points.
1. that all the Holy Scriptures inculcate upon Men this Faith /;/ Chriil:.
2. that Chriil fends not Men to any othety hut calls them to Himfelf
3. that the Apollles have required the fame Faith in Chrift our Lord.
4. that this 'whole Faith confifts of fuch Particulars^ as are not to he attributed to any created Being.
5. that Faith is to he given to CWi^y not as a Minifter, hut as the Lord of our Salvation.
6. that we are commanded to live and die to Chrift, is likcwife an Evidence of his Divinity.
7. What is fgnified hy thofe Expreffions.
8. that our Duty to renounce all things for Chrift'j Sake^ gives teftimony alfo of his Divine Glory.
p. that Chrifl is to he loved above all things y is alfo a teftimony of his Divinity.
10. the
The CONTENTS. xlf
lo. fbe Obligation of putting our Trufl in Chrift, as in God himfelf^ is an Indication likewtfe of his Divine Glory.
ii. ^hat we are commanded to give our Hearts unto Chrift, is another Argument to con* firm this Affertion.
1 2. A farther Confirmation hereof iSy that we are to ferve Chrift in Right eoufnefsy and Peace^ and Joy in the Holy Ghoft.
13. ^hat the Honour of religious Woriliip/o he performed to Chrift, is alfo an Atteftation of his Divine Glory.
i^.Our being baptized in the Name of Chrift ^ is alfo a Demonftration of his Divine Glory,
15. Chrift *s be ft owing eternal Life^ is ano- ther Proof of his Divine Glory.
Sect. LIV. What further ufe may be made of the fis preceeding Argument Sy ly^
Sect. LV. IVhat ought to be confidered of by Perfons who are manifeftly given up to contra^ ry Opinions^ and are become Champions for theMy i8i
Sect. LVI. What ought to be thought of fuch^ who deny the Godhead 0/ Chrift, and yet migh-- iily pretend to good Moral Do^rine^ and inte- grity of Life, ipi
Sect. LVII. fhat all Morality deftitute of the Foundation of a livi ng Faithy is unprofitable and infufficient ; what Advice is to be given to thofe who depart from this Foundation of true Morality y 1^4
Sect. L VIII. /^to Prayers and ?raiks fiould from thefe Conftderations be ep;citedin our Minds y
4 The
xlii The CONTENTS.
The Sixth Meditation.
Of the Myftery of the Incarnation.
Sect. LIX. fbat 'tis to he confideredy who Chrill: was before his Incarnation^ and who He now isy after he was made Man^ 200
The Seventh Meditation.
Of the Benefit we enjoy by Jefus Chriji,
Sect. LX. fhat God has embraced us in his Son with an eternal Love^ and that from hence all manner of Good is derived to us^ 205;
The Eighth Meditation.
Concerning the truly divine X)rder wherein we are made Partakers of all the Bene^ Jits that accrue to us by Chriji J ejus.
Sect. LXI. In what Manner and in what Or- der we are to ufe the Benefits of Salvation, ob- tained by Chrill for us, 212
The Ninth Meditation.
How we may be inftruded, from the Be- ginning of St. Johns Gojpel, to know Chriji, as the Sum and Subftance of the other Writings of St. Jobriy and of all the Holy Scriptures,
Sect,
The CONTENTS, xliii
Sect. LXII. fhat from the Beginning of St. John'j Gofpel, we may alfo learn aftar what Manner y in his other IVritings^ and throughout the whole Scripture, Chrift is to be known^
Sect. LXIII. JVhat hefides this Inftance, more at large explained, may farther conduce to the Knowledge of Chrill, as the Sum and Sub- fiance of the Holy Scriptures, 225
Sect. LXIV. ^at a diligent Confideration of the Names and Appellations of Chrift, affords alfo great Injiru^ion. 234
S i c T. LXV. fhat 'tis not fafficient for us to know all thefe things of Chrift, hut that he- fides this Knowledge, there is ftiU more requir- ed of us, 255
Sect. LXVI. In what things, and efpecially in what Manner,Chnik Myftical is to he fought ^
260
Sect. LXVII. ^he true and fafeft Way of foU lowing and poffefjing Chrift, 2^2
Sect. LXVIII. What Courfe is to he taken, when Chrift long fought after is not found by thee, 2(^4
Sect. LXIX. How all this fo difficult a Work ought to he recommended to God by Prayers,
27a
Chrifius
• ■!;(■■>«■« ■■■••■ ■■■■■■■■■!
Chrtjlus Sacrce Scripturce Nucleus:
O R,
CHRIST the Sum and Subftance of all the
Holy Scriptures, (s^c.
SECT, I.
Who is the Sum and Subftance of the whole Sacred Writings.
^^mm^RA'T Chrijl is the Sum and ®.|?^|fe Subftance of all the Holy Scrip- ^'S "V ^^ tures^ all do indeed confels ; K^^^^P but there are few who uiider- e^i^^^^kj ^^j^^ ^j^^ Meaning of thefe
Words ; fewer labour much to find out this Subftance, and know in what manner to make their Inquiry 3 the feweft of all, are thofe who advance fo far in it, as tru-
B ly
2 Chriji the Sum and Subjiance
ly to eat of this Kernel, or Subfiance^ and life it for the Nourilhment and Support of their inward Man.
S E C T. 11.
What our Duty is i?i this important Ajfair.
SINCE therefore This is of all others onr greateft Concern, 'tis fit the Reader of the Holy Scriptures fliould in the firft Place be admoniflied, not to ftick in the Rind of their external Hiftory, Letter, and Words; but that he ought to feek Chriji himfelf, as the Kernel (ov Subjiance) of the Holy Scriptures^ and to feek Him in fuch a manner that he may certainly find Him, and fatisfy his Soul with Him.
SECT. III.
With what Mind^ ajid with what In- tentioriy this K7J0wledge is to be fought.
THIS is (nnsn Dnn:m mn^iD ddn)
T'ruth in the inward Farts, and Wijdoni in the hidden Part^^ which is not acquir- ed by loading the Memory only with the various Interpretations and Opinions of learned Men, nor the moft acute Refearches
of
* Pfnlm li. 6.
of ail the Holy Scriptures. 3
of a natural Underftanding : Nor does it confift in bare Knowledge ; but is rather firft founded in the moft ardent Defire, and faithful follicitude of refcuing one's Soul from Deftrudion. It creates a Change of the Heart into the divine Na- ture and -f- Temper; and, declares its high and heavtmly Dignity by its divine Light, Operation, and real Virtue and Efficacy; great Peace, continual Joy, purity of Heart, fvveet Union W\i\\ God, Commu- nion in and with God, and the fpiritual and heavenly Exercife of Love, (whereby whatfoever Good redounds to the Soul from God, diffufes itfelf to all others with- out Diftindion) by all thefe, I fay, it de- clares its high and divine Dignity.
SECT. IV-
T'hat this Wifdom is of the highefi EJiimation.
THIS Wifdom far furpaffeth all hu- man Wifdom ; as Life is preferable to Death, Light to Darknefs, Subftance to a Shadow. For in this Wifdom alone is Truth, Light, and Life. The moft cele- brated Arts of all learned Men, compar'd with This, are Smoak. Hence the Scrip- B 2 ture
f John i. 12, 13. 2 Cor, iii. 18. 2 Pet. i. 4.
4 Chriji the Sum and Suhjiance
ture faith, * Let not the wife Man glory m his Wifdom.
SECT. V.
In what School this Wifdom is to be learned.
THIS Wifdom is learnt in the School of the Holy Spirit. Unlefs God himfelf perform the Office of a 'Teacher^ not even the firft Foundation of it can be laid. For Chrifi fays, -f- No Man can come to mCy except the Father which hathfent me draw him : And again, it is written in the Pro- phets, And they fl)all be all taught of God, Every Man therefore that hath heard^ and hath learned of the Father^ comet h unto me.
SECT. VI.
In this School no one perfeSily learns all 'Things,
I N this School, no Mortal perfeftly and fufficiently learns all Things : But 'tis a Thing very pleafing to God^ when we re- cite to one another what we have learned, as diligent and attentive Scholars. Since he is fo merciful as to vouchfafe his Blef- fing to this Exercife, and to edify and
ftrengthen
* Jer, ix, 23. I Cor. i. 3 1 . f 'John vi. 44, 45.
of all the Holy Scriptures. 5
ftrengthen one Perfon by another, tho' it be not lawful for any Man to call himfelf Majler : * for One is our Majier,
SECT. VII.
He that has learned any thing in this School'^ thd it be never fo fmally ought not altogether to conceal it.
A S to my felf, I reckon I am but a Novice, and one of the leafl Difciples in this School; and that I have tajfted but fome little Drop of this vaft Ocean of Wifdom, which is in 'Jefus Chrifi^ and have greater Caufe than -f Job^ to fay ; How little a Portion (ppn yt^^) have we heard of him : Yet, with Simplicity of Mind, I adventure to rehearfe my Leffon, and impart to others according to my Knowledge, as far as it can be done, in few Words, in what manner they ought to feek, find, and tafte Chriji^ as the Ker- nel (or Sum and Subftance) of the Holy Scriptures -, and to nourifh, fatiate, and fuftain their Soul with him, unto Eter- nal Life.
B 3 SECT.
* Matt, xxiii. lo. f Job xxvi. 14.
6 Chrijl the Sum and Subjiance
SECT. VIII.
TVho 7nujl fupply Strejtgth for per- forming this Fart.
MAY Goi, through his infinite Grace and Mercy, blefs my Endeavours, and by them bring many into the Way, by which
they may have Life^ and that they may have it more abundantly * .
SECT. IX.
What ought to he our Scope in read- ing the Holy Scriptures.
WHOSOEVER therefore thou art that defireft to come to the true Know- ledge of Chrift, who is the Sum and Sub- ftance of the Holy Scriptures, and to be made a Partaker of him, let it be recom- mended to you above all Things, to con- fideryir "what Re aj on you do read the Holy Scriptu7''es 5 or what End you propofe to your felf in def.gning to peruje the whole f acred Writings \ what it is you feek or look for by it ; for every thing is to be referred to its true ajid full Scope or Intention -, o- therwife the true arid full Fruit thereof cannot be expedted. In reading the Ho-
ly
■>l:n X. 10.
of all the Holy Scriptuf^es, 7
ly Scriptures, the whole Intention of the Mind muft be levelled at this, and no other Scope whatever, That (i) we may- come to Chrift, and (2) by Chrilt, to eter- nal Salvation *.
SECT. X.
T'he Means of attaining to this End.
THAT you may well and happily attain this End, by Means agreeable to the Divine Ordinance, and approved of God, you muft not fet about it, tru fling in your own Strength, Wifdom, and Un- derflanding ; or imagine, that by dihgent Reading, Meditation and Enquiry, you will be able to fearch it out ; or that then you have compaffed your End, when you have acquired fome external Knowledge of Chrijt^ his Perfon, his Natures, Offices, States, and all the Degrees of his Exina- nition and Exaltation. But you mnft humble your felf before God, like a little Child, and begin all your reading of the Holy Scriptures, witii a fubmlfiive Ac- knowledgment of your own Infufficiency, and with ferious and moft ardent Prayers and Sighs to God , nor ought you ever to defift from fuch concinual Humiliation of your felf, though having made fome Pro- B 4 grefs
* 2 Tin m. i^. AlsY.-^T,. 7^7;? XX. 31.
8 Chrift the Simi and Subjlance
grefs therein,you may find great Knowledge in the Holy Scriptures. But If you became and remained truly humble^ and innocent, like a very little Child hanging at his Mo- ther's Breafts, furely the pure Milk of the Gofpel would, without Hindrance, flow into you, and would replenifli your Heart, more than it might your Memory. Con- cerning this WiJ'dom of Babes, See Matt. xi. V. 25, 26, 27.
SECT. XI.
T^hat this IS not to be obtained by Pray- ers alo7te^ but that Meditation is al- fo requijite.
NEVERTHELESS the Things now fpoken, are not to be fo underftood, as if you were not to read the Holy Scriptures^ nor to meditate on what you read. Medi- tation is of admirable Ufe, being tinged, as it were, with Prayer^ and exercifed by the guidance of the Holy Spirit. By Degrees you will learn, howfoever difficult it may feem at firft ; i. To attend to the genuine Scope of any entire Text. 2. To weigh rightly the Antecedents and the Confe- quents. 3. To conflder diftindly the Cir- cumftances, "-ciz. Who? What? Where? By what Affiftance ?^hy ? How ? When ? 4. To compare one Sentence with ano- ther.
of all the Holy Scriptures. 9
ther, the OW, with the lS!ew Tejlamenty Mojes with the Prophets and the Pfalms^ &c. to explain fome Things by others, the difficult Texts by the more eafy ones. 5. To receive the Words of the Men of God^ in a Divine Senfe, with which they were imbued, (which they have declared more clearly and fully in fome Places than in others) not according to their external Sound, nor in a carnal Senfe, as the World is accuftomed to do. 6. To colled: one Truth out of another. And 7. To con- template with Pleafure, the fweet Har- mony and Connexion of Divine truths ; as there is a Handle given in what follows to fuch falutary Meditations.
SECT. XII.
JVhat Means may be ufed^ if Medi- tation does not fucceed according to our Wifh.
NOR ought you to be too anxious when you begin your Meditations on the Holy Scriptures \ for if you join ardent Prayers and a holy Defire of knowing Chriji^ to your reading of them, the mat- ter will thereupon grow better, you will unawares be conduced by God himfelf in- to the moft pleafant and fweet Meditation of his eternal T'ruthy and he will by little
and
io Chrtfi the Sum and Suhjlance
and little, difcover to you the inexhaufted Profundities and Treafures of Wifdom and Knowledge, that are hid in Cbrifi Jefus *. And for this purpofe, a Treatife publiflied by me, and called, A jhort a?id clear In^ JiruBion for the better Readhig the Holy Scriptures with 'Edification^ maybe of Ser- vice to you. And alfo my IntrodtiBion to the Reading the Holy Scriptures^ publifhed in the Ger?na?i Tongue -f*.
SECT. XIII.
^Ifo what to be done^ if many Placet feem difficult and obfcure.
NOR are you to wonder, if at firft in reading the Holy Scriptures, many things feem to you obfcure, and lefs in- telligible, and that it is neceifary for you to read the fame Chapters again and a- gain, before you find any thing that can, in your own Opinion, affift you in the Knowledge of Chrifi. Labour not anxi- eufly to underftand things that are too difficult for you, but willingly let them pafs, until you have your Senfes more ex- erciied in the Divine Myfieries, In the
mean
* Col. ii. 3. f In this Tntroduftion, there is fuccindly lliewn the Scope of the Books of the Nezv T^ejia7nent, and lately publifiied in Latins with the Scope of the Books of i\^z '0!d Ttfiament.
of all the Holy Scriptures. 1 1
mean time you will always dilcover fome- thing that may lead you forwards to the Knowledge of Chrift. The few Things which you find to be eafy, you may pru- dently turn to your own Benefit, and may ufe them to the eftabliiliing and ftreng- thening your felf in the Love of Chriji : Thus difficult Places will, by degrees, be- come obvious to you. If any Fruit fas fays the Reverend Dr. opener on this Sub- je(5t, in his Book of the Dodrine of Faith, p, 495. J hang higher than you can reach, vou muft be content to feed on that which is lower. Perhaps God alfo keeps fecret in your Heart, this or that Paffage, which at prefent you do not perceive or under- iland,but will afterwards be madeintelligi- bk to you, if, like Mary, * you diligently ponder it ifi your Heart ; while you faith- fully obey all the profitable Counfel that is given you, the Divine Light will quickly ftine forth unto you, and Chriji, as the Sum of the Holy Scripture,Wi\\ difperfe the thick Cloud that is on your Mind, and will illu- ftrate all its Chapters, Verfes, and Words, that you may difcover T'hat in them, which you could not before by any means be perfwaded of.
SECT.
* John xiii. 7.
1 2 Chrijl the Sum and Subjlance
SECT. XIV.
By what Degrees an Entrance is made to the Reading of the Holy Scriptures.
BUT that you may have the fafeft and fureft Inftrudion, how you are to proceed by Degrees, and fo the fitteft and beft Help may be adminiftred to your Weaknefs, and to your Senfes, as yet but little exercifed in the Word of God-y it is meet, if you defire to feek rightly, and to find Chriji in the Holy Scriptures, that you begin with fuch Things as are moft clear and eafy in this Point. Now the Ne^v Tejiamejit^ in what it teaches con- cerning Chriji the Saviour of the World, is much more explicit than the old, nay, without Controverfy, it is the true Key of the Old Tefl anient ; while, i. He is therein made prefent to us, who is pro- mifed in the Old ^ejlamenty and there pre- figured by Types and Shadows 5 and 2. Whilft the Evangelijls and Apojiles do hardly any thing elfe, but fas B. Lu" ther ^i^iiksj compel and fend us to the Old Tejlament in Search of Chriji. Here then it is fuppofed, that the whole Bible^ or all the Writings of the Old and New T'eJIament.h^LVQ been once at leaft read over,
and
of all the Holy Scriptures. 1 3
and the Courfe of Things, defcribed in both Teftaments, fummarily underflood by this Perufal 5 but afterwards, when the more folid, and more proper Know- ledge of Divine Truth comes to be dif- cuft by a nicer and fuller Enquiry, from the Foundation now laid, the moll: con- venient Method for underftanding the Do- ftrine, is chiefly, and in the firft Place, to begin with the Writings of the New T!e- fiament^ to meditate upon them with the greateft Induftry, and to render them fa- miliar to you.
SECT. XV.
"that great Benefit maybe hoped for from comparing the Tefiimonies of the Prophets, with thofe of Chvi^ and his Apoftles.
I N the reading of the New Covenant, this ought to be always the chief, nay, the only Defire of your Soul, that you may come to the faving and lively Know- ledge oijefus Chriji. But that you may ar- rive at this, it is not only neceffary, that you have your Mind and Heart piouily and de- voutly fixt on the Perfon,Words and Works, as alfo on the Paffion of Chrift, but that you diligently examine alfo the Words al-
ledged
14 Chrtjl the Sum and Subjlance
ledged in the New T'ejlament out of the Old, as Teflimonies concerning Chriji ; that you turn to them in the Book of the Old T'ejlament ; frequently read over the antecedent and following Texts in Mofes^ the Pi^ophets, and the Pfabns^ where the cited Teflimonies are adduced, and moft humbly pray to God, and earneftly be- feech him, that he would open your Un- derftanding to perceive and know, how Chri/i and his Apojiles did interpret the Old T^efiament. Which Pains if you ihall not grudge to take, ffince to a Mind de- firous of the true Knowledge of Chrifl^ it is rather true Pleafure and Joy, than Labour^ you will unawares tread in the fafell and moft certain Way of coming to true Wifdom. For you will procure Chriji himfelf and his Apojiles, to be your Teachers and Inftrudors, and by them you will, like a Child, be brought into Difcipline, you will be inftruded, you will be, as it were, led by the Hand to know rightly, how you ought to feek and find ChriJl, as the Sum and Subftance of all the Scriptures, for the quieting and faving of your Soul.
SECT.
of all the Holy Scriptures. 1 5
SECT- XVI.
That ft7igular Profit may he expeSied from fuch Comparifons.
WHEN you have, for fome time, frequented this School of Chriji and of hh Apofiksy and being introduced by thefe Majflers into the Old Tejl anient, that is, Mofes, the Prophets, and the Pfahns, and iliall have well learnt, like a diligent and attentive Scholar, v^hat Places are chiefly alledged by them, for the Inflrudion and Convidlion of Men, concerning the Perfon of the Mejjiah, his Office, and Benefits, that Jefus is he of whom Mofes and the Prophets have written, to wit, the So7i of God, and the true Saviour of the World ; then you ought to mark thofe Places for Fundamentals, or in them to lay a Foun- dation of a fure and faving Knowledge of ChriJl. Which Foundation being rightly laid in the School of ChriJl and his Apo- Jlles, you will, in a fhort time, better apprehend all their Difcourfes. For you will perceive, in their very Words, and ufual Ways of fpeaking, that they every where have Refpedt to the Old T^cjlament^ and do, as it were, fearch into its inmoft Vitals, through the Condudt of the Spirit of Wifdom, fo that even one little Word fas Luther fpeaksj fhall look through all tlie OldTeftament, SECT.
^ 6 Chrijl the Sum and Subjlance
SECT. XVII.
Hat we ought to give JiriSi Atten- tion to all the Words of Chrift and his Apoflles.
WHEREFORE it is not only moft neceffary to lay very carefully the above- mentioned Foundation, from the Places quoted out of the Old T'ejiament, by Chrijl and his Apojlles, but you muft ac- cuftom your felf to attend to, and confider every Word which they have fpoken, and examine diligently v^hence it is taken, and what particular Emphajis it hath; nay, you muft continually accuftom your felf, by the Help of the Scriptures of the New ueftametit^ to converfe with Chrijl and his Apojlles^ as your beft Friends, and by me- ditating on their Words and Difcourfes, to enter upon every Day, as it were a fa- miliar Conference with them.
SECT. XVIII.
"That great Diligence is required in this Meditation on the Holy Scrip- tures.
AFTER this manner David hath treated the Words of the Lau\ as is to
be
of all the Holy Scriptures, 1 7.
be feen in the iigth Pf a /m. Hence he could fay, * Mine Eyes preve?2f the Night^ watchesy that I might meditate 07i thy Word, How much more does it behove us care- fully to ponder the Words of the New Covenant, which declare unto us fo great Salvation ? and if God fo blefled the Me- ditation of David, can we think he will deny us his Grace ? Oh, that the Things we have fpoken of, were performed with a Mind, humble, docile, and defirous of divine Grace, with the Bleffing of God always earneftly implor'd ! we fhould then be good Proficients ; digging thus, we fhould penetrate deep, lay a firm Foun- dation, and acquire true Wifdom.
SECT. XIX.
77)at we ought always to perfevere in Diligence ^;^(^ Humility.
FOR he that watcheth for Wifdo7n, (0 et>/pi/Tj/»(raf, whom the Study of Wifdom hardly fuffers to deep, but takes away his Reft) Jhall quickly be without Care -f-. But he that is contumacious and refracftory, and behaves not himfelf in this School, with Lowlinefs and Humility, but quickly loaths the heavenly Manna of the Words
C of
"^Pfalm cxix. 14^. f Wifdom \\. 6.
1 8 Chrifi the Sum and Suhjianee
of Chri/i, the Apojlles^ and Evangelijls ; that refufes to examine all Things with a calm Spirit, nor cares to proceed gradu- ally, but prefently affumes a haughty Spi- rit, as thofe learned Men, who are wife according to the Flefli, are wont to do, fuch an one will never arrive to any firm- nefs and certainty, nor be made a Parta- ker of Chrijl^ the very Suhfiance of the Jioly Scriptures^ to the Delight of his Soul.
1 T behoves you therefore to obferve well the Counfel that has been given you, if indeed you feriouily defire to feek and fo to find Chrili in the Scriptures, that not by unprofitable Science, but by the lively Efficacy of a full and fruitful Knowledge, you may exp^iri^uce him as a true Prefer- ver and Saviour of your SolI.
SECT. XX,
After a dilige7tt and frequent Peru--
fal of the New Tefiament^ Chrtft
will be clearly difcerned in the Old.
WHEN you have thus rightly learnt to know the Key of the Old Teftament, and are taught by Chrijl and his Apojiles^ how you ought to ufe this K-ey to Advan- tage ; then, and not before, you will pro- ceed in proper Order, to the Reading, Me-
di-
of all the Holy Sc?Hptures 1 9
ditation, and more accurate Confideration of the Old Teftament; you take as it were a Key with you, as often as you go to the Old Tertament ; you devoutly compare the Old with the New, the Shadow with the Subrtance, the Types with the Antitype, Prophecies with their Completion. Thus you will underftand for what Reafon St. Augufiin faid, * T^he Old liejlament has 7ig true Relif:^ if Chrijl be not under jlood in it. On the contrary, you will be fenfible there is much Joy, Comfort and Delight to be found in the Writings of the Old Teftament,(efpecially in reading thofe Places which were before wearifome, and almoft irkfome to you) when you perceive Chriji fo fweetly de- painted there.
SECT. XXL
That the Old Tefta7nent refletls Light upon the New.
THE more you are exercifed in me- ditating on the New, fo much the eafier and quicker will be your Progrefs in the Old Teftament. And as before you were introduced into the Senfe of the Old Te- ftament, by Means of the New, fo now C 2 Mj-
* In his ninth Tract on S^ J )hn
10 Chrifi the Sum and Subjlance
Mofes, the Prophets, and the Pj'alms, will, in their Turn, aflift you in acquiring fo much a more fohd and accurate Un- derftanding of the New Teftament. The perpetual Harmony and Agreement alfo between the New and the Old Tejiament^ will caufe in you a (TAMpo^opIcey) great Ful- nefs of Faith, or will certainly very much confirm and encreafe the Faith you have.
SECT. XXII.
T^hat this may be illujlrated by Ex- ample.
SINCE all Things are better con- ceived and underftood hy Ex ajfiple, than by bare Inftru6tion, we will apply the Be- ginning of St. Joh?i^ Gofpel, for the 11- luftration of what we have faid. For it cannot be denied, but that this particular Scripture Is to be reckoned among the moft admirable, and therefore is wont to be laid as a Foundation in all the Doftrine con- cerning Jejiis Chrijl, Add to this, that it remits us very much to the Old Tefta- ment, and for the moil part is efteemed hard to be underftood. Indeed it is not my Intention at this Time, to lay before you the univerfal Scope of the Spirit in this Place, the Breadth, Length, Heighth and Depth of it, iince this is neither in
any
of all the Holy Scriptures. 2 1
any Man's Power to perform, (becaufe all the Riches of Divine Wifdom and Know- ledge are hid in it) nor does the View of this plain Inftruction require a Deduftion of the Myjleries contained in it, which yet might be made through the Affiftance of Divine Grace.
I N the mean time, fince my Defign is to render the Reader's Meditatiom on the Holy Scriptures more eafy, and efpecially his Enquiries concerning Chrtjl himfelt in them, it will be necefl'ary to form divers Meditations from this Subject, ^cix, the Be- ginning of the Gofpel of St. "John^ which will be nine-
SECT. XXIII.
I'he Words of St. John are recited^ on which the Meditations are framed.
HIS Words are thefe, ver, i. /;; the Begifinhig was the IVord, and the Word was with God, and the Word was God. 2. The fame was in the Beginiiiiig with God, 3. All things were made by him^ and without him was not any thing made, that was made, 4. In him was Life, and the Life was the Light of Men, 5. And the Light f^ineth in Darknefs, and the Ddrk?iefs comprehended it not, 6. there C ^ wa^
2 2 Chrtfi the Sum and Subjlance
was a Man font from God, wbofe Name was yohn. 7. The fame came for a Wit- nefs^ to bear Witfiefs of the Light, that all Men through him might believe, 9. He was the true Light which lightneth every Man that cometh into the World. 10. He was in the World, and the World was made by him, and the World knew him not. II. He ca?ne unto his own, and his own received him not. 12. But as many as received him, to them gave he Power to become the Sons of God^ even to them that believe en his Name, 13. Which were born, not of Blood, nor oj the Will of the Flefb, nor of the Will of Man, but of God. 14. And the Word was made Flefh^ and dwelt among us [and "i^'e beheld his Glory^ the Glory as of the only Begotten of the Fa- ther) full of Grace and Truth. 15. fohn bare Witnefs of him, and cried, faying, This was he of whom I f pake. He that cometh after me, was before me [or was preferred before me) for he was before me. 16. And of his Fulnefs have we all received^ and Grace for Grace. 17. For the Law was given by Mofes, but Grace and Truth came by Jefus ChrijL 18. No Man hath feen God at any Time, the only begotten Son, which is in the Bofom of the Father, he hath declared him.
Con-
of all the Holy Scriptures. 23
Concerning thefe Words, now fol- lows the hrft Meditation.
O F the Divine Simplicity which St. yohn ules in the Beginning of his Gof- pel.
SECT. XXIV.
That thefe are not thefublime Words which St. Paul accounts as alien fro?n the Divine TVifdom.
WHAT St. Faul writes, i Cor, ii. i, 2, 4,5. holds not good of him alone, but is the true Propriety of all the Apoflles of the Lamb. /, Brethren^ fays he, when / came to you^ came not with Excelloicy of Speech^ or of JVifdom^ declari?ig unto you the T'ejlimony of God. For I determined not to know any thing among you^ fave J ejus Chriji^ and him crucified. And 7ny Speech and my Preaching was not with enticing Words of Mans Wifdom^ but in Demon- fir at im Qf the Spirit^ and of Power. That your Faith fl:ould not fiand in theWifdom of Men^ but in the Power of God. If any one therefore think otherwife concerning this Beginning of St. John's Gofpel, he knows not the Mind of St. John^ who, C 4 lying
24 Chrijl the Sum and Subjlance
lying in the Bofom of Jefus^ perfeftly learned the true Wifdom, and pureft Sim- plicity of Children. But that he may leem to ufe a fublime kind of Speech, is to be attributed partly to the Sublimity of the Things which he declares, and to the Efficacy and Illumination of the Holy Spi- rit^ whereof he had been made Partaker ; partly to the Perverfenefs of the C^vxtr^At) natural Man, unable to judge truly of fpi- ritual Things. The natural Man, when he hears of Simplicity, looks upon it as no better than Ignorance and Foolifhnefs ; whereas indeed the divine Simplicity in- finitely furpaffes the greateft Wifdom of Men. In this Simplicity, the fpiritual Man confiders only the Matter itfelf, and is no way follicitous about the Loftinefs of Words, and the artificial Ornaments of Speech, which the eloquent of the World are wont to demand. He feeks a certain and firm Foundation of Wifdom, in which he may find true Reft for his Soul ; which Foundation when he has ob- tained, and reftsfecurely upon it, the moft fimple and common Words, whereby a thing is fo exprefs*d, as to be bed under- ilood by all, are to him the moft grateful and agreeable. Thus ought we to think of the Beginning of St. Johi's Gofpel. Here you have not the exalted Words of Man's Wifdom, nor a pompous and
ela-
of all the Holy Scriptures. 25
elaborate Stile, but the greateft and clear- ell Simplicity^ which derogates not at all from the Majefly and Sublimenels of the things themfelves, , nay, the more fu- blime the things are which he propoles, the more fimple were the Words which he chofe to exprefs them by. For St. yohn was a Teacher of the univerfal Church, who ought fo to order his Mi- niftry for the Intereft of the Gofpel, that fimple and ignorant Men, as well as the acute and intelligent, might enjoy the Benefit of it. And indeed it is the juft Appointment of Gody that to this very Day the Learned and the Wife lliould ad- mire the Wildom of thofe, who were with JefuSy being ignorant and unlearned Mens as heretofore the Rulers and El- ders, and Scribes, and Annas the High Prieft, and CaiphaSy and as many as were of the Kindred of the High Prieft, fee- ing the Boldnefs of Peter and Johuy and perceiving that they were unlearned and ignorant Men, marvelled at them*. Thus thofe Things are underftood to be true which are written : / ivill dejlroy the Wijdom of the JViJiy and will bring to no^ thing the Under jlanding of the Prudent. Where is the Wife ? Where is the Scribe ? Where is the Difputer of this World ?
Hath
* J/ls iv. 5,9, 13.
2 6 Chriji the Stim and Subjiance
Hath not God made foolijf: the WiJdo?n of this World * ?
SECT. XXV.
That great Simplicity maybe obfervcd in St. JohnV Words.
I F we confider the very Words of Sr. yohn^ what I pray do we find in them of the Sublime ? Nay, does he utter a fingle Word, wherein there is not the greateft SimpHcity ? He fpeaks of ChriJI the Son of God, he calls him the Wordy ^ttefts he was in the Beginnings and that he was with Gody his moft beloved Father, be- fore the World was made. And fmce he fo attributes Eternity to him, as a Di- vine Property, and neverthelefs affirms of him that he was with God-^ from whence perhaps it might be collected, that this would clafh with the Unity of God, he prefently obviates this finifter Interpreta- tion of his Words, by fubjoining, that this Word was God himfelf, and of the fame ElTence with him from the Beginning. Nay, his manner of Speech was fo very pure and genuine, that he repeats what the Wife of this World may not think needful to be repeated : The fame, viz. (this Word) faith he, was in the Begin-
ning
* I Cor. i. I o, 20. Ifalah yiy\x. 14. ch, Xxxiii. 13.
of all the Holy Scriptures. 2 7
7itng with God. However, this Repetition is not unneceffary. For St. ^0/;;^* through- ly underftood how great Majefty lay hid in this eternal and incomprehenfible Union of the Elfence and Will of the Father and the Son-, and fince by the illumination of the Holy Spirit^ he had before his Eyes the Glory which xhcSon had with theF^//vr be- fore the World was. He thus exprefles the fame thing in the mofl plain and natural Words : T'his Word was in the Begiitning with God. There cannot poffibly be more vulgar, plain, and fimple Words than thefe are ; but the things contained and involved in them cannot be confidered with Admi- ration, but by a meek and calm Spirit, which ihcHolyGhoJi hath vouchfafed to il* luminate; but by reafon of their Profound- nefs, can never be (throughly) underftood by any mortal Man, Now let any one alfo conlider the other Words of St. Johriy provided he bring with him an ho?ieJi Mind, he cannot well judge otherwife of them, but that they are all plain and perfpicuous; for the underftanding of which, no one ftands in need of the Arts of the learned Men of this World, but 'tis necelfary only that a Man fhould receive thefe Things fo clearly and plainly laid before his Eyes, with Faith and a fincere Mind, that he
feek
* Job/ xv'ii. 5.
2 8 Chrijl the Sum and Subjlance
feek for Joy and Comfort from them, and lovingly and thankfully in Spirit and Truth join himfelf with the moft kind and moft loving Son of God^ as with eternal Life, and the true Light ^ who did therefore u- nite himfelf with Humanity, that he might bring Men into the everlafling and moft bleifed Fellowfhip of an incorruptible Life, and of his glorious Light, that they might receive from his Fulnefs, Grace for Grace. A Concern, which, to the Grief of all good People, the learned Men of the World do exceedingly negledl, when they ftrain all the Strength only of their natural Wit, (^yet effedt nothing by it^ to attain to the true Senfe of St. Johis Words. It is a Angular Mercy of God, if they do not fwerve even from the external Truth, fo evident before their Eyes, but maintain from thence the Eternal Divmity, and the true Humanity of Chrijl^ together with the Benefits obtained for us by his Incar- nation, For where they adl thus, they do not at leaft deprive others of the only Foundation of their Safety: but they themfelves will reap no Benefit therefrom, but will one Day find, by fad Experience, that their Darknefs did not comprehend the Lights becaufe they would not obey him, who would have called the?n out of Darknefs into his marvellous Light "*. /
am
* I Pel. ii. 9.
of all the Holy Scriptures. 29
am that Light of the World, fays the eter- nal Word of God ; He that followeth me^ Jhall not "Walk in Darhiefs, but Jhall have the Light of Life"^, Wherefore, to the attaining this Light of Life, dili- gent Search, acute Difputation, literal Science, and external Erudition, avail nothing ; but 'tis neceffary that you fol- low the Light of the World f Jefus Chrift) with Simplicity of Mind.
SECT. XXVL
What is to be thought of too many learned Men^ who often wrejl thefe Words (of St. ]o\\nJ from their natural Simplicity^ to a manifeflly wrong Signif cation.
I T is meet we {hould tremble for Fear, and ftand amazed, when we behold the moft grievous Judgments of God, viz. How he confounds the LTnderftanding of the Learned of this World, whilft manv Perfons, not indeed at all deftitute of a good natural Sagacity and Underftanding, are fo oifended at the great Simplicity of the Holy Scriptures, that they have found out divers ways of inverting the Senle of clear Words, and ufe their ucmofl Endeavours
to
* 'John viii. 12.
3 o Chriji the Sum and Subjla7ice
to deny their plain Meaning, draw them to a foreign Senfe, or accommodate them to the Tail of their corrupt Reafon, altho' the Words themfelves be fo manifeftly perfpicuous, as even to glare in their Eyes. The Example of thofe Men, who look up- on thefe Words of St. ^John as divinely infpird, and neverthelefs impugn the eter- nal Divi?iity and Majejiy of our Lord Je- /us Chriji^ ought to render us cautious and circumfped, that we do not pervert the Holy Writings to our own Deftrud:ion ; on the contrary, that we ftrive with the greater Earneftnefs to receive the plain Truths of God with plain and honeft Hearts, and earneftly pray to him for the true Senfe thereof, that in his Light we may fee Light.
SECT. XXVIL
77)at there are known Examples of Rationalijis having been effeEiually Jiruck and C07tvi?tced by this Sim- plicity of the Words of St. John.
SOMETIMES the great Simplicity of Words breaks through all the Bars and Obftacles of corrupt Reafon, and earthly Wifdom, fo that it takes away from Men all Contradictions, or at lead holds it as
it
of all the Holy Scriptures. 31
it were down, by a fuperior Force. Thus ^beopbilus Spizelius, in his Scrutiny of A- theifm^ has recorded of a certain * Man fallen into Atheifm, or at leaft an idleNeg- led: and Contempt of a Deity ; that upon reading only the former Words of St. yohn\ Go/pel^ which he light upon by Chance, or rather by the merciful Gui- dance of God's Providence, reflefted with great Compunftion on the miferable and
dan-
* This was Trancifcus Junius., a moll noted Divine a- mong the Reformed, who (in his Life, premifed before his Theological Works printed at Geneva, 1705, in fol. p. 10.) relates at large, that when he was a young Man, he fell un- der a moft grievous Calamity, vix. Atheijm, by the Boldnefs of others, and his own Imprudence, and was fo far gone in it, that his Mind was become hardened and infenfible. But how he got out of it, he tells us;>. 1 1. in thefe Words : I happened to open that Book called the l^ew Teftamcnt, which was freely offered to the World from God : The Thing that immediately prefented itfelf to my View, whiljl I was bufied about another Matter, was that moil auguil Chapter of St. John the Evangelill and Apollle : /;/ the Begi?ining was the Word, &c. I read part of the Chapter, and, during, the Time, was fo inwardly agitated and affedcd, as prefently to perceive, tliat the Divinity of the Argument, and the iMa- jelly and Authority of the Writing, did far excel all the lofty Strains of human Eloquence ; my Body trembled, my Mind was aftonifhed, and all that Day I was fo difquictcd, that I hardly knew what I was. O Lord my God, Tlioii didll remember me, according to thy infinite Mercy, and didll receive the lojl Sheep into thy Flock. From that time, when it had thus pleafed God, by the Influence of his Holy Spirit, to itrikc fo powerfully upon me, I began to read and treat other Subjeds with greater Coldnefs and Indifference, but to think oftner, and to be more earneftly converfant about pious Mat- ters. Compare herewith the Hi/lory oi Athajm, written by Mr. Je/ikin Thomas Philipps, cap. xi. §. 2. where ih Words of Junius are alfo alledged.
CHJ
32 Chrijl the Sum and Subjlance
dangerous Condition of his Soul, and turned himfelf truly to the eternal and living God. Glory be to the infinite (<i»/Aflt^^P<yTi*) or Love of God our Saviour, who leaves not himfelf unattefted, even to thofe who feem moft alienated from him.
A N D I may add, that this Relation of Junius is alfo copioully recited, in an ex- cellent and ufeful Book of the late pious and learned Dr. yofiah Woodward, called Fair Warni?2gs to a carelefs World, very worthy to be read by all that have any Curiofity to know the Sentiments of great Men, relating to Things of the greateft Importance.
SECT. XXVIIL
That the Mind of St. John was fo humble and ho?2eJl^ that we may from thence conclude his Words p7^oceeded from the greatefi Sim- plicity.
B U T if any would know the great Hu- mility, the fweet Simplicity, and Child- like undifguifed Sincerity, in the Words of St. "John^ it is neceffary that he implore and receive God'^ Grace and Mercy, that he may look into the fubmiffive, humble
and
of all the Holy Scriptures. 3 3
and gentle Mind of the Difciple of our Lord^ and from thence judge of his whole Difcourfe. Surely the Breaft of this Dif- ciple was fo replenifhed with the un- feigned Love of the Son of God, that his Spirit feemed intent on nothing elfe, than how he (hould moft deeply imprint on hir Mind, the Glory^ the Majejly, and the Fulnefs of Divine Grace and Truth, that was in the only begotten Son from his Fa^ ther ; and by the Benefit of this moft bleifed Knowledge, fhould be more and more united to him. Therefore as this moft ardent Love, which St. John had for him, who had loved him from the Be^ ginni?2g unto the End * , led him into a more profund Contemplation of his Glo- ry, and caufed him to forget, as it were, every thing elfe, for the dear Love he bore to him alone ; fo he had nothing nearer, nothing dearer to him, than how he fliould declare his Glory unto all Mankind. How therefore could this moft flagrant Love of his towards our Saviour, permit him to ufe any fublime Words (above our Ca- pacity) or render the Thing itfelf diffi- cult and obfcure ? But this Love rather fuggefted to him the Ufe of the plaineft, and moft intelligible Words, that lb every one might underftand him ; and unlefs Men would peevifhly refift the Operation
D of
* Ji^hn xiii. i.
34 Chriji the Sum and Sub fiance
of the Holy Spirit, they might obtain the fame moft precious Faith, for the Deli- verance of their Souls from the Kingdom of Darknefs, and the Tranflation of them into the Kingdom of the Son of God.
SECT. XXIX.
IFhy this Simplicity of St. John is a little more largely propofed to Confideration.
B U T we have therefore entred upon this Meditation concerning the Simplicity of St. John"^ Words, becaufe Things are almoft come to that pafs, that learned as well as unlearned Men, do as it were ftartle at them, and take them for fublime Words, which are hard to be un- derftood, and clouded with fuch Obfcurity and Darknefs, that only the moft excel- lent and moft fubtle Wits ftiould be ex- crcifed in the Interpretation of them. Cer- tainly this Error carries with it no fmall Detriment, and therefore nothing is more requifite, than that we ftiould recommend to humble Minds the great Simplicity of the Divine Word, (xho there is fuch a Veil over the Eyes of the Learned, that they will not acknowledge it.^ Ho ! * cries
Wif-
* Ifaiah Iv. i , 2, 3,
of all the Holy Scriptures, 2>^
Wifdom, every ojie that tkirftethy come ye to the Waters, and he that hath 7io Money ^ come yCy buy and eat, yea, come, buy Wine and Milk without Money, and without Price. Wherefore doye Jpend Money for that which is not Bread ? and your Labour for that which fatisfeth not ? Hearken diligently unto me, and eat ye that which is good, and let your Soul delight itfelf in Fainefs. In- cline your Ear, and come luito me, hear and your Soul pall live, and I will make an everlafiijig Covenant with you^ even the Jure Mercies of David.
SECT. XXX.
A Prayer to Chrift for the true Knowledge of the Simplicity and Perfpicuity of the Holy Scrip- tures.
O Lord, open Thou our Eyes, that we may difceni the moft pure Simplicity of thy Word, leaft, whilft vainly boafting of its Clearnefs, we may, in reality, find ic cloudy and obfcure. Grant that we may rightly attend to thy Word, as to a Light fhining in a dark Place, (where not thy Word, but the Place is dark) yea, do Thou Thyfelf iliine in our Hearts, fhine in them as the true Day, arife in us like the Mor- D z ning
36 Chriji the Sum and Suhjiance
ning Star, that we may, in thy Light, fee the ferene Light of thy Words, which are Spirit and Life. Do Thou incline our Ears to hear, and take away the Veil from our Hearts, that we may, like Thine own little Sheep, hearThy Voice, and the Voice of Thy Servants, and may follow Thee. Deftroy all the Arts of Men, which per- vert Thy Word, and hinder us from com- ing to a clearer Knowledge of Thee. But reftore the Simplicity of Thy old faith- ful Servants, who did with great Humi- lity of Mind acknowledge the Wifdom of God, hidden in a Myftery ; and did therein ,with fo ftrong and firm a Faith, receive Thee as the Lord of Glory\ that they efteemed it matter of great Joy, when they had an Opportunity of glorifying Thee by their Death. Grant, O fweeteft Saviour^ that we alfo may be fo taught of God, to come unto Thee, f which is the one only and true Knowledge) that we may rightly and favingly underftand Thy JVord.
The
of all the Holy Scriptures. 3 7
The Second Meditation.
I N which the Beginning of St. Jolm's Gofpel is compared with the Beginning of the Book of Genefis,
SECT. XXXL
T'hat St. John, in the Beginning of his Gofpel^ doth refer to the Be- ginning of Genelis.
PRAY what can be more evident than that St. John^ in the Beginning of his Gofpel, had his whole Mind intent upon the Beginning of the firft Book of Mofes? Mofes, m defcribing Eternity, when nothing was yet made, and Time was not begun, faid, In the Begi?2m?jg, St. Joh/iy in like manner, lays hold of this Word, and begins his Gofpel with itj as if he would fay, what then was in the Beginning, of which MoJ'es fpeaks ? J?i the Begi?2?2i?2gy fays he, was the JVord, For when there was nothing as yet made, to whom, or with whom God could fpcak, it is immediately faid : And God [aid ; wherefore as Mofes places the word, faid^ next to God.y (as a word which is in the Mind, is near eft to the Maii^ fo St. Johji D 3 like-
3 8 Chrijt the Sunt and Subjlance
likewife fays, the Word was with God^ ver. I. But iince Man (fuch is the Blind- nefs of his Mind) knows nothing but of the human and imperfe<5t word, and therefore ealily forms fuch an Idea to himfelf concerning the Word of Gody as he does, concerning the word of a Man ; therefore St. John interprets the Words of MofeSy faying, that Word was God^ that is, you muft not think either that this Word was not God, or that there muft needs be two Gods ; for that Word was of the fame Eflence with God, and fo was itfelf in the Beginning, and from all Eternity, by an indilToluble Effence, with God, Moreover, as Mofes alfo teftifies through that whole Chapter, that all Things were created by the -n dicere^ or Word of Gody fo John alfo fpeaks, in Hke manner : All Things were made by him^ and without him was not any thing made that was made. And as Mofes faid. And the Spirit of God moved upon the Face of the Waters^ fo the Spirit in St. fohn te- ftifies, that this enlivening and fertilifing Motion or Incubation of the Divine Spi- rit, or all Life and univerfal Origin of Life, is in the V/ord \ as Mofes Afo atfirms, that all created living Things were pro- duced by the ^ dicere, og Word of God, Wlien Mofes fpeaks of the Light, which
was
of all the Holy Scriptures. 3 9
was made by God\ faying, And^ that God Jaw this Light was good -, St. John teftifies that the true Light, and the Origin of all Light, is no other but that eflential IVord ef God, with whom, if that created Light be compared, it will be only a Shadow, an outward Figure and Reprefcntation. When Mofes fays, the Earth was without Form and void, and Darknefs was upon the Face of the Deep : but that God created the Light, and divided theLight from the Dark" 7iefs', calling the Light Day, and the Darknefs Night : St. John writes thus, The Light pn- neth in Darknefs, but the Darknefs compre^ bended it not, even as the Night does not Comprehend the Day. And becaufe St. Johns Concern was fo much about the new Creation, whofe Image and Figure the firft Creation was, he had before his Eyes the yth verfe of the 2d chap, of Gen. where it is faid, The Lord God breathed into Mans Noftrils the Breath of Life, and Ma?i became a living Soul. Therefore faith St. John, In the IVord was Life, and the Life was the Light of Men, That was the true Light which lighteth every Man that cometh into the World. From thefe few Things it may be feen, That the fame Word of God, which fpake by MoJ'es, does likewife interpret Mofes by St. John, Bur D 4 by
* let there be Light'
40 Chriji the Sum and Subjiance
by this fhort comparing of Mofes and St. John^ the whole is far from being un- folded ; but thefe Collations comprife a great deal more -, for the Words are plain, and agree fo exadtly, that every one is able to fee and underftand they do fo ; but the Myfteries lying hid in them, are profound, nor can they be throughly ex- haufted.
SECT. XXXII.
A Prayer to be joined with this corn- faring of Mofes and John.
GRANT to us, O Lord "J ejus, moft mercifully that fame Spirit of Thine, which equally fpake and ufed the fame Language in the Old and New Tefta- ment ; may it be with us, and abide with us for ever, that by this divine Aid, we may attain the true Senfe of thy Word.
The
of all the Holy Scriptures. 41
The Third Meditation.
I N which the Beginning of St. Johis Gofpel is compared with other Places of Scripture, of the Old and New Tefta- ment.
SECT. XXXIIL
That thefe Words of St. John may he alfo explained by other Places of the Old and New Tejlament.
THESE Words of St. John may firft and chiefly be compared with Prov. viii, where the Wijdom of God fpeaks thus, i)er. 22, &c. " The Lord poffelTed me in " the Beginning of his Way, before his " Works of old. I was fet up from " everlafling, from the Beginning, or " ever the Earth was. When there were " no Depths, I was brought forth, when " there were no Fountains abounding " with Water. Before the Mountains " were fettled, before the Hills, was I " brought forth. While as yet he had " not made the Earth, nor the Fields, " nor the higheft Part of the Duft of " the World. When he prepared the " Heavens, I was there j when he fet a
" Com-
4 2 Chrifi the Sum and Suhjlance
" Compafs upon the Face of the Deep • " When he gave to the Sea his Decree, " that the Waters (hould not pafs his *' Commandment, when he appointed ** the Foundations of the Earth : Then *^ I was by him, as one brought up with *' him : and I was dally his Delight, re- *' joicing always before him. Rejoicing *^ in the habitable Part of his Earth, and *^ my Delights were with the Sons of " Men. Now therefore hearken unto " me, O ye Children, for bleffed are they ^* that keep my Ways. Hear Inftruftion, " and be wife, and refufe it not. Blef- " fed is the Man that heareth me, watch- ** ing daily at my Gates, waiting at the " Polls of my Doors. For whofo findeth " me, findeth Life, and fliall obtain Fa- *^ vour of the Lord". Thefe Words, B. "^ohn Arndius (with many others) has compared with the Words of St. John^ after this manner, as St. John fays : In the Beginning "was the Word : fo the f^Fif- dom of God fays : ^he Lord pojfeffed me in the Beginning of his Way. J was fet up from everla/iing^ from the Beginnings or ever the Earth was, 2. As St. John fays : And this Word was with God : fo the Wifdom of God fays in this Place : T'he Lord pojfefj'ed me in the Beginning of his Wa)\ before any Time began, when there were no Depths^ I was brought forth^
when
t)f all the Holy Scriptures. 43
iSDhen there were no Foiinta'ms abounding with Water^ before the Mountains were fettled^ when he ejlabliped the Clouds a^ bove, 3. As St. John fays, All 'things were made by him : fo fays the Wifdom of God : When he laid the Foundations of the Earthy then I was the Framer thereof with him, 4. As St. John fays : In him was Life : fo here Wifdom fays : He that findeth me^ findeth Life, 5. As St. Jolm fays : T^he Word was made Flejh^ and dwelt amo7ig us : fo here fays the Wifdom of God ; / rejoiced in the habitable Part of the Earthy and my Delights were with the Sons of Men, 6. Again, As St. fohn fays : And we beheld his Glory, the Glory , I fay, as of the only Begotten of the Father : fo here fays the Wifdom of God : He that findeth me^Jhall obtain Favour of the Lord, 7. He whom Solomon calls, the eternal Wifdom^ St. fohn calls the eternal Word of the Father ; for the Word, by which all Things were made, is the eternal Wif- dom of God, and eternal Wifdom is the Word : and both fpeak with one Mouth and Spirit, and moft fweetly and mutu- ally confer together, as Pfalm Ixxxv. te* ftifies, that Kindnefs and Faith a7'€ met together, that is, T'ruth and Mercy, For Truth here meets with Mercy, viz, the Truth of the Promifes of the Old Tefta- ment, meets with Mercy, or that Mercy^
which
44 Chrijl the Sum and Subjiance
which God has manifefted to ns by the Incarnation of his Son ; both do, as it were, mutually meet in Chrijl ; therefore St. John declares, that Chriji is full of Grace and T'ruth,
SECT. XXXIV.
Other Places of Scripture tending to illujirate this Matter.
BESIDES this remarkable Place it- felf, every one of St. Johns Words might be eafily compared with peculiar Places of the Holy Scriptures, and illuftrated from them. Like as St. John faith : In the Beginning [was the Word] fo Micah faith, chap. v. ver. 2. whofe goi?jgs forth have been from of old [from the Begin- ning] frojn everlajli7jg, Ifaiah thus in- troduces him, chap. xliv. ver. 6. Thus faith the Lord, the King of Ifraely and his Redeemer, the Lord of Hojis, I am the frji, and I am the loft, and hefides me there is no God -, which Words may alfo be compared with Ifaiah xli. 4. chap, xlviii. 12. Rev/u 17. chap. xxii. 13. and Pfalm cii. ver. 24, 25, 26. 27, 28. Thus it is fpoken of him ; 1 faid, 0 my God, take me not ais:ay in the midf of my Days : thy Tears are throughout all Ge?ierations. Of old haft thou laid the Foundation of
the
of all the Holy Scriptures] 45
the Earth : a?td the Heavens are the Work of thy Hands, They Jhall perijlo^ but thou /halt endure : yea^ all of them Jhall wax old like a Garment ; as a Vejlure Jhalt thou change them^ and they pall be changed. But thou art thefame^ and thy Tears pall have no End, T%e Children of thy Servants pall continue^ and their Seed pall be efa^ bliped before thee. With which Words may likewife be compared Heb,\, 11, 12. In which Place, not only the Eternity of the Son of God^ but alfo the Omnipotence^ afcribed to him from the Creation of Heaven and Earth, are both confirmed and clearly explained ; which Things St. yohn alfo fays : Ml things were made by bini^ and without him was not any thing made that was made. And further. He was in the Worlds and the World was made by him ; which St. Paul very em- phatically and fully thus expreffes : Who is the Image of the invifble Gody the Firjl-^ born of every Creature, For by him were all things created that are in Heaven^ and that are in Earthy vifible a?id invifble^ whether they be T'hroneSy or Do?}2i?iio?2s, or Principalities^ or Powers-:, all Things were created by him^ and for him. And he is before all Things^ and by him all Things confifi *. When the Son of God is by St.
fohn
* Col, i. 15, 16, 17,
46 Chrifi the Sum and Suhflance
John called the Word, it is confonant to PJahn xxxiii. 6. By the Word of the Lord were the Heave?is made -, and all the Hoji ef them by the Breath of his Mouth, With which Place may alfo be compared i *fohn i. I. V. 7. Apoc, i. 2. chap. xix. 13. Heb, iv. 12, 13. In the Epift. to the Heb. chap. i. 3. he is ftiled, T^he exprefs hnage of his Perfon^ (m uVos-^^saj) in the fame Senfe wherein the Word of God is here taken. But he is alfo therefore called the Word of Gody becaufe all Revelation is made in and by the Son. Hereto belong the Words of Hofea^ chap. xii. 10. fay- in which Chrift, the Angel, with whom yacob aded as a Prince, who is the Lord God of Hojisy the Lord is his Memorial^ ver. 5. faith, I have fpoken by the Pro- phets, and I have multiplied VifonSy and i/fed Similitudes.
When he is called by St. John, chap, i. 18. 0 &?;/, which is [in the Bofom of the Father;] that was^ ver. i, 2, 9, 10. and that comethy ver. 9. (which is to be refer- red to the antecedent Word Light,) All thefe Things are comprehended in Apoc. i. ver. 4, 8. where it is faid : Who isy and who was, and who is to come. When St. ^ohn fays : In him was Life, and the Life was the Light of Men ; in like man- ner.
of all the Holy Scriptures. 47 ner, FJalm xxxvi. 9. Life and Light are joined together ; with thee is the Foun- tain of Life^ in thy Light pall we fee Light. Who is that Fountain or Origin of Life ? And wherefore is this Origin oi Life faid to be with God ? Is it not the Wordy which is with God, and which is the Life, fo indeed, as that Life is the Light of Men ? therefore David faid, In thy Light we fee Light, Thus likewife in other Places he joins together Light ^nd Life, and from thence fetches moft effeftual and greateft Comfort. The * Lord is my Light and my Salvation^ whom fiall I fear ? The Lord is the Stre?igth of my Life^ of whom fiall I be afraid? Our Saviour himfelf joins them both toge- ther : 'f I am the Light of the World ; he that followeth me, Jloall not walk in Darknefsy but Jhall have the Light of Life. Moreover our Saviour is faid to be the Life and the Light % . And that we may underftand, what the faithful Children of God in the Jewijh Church have obferved, that the Prophets prophe- fied of a certain, Angular, and eminent Light, which was more than a barely il- luminated Man, (tho' fuch an illuminated Man alfo is ufually called Light, becaufe the Divine Light is in him, and others ftill
im-
* ASis xiii. 47. Luke I. 79. Vfalm xxvii. i. _f John Viii. 12, XJohn xiv. 6. Luke ii. 32. Ijaiab xlix. 6.
48 Chrifi the Sum and Subjiance
immerfed in the Darknefs of Sinners, are enlightened by Means of that Light) St. ^ohn ftiles him not merely Light, but with a peculiar Emphafis, the Light of Me?t, that is, with which no other Light can be compared, and which diffufes its Splendor over all Mankind ; nay, he here makes mention of that very Man, who he knew was called by Chriji himfelf, a burning and a Jhining Light *. For altho' John the Baptiji was in no wife a falfe, but altogether a true Light^ forafmuch as being internally kindled by a divine Fire, he gave forth a Luftre truly divine 5 yet in this Place, he utterly fas it werej rejefts John the Baptift, and fays. He ivas not that Lights but was fent, that he jnight hear JVitnefs of that Light ; as if he fhould fay, altho' John was the greatejt cf thofe that are born of Women^ and was fo great a Minifter of God, that from thence all Men took Occafion to efteem him for the Mejjiah or Chrif ; yet there is no Account at all to be made of that Light, when compared with Chrifi fmce in this Place the Enquiry is of the Ori- gin of all Light, effential Light, eternal Light, the Light of Life^ from which John the Baptiji received both his Light and Life, The Faithful are alfo called by Cbrift himfelf and his Apoftles, the
Light
* John V. 35,
of all the Holy Scriptures. 49
Light of the World * j Light in the Lord'f ; Tea^ Jhining as Lights in the World %. Like Lights in the Firinament of Heaven^ which God created the fourth Day, to give Light upon the Earth ||. But the Holy Scriptures call Chriji the Sun^ as Malachi ** on this Subjed: prophefies ; Unto you that fear my Name^Jball the Sun of Righteoifnefs arife^ with Healing in his JVings. Therefore, to this Sun is afcrib- ed all Illumination ; as St. Paul "f -f- thus fummarily comprehends the Prophecies of the Prophets concerning this great Light : Wherefore he faith^ Awake thou that Jleep- efl^ and arife from the Dead, and Chrift pall give thee Light, To this Light, he afcribes his own, and the Illumination of others ; which alfo overfpread the Face of Mofes X% ^^^^ a typical Brightnefs : to which alfo are to be referred, what Job fays, Ch. iv. 18. He gave Light to his An- gels ; (hath pined in their Hearts^ 2 Cor. iv. 6.) otherwife, they are liable to be darkned, like the Moon, when it borrows not its Light from the Sun. Moreover, John teftifies of Chrift, that He came un- to his own. If we compare This with the Old Teftament, we fhall eafily fee what is to be underftood by his own -, to
E icOtf.
* Matt- V. 14. t Ephef. v. 8. ^ Phil. ii. 15. {] Gen. i. 15. *^ Mai. iv. 2. ff Epbef v. 14. t^ Exod. xxxiv. 30. 2 Cor. iii. 7.
5 o Chrijl the Sum and Subfiance
li/)*. For the Lord fays by Mofes^ * I will fet my I'abernacle amo7igli you^ (the Sons of Ifrael) and my Soul jhall not ab-* hor you. And I 'will walk among you^ and will be your God^ and ye fiall be my People, And in another Place -f- the Lord fays, If ye will obey my Voice indeed^ and keep my Covenant^ then ye jhall be a pe^ ciiliar '\treafure unto me^ above all People : for all the Earth is mine. And ye Jhall he unto me a Ki?tgdojn of Priejis, and an holy Nation, From this Comparifon, it manifeftly appears, who it was that fpake to the Children of Ifrael at that time ; and who called them his People, and his Pro- priety 'y and who He is, whofe Voice they ought to obey J. That is, it appears that St. John knew by the Holy Spirit, that this was Chrijl, the So7i of the blefed Gody as he who made the whole World, and fo had Dominion over all People : But when the World, in its Darknefs, did not, and would not comprehend him, Dark- nefs and Ignorance overfpreading the Na- tions of the Earth ; that he feleded one People out of all the reft, the Children of Ifraelytobt his own peculiar People; to the End that Light ihould fo ihinc and glitter among them, that other People alfo might come to this Light, and be made Parta- kers
'* Lev.xxy'i. 11,12. f Exud. xix. 5,6.
$ Exod. xxiii. 21, 22.
of all the Holy Scriptures, 5 1
kers of the Splendor of it. That there- fore Mojes and the Prophets bore witnefs of him, as of the true Light, Yea, that for this Reafon, he at length came him- felf to this his pecuHar People, that He might no longer fpeak to them by his Prophets, but offer his own Voice to be heard by Them, and try whether they would acknowledge him for that Per- fon, whom their Fathers expefted iliould Gome J and fo by obeying his Voice truly, and not in Appearance only, (the fame which Mofes had inculcated upon Them *) They might become his People, his Pe^ culium, and proper Sheep ; to wit, the true Ifrael of God. When, -j- moreover, John teftifies of the Son of God^ that as ma?iy as received hi my to them gave he Power to become the Sons of God, The Old Teilamefit, in like manner, affirms this : For it is faid in Ifaiah, % One jh all J'ay^y I am the Lord's j and another pall call himfelf hy the Name of Jacob : and another pall fubfcribe with his Hand, un- to the Lordy and frname himfelf by the Name of Ifrael. And in the || PfahnSy From the Womb of the Morni?ig, thou haji the Dew of thy Youth : By which Words, this holy Offspring, this People of Mel- chifedecky both in relation to their Mul- E 2 titude,
* Deut. xviih fj. f John x. 4, 14, 26, 27, 28. i Pa- ii. 9. Gai. \u 16, :^ Ifa, xliv. 5, || Pfai ex. 3.
5 2 Chrtfi the Sum and Subjlance
titude, and to their Divine Original (even as Majina) is * defcribed. To which Jfaiah agrees, laying, -f- Shall I bring to the Birth, and not caufe to bring forth, faith the Lord ? Shall I caufe to bring forth^ and fmt the Womb ? faith thy God: Which Words afford Light alfo to the Divine Birth, fpoken of John i. 14. where that Evangelift attefts of the JVordy that it dwelt aynong us j or, that by his taking of Flefli, He did as it were pitch a Tabernacle among us for himfelf. The fame was denoted in the Old Tefta- ment, when it was thus faid of the Ta- bernacle ; X T^hen a Cloud covered the Tent of the Congregation, and the Glory of the Lord filed the Tabernacle, And Mofes was not able to enter into the Tent of the Congregation, becaufe the Cloud abode there- on, aJtd the Glory of the Lord filled the Tabernacle. And when the Cloud was ta- ken up from over the Tabernacle, the Chil- dren of Ifrael we?tt onward in all their fourneys : But if the Cloud were ?iot taken up, then they journey d not till the Day that it was taken up. For the Cloud of the Lord was upon the Tabernacle by Day, and Fire was on it by Night, in the fight of all the Houfe of Ifrael, throughout all theif fourneys. The || Children of Ifrael
were
* Exod. xvi. 13, 14. f 7/^. Ixri. 9.
+ Exod. xl. 34—38. |j l^umb. ii. 2— 25,
of all the Holy Scriptures. 53
were to pitch their Tents towards the Eaft, the South, the Weft, and the North : But all thele Tents of the Children of Ifrael were placed over againft the Tent of the Congregation. But the Levites^ Numb, viii. 6, &c, had their Tents round about the Tabernacle of Teftimony, and the Lord inhabited the Tent of the Con- gregation in the midft of them, that he might fanftify them. The Words of Ba- ruch * agree alfo with the Words of John-y jlfteTward he \JVifdot?i\ did pew him/elf upon Ea?'tl\ and converjed with Men : With which Words compare the whole xxiv^^ Chapter of Ecclejl When John fays, IFe beheld his Glory -, this puts us well in mind of MoJes*s Prayer to the Lord, Exod, xxxili. 18, 19. I beJeech'T'hee^ Jhew me thy Glory, To whom the Lord anfwers, / will make (oiM *>D) all my Goodnefs pafs before Thee , and I will proclaim the Name of the Lord before Thee, And Exod. xxxiv. 5, 6. this Word of the Lord was fulfilled ; for the Lord defcended in a Cloud, and ftood with him there, and proclaimed the Name of the Lord. And the Lord (whom the Lord himfelf had called All his Goodnefs^ which he had promifed he would make to pafs before Mofes, chap, xxxiii. 19.) pajjed by before him^ and proclaimed^ The Lord, the E 3 Lord
* Chap. iii. 37.
54- Chriji the Sum and Subjlance
Lord God, merciful and gracious^ long^ Suffering, and abundant in Goodnefs and Truth. To this Proclamation of the Lord, Mcfes boldly appealed, Numb, xiv. when the People had grievoufly offended God^ And now y fayshe, i;^r. 17,18. I be* feech thee, let the Power of my Lord be great, according as thou haft fpoken -, fay-* ing. The Lord is long-fuff cringe and of great Mercy, forgiving Iniquity and Tranfgref Jion, and by no means clearing the Guilty ^ infiting the Iniquity of the Fathers upon the Children, ujito the third and fourth Generation, Pardoji, I befeech thee (he adds, ver, 19. becaufe he had acknowledg- ed Mercy and Forgivenefs of Sins in the Lord, as he had been taught by the Lord himfelf, who was manifefled to him) the Iniquity of thisPeople,ac cor difig to the greats nefs of thy Mercy, and as thou haft forgiven this People from Egypt, even until now. The Lord alfo heard thefe Prayers made to him, in the Name of the Lord, (that is, Chrift) faying ; I have pardon d according to thy Word, ver. 20. David, who endeavour 'd to know from Mofes the Lord and Chrifly who, according to the Promife of God, fliould^be one Time born a Man, of his Seed ; did not pretermit this Teftimony, delivered by God concerning his Son : and rightly confider'd, that it was not fo much
Mofes,
* z Sam. vii. i Chron. xxviii.
of all the Holy Scriptures. 55
MofeSy as the Lordy who there fpake: T'be Lordy fays he, * made known his Ways to Mofes, his A^s to the Children of If- rael. T'he Lord is merciful and gracious ^ flow to Anger y and plenteous in Mercy •f'. But as MofeSy when the Lord made his Gloryy that is Chrijiy to pafs before his Face, did chiefly acknowledge his Grace and Truth, or his Faithfulnefs , fo John alfo teftiifies, that hlmfelf, and the other Difciples and Believers, had ktn the Glo- ry of the Word Incarnate, as it were the Glory of the only begotten Son of the Fa- thery full of Grace and T'ruth. And thus alfo Davidy by the Holy Spirit^ perceived the Manifeftation of the Son of God in the Flefli 5 wherefore he thus begins the Ixxxix^** Pfalm : Iwillfng of the Mercies of the Lord for ever ; with my Mouth will I make known thy Faithfulnefs to all Ge- nerations. For I have faidy Mercy jhall he built up for ever : thy Faithfulnefs foalt thou ejlablijh in the very Heavens, But that it may be underftood, that the Pfalmift fpeaks of no other but the Mef- fiahy who was promifed to him by the Lordy he prefently fubjoins a Divine An- fwcr : / have made a Covenant with my Chofen \ I have fworn unto David my Ser-- vant. Thy Seed will I ejiablijh for ever y E 4 and
♦ Pfaim ciii. 7, 8. | Pfalm Ixxxvi. 5. Pfalm cxlv. g.
5 6 Chrijl the Sum and Buh fiance
and build up thy T'hrone to all Generations* Selah, And ver. 24. he reiterates the Men- tion oU'ruth and Grace ; by which Words, the Glory of the Mejjiah is briefly com- prehended. But my Faithfulnefs and 7ny Mercy jhall be with him, and in my Name JJdall his Horn be exalted. In the cxvii^^ Pfalm, David praifes Chrijl , as the Con- folation of all Nations, from the fame Foundation of the Revelation made unto Mofes : O praife the Lord, all ye Nations^ praife him all ye People -, for his inerciful Kindnefs is great towards us, and the T^ruth of the Lord endureth for ever. Concern- ing this Grace and Truth, David in ma- ny other Places, and with him alfo the Prophets, fang. But when John fays, 'The Law was given by Mofes, but Grace and Truth came by Jefus Chriji -, he there- by remits us to Deut, xviii. where Mofes brings to the Remembrance of the Peo- ple of Ifrael, what they defired of the Lord their God in Horeb, in the Day of the Congregation, faying. Let me not hear again the Voice of the Lord my God ; nei~ tber let me fee this gr^at Fire any more, that I die not. And he remits us to what the Lord anfwer'd to Mofes : They . have well fpoken that which they have fpoken. I will raife them up a Prophet from among their Brethren, like unto thee -, and will put my Words in his Mouth, and he fiall
fpcak
of all the Holy Scriptures. 5 7
fpeak unto them all that I jhall command him, Thefe Words "John explains to us, whilft he oppofes, and teftifies of Mojes and Chriji together; Mofes^ as indeed a great Prophet of God^ delivering the Law to the Children of IJrael-, but fuch a Law, as was an intolerable Yoke unto Men in- tangled in Sin, and which, when it alfo threatned a Curfe to the Violators of it, was to them a dreadful Voice ; therefore God promifed them another Prophet^ in whom he would difcover and make known . his Love, Grace, Favour, and his eternal Faithfulnefs and Truth unto Men -, that Men might be led to the Knowledge of his ineffable Love, and by the Benefit of this Knowledge, might be brought to the true Love of God and their Neighbour^ which is the fulfilling of the Law, John calls Chrif^ the only begotten Son^ who is in the Bofom of the Father ; by this Ap- pellation, he has a refpedt to Him, whom Solomon the King brings in fpeaking thus : 'T'hen * I was by Him^ as one brought up with Him : a?2d I was daily his Delight y rejoicing always before Him : as the Words properly found in the Hebrew ; and as I obferved before, when I compared them with the Words of John.
SECT.
* Prozf. viii. 30.
5 8 Chrift the Sum and Subjlance
SECT. XXXV.
What Benefit may be hoped for from fuch Meditations and Comparifoni.
ALL wc have hitherto offered, in com- paring the Words of St. John with other Places of Holy Writ, may be looked up- on as a weak and faint Inftruftion, fuch as every one fliould make the firft Sub- ject: of his Meditations on St. Johns Words. For if the Reader will perfift in the Way now chalk'd out to him, he will eafily find himfelf to be led from one Scripture to another j and the Confideration of Di- vine Truths fo perfectly agreeing together, will yield the more Pleafure and Delight, Certainty, Efficacy, and Conviftion, the longer he fliall perfevere in fuch Medita- tion. Nevcrthelefs, even in thefe Exerci- feg, Divine Grace is the great Thing to be relied on, which for this End is fur- nifh'd from above, and therefore always to be fought for to Almighty God.
SECT.
cf all the Holy Scriptures. 59
SECT. XXXVI.
A Prayer for the opening the Eyes ' of our Minds in this important Concern.
*' O LORD, grant that the Treafures of Wifdom and Knowledge^ which are hid in Chrijl Jefus^ may be laid open unto us s and altho' our Underftanding in this Life be weak and impcrfed:, yet do Thou, as an indulgent Father, vouch- fafe to ftrengthenand confirm our Faithy by the Manifeftation of thv l^rutb^ more and more. But efpecially we befeech Thee moll effectually to convince our Minds, that all thy Servants, whom Thou haft appointed to be the common Teacherjs of the World, do bear T^fti- mony with on^ Mouth and one Spirit, concerning J ejus Chriji^ and his great Majeily, Grace, and Truth towards us. We are named by his Name, and yet, O fad Confideration ! that we know fo little of bis Glory, For if this were more clearly underftood by us, we ihould certainly with greater Confidence, and more joyful Minds, receive from his fulnefs Grace for Grace* Grant, there- fore, to us, a pure and ardent Love of thy Word, and banilh from our Minds
" all
6o Chrtjl the Sum and Subjiance
" all Contempt of It, that by the written " Word^ which was fpoken by the Fro- " phets^ and infpired by the Holy Ghojt^ " we may be brought to the lively Know- " ledge, and faithful embracing of the " Eternal and Subftantial Word, Do " Thou, O Lord, incline our Hearts, that, " through the Counfel of Wifdom, we " may heedfully attend to the mofk fure " and found Words of thy Prophets^ as " to a Light pining in a dark Place^ imtil " the Day dawn^ and the Day-Jiar arife " in our Hearts !
The Fourth Meditation.
Of the lingular Emphafis, and ftrong Significancy of the Words and Expreffions of St. John^ in the Beginning of his Gofpel.
SECT. XXXVII.
That many Things remain fiill hid in the emphatical Exprejftons which St. John ufes.
THIS Meditation will confift only of fome of the Words, and Expreffions of St. Johny and thereby an Occafion will be
given
of all the Holy Scriptures. 6i
given to the pious Reader, of confidering with greater Exaftnefs and Devotion, as well the Words we now touch upon, as all his other Expreflions. In the Begin- ning was the Word^ wV, fays John^ erat^ feu exiftebat, was^ or did exift ; not sj^Vstb, was rnadCy^ as it is faid ver. 14. T^he Word was made Flejh^ lyiv^-n • but was truly in the Beginning, before all Time, and when nothing was but Eternity. Moreover, in this he differed from all created Things, that as foon as the Beginning of any Thing could be faid to be, he then exifced 5 and therefore was not made, but was without Beginning. This Word Tw^ erat^ waSy St. John repeats thrice in the firft Verfe, and again ver, 2. then twice ijer, 4. again ver, 9. and again ver. 10. and 15. and every where the great Emphafis of this Word is to be confider'd. The Word^ in Greek 0 A65/O-, is of various Significations, even in profane Authors \ for it not only lig- nifies a Word fpoken with the Mouth, but likewife a Word ready to be uttered ; nay, that yet refts in the Mind, altho' not vo- cally delivered. A right and juft Conclu- fion alfo is denominated a6;/©- ; nor does it lefs denote the Faculty itfelf of Reafon and Underftanding. It fignifies alfo a Reckoning, an Account of Receipts and Payments : more efpecially the Caufe of every Thing, on which, as on its Foun-
dation^
62 Chriji the Sum and Sub fiance
datlon, every Thing refts, is expreiTed by this Word. But Flato has us'd it in a more fublime Senfe than the other Pagans, for which Reafon he is believed to have heard of Mofes^ or rather, to have read Mofei^ Writings, or at leaft to have bor- rowed fome of bis Notions from the Wif- dom of the antient Hebrews, But one having well confider'd the great and di- vine Eniphafis of this Word, truly declar- ed, I'his learned Plato iioas ignorant of-y quick-Jighted Ariftotle did not fee ; elo^ quent Cicero has not exprejfed. But, on the contrary, St. yc>/6/?, who, without doubt, in the Beginning of this his Gofpel, won- derfully aecords with the Wifdoni of his Aneeftors, naay rightly be faid to have more Vnd^rjianding than all his Treacher s *. The Word h^yO^ indeed is of Greek Deri- vation, but it ha^ refpedk to the genuine cammon Language of the Sons and Ser- vants of God y that is, to the Language of the Holy Spirit, in whofe School alone, it&fublinae and divine Senfe is to be learnt, and will hereafter be underflood, in it& exteniive Signification, in the Jerujdleni that is above* AU our wedi Difcourfes here concerning it, hardly touch its Sha- dow. We have beard before, that John ufed the Word (inxn) dixit y He faid^ m imitation of Mojes, We ttiuft confefs,
tliat
* Pfalm cxix. 99.
of all the Holy Scriptures. 63
that by following the common Rules, which learned Men ufe for interpreting the Holy Scriptures, we could not have attained the fublime and hidden Significa- tion of even that one Word ; which to Rcafon, deftitute of divine Light, might feem to be of very little moment. So great is the Difference between thefe Things, when a Man inftrudled in human and philofophical Learning, comes to in- terpret the Holy Scriptures, and when God opens a Man's Eyes, and the Spirit of Truths according to the Promifc of Cbrifty leads him into all Truth, But if Johft^ in this one Word beholds Chriji^ the eternal and fubftantial Word of God-y if he fees the Son in the Bofom of the Fa- ther^ that eternal Wijdom^ and eflential Image of the living God^ the Origin and Principle of all created Things, the Source of Life and Light, the Fountain from whence all Prophecies were derived > if he there beholds the ineffable Union of that Ejfence and hove^ in which the Father and the Son have exifled from all Eternity : if thro* this one Word he looks into the Eternal Generation of the Son from the Father j How great Depths mufl there needs be in all the reft of the Holy Writ- ings ? How clear muft the Mirrors be, which reprefent to us the eternal wonder- ful Things of God ? How imperfedl, hov7
foreign.
64 Chrtfi the Sum and Subjlance
foreign, how remote from the hidden Wifdom of God, muft needs be all our reading and fearching of the Sacred Scrip- tures, without the Guidance of the Holy Spirit ? O Lord, open Thou our Eyes, that we may behold wondrous Things out of thy Word.
SECT* XXXVIIL
That fo great Depths^ unfathomable plainly to Reafon^ lie hid in that one Word ^hyO-y [or the Word^ as ought to increafe our Humi- liation.
W E, indeed, with good Reafon, blufh to produce our incongruous Thoughts concerning fo profound Myjieries^ when we underftand fo little of the Purport but of a fmgle Word ; yet it will be pleafmg to God^ if the Knowledge which a Man hath in thefe Matters, be conimunicated with an honeft Mind, and faithfully ap- plied to the Edification of himfelf and others. This we certainly know, that the Language of the Holy Spirit ought never to be carpt at and cenfur'd by human Reafon. Perhaps a Man not illuminated, would have wiih'd St. John had us'd fome other Word, which were plainer to him, and eafier to be underftood : But Johit^
through
of all the Holy Scriptures. 65
through the Inftind of the Holy Spirit^ utterly refufes to ufe any other Word in this Place, which he therefore does thrice in one and the fame Verfe > nor does he change it for another Word, after the manner of the Orators of this Age : and when afterwards, in the 14^^ Verfe, he would exprefs the Incarnatioji of the Son of God, he again induftrioufly brings forth this his iirft and moft dear Word, to fhew that it was his Care and his Delight to ufe it 'y nor would he fubftitute any other in its Place, tho' other Words were not wanting to him. Moreover, in the pre- ceeding Third Meditation we have heard, that He did immediately, in the Beginning of his Firft Epiftle, and again chap. v. 7. refer his Readers to this very Word. And what is chiefly to be obfervM, St. Jolm would be known and diftinguiihed from others, by this very Thing, as by a An- gular Character, that he teftifies every where, and proclaims the Word of God ** The ftridl Meaning of the Word hoy(^^ may ftill be better underftood from iiis whole Difcourfe. If we hear the German Word (2Bo^t, Word) we underlland no- thing by it, but what comes forth of the Mouth; but the Greek Word, as it is taken from the Hebrew nnsH does like- wife fignify the Word pronouncing, or the F a^ual
66 Chriji the Sum and Suhjlanu
aBual and aBhe W^ord : And thus by this Word is denoted, not only the eter- nal Generation of the Son from the Fa- ther ; but alfo the Life that is in him, the Almighty Power which gave a Being to all Things, and the Splendor of his eternal and eflential Light, as John more particularly declares in what follows, *' O Lord, grant that we may know what " Benefits we have in ChriJI ; for this " will render us truly Pious, and make " us joyful before Thee !
SECT. XXXIX.
What ^ings are further to he con- jiderd in thefe emphatical Words of St, John.
AN D the Word ".c;as God.] Thefe Words are tranfpos'd in the Greek Text, [j^ 9s i? nv 0 hoyQ-, And Go4 was the Word] as is wont to be done on purpofe, that fome Word may be placed in the Begin- ning of a SentencCj which we efpecially, and before all, defire to exprefs. Whence alfo, in pronouncing a Word of this fort, we are wont to raife our Voice, that who- foever hears, may eafily underftand our Intention chiefly is to have That Word rightly apprehended. But if the Words were placed in their natural Order in
which
of all the Holy Scriptures. 67
which St. ^ohn would doubtlefs have put them, if that had not been his chief De- fign ; they would have been thus render'd in the Latin, Illud Verbum erat Dens: which Verfion alfo the Greek Article be- fore the Word ao^(^, but not before 6«a^, requires : For here his principal Aim was, to affert true Divinity to this Eternal Word.
All "Things were made by Him.] John has a peculiar Emphajis (or Meaning) in the Word ej^VsTo ; \were made]. For in this fame third Verfe he repeats it again, as alfo ver, 6, 10, 14, 17. Every one may ob- ferve, that John has a particular regard for this Word ; and that therefore, as of- ten as we lind it ufed by him, we fhould endeavour by all means to dlfcover the true Senfe and Import of it. He fays in- deed firft ; All Thi?7gs were ?nade by the Wordy and without Hi?n was not any Thing 7nade that was made. The Word ej^Vs-ra is in the Greek Bible, where >nn is read in the Hebrew ; which the Latin renders jiebat fa5ium ejl^ [was made] and it often occurs in the Hiftory of the Creation. So deeply does John fearch into Mojes, and effed:ually teaches, That where the Word 10N> dixit [He /aid] is ufed, 'tis to be obferv'd that a6^®-, the very fubftantial Word of God, Chnfl ought to be acknow- ledged by it 5 and where Jiebat^ facium F 2 ejl
68 Chrijl the Sum and Subjiance
eji \_was made] is ufed, there is to be un- derltood, the Work of the Omnipotence of Chri/i ; for all Things were made by the Word of God^ and therefore the tVord ought to be acknowledged as the Author and Original of all Things. In the 6^^ Verfe he fays, l>4i'g7B itj^Gp^yT©-, [there was a Man] and whilfl he here plainly ufes the fame Word which he did before, when he had faid all Things were made by Him, by this he indicates, that John the Baptiji was alfo made by Him. In like manner we ought to apply the Mean- ing of the fame Word in other Places of Scripture. Jlbjque eo fadlwn ejl iiihil^ quod faBum eji^ [Without Him was not any Tubing 7nade that was made,] In the Greek it has this Efnpha^/is ; without Him ^Ji ivj was not any Tubing [or the leajl Tubing] made^ that was made. By which Expref- fion St. Jokn^ doubtlefs with regard to the profound Abyfs of Divine Wifdom, but now mention'd, looks back to the firft Creation -, where God being about to produce fomething, is alledg'd dixije, to have faid. Hence, when every Day's Work was finilh'd, it is written, and God faid ; and // was fo ; or, thus it was made : That fo John^ by this way of fpeaking, might moft earneitly fet before our Eyes, and confirm the Majefty of the Word, .For let it be faid, either di>:it [He faid\
or
of all the Holy Scriptures. 69
or fuit \it n.vas\ or fa^iim eji [it was 27iade\ Chrill: is there always, as we now afferted, and indeed as is (hewn by the 7? ^<^ iv : Chriji^ I lay, is to be acknow- ledg'd without any Exception 5 all Things and every Thing muft acknowledge that one Word for their Creator : that fo it might be rightly laid, as it is in P/^xxxiii. 9. >nn IDfc^ Nin Ipjo dicefite ejl quicquid eji^ ipjo prcecipiente^ exiftit. For he Jpake\ and it was do?ie ; he co?n?najidedy and it flood faji. St. Paul ^ teaches us more largely, how we ought to know the Meaning, and expound the hidden Senfe of thole Particles, sA' tv. In ipfo vita eraty & vita erat lux ilia ho77iinum -, [Lz Hijn was Life^ and the Life was the Light of Men.] In the Greek, c# dwrtS {<»« JV, ^ i] {a»j rlv 7^(pai Tuv dv^^a-mav. fohn does not in the firft Polition of the word {!^\ prefix the Article » [the] but in the fecond Place he adds the Article, to make the Sentence more emphatical. And the Light fn?ieth in Darknefs, Et lux if a in tenehris lucet. John fays, ^<«m [jlnneth] not \<^in \did Jhinel ' ^^^ ^^ ^^ ^^ ^^ obferv'd, that in his whole Difcourfe, he fitly diflinguiiheth the Times, or knows when he ought to fpeak in the paft, and when in the prefent Tenfe : Which if we carefully attend to, we fhall much better underftand not only F 3 this,
* Ccl. i. 15, 16, 17.
yo Chrtji the Sum and Subjiance
this, but many other Places, which other- wife, perhaps, we fhould overlook, as meeting nothing in them, in our Opinion, worthy our Remark. In this Place, John would fpeak thus : " This Light is the " Eternal Light, and {hines without any " Intermiffion, nor does it any way per- " mit its Splendor to be obftrudted by " Darknefs, otherwife the Darknefs might *' become more prevalent than the Light *' itfelf." Concerning this Subject, Da- vid fpeaks \ ^ If I fay^ Surely the Dark- nefs fall cover me : even the Night fhall be light about me. Tea^ the Darknefs hid- eth not from T^hee^ hut the Night foineth as the Day : the Darknefs and the Light are both alike to T'hee, And St. fames the Apoftle thus ; -f* Do not err, my beloved Brethren : Every good Gift, and every per- fe5i Gift, is from above, and comet h down from the Father of Lights, with whom is no Variahlenefs, neither Shadow of tumijig. He therefore faying that the Uv^x. fnneth, fpeaks in the prefent Tenfe ; that the eternal Splendor of that Light, which no Darknefs can hinder, may be underftood, and diftinguifli'd from all created Light.
SECT.
* Tfahn cxxxix. ii, I2.- f James i. i6, 17.
of all the Holy Scriptures. 7 1
SECT. XL-
What peculiar Account 7nay be given of the Words y K^rUct^iv^ Tizt^iKa^ovy and Uet^ovy or comprehending and re- ceiving.
AND the Darknefs comprehended it not^ ver. 5.] This is lignificantly exprel- fed in the Greeks 1^ « cv.qvcl 'AtTo' « v^-riKA- ^iv. And the Darknefs dij cover d it not, *' He that is in Darknefs, and walketh in *' Darknefs, and knows not whither he " goes, becaufe Darknefs hath Winded his *' Eyes," thinks indeed, that he compre- hends fomething ; but it is — a falfe Light which he comprehends, not ^u-n (p^^^ that true Light : Nor does he find true Life in the Light Vv^hich he feems to himfelf to comprehend. Therefore St. Paul whites concerning the Gentiles ^, As having the TJnderjlanding darhied^ being alienated from the Life of God^ thro the Ignorance that is in them^ becaufe of the Blindnefs of their Heart, For wherever the Divine Light is wanting, there alfo the Divine Life fails. Therefore concerning fuch, St. Paul teftl- fies-f; that they pleafe themfelves in a vo- luntary Humility^ and worjhipping of An- F 4 gels,
* Eph. iv. iS. t Col. ii. i8.
7 2 Chrijl the Sum and Subjlance
gels, intruding into th-ofe Things which they have notfeen ; vainly pufft up by their fiejh^ ly Mind. And indeed, they are fo far from comprehending the true Light, that they do not know or perceive their own BHndnefs and Darknefs, as may be feen in ^ohn ix. 39,40,41. They comprehended it not : in Greek, K^jihct^ov^ [^dijcenid or dif- coverd]. Of this St. Pau/ fpeaks. Phi/. iii. 12, 13. Befides, this Word x^TiKctfiiVy [comprehended^ ver. 5. there are two other Words, ver. 11, 12. each of which has its proper Emphafis in the Greeli, which we can't fufficiently perceive in the German^ or the Latin Verlion : Thefe are the two Words, OTtpUifc/Soy, T7. II. and I^^^pi', v. 12. which fignify received. The Word ^J^- hctLL^AVtiv iigniiies, to receive \xi fuch a man- ner, as Cidzens do their Lord and Kt?2g into his Kingdom and City, who taking an Oath of Allegiance to him, joyfully wilh him a long Life, and all manner of Profperity j or elfe, when it is fpo- keii of Chriji, it denotes the receiving of HifHy with finging the true Hofanna in that Spirit, with which the Prophets ut- ter'd it. As the Prophets alfo put into the Mouth, and as it were into the Heart of the Daughter of Zion, how ihe ought to rejoice and be glad at the Advent of her King ; and with what Ac- clamations ihe ought to receive Him.
Thus
of all the Holy Scriptures. 73
Thus the whole People of Ifrael ought to have received Chriji .; and this is that of which St. John complains, faying, the Darknefs coviprebcnded not this Light of Life, Indeed our Saviour vouchfafed to feparate the Ifraelites from all other Peo- ple, to be even as his own Poffetiion ; and altho' they killed his Prophets and Ser- vants whom he had fent to them, ne- verthelefs, fo great was his Mercy towards them, that he came himfelf to them, as to his own peculiar People : but they who boafted themfelves to be his People, would not fo much as acknowledge him ; and inftead of Hofanna^ they cried out, Cru- cify hi?72 ', and in fuch fort did they receive the Lord of Glory\ that they faften'd him to a Crofs, The Evangelift goes on, ver. 12. But as many as received Him: Here begins the Separation of Light and Dark- nefs, as at the Beginning, in the firft Crea- tion, naturally, fo here^ in the new Crea- tion, fpiritually. "O^b/ S{^ka?>qv^ that is, as many (altho' they were exceeding few of this People) as received Him for the great- eft Gift of Divine Grace, from the Hand of God ; yea, in whomfoever he found fuch an honeft Mind, as not to reject him from being fent by the Father^ altho* they received him with great Weaknefs, and not with that Joy and Chearfulnefs which the Majejly of his Perfon, and the
great-
74 Chrtfi the Sum and Subfiance
greatnefs of that Salvation requir'd, which he brought along with him; yet he ap- proved of them, where he was receivd by them without Falfhood and Diflem- bling : he fpared them, as a Father is wont to fpare his Children ; he helped their Infirmity 5 he did not frown upon them ; but by doing them good, and ma- nifefting his Glory ^ he kindled and ftreng- then'd their Faith towards him, and fo gave them this Power that they Jhoiild be made the Sons of God, Hereby we fhall obferve the pleafmg manner of St. John^ ufing thefe three Words, mTihct^ovy 'm^iha^ov^ ^Kct^ov'y and from thence learn, that there is no juvenile fporting, when the Spirit of God thus makes ufe of certain Words, but a Thing of the greateft moment ; that the Men of God fpake not only fpiritual Things, but utter'd them alfo in the very Words of the Holy Spirit ; and not fo in their own Words, as if it mattered not much, whether we knew their emphatical Meaning or not.
SECT. XLL
TVhy in treating here of the Eternal Word, there is mention made of John the Baptift.
THERE ^as a Man fent fro?n God, whofe Name icas John, ver. 6. In the
Greek
of all the Holy Scriptures. 75 Greek it is thus : lyiviro rtj/9p«V(^, ^c. the Emphafis of the firft Word, that it is not faid rv, but lyiyiiv^ was fhewn before. The follov/ing Word, dv^^u'TrQt^ has no lefs an Emphafis. For when he here fpeaks of the Glory of the VVord^ and has called him the Creator and the Light of Men ; by thofe very Words he declares that "John the Baptijl was not Chrijt, for ivhom ma- ny in his time would have taken him; but a meer Man, whofe Light therefore Chri/i no lefs was, than that of other Men. The fame emphatical Signification is to be found in the Beginning of St. PaiiV^ Epiftle to the Galatians : Paul a?t Apoftle^ not of Men^ neither by Man^ but by Jefus Chrijl and God the Father^ who raifed him from the Dead : And ijer, 11, 12. / certify you^ Brethren^ that the Gofpel which was preached of me, is not after Man, For I neither receinjed it of Man, neither was I taught ity but by the Revelation of fefui Chrifi, Thefe Expreflions no way dero- gate from the true Humanity of Chrijl^ but only effeftually demonflrate that he was not a meer Man ; as St. fohn, the Apoftles, and others alfo the greateft Ser- vants of God, were in this Regard meer Men. T'he fame came for a Witnefs^ to bear witnefs of that Light, ver. 7. Here again we muft take notice of the great Care of St. fohn the Evangelift, that he
thus
76 Chrijl the Sum and Subjiance
thus expreily makes the whole Office of Jolm the BaptiJ}^ to confift in his bearing Uejiimony concerning Chrift ; by which he would be meant to fay nothing elfe, but that the fame Office was incumbent on John^ (viz, the principal Parts of it) which Mofes and all the Prophets, by whom God had ever fpoken to Men, did dif- charge, viz, that they fhould teftify of Chrift. Chrift fays concerning all the Scriptures of the Old Teftament, I'hey are 'They which tejiify of me "*. And St. ^ohn the Evangelift, names himfelf to be a Witnefs of Jefus Chrift -f-, as alfo Chrifl himfelf affirms of all his Apoftles, % that They Jhould bear witnefs of Him. But efpecially in this Place it is to be obferv'd, from this very Teftimony, how great a Difference there is between the Dignity and Majejiy of Chriji, and the Perfon and Office of John the Baptijl. For whereas it was now faid ; He came for a JVit?tefs, viz. to bear witnefs of the Light, it is pre- fently more clearly explained : He was not that Light, but was fent to bear wit- nefs of that Light. The holy Love of yohn the Evangelift in thefe Words is much to be confider'd, as from which it moft evidently appears, with what pro- found Reverence he contemplated the
Glory
* Job. V. 39. f Rev, i. 2. :|: Joh. xv. 27.
of all the Holy Scriptures. 77
Glory of our Lord J ejus Chrijl ; and how his Soul was moved, not only to fliew forth that Glory in the mofi: effed:ual and powerful manner, but alfo to prevent moft carefully their thinking fo meanly of the MeJJiaL\ whom Ifrael then expeded, as to take Jolm the Baptiji^ or any other Man, for Him, whofe Employment he regard- ed no farther, than that Men iTiould, by virtue of their Teftimony, be brought to believe in the Word of Life, the true Light of the World, and the Lord of Glory, For it is altogether to be imputed to the holy Affedlion of Johji the Evan- gelift, that Verfes 6, 7, 8. are inferted in the reft of his Difcourfe, the better to re- move from every one's Mind, any Objec- tion concerning the Authority oi jolm the Baptijl, For if we confider the Text aright, there is fuch a Coherence in his Difcourfe, that the 5^^ and 9^^ Verfes are to be connedled and joined together 3 fo the 15^^ Verfe is put between the 14^^^ and 16^^ by the Evangelift s which two Verfes, as to the Matter, entirely agree, and fo is to be placed in a Parenthefis, as well as the other three : And fince by reafon here- of, mention is twice made of the Tefti- mony of John the Baptiji, the Evangelift begins at length to relate the Matter more fully, and as Circumftances require. This^ as he fays ver, 19. is the Record of John,
7 8 Chrtfi the Sum and Subfiance
&€. which I have twice alledg*d in what went before. Buf as many as received Him (ver. 12.) to them gave he Power to become the So?is of God. Thefe Words ex- plain the following, ver, 16. A7td of his Fulnefs have all we received^ and Grace for Grace, For the two Words iKtt^ov and iJtavjiv^ [they received^ and [he gave] de- ferve to be well confider^d together -, be- caufe the Order of thefe Words, thro* the Divine Wifdom and Love, is moft de- lightful. God gives. Faith receives ; and if Faith receives, God always gives anew. And thus there is continual Interchange of Love and Faith, of giving and receiving, and this is what is called Grace for Grace.
SECT. XLIL
That there is alfo a peculiar E^npha- Jis 171 the W^ords 0 aS^o- UKivaaiv i* «>>, The Word dwelt among us.
T^ FIE V/ord was made Flejh, and dwelt among us, (John i. 14.) That this dwel- ling among us, refers to the T'abernacle^ or Tent of the Congregation in the Old Teftament y or rather, that this Taberna- cle has, as a Type, refped: to Chrif, is manifeft from the Comparifon above made of this Text with the Old Teftament. The Signification alfo of the Greek word
of all the Holy Scriptures. 79
ft<rju)W*f, has the fame Reference, being in Latin^ ^abernaciilum fojiiit^ he pitched his Tabernacle. And 'tis very worthy our notice, that the Greek word has the very fame Letters with the Hebrew^ pt2?a or pu? ^ That it iliould be as it were eafy even for Children to underftand, that the Signijfication of this Word is to be look'd for in the Type of the Old Covenant. Altho', moreover, the Words of John in the German Tranflation are not ill ren- dered, gr wo|)nete unter un^y i. e. habi-
tavit inter nos^ He inhabited among us ; forafmuch as this Conlideration, that he was the true Habitation of the Glory of Gotd among Men, and efpecially among his moft beloved Difciples, admirably a- grees both with the Type of the Old Tef- tament, and with his humble Converfa- tion in the Flefh : yet this ought not at all to derogate from the Emphajis and pro- per Signification of the Greek word, by which it may be truly inferred from the Mind of St. John himfelf, that He does alfo inhabit in us, and there manifefts his Glory, Life and Light, with his Grace and Truth to us. The Apoftle Paul^ in his Epiftle to the Ephefians *, expounds the Strud:ure of the Tabernacle and Tem- ple, fhewing they had their Completion in Chrift. But how does he fpeak of
Chriji's
* Chap, ii, iii.
8o Chrijl the Sum and Suhjlance
CJjriJl's d%veUing among us ? Is it fo only that Chrift dwells among us in the man- ner, as heretofore the Tabernacle in a Type ? Does he not rather tell us, that Chriji may dwell in our Hearts by Faith *. Likewife St. Johi himfelf applies this dwelling of Chrijt among us to that true Communion in the Spirit, which we ought to have with the bleffed Son of Gody faying : -f- T'hat which we have feen and heard^ declare we unto yoUy that ye aljb may have Fellowjhip with us ; and tru^ ly our Fellowpip is with the Father ^ and with his Son Jefus Chriji, He dwelt a^ mo?ig iiSy full of Grace and T'ruth ; and of his Fuhiefs have all we receivdy and Grace for Grace^ ver. 14, 16. The Words, ac- cording to the Greek Text, are fo proper- ly conjoin'd, and in the Matter itfelf fo ftridly linked together, that their Con- nexion cannot be feparated by the other intervening Words in thofe two Verfes. But that St. John interpofes fo many V/ords, ought not to feem ftrange and in- congruous to us. Nor is the fame unu- fual in common Converfation, efpecially where little regard is had to Aft in the placing of Words, but only that the Thing itfelf may be exprefs'd with the fame Concern that lies in the Mind. And thus in this Place, together with the Con-
fideration
* E^h, iii. 17. t ^P^^- ^- ^^^P* '^' 3'
of all the Holy Scriptures, 8 1
fideration of the Thing propounded, we ought to attend to the Mind of John the Evangelift, who was fo filled with hum- ble Veneration, a lively Faith, and a moft flagrant Love to his Lord and Mafter, that he could not fpeak of him after a meer biflorical manner, but always declared that moft tender and delightful Senfe of Him with which his own Mind was imbu'd, that fo he might the more fweetly allure others who fliould read his Gofpel, to the fame moft blelTed Communion with the only begotten Son of God. How great an Empbajls there is in the two Words Grace and T^riith^ cannot be explained in few Words ; fince from the foregoing Meditation it is plain, that all Things which were foretold of the new Cove- nant, are contain'd in thofe two Words. Therefore we refer the Reader for a ful- ler Underftanding of them, to a particu- lar Treatife publifti'd by me in the Ger- man Tongue, called Grace and Truth,
SECT. XLIIL
TVhy the Evangeliji returns cifreJJj to fpeak of John the Baptift, a72d what is to be underflood by id^^.}^^ He cried.
JOHN bare witnefs of Hi?n, and cri- ed, faying : This is He of ^vchom I ffake^
G ^ He
82 Chriji the Sum and Stibjlance
He that cometh after me^ is preferred be- fore me \ for he was before me^ ver. 15. Every Thing in thefe Words is emphati- cal. In what went before, 'u/2;. ver. 7, and 8. he had made mention thrice of the Teftimony of John the Baptiji^ he doth it now a fourth time, and adds em- phatically, ?^ vUe^y^, clamavit, [He c?'ied] that he might exprefs not only his own, but the Love of John alfo towards the Lord, and declare that Joh?! did not bear witnefs coldly, but ufed great Earneftnefs, Zeal, and a wonderful Chearfulnefs and Freedom of Mind, in giving his Teftimo- ny ; and that he publifh'd it after fuch manner, that no one might hereafter plead Ignorance of it ; yea, that he fhew'd ef- fedually that he was appointed to be the Voice, the Publi(l:ier, and the Fore-run- ner of the Mefjiah -, for that he had lift up his Voice like a Trumpet, and pro- claimed the Meffiah aloud, in the Hearing of the Jews, But the Evangelift does not flop here, but adds alfo the Words which John the Baptiji fpake. V/hence it is ea- nly underftood, that the very Words of Johii the Baptiji were very dear and ac- ceptable unto the Evangelift. For in this very Chapter he again repeats thofe Words, ver.2j, and 30. and again explains them in the very Words of John, Joh, iii. 28, &c. But what Oecafion was there for
the
of all the Holy Scriptures, 83
the Evangelijl to alledge thefe Words in this Place, when he intended afterwards to relate the whole Matter, and to re- count more largely both the Words, and the Occalion of uling them? This was the Reafon ; becaufe hitherto having wit- neffed the true Godhead and Incarnation of the Meffiah, both ' which were briefly comprehended in the Teftimony of John^ he thought it neceffary to alledge this Tef- timony of the Baptift for an Argument, and as it were a ihort Compendium of thofe Things which he had hitherto fpo- ken of Chriji : Which was enough for him to infert in this Place, and fo to finifh his begun Difcourfe, referving ilill to himfelf a more large Account of the Tef- timony of John^ which was of fo great moment.
SECT. XLIV.
In what the Tejlimony of John the Baptift confifis,
WHEN Johji fays, ver, 30. This is he ', hereby he fheWs, that he is about to publifh fomewhat very furprizing, which at firft may feem ftrange and wonderful ; or ill which fuch Things may be found, as feem not to cohere and to agree well together. And ^oh?! frequent- G 2 ^ ly
84 Chriji the Sum and Subjiance
ly us'd the fame Paradoxical Manner in fpeaking of Chriji, For he did not then jirft ufe that Expreffion when he faw ChriJI coming towards him, and pointing at him, faid : Behold the La?nb of God which taketh away the Si?is of the World ; ^his is He, &c. as you may read, v.2g, 30. But the fame Words, This is He^ who co?neth after me, and who was before me-, He had us'd the Day before, to them who were fent to him from "Jerufalem, Whence 'tis the lefs to be doubted, but that he of- ten before faid thofe Things to the Peo- ple, and principally to his Difciples. For his (Johns) Teftimony was then fo pub- licity known at Jertfalem, that the Jews were mov'd thereby to fend Priejls and Levites to him for farther Information. But he fpake nothing new to them, and only profefed what he had before very boldly and freely declared to the People, and to his own Difciples. In which 'tis fweet to obferve, that the Evangelift, out of all the Teflimonies given by John the Baptifl concerning Chrifl, choofes this which was fpoken by the Baptift, when with his own Eyes he beheld Chriji, the Lamb of God : by which, he was parti- cularly defirous to declare, that, as a Fore-runner formerly in his Mother's Womb he leap'd for Joy, when the Lord came to vifit him in the Womb of his
Virsin
of all the Holy Scriptures. 85;
Virgin Mother ; lb now this his "Joy was as it were renewed, and even compleated, when * he law "J^jus come towards him ; whereby he was fo inflam'd, that he cried out with greater Earneftnefs than ever before, and congratulated Him as the true Bridegroom, and raifed the Attention of all his Difciples and of all the People about Him, that now they fliould behold the Lamb of God which takcth away the Sin of the World: that then he cried aloud, that all might hear Him -, T^his is He^ viz. 0 fip;^W©-, He that was to come^ nor hefides Him jhall you expeB any other : That thereby he might remove all Doubts from Mens Minds, and that they fhould all of Themfelves believe -f that this is He, of whom Mofes and the Prophets wrote, and to whom his whole Fundion belong- ed. But when the Difcourfe he was vv^ontf to have of the MeJJiah was known, and publifli'd among his Difciples, and to all the People, he hereby marked out Chrijl to them, and withal gave Teflimony, firft of his true Humanity ^ and the i^dmini- flration of his Office in this his State of Humiliation, according as he had laid ; this is He^ who cometh after me : Then al- fo of his Eternal Divinity^ when he af- firms of Him who was to come after him, G 3 that
* John iij. 29. t John i. 7.
86 Chriji the Sum and Sub fiance
that he njcas before him, and then fubjoins that he was before him. Which Words, in this Place, do not only denote his Pre- rogative of Dignity (as what fohfi the Baptiji exprefly declares in another man- ner, when ver. 27. he profeiTes himfelf not worthy to unloofe the Latchet of his Shoes, and ftill more largely and plainly, chap. iii. ver. 27 — 36.) but of T'imc alfo.
SECT. XLV.
What is to be obferved C07tcerning Grace for Grace, and comparing of the Law, a7id Grace and Truths
o?iQ with another.
A N T> of his Fiilnefs have all we re^ teive^^ and Grace for Grace, ver. 16. The Greek Particle ^ [and^ fet before '^tir tlvv ^tArQ-^ [Grace for Grace] has fomething more emphatical than the Tran- ilator hath exprefs'd in our Mother Lan- guage (German). The Senfe of the Words [and of his Fulnefs have all we received] may be explained thus, /. e, " Whatfoever " Good v/e have, it is not from ourfelves, " but as he is full of Grace and Truth, fo " hath he imparted fomevvhat to every ** one of us ; that out of his infinite Ful- '' nefs, without any Diminution to Him-
'^ felf,
of all the Holy Scriptures. 87
" felf, we all have received ibmething, " and indeed (or, yea and) Grace for " Graced We have before fhewn the Signification of thefe Words, Grace for Grace, It is faid moreover, ('ver, ij.) for the Law was given by Mofes, hut Grace and T'ruth came by fefus Cbrijl, Here, in the Words ecToQw, data eft \^doas give?i] and lyipi'Uiy prcejiitafeu fadia eji^ [was perform^ ed, or derived^ lies a fingular Emphafis. The Law was not maJe^ but given by Mo- fes, as by the Hand of a Mediator * ; But Grace and Truth were not only given by, but proceeded from Jefus Cbriji -, fince by his Suffering and Dying for us, He hath recover'd the Grace loft by Adam's Fall, and applies it to our Hearts by his Spirit, and thereby renews and reftores in Them the divine Image in Righteoufnefs^ and in Hollnefs of Truth. It would be too much to afcribe to Mofes the Word iy.vi-n^ the making of the Law, (for the Law was not made by him) and it would be much too little to apply to Chriji the Word ic/'oOw, the giving of the Law. For this Man was counted worthy of more Glory than MoJeSy inafmuch as he who hath builded the Houfe, hath more Ho- nour than the Houfe. For every Flouf^ is builded by fome Man, but he that built all Things is God. (N. B. God was that G 4 PP'ord.
* G^/. iii. 19.
8 8 Chrijl the Sum and Stibjlance
Word, All Hhings were made by Him.) And Mofes verily was faithful in all his Houfe as a Servant, for a T^eflijnoyiy of thofe 'Thi?2gs which were to be fpoken after ; but Chriji as a Son over his own Hotfe : which Place in the Hebrews * greatly illuftrates St. Johns Words.
SECT, XLVI.
How great Senfe is comprifed in the 1 8^^ Verfe^ where there is Jo nota- ble 7ne7Vtion made of the only be- gotten Son, who is i?i the Bofom of the Father^ and hath declared Him.
1' H E only begotten Son, John had before called Chrifi ^oycv, the IFordy and in the 14^^ Verfe (Mvoy^vTi, the only begotten^ now adds the word »io^ and calls Him the only begotten Son ; which Word he after- wards frequently ufes in his Gofpel. But as he had before faid concerning the Word; 'The Word was with God : fo he now fub- joins, who is in the Bojoin of the Father. Thefe lall Words were before compared with Proverbs viii. from whence may be underflood, the great Importance of them. I\ow it is farther to be obferv'd what John fays here, 0 alp, [who exijis] who was
from
* Chap. iii. 3, 4, 5,6.
of all the Holy Scriptures. 89
from Eternity, and is, and fliall be. So Chrift faith, *" No Ma?! hath afc ended up to Heaven^ hut He that came down from Heaven^ even the Son of Man ^ (8 aj', truly exifting) which is in Heaven, And again, Veril\\ verily^ I fay unto you ^ Before Abra- ham was (or was born) I am -f*. He does not fay, / was^ or \ytvo^v, I was made^ but / am ; that he might thereby declare not only his Exiftence, or his Being before Abrahafn^ but his eternal and immutable Effence alfo. Pfalm cii. 27. expreffes this by Nin nns, Thou art the fame : with which compare jfft'/^. i. 12. andxiii. 8. It may be yet farther noted, that in the Greek it is not faid, c>v tJ xoa-^^, but «? ♦ iLoK7:%¥, within the Bofo?n, comparing the Particle «? with what he had expreffed by the Particle ^m^^, with, in the i^ and 2^ Verfes (of John i.) This Expreflion may be thus interpreted : The Father and the Son are fo clofely united together, that this Union has not only been from Eter- nity, but will alfo endure to Eternity ; and the Son is always with, and in the Father, in an indiffoluble EiTence of the Godhead ; fo that even the Incarnation of the Son cannot deftroy this Union. He hath declared him 10 us, ver. 18. (*E;ct?y^) He it is, and no other. For by this mofl emphatical Word, he would transfer our
Heart,
* Join iii. 13. t Johf} viii. 58.
go Chrijl the Sum and Subftance
Heart, Mind, Soul, and all our Thoughts upon the '&on, 'E|w7»fc^79, declared : this not only fignifies, as rlie German Verfion has it, €r j^at e§ terf unfei^t, nuntiavit, de- clar d \ but as it is render 'd in hatin^ ex- fofuit^ deprompfit^ Jet abroad in view, brought forth'. He, as a Store-keeper, [viz. from the Bofom of the Father, from the iBoft profound and moft fecret Divinity) expounded and brought to Light, Things which otherwife had remained hidden and oblcure. By this word, declared^ he alfo fhews why Cbrijl is called ao^(§-, (the Word) v-iz, not only becaufe he is the Image of the Father, as Speech is the linage of the Mind ; nor therefore only, becaufe from the Beginning God fpake by Him to the Prophets : but for this Rea- fon alfo, becaufe 'tis he himfelf who makes known, and itianifefts to us the Mind of God, and fets before us, and grafts into our Hearts that Grace and T'ruth which himfelf procured for us. There is a fourth Reafon why He is called the Word^ viz, becaufe He is our Advocate^ and Intercef- for with the Father *. In the Greeks ver. i8. the Word wf^f, 7iobis^ to iis^ is want- ing ; it is only faid, 'Eg»7*f«x7z», he declared : which Omiffion of a Word ufed in other Places, and often not without Emphafis, ought not to be thought in vain, or unad- vised. SECT,
* I John ii. I . Heh. ix. 24.
of all the Holy Scriptures. 9 r
SECT. XLVIL
What Prayers the Conjideration o?z all thefe Things Jhould draw from our Hearts.
" O LORD, the *S'^i;/Wr of the whole *' World, Pralfe, Honour and Glory be *' to thy Name, that Thou haft laid up " fo many and fo great Treafures of Wif- " ;dom and Knowledge in the Words of thy Witnefles, that They may be as in- exhauftable Fountains, whofe profound Senfe no Man can throughly fearch out. That Water, which Thou gaveft them,, is made in them a Well of Water, fpringing up into everlafting Life. They bring out of their Treafures Things new and old, as being inftru6ted by 'Theey the true Majier, for the Kingdom of Heaven. Thou art xhcWord^ which fpoke in Them, and which ftill fpeaks to U3 by Them at all Times. In hear- ing Them we hear Thee. How there- fore can even the leaft Word that was i?ifpired by Thee into them, want a Di- 'Vine Emphafis ? But if we receive it as thy Word, fo that this Word of Life be mix'd in our Hearts vv^ith Faith, Thou art then aUvays He, who with us, in us, yea and by us, ftill fpeakeft, and
'' workeft
(C
cc
«c
9 2 Chrtft the Sum and Stihjlance
*' workeft effedually. Thou takefl away *' the Veil from before our Eyes and '' Hearts, that we may be able to behold, *' and know the Glory of the Face oiMofes^ " viz. Thy felf, who art the End and Ful- *' filling of the Law. O Lord^ fmceThou '' haft thus given the Words of Wijdom «' unto thy Servants, that they fliould not ** only be thy Witneffes to the End of *' the World \ but alfo efpecially for the '' fake of Pofterity, and thereby for our *' fake, ihould put in Writing the Words " which thou deliveredft to Them ; grant *' therefore for thine own fake, that Ho- " nour to thy oijon Word, that, like a great *' Sea of Wifdom, it may fpread itfelf *' thro' the whole World, and that every '' one may run to this Fountain, with '' great Defire, with humblenefs of Mind, '^ with Joy and Thankfgiving, may draw " out of it, find in it true Wifdom, and *' may know Thee, as the Eternal Word *' of God, the Eternal Life, the Eterfial " and true Light, and may for ever be «' enliven'd and enlightened by Thee.
Amen.
The
of all the Holy Sa^lptures. 93
The Fifth Meditation.
Wherein Six Arguments, proving the trwt Divi?nty ofChriJl^ which occur in the Beginning of St. yoh?i\ Gofpel, are diUgently exa- min'd.
SECT. XLVIII.
The Firji Argument.
" T/E, to whom Eternity is fo afcrlbed, " as to have no Beginning, is together with " the Father^ the true and ellential God, '^ But fuch an Eternity is afcribed unto *^ Chrijl : therefore Chriji together with " the Father is the true and effential God,*' The major Propofition is true beyond all doubt ; it being againft common Reafon to attribute to any Being that Eternity which is without Beginning, and yet not acknowledge It to be the true Go^. Where- fore no Man of Senfe will require a Proof of this Propofition. But this is to be de- mon ftrated, that That Eternity which is without any Beginning, belongs to Chriji^ and then it follows of itfelf, that Chrijl is the true and effential God, But this is af- firm'd by the Evangelift in plain and clear Words : For he fays concerning the lame Chrijl^ who walked about among
Men
94 ChrtJ} the Sum and Subjla?ice
Men on the Earth, being made vifible to Men in the Flefh, that He is the Word^ viz, which was /;z the Begin72ing, or then exifted, when the Beginning of any Thing could be faid to be. The Emphafis of the Words of John (efpecially of the Word «V, was, fignifying, that that fFord had no Beginning, but did really exift be- fore the Beginning of Time, beyond which there is nothing but Efermty) I fay, this Emphafis, together with the Places of Scripture wherewith it has been compared, is to be remembred here from the preceed- ing Sedions. We only add the Words of St. Augiijline in Epift. LXVI. // is not faidy as in the Beginni?2g, God made Hea^ 'uen and Earthy Jo in the Beginning he made the Word ; hiity in the Beginning was the Word, In this Place, 'Johi was whol- ly intent, to fet before our Eyes the Glory of the Son of God from the very Begin- ning of GenefiSy that He might at once give us a Key, how we ought rightly to feek and to find Chriji, as the Subfl:ance of the Writings of Mcfes and all the Pro-- phetSy from the genuine Foundation of the fecret Depths of God's Wijdom, Other- wife fome other Form of fpeaking might have expreffed the Eternity of the Son of God^ as he ufes in other Places \ when for Example, I^ Epiftle i. 2. he calls Him, that Eternal Life which was with the Fa^
thery
of all the Holy Scriptures. 95
iher^ (as he alfo calls Him \^ Epift. v. 20^, Eternal Life) whereby he explains the very Words which he ufes in this Place, by. an Expreffion of like Import : for he here fays J In the Begiiiyiing 'was the Word, and- the Word was with God, and the Word was God. But in his Epiftle it is : that Eter^ nal Life (which in the preceeding Verfe, as well as in his Gofpel, he had called the Word) was with the Father. What can» be clearer than that St. John fhews it is the fame Thing with him, whether he fays, He was in the Beginning, or elfe fays, He is eternal', for He is the beft In- terpreter of his own Words ? Hence it is unreafonable to objed:, why does he not write exprefly, T'he Word was from Eter-^ nity ; then the Thing would be plain, and need no farther Proof. For it muft be confidered, that St. John\ Defign here is to explain the Words of Mofes, for which we ought to be thankful : and fmce the Thing has been delivered thus by MofeSy he follows Mofes's Words, and leems to be delighted with the Expreffion, as ap- pears by his frequent ufmg thereof. And he is not only ftudious in interpreting Mofes, but alfo refers us to the Teftimony of Mofes concerning Chrijt -, wherefore he does induftrioufly keep to his Words, as the moft proper for him to ufe in writ- ing his Gofpel, efpecially againft the Er- rors
96 Chrijl the Sum and Subjlance
rors of Ebion and Cerinfhus. Moreover, the Eternity of Chrifl: is by thefe Words fb plainly fet before our Eyes, that who- foever will calmly confider them, can have no Doubt in his Mind concerning them. But becaufe the Heart of St. John was full of this Matter, he explains his own Words largely, as he had explained the Words of Mofes. Why therefore fhould we not acquiefce in what he fuffi- ciently fignifies, that the Words, He was in the Begiitning^ and He is Rternal^ have the very fame Senfe and Meaning ? Nor are there wanting in the Holy Scriptures, other Teftimonies of the like Nature, which can fully fatisfy thy Defire, or moil clearly, as thou couldft wilh, fet forth the Eternity of Chrift, fo as thou may ft have no longer any room for evading the Teftimonies for Chrijl'^ Eternity, from which his true and effential Divinity muft be acknowledg'd without any Contradic- tion. For what can be more evident, than that Micah the Prophet, foretelling that Chrift ihould be born at Bethlehem^ de- clares Him to be the Perfon, whofe rifing or goings forth (vnNXlO exitus) have been from of old^ (from the Beginning) from everlafting *. Which way of ExpreiTion is much more prevalent, than if he had only faid, that Chrijl was from Eternity,
But
* Micah V. 2.
of all the Holy Scriptures. 97
But what elfe does Micah lay, but that He, who at the Time appointed by God^ fhould be born at Bethlehem^ was not then firft to have his Beginning, but that He ivas ivithout any Beginning ; which can be attributed to none but the true, the liv- ing, and eternal God. If any one be not fatisfied with this clear Teftimony, there are not wanting in the Scriptures many others to convince him. But he that will not give his Aflent to the plain Word of God ', and tho' the llrongeil Proofs be laid before him, labours ftill to call them into queftion, and to put another Senfe into the Word of God, than that which the Spirit of God has fupplied us with, and (as it were) imprinted upon us, (fo that we have no occafion to interpret It by our own, but are able to do it by the very Words of the Spirit of God). How can he poffibly be convinced ? fmce he makes God a Liar^ becaufe he believeth not the Record that God gave of his Son. And this is the Record that God hath given to lis^ Eternal Life^ and this Life is in his Son *,
H SECT,
I John V. 10,
98 Chrijl the Sum and Subjiance
SECT- XLIX.
'The Seco?id Argument.
^^ H E whom the Holy Scripture itfelf " calls Gody and that without any Limi- " tation, and confequently without any *' Diflference (as to Effence and divine " Property) from Him who made Hea- " ven and Earth, or from^ Him whom " we adore as the true, eternal^ and liv- " ing God, He is the true and living God: " But Chriji is thus called God in the " Holy Scripture, therefore He is the " true, effential and living GodT The major Propofition wants no Proof. For if any one fhould objed:, that many in the fame Holy Scriptures are called Gods^ who are not the only, true, and living God^ and the Creator of Heaven and Earth j the Word of God is defcribed after fo fub- lime a manner, in the major Propofition, that this ObjecPcion deferves no regard here. But as to the minor Propofition, that lies plainly before our Eyes in the very Begin- ning of St. Joh?is Gofpel : For there the Difcourfe is manifefl:ly of no other Per- fon, but of the Word that was made FleJJ?^ or of J ejus Chrifty concerning whom John wrote his Gofpel. Here therefore He is not only by him called the Word which
was
of all the Holy Scriptures. 9 9
nsoas in the Begimwig^ and was with God; but he fays allb in the cleared and plainefl Words, fuch as every one may underftand, flfio? 7iv 0 Ao^©-, Dens erat iliud Verbmn^ God was the Word. It was obferved by us in the former Meditation, that thefe Words, if they were placed in their natu- ral Order, ought to be render'd, the Word was God, That this Acceptation of the Words cannot feem improper to one that has but fmall Knowledge of the Greek Tongue, among other Things, ap- pears from hence, that a certain Perfon, who tranflated the New Teftament into the German Tongue, and not a little per- verts thofe Places which fpeak of Chrijiy tranflates the Word ao^/©-^ not Verbnniy [the Word] but ^C^C, Jermo, [Speech] and yet thus expreffes the Greek Words, ac- cording to their natural Pofition : 2)ie ?fic^C war ein (Sott, i. e. Sermo erat De- ns aliquis^ Speech was a (certain) God, By which indeed the Interpreter confefTes, that the Words ought fo to be taken ac- cording to their natural Order, that God may be the Predicate, or that which '^ohn would here fay and affirm concerning the Word^ viz, that He is God -, yet nevcrthe- lefs he perverts the Text, when he thus tranflates it into the German, 2)ie 9Cc5)C war CXU ©Ott, Sermo erat Dtus aliquis. Speech was a {^certain) God : without H 2 doubt
I oo Chriji the Sum and Suhjiance
doubt for this End, that the Readers of this Veriion might think, that Chrift in- deed is God^ but not the true and effential God. But now no Man can offer the leaft Colour from the Greek Text, to make it only probable, that it ought to be thus interpreted ; the Speech, or the Word, was a (certain) God, For when 'tis faid before, Verbiun illud erat apud Deum, the Word was with God', and it immediately fol- lows, Et illud Verburn erat O^a^, DeuSy and the Word was God ; it being prefently added. Hoc Verbiun in Pri?icipio erat apud Deum, this Word was in the Beginning with God : it plainly enough appears, that the word 0£o^, God, put in the firft and third Place, ought altogether to be under- ftood of the true and effential God 5 but in the middle Place, where it is faid, the Word, was God, after the fame manner, and with the fame Term, and the Name 6saf is affigned to the Word without any Limitation, (efpecially when the Na- ture of the Predicate 0eoV, God, placed emphatically before the Subject 5 ao^.©-, the Word, requires no Article before it:) Certainly we fliould do violence to the v/hole Context, if here, where the Word is called God, we fliould not underftand it alfo concerning the true and effential God : This is an Example, what mifera- ble Shifts corrupt Reafon finds it neceffary
to
of all the Holy Scriptures. loi
to ufe ; when once departed from the clear Word of God^ it finds the Letter op- pofite to it, and notwithftanding defires to defend an erroneous Opinion once form- ed. Thus in his Tranllation, the firft Ar- tifice was to put the word SCc&C, Speech^ inftead of 2Bo?t, Word ; and when that would not fuffice, he has another way of wrefting the Text, to make his Opinion prevail. Certainly an honeft and upright Mind, ignorant of thofe Artifices, could never fall into fuch Imaginations upon reading St. Johns Words. Wherefore we have fubjoin'd that Inftance for an Ad- monition, that the Falfhood of thofe Things, which are wont to be brought a- gainft the Divine Glory and Majejiy of our Lord J ejus Chrijl^ may be the better known and avoided. For to attain the Knowledge of ChriJTs Godhead^ there is no need of far-fetcht Interpretations ; the plain Word of God is before you, which 'tis fit you {hould believe, and adhere to with Si?nplicity of Mind. But to pervert plain Words, recourfe muft be had to hu- man Arts, and a laborious Exercife of Wit. Concerning the abovemention'd Verfion of the Text, the Word was Gody 'tis to be noted, that there is nothing new or ftrange in that Expreflion : For fo have the Dutch, the Englip, the French, the Bo- hemians, tranflated thefe Words in their H 3 Bibles,
I02 Chriji the Sum and Subjiance
Bibles, and Pifcator has fo render'd then! in his Ger-man Tranllation. From whence it may at leaft be underftood, that this Acceptation of the Words appeared to be the plained and moft proper of all to the beft Interpreters. And that this is the true Acceptation, may appear from the Intention of St. John by them, viz. that the V/o7^d was, before the Beginning of any Thing, or it was from Eternity ; (6 as no Time can be affign'd when he began to exift. But if you inquire, where then was the IVord^ if thus fet beyond Time and Place, and any Conception that Mart can form of created Beings? It is aA-' fwer'd, He was from Eternity with God, and before or in the Preience of Gody as the moft beloved Son bis Delight and Joy is in the Prefence of his Father *. If yoii further aik, Was the V/ord of another Ef- fence from Gcd? was he any way in re- fped: of his Effence different from God ? It is anfwer'd, No. That fame Word 't^as God. If you ftill urge. Was there then no Difference between the Word and God? It is anfwer'd. None * at all^.^n re- gard of EJfence^ but the Word was in the Beginning with God^ as it was faid in the fir it Verfe, and again repeated (in the fe- cond) that you may obferve there is no Difference in the Godhead in point of Ef- fence 5
* I John i. 2.
of all the Holy Scriptures. 103
fence 5 and yet neverthelefs that there is fuch a Difference, that the Father and the Word fliould not be confounded^ but that in regard of EJfence they are One^ and in regard of Perfonality they are Two : which DilHndlion holds alfo as to the Holy Spi- rit : wherefore St. John might truly fay, that They are 'T'hree ; and that thefe Three are Oiie, Why therefore, O Man, doft thou go about to wreft thofe Words, which the Scriptures make plain and confonant ? But if any one induced by the leaft Co- lour of Reafon, fcruples to acquiefce in a clear Verfion generally received by fuch Numbers of intelligent People, and is not fatisiied with what is alledged before con- cerning it, let him know, that this is no Derogation at all to the Truth itfelf. Let the Verfion be retained as it ftands in our German Bibles, uut> @oft tvar i)a§ ^O^f, i. e. Q? Dens erat Vcrbum 3 and God was the Word : Taking it in this manner, pray what is wanting to a Demonftration of the true and effential Godhead of our 5*^- viour ? "John fays, the Word was with God, Somemay have concluded perhaps from thefe vlFords, that becaufe the Word was with God, it was therefore not God, but fome other Thing befideGod : John there- fore an fwers, ©jott war ferOft i)a§ SCo^t, i. e. ifyfe Dens erht illud Verb urn ^ God him- felf was the Word, And when it may be
H 4 retort-
1 04 Chrijl the Sum and Subjiance
retorted ; Are They then in no refpedt Two y and is all Difference (even Perfo- nal) taken from Them ? St. Jolm for that Reafon repeats what he had faid, and faith J OUT©- the fame (i, e. ^oyG- the JVord *, by which Term at the very Time he ex- preffes fome Perfonal Difference) 'was in the Beginning with God, Which way fo- ever therefore our Antagonift turns him- felfjhe will not at all advantage his Caufe; for the Words of St. John are fo clear, fo convincing and piercing, that they cannot poffibly be fo far wreiled, but that the fimple and plain Mind of John^ muft needs be acknowledged by him who will not choofe to be blind, v/ith his Eyes open. They moil: effectually confute AriuSy as well as Sabelliu: ; the firft, in his oppugn- ing the true Divinity of Chriji ; and the other, in taking away the Diftind:ion of Perfons in the Godhead, But when we fpeak of the Difference of Perfons^ this is not to be underftood in a grofs manner, and fuch as is fuitable to created Beings : for corrupt Reafon eafily links fo low, as to form to itfelf fuch a Perfonality in the Mind, that may alfo involve a Diffe- rence of the Ej[e?jce. The Words of St. John diredly oppofe this grofs and falfe Conception of the Perfonality, and all Things are therein delivered in a moft plain and fimple manner, in v/hich every
one
of all the Holy Scriptures. 105
one may lafely acqulefce ; nor is there Reafon why any one fliould be offended with the word Pc7'Jonality, {o it be not hurried by corrupt Reafon into a perverfe Senfe. Since therefore the Words of Job?! are fo clear, and attribute the fame Divi^ nity to the Word^ or the Son^ as belongs to the Father^ nothing more can be re- quired to the former Proof of the mi- nor Propofition of the fecond Syllogifm, than that every one fliould be referred to the Words of "john^ without adding a fm- gle word to them. But it was thought convenient to produce fome Arguments for their fake, who will not be content with plain Words. And if there be any who will not yet be fatisfied, nor admit the Things which St. John affirms in ex- prefs Words, but will ftill require fome other Demonftration of the true and ef- fential Divinity of our Lord J ejus Chrijl : In order to gratify fuch a one farther, we fhall quote the P Epiftle of John, chap. V. ver, 20. in which John interprets him- felf, faying, JVe know that the Son of God is come^ and hath given us an Vnderjiand- ing^ that lue may know Him that is true : and we are in Him that is true^ even in his Son Jefus Chrijl. This («t©-) is the true Gody and Eternal Life. Of whom is the Difcourfe here ? Is it not of Jefus Chrijl ? who is that true One, in whom we
are ?
I o 6 Chrljl the Sum and Suhjianca
are ? Is it not Jefus Chrift ? Here there- fore this Jefus is laid to be the true God • whereby yt?/6;2 declares, how He would have it be underftood, that in this fame Verfe he calls Him 't' am^Uvov, Him that is triie^ furely in fuch a Senfe, as that He is the true God, And who, I pray, is it, that in the Holy Scriptures is called 'Eternal Life ? Is not this the Name that belongs to the Son of God ? and is every where given Him. Does not John himfelf, I^ Epifl. i. 2. call Him that Eternal Life, nvhich was with the Father ? Does not he tell us, Chap. v. 1 1, 12. of the fame Epif- tle, that Eternal Life is in the Son ; that he that hath the Son^ hath Life -, and he that hath not the Son, hath not Life? And behold, he not only affirms of this fame Jefus Chrifl, that He is Life Eternal, but fays, 'oer, 20. This is the true God^ and Eternal Life 5 and adds. Little Children, keep your fehes from Idols : That he might thereby every way atteft, that the true and effential Divinity of the Son of God, ought to be acknowledged by us. For if John, as is well to be obferv'd, had fo great a Care of the Churches, as to admonilh Them to beware of Idols, how could he prevail upon himfelf to give the greateft Occafion of all for Idolatry ? But he would certainly have given it, had he declared thofe Things of any Created Be- ing,
of all the Holy Scriptures. 107
ing, which he hasfpoken concerning Chrijl^ in his Gofpel, his Epiftles, and Revela- tion. Moreover, thole Things ihould be well coniider'd, which are written, John xiv. 8,9, 10, IT. Philip yJz/V A unto him^ Lord^ Jhew us the Father^ and it Jiifficeth us. y^jiis faith unto hi?n. He that hath feen me^ hath feen the Father ; believe me that I ain in the Father^ and the Father in me. Now what elfe in efted: does Chrijl fay here, but that He and the Father are One ? Can it be thought the Inquiry in this Place was about the Unity of Will and Afxed:ion ? No, by no means. For how can you find this Senfe in the Words of Philips and how could the Anfwer of our Lord fuit with the Requeft of Philips if he would thereby have declared nothing to him more, but that He and the Fa- ther were fo united by Confent of Will and Affection, as two Friends are united toge- ther, or as every Believer is joined with God, by an Union of Will. Wherefore this is the obvious Meaning of Johns Words, that the Son is of the fame Divine and Individual Effence with the Father. St. Paul alfo calls our Lord J ejus Chriji, God over All, bleffed for ever *. What other lofty Names are in many Places of Scripture attributed to Chrijl, agreeing to the one, true and effentlal God^ and that
He
* Rom. ix. 5.
io8 Chrift the Stem and Subfiance
He is particularly called Jehovah^ that is, the Eflential God, fubfifting by Himfelf, may be feen hereafter in the Index of the Divine Names or Titles of Chrijl ; in which, neverthelefs, for Brevity's fake, there are but few of them enumerated : whereas it could be eafily {hewn, that Mofes^ the Prophets and the Pfalms^ are full of clear Teflimonies of the Divinity of Chrijl. May it pleafe God to open the Hearts of many to attend diligently to this important Affair. But from what hath been faid, it is abundantly manifeft, that the Conclufion above made remains firm, ^iz. That "Jefus Chrijl is the triie^ the ef- fential^ and living God 3 becaufe it appears clearer than Meridian Light, not only from the plain Words of John^ (which way foever they are placed and turn'd) but alfo from the univerfal Teftimony of all the Holy Writings. Why therefore doth blind and wretched Reafon take fuch Pains to depreciate and deny the Lord^ by whom are all T'hingSy and we by Him * ? May we not hence conclude, how fearful and dangerous it is for any one to go about to read the Holy Scriptures but as an humble and meek Difciple, whofe Part it is, without Contradiftion, to believe the Things which the Scripture delivers us in cle^r and perfpicuous Words. But tho'
the
* I Cor, viii. 6.
vf all the Holy Scriptures. 109
the two Arguments now alledg'd, are abundantly fufficient to convince and fa- tisfy the Mind, concerning the true and eflential Divinity of Chrijl ; yet there ftill remain, in the Beginning of this Gofpel, many more of no lefs Conviftion to the Heart, which now follow.
SECT, l;
l^e Third Argument.
" H E, by whom all Things were made, " and without whom nothing was made, " that was made, is equally with the Fa-- " ther the only true and Almighty God. "But Chriji is He^ by whom all I'hings " were made^ and without whom iiothing " was made that was made : Therefore " Chriji is the only true ^ndAhnighty God.'* No Man hath any Reafon to doubt of the Truth of the major Propoiition -, for eve- ry one can eafily underftand, that He, by whom all Things (that are out of God, or may be faid to be created) were crea- ted, cannot poffibly be any other, than the true, eflential, and Almighty God. But perhaps Reafon will feek for a Subterfuge in the word S)', and lay, that He wiio Hi?nfelf created All Things, nu:ft indeed be the only true and Almighty Gocl ^ hut that He by whom all Things were creaitd,
mult
no Chriji the Sum and Subftance
muft be faid to have firft received Power and EiHcacy from One Higher than Him- felf, by the Advantage whereof afterwards, and fo not from his own Power and Ver- tue, nor from Divine Omnipotence pro- perly fo called, created all Things : There- fore that He cannot be called the True and Almighty God^ by whom^ as by an Organ and InJirumcJit^ all Things were made \ but that the True and Almighty God made ufe of Him as an Inftrument, and fo crea- ted all Things by Him. That this Ob- jedlion may be the more folidly anfwer'd, the major Proportion might thus have been formed, with fo much the greater Emphalis : " To whom the Creation of " Heaven and Earth, yea, the Creation of " all Things that are in Heaven and Earth, " without Exception of any Thing crea- " ted, is afcribed, not fo only as effed;ed *' by Him^ but as to the Creator Himfelf ; " and indeed in fuch a way, that it could " not be afligned to any other after a more *^ fublime manner : He is the only True, " Omnipotent, and Eifential GodJ^ Eve- ry one fees, that This cannot be faid of an Angel, nor of any Thing elfe, that may be ufed as an Inftrumcnt 5 but 'tis manifeftly clear, that This is affirmed of Chrijt in the Holy Scriptures. Therefore as St. Joh?i fays, all Things ivere made by the Word^ and without Him 'was not any
T'hifig
of all the Holy Scriptures, in
^hmg 7nade^ that was made ; fo St. Paid declares thefe Things more at large : * By Him were all T'hijigs created, that are in Heaven^ aiid that are in Earthy vifible and invijible -, whether they be T!hrones^ or Dominions^ or Principalities^ or Powers : all T'hings were created by Him, and for Him, And He is before all ^hi?2gs^ and by Him all TChings co7ifift. Note here in the firft Place, for hence it may through- ly be underftood, that fuch Things as thefe cannot be fpoken of a meer Inftru- ment, nor of an Angel, nor of any other Thing which is not God Himfelf. For He, by whom not only all Things, but for whom all vifible Things were created, nay, who is before all Things, and by whom, or in whom all Things do confifb, (or are preferv'd in their Being) He, I fay, can by no means be created, but mull Himfelf be the eifential God : and this is Chrif himfelf. Note then, that as St. Paul fays by whom alfo (in the oblique Cafe) he fnade the Worlds \ if^ii almcti^ fe^ cula, the Ages, whatfoever is in any man- ner circumfcribed by Time :) So he pre- fently after affirms of Him, (in the No- minative Cafe) that He, as the Brightjief of his Glory ^ and the exprefs Image of his Perfon, upholdeth all Things by the IVord of his Power 3 fo that nothing can fubfift,
unlefs
* C<?/.i. 16, 17. t Heh.i. 2.
112 Chrtjl the Sum and Subjlance
unlefs it be fupported by his powerful Word ; which certainly is not the proper Work of any created Being, but of the living God alone : For he does not here fay by whom^ but who (the Son, there fpo- ken of) upholds all T'hings by the Word of his Power, And if you llill defire farther Proofs, turn your Eyes immediately to the following Quotations, and obferve, that the Holy Spirit does not fo tie him- felf to the Ufe of the Particle by, but at- tributes unto Chrift the Work of Creation fimply, in the Nominative Cafe, fpeaking of the Son thus : 2y Ku'e^o, ^ Thou, Lordy in the Beginning (or of old) haft laid the Foundation of the Earth, and the Heavens are the Work of thy Hands, They flmll ferifh, but thou Jk alt endure [but thou re^ mainejl) and they all Jldall wax old like a Garment, and as a Vejlure thoujhalt change them, and they fl} all be changed. But thou art the fame, and thy Tears foall have no End, Therefore is not He, who laid the Foundation of the Earth, and whofe Handy-work the Heavens are, who {hall change the Heavens themfelves, and who always remains the fame -, the Eternal, the Living and Almighty God, with whom is no Variablenefs \ .^ Now it is evident beyond all Controverfy, that thefe Things are fpoken of Chrift, for the
Epiftle
* Pfalm cii. 25, &c, f 7^^^-f i- «7'
of all the Holy Scriptures. 113
Epiftle to the Hebrews avers it in exprefs Words j and it is acknowledg'd by All, that the cii^ Pfalm is to be underftood of the MeJJiah. If any one fliall objed:, that thefe Things are fpoken of the New Crea- tion 5 he fhould know, that neither the 7^ jjgiT' ap;^;, in the Beginnings nor this Chajige or T'ranJ mutation of Heaven and Earthy nor the Things that go before, can fuit with fuch a Suggeftion. But if Chriji be He that laid the Foundation of the Earth, &c, what, I pray, can be more evident, than that Chriji himfelf is the true, eflential and Almighty God ? May we not fay to Him ; * O Jehovah, thou art our Father : we are the Clay, and thou our Potter, and we all are the IVork of thy Hand ? Cannot we perceive that it is Chriji, of whom it is faid, -f- T'hy Maker is thy Husband, (the Lord of Hojls is his Name) and thy Redeemer, the Holy One of Ifrael, the God of the whole Earth, Jhall He be called ? Behold ! thus the Prophetick Spirit fpeaks of Chriji, and inftrucfls us how we ought to celebrate and refound the Glory of the Son of God, with a Name and Titles worthy of Him. For who, I befeech you, is the Hulband of the Church ? Is not Chrift fo denominated in the very Inftitution of Matrimony ? Does
I not
* Ifal. Ixiv. 8. t V'^i- ^iv", 5.
114 Chrifi the Su?n and Suhjlamt
not St. Faiil fay, * T'his is a great Myjie- ry : but I /peak concerning Chrijl and the Church, And / have efpoufed you to one Husband^ that I may prefent you as a chajle Virgin to Chrijl -f- ? It is manifeft that That Man does not underftand the whole Oeconomy of God in the Old and New Teflament, nor has he perceiv'd the Myjiery of Chrijl in the Scriptures, who denies, that Jfaiah doth comfort and encourage the Church, by reprefenting Chrijl to her as her Husband^ who is like^ wije her Maker ^ and not only as her Huf- band, but alfo her Redeemer^ rhv 'iNJl which is the proper Work and Office of Chrijl^ and {hadowed in the Law by Types. Compare alfo here IJa. Ixii. 5. but he calls this Perfon, from the Work of Crea- tion, the God of the whole Earth -, yea, he affirms that this their Redeemer, the Ho- ly One of Ifraely fliould be called the God of the whole Earthy whofe Name he had called mn> Jehovah^ the effential God^ the God of Hojls, And the Holy Scrip- tures are full of the like Expreffions, wherein the MeJJtah is fet before us as Creator \ but there is not fo much as one Text in all the Sacred Writings, in which Chrijl himfelf is faid to be a T^hing crea- tedy or that He was made by God, jfe-* ro7ne has moft fully vindicated, by rightly
tran-
* Uph, V. 32, j 2 Cor. xi. 2>
of all the Holy Scriptures. 115
tranflating one Word of the authentick Hebrew Text, that Place in Prov, viii.22. which Arms hath very much abufed. For whereas Arius out of fome Copies ofthe Verfion of the LXX Interpreters, reads it thus \ Kje*©- ^/t??^' fn a^^v hS^v cwt», i. e. Jehovah creavit me initium viarum fuaruniy i. e. The Lord created me the Be- ginning of his Ways : Jerome has to this moft rightly oppofed the Hebrew word *3jp (to which theTranllation ought to have been entirely agreeable) which Hebrew word does not at all fignify creavit ;;/<?, created me, fed pojjedit me, but po[feJfed me ; by which Interpretation he has alfo anfwer'd that Place in Ecchif. xxiv. 9. Tie) 'i^ cuchQ- «t' rtp;)^H? iKTjai [JL% : Ante feciilum a Princi- pio creavit me, i. e. He created me from the Begimting before the JVorld-, inafmuch as this was taken from the wrong Verfion of the Hebrew word jufl mentioned. \_NGiey the E72glijh Tranflation runs thus : Prov. viii. 22. i^he Lord poffeffed me in the Be^ ginning of his Way, before his Works of old. 1 If a Man's Mind be fo enlighten'd by the Lord, that he comes to underftand the Prophecies concerning the Mefjiah, or the Scriptures which fpeak of Him, he will then eafiiy know, that the c^^^ Pfalm is nothing elfe but an Acclamation of the Prophetick Spirit, which relates to
1 2 the
1 1 6 Chrijl the Sum and Suhjianu
the Mejjiah -, faying, Make a joyful Noife unto the Lord^ all ye Lands : Jerve the Lord ivith Gladncfs, and come before his Prefence with Singing, Know ye that the Lord he is God^ it is He that hath made us^ and not we our felves ; we are his People^ and the Sheep of his Paf ture. He will then alfo eafily underftand that Mofes fang not of any other Perfon : Pfal. xc. 2, 3. Before the Mountains were brought forth^ or ever thou hadji formed the Earth and the World : even from ever- lafling to everlafling thou art God, Thou turnejl Man to DeflruBion^ and fayejiy Return ye Children of Men, Is it not the Voice of the bleifed Son of God, which the Dead in their Graves are one Day to hear, and come forth ? And if there be any one, to whom thefe efpecially, or any other the like Places of Scripture may not feem fo clear and perfpicuous, as to be convinced immediately from them of the Omnipotejice and Divine Glory of Jefus Chrift ; he ought not from hence to con- clude, that others may not have a greater Convid:ion of Mind from them^ but he ought humbly to pray to God for a better Underftanding of his JVord : fo He will in due time open his Eyes more and more, that he may be able to find every where in Mofes and the Prophets^ the cleareft Tef-
timonies
of all the Holy Scriptures. 117
timonies concerning the Omnipotence and Majejiy of Chrijl ; as St. John in the Be- ginning of his Gofpel, already confidered by us, furniilics an Example of this Mat- ter from the firft Chapter of Ge?iefis, where certainly another Perfon, who by his own Reafon, void of Divine Light, ihould at- tempt this, will not be able to difcover from thence the Etoiial Dhmity and Om- nipotence of Chrijl. In the mean time, it is the Duty of every one to be contented with thofe plain and open Teftimonies which we have produced above, and moft carefully to beware that he deny not any Thing to Chriji, which the Holy Spirit adjudges by clear and evident Words to belong to Him. Therefore alt